English
From there, relying on the image-thread of the mantra garland at the heart, stimulate the lineage of the vase deity. Thinking that a stream of nectar flows from the body, filling the vase. Recite "Om Nilambara Dhara Vajrapani Hum Hum Phat Phat Svaha" a hundred times, etc., and dissolve the deity into the nectar. Then, offer the torma of the front generation offering, as before. Have the students bathe and wear new clothes. After prostrating, have them sit down. Especially explain various dharmas. That is, the command of a thousand Buddhas, the protector of all teachings, the great commander of the yaksha host, named Vaisravana, this great lord of power and strength, in the definitive sense, is non-dual with the Bhagavan Secret Lord himself. For the purpose of temporarily protecting the teachings and fulfilling the wishes of practitioners, he manifests as the form of the yaksha king. In the past, when the teacher was residing in the place of the son of Vaisravana, the willow-tree वाले, the son of Rest वाले, the श्रेष्ठ者 dancer, sat before the teacher. Then, Vaisravana rose from his seat, made offerings to the teacher, and requested him to speak the vidya-mantra. Thus, the teacher extensively taught the mantra, sadhana, karma, mandala, etc., possessing the realization of the sixteen chapters of श्रेष्ठ者 dance, etc. Many accomplished masters received the oral transmission and transmitted many oral treasure instructions. Among them, it is related to the treasure of Nyalpa Nyima Sherab. For this, there are four types of practice: outer practice as a deity, inner practice as a mother goddess, secret practice as Yama, and very secret practice as a dakini. Here, the outer practice as a deity is known as the cloud-interval dharma class. In the past, in Samye Monastery, when the son of the lord Trisong Detsen, Mu-khri Tsenpo, was sent to guard the border, the great teacher Padmasambhava and other lamas were invited to the U-tse Bar-khang and offered with great offerings. They prayed for the destruction of the border armies, the fulfillment of the father king's wishes, and the absence of obstacles, and for everything to be auspicious, and to perform an auspicious ceremony. Then, the prince and all the ministers prayed. The great teacher Padmasambhava said, "I will do so." In that instant, the great king
Chinese
那波，连同多闻天子眷属、八匹马主、办事人员和首领的队伍，请到充满天空的前方云层中。向国王及其随从亲自显现。在那里，上师下令并施加誓言，委托他们执行任务。国王所见景象，由塔米·贡尊绘制成图，并进行开光和加持。之后，国王错过了在夏摩塘聚集四方军队的时机。在那里，聚集了无数形态各异、服饰各异的军队。王子率领他们摧毁了格鲁、汉地和蒙古之间的寺院。拿走财物献给父亲。最终，王子在上师处接受了金刚乘的口诀，并通过修行获得了成就。像这样，多闻天子的修持、仪轨和事业，被莲花生大师浓缩成深奥的要点，为了后世的利益，与身像一起埋藏在鹫峰山中，由娘拉·尼玛西饶取出。从斯努尔·尼玛沃瑟等依次传承下来的深奥灌顶，在修持时，上师的行为先于弟子，弟子献上曼荼罗并祈祷： 菩提金刚佛， 如何供养与祈祷， 为了完全救护我， 秘密主及其眷属，今日赐予我。 念诵三遍祈祷。以适当的忏悔积累资粮。然后，弟子获得了金刚手菩萨的证悟。将前方的朵玛观想得如前方生起一般，加持三处。吽的光芒迎请智慧尊，并结合焚香和乐器的声音。从供水到音声进行供养和赞颂。然后，将宝瓶放在头顶。 身语意所生， 智慧誓言无垢染， 天神之水清净故， 我今如是作灌顶。 嗡 班杂巴尼 阿比辛恰度 曼。 念诵后，观想宝瓶之水是本尊的智慧甘露，充满全身，净化垢染，水的残余在头顶盘旋，由部主加冕，并系上头冠。 诸佛皆赞叹， 头冠灌顶赐予我。
English
Napo, along with the retinue of Vaishravana, the eight horse masters, the working staff, and the assembly of leaders, are invited into the clouds in the sky in front. He appeared in person to the king and his entourage. There, the master gave orders and imposed vows, entrusting them with the task of accomplishing activities. The visions seen by the king were drawn into pictures by Tami Gon Tson, and consecrated and blessed. Then, the king missed the opportunity to gather the armies of the four directions at Yarmotang. There, countless armies of various shapes, forms, and appearances gathered. The prince led them to destroy the monasteries between Grugu, China, and Hor. He took the treasures and offered them to his father. Finally, the prince received the oral instructions of Vajrayana from the master and attained accomplishment through practice. Like this, the practice, rituals, and activities of Vaishravana were condensed into profound essential points by Guru Padmasambhava, and for the benefit of future generations, were buried as treasures in Vulture Peak Mountain together with the statues, and were extracted by Nyalpa Nyima Sherab. The profound empowerment transmitted sequentially from Snur Nyima Ozer and others, when practicing, the actions of the master precede the disciple, and the disciple offers a mandala and prays: To the Buddha, Bodhichitta Vajra, How to offer and pray, In order to completely protect me, The secret lord and his retinue, grant me today. Pray by reciting three times. Accumulate merit with appropriate confession. Then, the disciple receives the realization of Vajrapani. Visualize the torma in front as if it were arising in front, and bless the three places. Invite the wisdom being with the rays of light of Hūṃ, and combine the sounds of incense burning and music. Make offerings and praises from Argham to Shabda. Then, place the vase on the crown of the head. Born from body, speech, and mind, The wisdom vow is without stain, Because the water of the gods is pure, I now bestow empowerment. Oṃ Vajrapāṇi Abhiṣiñcatu Māṃ. After reciting, visualize the vase water as the wisdom nectar of the deity, filling the whole body, purifying defilements, the remainder of the water swirling on the crown of the head, crowned by the family lord, and tie the crown. Praised by all the Buddhas, Grant the crown empowerment.
Chinese
嗡 班匝 牟固扎 阿比钦匝 扎。这样进行灌顶。然后，师徒二人都观想为金刚手，心间月亮上有吽字。从上师的心间放出光芒，激发对生起次第本尊国王的信心。从他的心间发出咒语的链条，以光芒成办二利，汇集世间的一切成就，融入咒语链条。观想它进入弟子的口中，在心间的吽字周围环绕三圈。在金刚手咒语之前，念诵主尊的心咒和近心咒一百零八遍，以及眷属的咒语三遍等，然后弟子向上师撒花。“咒主赐予了我，请加持我咒主。”念诵三遍。上师将花放在弟子的头顶上，“咒主赐予了此人，请加持此咒主。”念诵三遍进行加持。然后再次献上曼荼罗。“如金刚菩提向佛陀献上大供养一样，为了救护我，请赐予我一切如意的成就。”这样祈祷。让弟子生起坚固的金刚手慢，将食子放在心间或手中，观想从对生起次第本尊处，如同一盏灯分出两盏灯一样降临。观想从心间融入，如身体和影子般安住。念诵上师传承的名号，以猛烈的语气念诵教令和咒语，并伴以焚香和乐器的声音。然后是教令：从今天开始，你应当以观修和念诵的方式，将吉祥金刚手和伟大的国王多闻天王及其眷属作为主要依怙和护法。这样说道。将胜幢交给右手。“珍宝胜幢以宝珠为顶饰，此胜幢是为了战胜魔敌而赐予，为了守护佛法而授予。为了战胜不顺之方，请您持有。”将鼬鼠交给左手。“此珍宝众多的宝藏鼬鼠，是如意宝珠的宝藏，为了消除众生贫困的痛苦，请有缘的您持有并使用。”这样授予法器之后。
English
Oṃ Ratna Mukuṭa Abhiṣiñca Trāṃ. Thus, the empowerment is bestowed. Then, both the master and disciple visualize themselves as Vajrapāṇi, with a Hūṃ on a moon disc at their hearts. Light radiates from the guru's heart, stimulating the mindstream of the visualized king. From his heart, a garland of mantras emerges, and with its light, it accomplishes the two benefits, gathers all the siddhis of the world, and dissolves into the mantra garland. Visualize it entering the disciple's mouth and encircling the Hūṃ at the heart three times. Preceding the Vajrapāṇi mantra, recite the main deity's heart mantra and near-heart mantra one hundred and eight times, and the retinue's mantra three times, etc., in repetition. The disciple scatters flowers to the guru, saying, "The lord of mantras has granted to me, please bless me, the lord of mantras." Repeat three times. The guru places the flower on the disciple's crown, saying, "The lord of mantras has granted to this one, please bless this lord of mantras." Bless three times. Then, offer the maṇḍala again. "Just as Bodhivajra offered great offerings to the Buddha, for the sake of saving me, please grant me all desired siddhis." Thus, pray. Have the disciple generate firm pride as Vajrapāṇi, and hand the torma to the heart or hand, visualizing that from the visualized deity, it comes like one lamp splitting into two. Visualize it dissolving from the heart, abiding like body and shadow. Recite the names of the lineage gurus, and pronounce the commands and mantras fiercely, accompanied by the smoke of incense and the sound of music. Then, the command: "From today onwards, you, my son, should regard glorious Vajrapāṇi and the great king Vaiśravaṇa with his retinue as the main yidam and dharma protector through meditation and recitation." Thus, it is said. Hand the victory banner to the right hand. "This precious victory banner adorned with a jewel crest, this victory banner is granted to conquer the enemies of demons, and is bestowed to protect the Buddha's teachings. Hold it to conquer adverse forces." Hand the mongoose to the left hand. "This mongoose, a treasure of many precious things, is a treasure of wish-fulfilling jewels, for the sake of eliminating the suffering of poverty for all beings, please hold and use it, you who are fortunate." Thus, after the hand implements.
Chinese
赐予灌顶。从今以后，要精勤于供养和祭祀，并努力守护如是所说的誓言。如此宣告。主尊如是等承诺。曼扎供养等与通常一样。前置生起的后续仪轨也如前所述。修持和事业的甚深口诀，应从根本的经文中了解。寂等无量变化，如金刚持的教言，护持佛法者众，大闻子之，修法赐予灌顶，稀有奇妙。财神大尊云间法的修法，连同赐予灌顶的章节，从大伏藏师不变金刚的语录修法如意宝瓶中取出。 财神内修持红矛者，根本修持青马的修法，连同赐予灌顶。不变金刚。 财神内修持红矛者，根本修持青马的修法，连同赐予灌顶安住。嗡 索斯帝。安息大王，行使权力的事业，在那里顶礼后，以修法赐予灌顶仪轨，将精华简略书写。此处财神红矛者青马的修法相关联的赐予灌顶修持，有三：预备供品的陈设，正行修持的方法，以及赐予灌顶的仪轨。第一，陈设供品是：在涂有香和朱砂的台子上，曼扎与禅定意义相符，依赖于粉末彩绘和布画，或者简而言之，在红色八瓣莲花上，安放具有三面圆形的食子，并竖立装饰有红色旗帜和身像。周围的东面是香和香水的海螺，东南是灯，南面是瓷碗或银碗中的酒，西南是箭，西面是各种谷物的花朵，西北是红矛，北面是装饰有肉等食物的供品食子，东北是涂有红色羊血的三面朵玛。此外，金刚铃、手鼓等所有需要的物品都聚集陈设。第二，修持的方法是：施放驱魔食子，加持供品，以秘密主的前置生起为先，清净前方的所依。
English
Granting the empowerment. From this day forward, strive to diligently engage in offerings and sacrifices, and endeavor to uphold the vows as spoken. Thus proclaim. The main deity pledges as such. The mandala offering and so forth are similar to the common practice. The subsequent ritual of the preliminary generation is also as previously shown. The profound instructions on approach, accomplishment, and activities should be learned from the root text. With countless transformations such as pacifying and others, according to the command of the Vajra Holder, the protectors of the teachings, the son of Many Listenings, the means of accomplishment and granting of permission are wondrous and amazing. The means of accomplishment of the great yellow son of the Wealth Deity, the cloud-in-the-sky practice, along with the chapter on granting permission, extracted from the inexhaustible treasury of the speech of the great treasure revealer, Changeless Vajra, the means of accomplishment, the Excellent Vase of Wish Fulfillment. The inner practice of Vaishravana, the one with the red lance, the root practice of the blue horse, together with the granting of permission. Changeless Vajra. The inner practice of Vaishravana, the one with the red lance, the root practice of the blue horse, together with the granting of permission, is present. Om Swasti. The great king of rest, having paid homage to the one who performs the activities of power, with the ritual of the means of accomplishment and granting of permission, I shall briefly write the essence. Here, in connection with the means of accomplishment of Vaishravana, the one with the red lance and the blue horse, there are three aspects to the granting of permission and accomplishment: the arrangement of the preparatory materials, the actual means of accomplishment, and the ritual of granting permission. First, the arrangement of materials is as follows: On a platform smeared with fragrant scents and vermillion, either rely on powdered colors and painted cloth that are in accordance with the meaning of the mandala meditation, or, in brief, on top of a red eight-petaled lotus, place a triangular torma with an encircling rim, adorned with a red banner and an image. Around the perimeter, in the east, place incense and a conch shell for scented water; in the southeast, a lamp; in the south, a Chinese bowl or a silver bowl with the essence of chang (barley beer); in the southwest, an arrow; in the west, flowers of various grains; in the northwest, a red lance; in the north, an offering torma decorated with meat and other foods; and in the northeast, a triangular offering cake smeared with red ram's blood. Furthermore, all necessary materials such as vajra, bell, musical instruments, etc., should be gathered and arranged. Second, the method of accomplishment is as follows: Cast the obstructing torma, bless the offerings, and precede it with the self-generation of the Lord of Secrets, purify the support in front.