English
Jewel and sword. The two left hands hold the wheel and the lotus. The posture of the wrathful one, up to the dwelling, is the same as the previous four. At the time of the Vajra empowerment, from the fire, the lotus marked with fire is completely transformed, giving rise to the desire Yama, with three faces of red, red-black, and white. The first two hands are the same. The two right hands hold the lotus and the sword. The two left hands hold the wheel and the jewel cha (Tibetan: ཛཾ, Devanagari: जं, Romanized Sanskrit: jaṃ, Literal Chinese meaning: Tibetan seed syllable) +. Ja, the posture of the wrathful one, dwells. At the time of the bell empowerment, from the letter Da, the sword marked with Da is completely transformed, giving rise to the jealousy Yama, with green, green-black, and white faces... The remaining two right hands hold the sword and the wheel. The two left hands hold the jewel and the lotus. The rest is the same. At the time of the name empowerment, from the letter Kshe, the wheel marked with Kshe is completely transformed, giving rise to the ignorance Yama, with white, white-black, and red faces... The two right hands hold the wheel and the sword. The two left hands hold the jewel and the lotus cha (Tibetan: ཛཾ, Devanagari: जं, Romanized Sanskrit: jaṃ, Literal Chinese meaning: Tibetan seed syllable) +. Ja, the posture of the wrathful one, dwells. When describing the essence of the deity, the deities are the nature of the five aggregates, the four elements, the five wisdoms that purify the four afflictions, the four immeasurables, the five faculties, and the Paramitas. Connect the protective vows and so on. Apart from that, there is no difference in the remaining rituals. Similarly, there is no difference in empowering the disciple. The many elaborate details described in the old ritual are not necessarily required. If one enjoys elaboration, it can be accomplished by adding appropriately to each place. But for elaboration, like taking turbidity from clear water, there is a danger of this happening. Therefore, the old empowerment ritual called Immaculate Light, and these roots of the Sadhana Wish-Fulfilling Treasury, although said to be written by Ra Konchok Sengge, it is evident that there are many elaborate additions and modifiers later on. If many copies are collected, the length of the words also appears to be various. Mistaking these two sadhana mandalas as not being the words of Jetsun Dorje Drakpa, on top of the fact that these two texts themselves are very confusing, adding many makeshift things, thinking that they are special and profound qualities that others do not have, but only increasing ignorance, is truly regrettable.
English
Pāda bandhanaṁ karomi. I perform the act of binding the feet. Hrīḥ ṣṭīḥ. Recite once. From the heart, emanate countless offering goddesses. All the offering substances are purified with Hrīḥ ṣṭīḥ. Bless with the mantra from Om Vajra Puṣpe Hūṁ to Śapta, and with the mudrā. Om Āḥ Kāro Mukhaṁ, Sarva Dharmāṇaṁ, Ādya Nutpannatvāt. Meditate on the meaning of emptiness. Pure and utterly pure, this sacred foot-washing water of divine substance, I offer to the Lama, the fully enlightened Buddha. Please cool your feet. At the end of Hrīḥ ṣṭīḥ: Om Vajra Pravara Satkāra Pratīccha Svāhā. Likewise, at the foot-washing place, scatter these flowers. Please cool your body and hands. At the end of Hrīḥ ṣṭīḥ: Om Vajra Nīrīte Hūṁ Khaṁ. Likewise, this face-washing water, please cool your face. At the end of Hrīḥ ṣṭīḥ: Om Vajra Arghaṁ Pratīccha Svāhā. Born from water and lakes, this sacred lotus of divine substance, I offer to the Lama, the fully enlightened Buddha. Please be seated on the lotus seat. Om Vajra Padma Kāmaye Svaṁ. Born together and combined, this sacred red incense of divine substance, I offer to the Lama, the fully enlightened Buddha. Please accept it for the benefit of beings. Om Vajra Dhūpe Hūṁ. Born from water and lakes, this sacred flower of divine substance, I offer to the Lama, the fully enlightened Buddha, for the benefit of beings. Vajra Puṣpe Traṁ. Made from the great elements, this clear light, I offer to the Lama, the fully enlightened Buddha, for the benefit of beings. Vajra Āloke Hrīḥ. Born together and combined, this supreme fragrance, Vajra Gandhe Āḥ. Made from the great elements, this delicious food, Vajra Naivedye. Other than that, all the offerings, the pleasant and melodious sounds of music, to the Lama, etc., Vajra Śapta Āḥ Hūṁ. Forms, sounds, smells, tastes, and touch, these are the five objects of desire. Also, various forms of offerings, mountains of jewels and wish-fulfilling trees, banners, victory banners, parasols, filling the ten directions of the world, to the Lama, etc., Om Sarva Tathāgata Pūja Vajra Svabhāva Ātmako'haṁ. The goddesses dissolve into the Ya syllable in the heart. In a condensed practice, if one has faith, it is acceptable not to recite the offering verses. Then, in order to purify sins and obscurations and to restore broken vows, recite the hundred-syllable mantra of Vajrasattva as much as possible. With palms joined and remembering the meaning, sins committed by body, speech, and mind.
Chinese
地以及，行持勤奋与随喜，幻化幻化等四样，于具悲者前忏悔。 往昔所作悉忏悔后，此后不再入其中，直至菩提心要之间，从一切不善中返回。 佛陀彼子圣众等，有边究竟殊胜法，救护殊胜此三者，于彼恭敬而皈依。 为断除为分别念网所束缚，沉溺于轮回大海之众，获得安乐逝者之果位，发起殊胜菩提之心。 安乐逝者连同佛子圣者众，总集一切众生之善根，无余完全随喜且，赞叹说“善哉”。 三时安乐逝者连同佛子众，已逝、正逝与将逝之，布施等道之自性任何，有何力量真实依。 具足功德大海者等，我自身以我供养，具足悲心汝等，各自接受内眷享用。 何者欲趋入寂灭，乃至轮回存在期间，彼时寂灭不趋入，祈请具悲者垂念。 垂视菩提树者等，为宣说大乘甘露，成为众生之父者等，祈请转动法轮。 身语意之善根任何，所作无余悉总集，愿与一切众生之，获得大乐相顺应。 班杂 穆（藏文，梵文天城体，Vajra Muṃ，金刚印）。以意念忆念而祈请降临。执着于我而堕入轮回之有情众生真可怜。愿此等众生脱离痛苦，以及诸法皆是空性，却未能如是了悟，真可怜。愿能证悟解脱三门之义。如是思惟。修持空性与悲心无二无别之义。嗡 咻 涅 达 嘉 纳 班 杂 梭 巴 瓦 阿 玛 郭 杭（藏文，梵文天城体，ॐ शून्यताज्ञानवज्रस्वभाव आत्माकोऽहम्，Om Shunyata Jnana Vajra Svabhava Atmako'ham，嗡，空性，智慧，金刚，自性，我）。从空性之中，自身中阴之识之自性，基、道、果三门之体性。嗡（藏文，梵文天城体，ओ，Om，嗡）白色。阿（藏文，梵文天城体，आ，Ā，阿）红色。吽（藏文，梵文天城体，हुं，Hūṃ，吽）蓝色等。 霍（藏文，梵文天城体，हो，Ho，霍）红色与青色二者融入虚空之中。从彼处阿字断裂而生太阳之坛城。吽字断裂而生各种金刚，东白南黄西红北绿。中心
English
And earth, diligence in action, rejoicing, and illusion, illusion, etc., fourfold, I confess before the compassionate ones. Having confessed all past deeds, henceforth I will not enter into them, until the essence of enlightenment is reached, I will turn away from all non-virtues. The Buddhas, their sons, the noble ones, and the supreme Dharma that leads to the end of existence, these three supreme refuges, I take refuge in them with reverence. To liberate all those who are bound by the net of conceptual thoughts and drowned in the ocean of samsara, may I attain the state of the Sugata and generate the supreme mind of enlightenment. Having gathered all the virtues of the Sugatas, their sons, and the noble beings, I rejoice without reservation and praise them, saying, "Well done!" Whatever is the nature of the path, such as generosity, of all the Sugatas and their sons of the three times, those who have gone, are going, and will go, I rely on it with all my strength. To those who possess the ocean of qualities, I offer myself, may you, who possess compassion, accept and enjoy it individually as your inner retinue. To those who wish to enter into nirvana, I pray that you do not enter into nirvana as long as samsara exists, O compassionate ones. To those who gaze upon the Bodhi tree, to those who expound the nectar of the Great Vehicle, to those who have become the fathers of beings, I pray that you turn the wheel of Dharma. Whatever virtue of body, speech, and mind I have done, having gathered it all without exception, may it be in accordance with the attainment of great bliss for all beings. Vajra Mum. Please come by remembering with your mind. Sentient beings who fall into samsara by clinging to self are so pitiful. May these beings be free from suffering, and it is so pitiful that they do not realize that all phenomena are emptiness. May they realize the meaning of the three doors of liberation. Think like this. Meditate on the meaning of the inseparability of emptiness and compassion. Om Shunyata Jnana Vajra Svabhava Atmako'ham (藏文，梵文天城体，ॐ शून्यताज्ञानवज्रस्वभाव आत्माकोऽहम्，Om Shunyata Jnana Vajra Svabhava Atmako'ham，嗡，emptiness, wisdom, vajra, nature, self). From the state of emptiness, the nature of one's own intermediate state consciousness, the essence of the three doors of base, path, and fruit. Om (藏文，梵文天城体，ओ，Om，嗡) white. Ah (藏文，梵文天城体，आ，Ā，阿) red. Hum (藏文，梵文天城体，हुं，Hūṃ，吽) blue, etc. Ho (藏文，梵文天城体，हो，Ho，霍) red and blue are contained in the sky. From there, the A character breaks and the mandala of the sun arises. From the broken Hum character, various vajras arise, white in the east, yellow in the south, red in the west, and green in the north. Center
English
with cushions. Here, some consider the four skulls to have lotus cushions, and in the center, buffalo and Yama cushions as well. However, the sun cushion generated in the center at this time is transformed into a moon cushion at the time of the five Abhisambodhis. In the fruition stage, it is transformed into the sun, Yama, and buffalo, which is the unique view of the Shangpa Kagyu lineage's previous lamas. These are the stages of generating the support. Light radiates from the five letters residing in the sky, enters the heart of the Victorious Amitabha, and the power of all the auspicious signs is invoked and seated on the main deity's cushion. A A. I I. U U. Ṛ Ṝ. Ḷ Ḹ. E AI. O AU. AṂ AḤ. From both shoulders, a lunar mandala adorned with two Ali syllables. Again, light radiates from the five syllables, and from the heart of the Victorious Drum Sound King, the power of all the excellent marks is invoked and seated on the previous moon. KA KHA GA GHA NGA. CA CHA JA JHA NYA. ṬA ṬHA ḌA ḌHA ṆA. TA THA DA DHA NA. PA PHA BA BHA MA. YA RA LA VA. ŚA ṢA SA HA KṢA. The moon arising from the melting of the two shoulders YA RA LA VA ḌA ḌHA, adorned with two Kali syllables. In the center of these two, RAṂ accompanied by red is the mirror-like wisdom. OṂ CITTA PRATIBEDHAṂ KARONI. Light radiates from RAṂ, and the moon, along with the letters, melts and mixes, which is the wisdom of equality. OṂ BODHICITTA UPADĀYAMI. On such a mixture of sun and moon, HŪṂ, white with a reddish hue, arises, which is the discriminating wisdom. OṂ TIṢṬHA VAJRA. From HŪṂ, the center of various vajras, marked with HŪṂ, is the wisdom of accomplishing activities. OṂ VAJRA ĀTMAKO'HAṂ. From this, light radiates, offering to the noble ones, accomplishing the benefit of sentient beings, and then gathering and dissolving completely. One's self becomes the cause, Vajradhara, with a white body, three faces of white, black, and red, six hands, the right two holding a vajra and a sword, the left two holding a wheel and a lotus, the last two hands holding a curved knife and a skull cup, embracing the self-appearing consort, the great wrathful one in playful mode, with all ornaments and attire complete, the innate bliss filling the being, seated on a moon cushion, which is the wisdom of the Dharmadhatu. OṂ YATHĀ SARVA TATHĀGATA TATHĀ AHAṂ. These are the first yogas. The HŪṂ at the heart