Chinese
从顶髻以上获得宝瓶灌顶，从喉咙以上获得秘密灌顶，从心间以上获得智慧智慧灌顶，令全身都认为获得了第四灌顶。最后，由于食子的本尊融入弟子的缘故，化为蓝色光蕴。由此，在尸陀林嬉戏的大殿中央，于莲花和日轮之上，从吽字化为弯刀，以吽字标帜，如修法仪轨般生起怙主。第二是身语意的随许：从上师的心间放射光芒，将玛拉雅、铁制燃烧之山、八大尸陀林等自生处，以及从对生怙主的无量身，融入弟子，并作乐器之声。同样地，融入咒语的字句，以及融入无量的手印。在作乐器之声的三种情况下，都要猛烈地念诵咒语，并焚烧混合的香。第三是食子的敕命：将食子置于弟子的头顶，观想其为怙主，然后上师如前一样下达敕命。第四是念诵传承：观想从上师和对生本尊的心间发出咒语之鬘，进入弟子的口中，在心间种子字的周围右旋。完整地念诵根本咒、近根本咒和成就咒，或者只念诵成就咒三遍。祈请薄伽梵我等，薄伽梵以此等加持之传承。之后宣说誓言，承诺，奉献供养等后续行为与之前相同。如果想要单独进行食子灌顶，那么在祈请和忏悔之后，在弟子的心中，将食子观想为怙主并迎请。然后如上进行食子的敕命，这会成为消除障碍的殊胜方法，并且有权供养食子等。此外，对于不依赖护法，仅仅是为了消除障碍的情况，在敕命时，舍弃“护法如身体和影子般伴随”之语。不需要将怙主融入弟子的观想。特别是对于教派隔离者和未进入佛门者，给予非共同的灌顶。
English
From the crown of the head upwards, one receives the vase empowerment; from the throat upwards, one receives the secret empowerment; from the heart upwards, one receives the wisdom-knowledge empowerment; and one is made to believe that the entire body has received the fourth empowerment. Finally, due to the deity of the torma dissolving into the disciple, it transforms into a mass of blue light. From that, in the center of the great mansion that plays in the charnel ground, on top of a lotus and sun, from Hūṃ appears a curved knife marked with Hūṃ, and one generates the Protector as in the sādhana. Second is the subsequent permission of body, speech, and mind: From the heart of the teacher, light radiates, and the self-arisen places such as Malaya, the iron burning mountain, the eight charnel grounds, etc., and from the front generation, the immeasurable body of the Protector emanates and dissolves into the disciple, and the sound of music is made. Similarly, the syllables of the mantra are dissolved, and immeasurable hand gestures are dissolved. In these three instances of making the sound of music, the mantra is recited intensely and incense mixed with spices is burned. Third is the command of the torma: The torma is held on the disciple's head, and having clarified that it is the Protector, the teacher gives the command as before. Fourth is the recitation transmission: One visualizes that a garland of mantras emanates from the hearts of the teacher and the front generation, enters the disciple's mouth, and revolves clockwise around the seed syllable in the heart. One recites the root mantra, near-root mantra, and accomplishment mantra completely, or only the accomplishment mantra three times. One makes supplications with "Bhagavan, I," etc. One gives the transmission of blessing with "Bhagavan, this," etc. Afterwards, one explains the vows, makes commitments, offers donations, etc., and the subsequent actions are the same as before. Furthermore, if one wishes to perform only the torma empowerment, after the supplication and confession have passed, in the disciple's mind, one generates the torma as the Protector and invites it. Then, as above, one performs the command of the torma, which becomes a supreme method for clearing obstacles, and one has the authority to offer offering tormas, etc. Furthermore, for those who do not rely on Dharma protectors but only seek to clear obstacles, during the command, one omits the phrase "the protector accompanies like body and shadow." One does not need the visualization of the Protector dissolving into the disciple. Especially for those who are sectarian and those who have not entered the Dharma, one gives the uncommon empowerment.
Chinese
是因为，暂时对那个地方没有利益，自己也会受到惩罚，为了名利等事而进行驱魔，不如用言辞来修饰刚才所说的，这样引起的争端会小一些。这个道理也要让别人知道。这个灌顶仪轨的详细内容，与准备工作相关，具备四种灌顶，包括度母灌顶，深奥且实践广泛，那是藏肖巴·洛哲坚赞所著的《灌顶仪轨·安乐明义》中所述。这里是中等灌顶仪轨，以及简略的、非常简略的，这三种传承的特点所产生的仪轨，都浓缩于此。无量变化的护法之主，具善金刚黑袍尊，其修法传承之，心要与灌顶和合也。智慧怙主具善黑袍尊的修法，包括随许的章节，是从大伏藏师坚美多杰的著作《修法·如意宝瓶》中提取出来的。 上一页 具善聚主修法灌顶仪轨。 坚美多杰。 下一页
English
It is because, temporarily, it is not beneficial to that place, and one will also be punished. If one performs exorcism for the sake of fame and gain, it is better to adorn what was just said with words, so that the disputes caused will be smaller. This principle should also be made known to others. The detailed content of this empowerment ritual, related to the preparatory work, possessing the four empowerments, including the Tara empowerment, is profound and widely practiced, as described in the "Empowerment Ritual: Blissful and Clear Meaning" written by Tsang Shodpa Lodro Gyaltsen. Here is the medium empowerment ritual, as well as the abbreviated and very abbreviated ones. The rituals arising from the characteristics of these three lineages are all condensed here. The lord of countless transformations, the chief of protectors, the Auspicious One, Vajra Black Cloak, the essence of his practice lineage, together with empowerment. The practice of the Wisdom Protector, the Auspicious Black Cloak, including the chapter on subsequent permission, is extracted from the great treasure revealer Gyurme Dorje's work, "Practice: The Wish-Fulfilling Vase." previous The practice and empowerment ritual of Auspicious Lord of Hosts. Gyurme Dorje. next