Chinese
请加持转变吧！ 基之实相三身自然显现， 道之错乱忽然净除障碍后， 果位清净具二利乐之名， 祈请加持我之相续。 善巧不迷于利他， 于何处化身能遍布十方， 所有心愿如意皆成就， 祈愿如意成就，祈请加持。 无谬道之功德皆圆满， 错乱之显现吉祥增上之， 吉祥皆生瑜伽士慈尊， 祈请加持我之相续。 轮涅一切吉祥善妙诸， 吉祥福德贤善之圆满， 具德香巴噶举于一切方， 兴盛增长恒久住，祈请加持。 显密经续一切之秘密藏， 无余融入心中具德香巴之， 教法命脉慈尊功德主， 祈请加持我之相续。 一生证佛之胜妙乘， 于道修持息灭一切障碍且， 究竟四身之智慧现前， 无勤迅速证悟，祈请加持。 诸生善妙祈愿传承之精华， 甚深秘密空行之口传诀窍， 智慧广大根嘎伦珠处， 祈请加持我之相续。 法主空行之封印无损法， 加持河流之口耳传承不衰减， 成就者传承之桥梁不断绝， 愿生起证悟，祈请加持。 此乃达热纳塔所说。 此之补遗，由尊者楚臣所造： 往昔根巴祈愿善行之， 近传空行耳语甘露之精华， 您心珍宝妙瓶充满盈， 六法究竟旺波洛哲处， 祈请加持我之相续。 二障习气厚重所覆之垢， 以六法之水无余洗净且， 以疗众生疾病之隐秘瑜伽， 愿自他成熟解脱，祈请加持。 您之语
English
Please bless the transformation! The basis's reality, the three bodies, naturally arise, The delusions of the path, sudden obscurations purified, The result, pure, possessing both benefits, the name of Kunga, I pray, bless my lineage. Skillful, not confused about benefiting others, Wherever the emanation can spread in the ten directions, All the wishes of the mind are fulfilled as desired, May the aspiration be fulfilled as desired, please bless. The qualities of the unerring path are all complete, The illusory appearances become auspicious and glorious, To the source of all auspiciousness, the yogi Jampa, I pray, bless my lineage. All the auspiciousness and goodness of samsara and nirvana, With the abundance of auspicious glory and virtue, May the glorious Shangpa Kagyu in all directions, Flourish, increase, and remain long, please bless. The secret treasury of all the sutras, tantras, and agamas, Completely absorbed in the heart, the glorious Shangpa's, The life force of the teachings, Jampa Yonten Gon, I pray, bless my lineage. The supreme vehicle for attaining Buddhahood in one lifetime, By meditating on the path, all obstacles are pacified, Ultimately, the wisdom of the four bodies is manifested, May realization be attained effortlessly and quickly, please bless. The essence of the lineage of good aspirations in all lives, To the definitive secret, the oral instructions of the dakinis, To the vast wisdom, Kunga Lhundrup, I pray, bless my lineage. The Dharma Lord, the Dharma sealed by the dakinis, without decay, The lineage of blessings, the oral tradition of the river, undiminished, The bridge of the lineage of siddhas, unbroken, May experience and realization arise, please bless. This was said by Taranatha. The supplement to this, composed by Jetsun Tsultrim: By the good deeds of previous Gomba aspirations, The essence of the nectar of the whispered lineage of the near dakinis, Your heart, a precious vase, is filled to the brim, To the perfected Six Dharmas, Ngawang Lodro, I pray, bless my lineage. The dirt covered by the thick imprints of the two obscurations, Completely washed away by the water of the Six Dharmas, and, With the hidden yoga that heals the diseases of beings, May self and others be matured and liberated, please bless. Your speech
Chinese
具足上师心髓者， 智慧大悲永不舍， 胜诸佛陀具慈爱， 大金刚持语自在， 祈请垂念赐加持， 恒常根本上师之， 不退信心作追随， 由衷一心敬祈请， 甚深道果愿速证。 无等恩师胜金刚持， 十三精要勤利乐， 浊世导师正法主， 祈请吉地达玛瓦帝， 祈请垂念赐加持， 您之甚深六法甘露味， 涤荡自心不净诸执念， 轮回转为智慧得现证， 祈愿成就嘿汝嘎本尊。 如是说，吉祥！ 幻身大灌顶授予法之行法 那摩 咕噜。 欲求幻身大灌顶，于宽敞之坛城上，绘制坛城，可选择繁、中、简三种。其中繁者，外层依次为白色、红色、蓝色三重环绕之圆形大环。此代表外为吉祥米聚塔之佛塔，内为火山，其内为金刚墙。亦代表身语意三者。其内为四方形之宫殿，与通常所见相同。墙壁内中央为意之间隔，外侧两走廊则东方白色，南方黄色，西方红色，北方绿色，代表方位之颜色。宫殿之内，以直径线分隔为四格，每一格作一圆形。其中，东南之圆形内，作重叠之白色法生。间隔为深蓝色。肋骨状装饰为红色。中央为五堆日垫，每一堆上放置深蓝色之堆饰。西南之格，作四瓣莲花之方位颜色。中央为日垫，上置蓝色堆饰。东北之格，作红色法生，间隔为绿色，角为白色。西北之格，作黑色法生。火山为红色。角为绿色。四个圆形，间隔之环绕为黑色。ཆ
English
Possessing the essence of the Guru's heart, Wisdom and compassion never forsaking, More loving than all the Buddhas, To the Great Vajradhara Ngawang Jamyang, I pray, please bless my lineage. To the biographies of the root and lineage Lamas, Following with unwavering faith from the depths of my heart, Through the power of praying with one-pointed devotion, May I swiftly attain the profound path of Khechara. Incomparable kind Guru, victorious Vajradhara, Master who strives to liberate the meaning of the thirteen essentials, Supreme guide and Lord of Dharma in this degenerate age, To you, Kirti Dharma Varti by name, I pray, please bless my lineage. May the nectar-like taste of your profound Six Dharmas, Wash away all impure grasping thoughts from my mind, Transforming samsara into the manifest vision of wisdom, May I receive the blessings to attain the Heruka himself. Thus it is said. Auspicious! The practice of bestowing the Great Empowerment of the Illusory Body. Namo Guru. Desiring to bestow the Great Empowerment of the Illusory Body, on a spacious mandala platform, draw a mandala of dust colors, which can be elaborate, medium, or simple. The elaborate one is: on the outside, a large circular environment surrounded by three layers of white, red, and blue. This represents the stupa of the glorious Dhanyakataka on the outside, with a volcano inside, and a vajra fence inside that. It also represents the three kayas of body, speech, and mind. Inside that is a square palace that is the same as the general one. Inside the walls, the center is the space for the mind, and on both outer corridors, the east is white, the south is yellow, the west is red, and the north is green, which are the colors of the directions. Inside the palace, there are four squares divided by diameter lines, each with a circle. Among them, in the southeast circle, there is a double-layered white Dharma origin. The division is dark blue. The rib decorations are red. In the center, there are five heaps of sun cushions, each with a dark blue heap decoration. In the southwest corner, there are four lotus petals in the colors of the directions. In the center, there is a sun cushion with a blue heap decoration. In the northeast corner, there is a red Dharma origin, the division is green, and the corner is white. In the northwest corner, there is a black Dharma origin. The volcano is red. The corner is green. Four circles, the surrounding of the division is black. ch
Chinese
在红色法生的中央，有五个一组的日垫，中央白色，东方黑色，南方黄色，西方红色，北方绿色的组块。在黑色法生的中央，日垫上有黑色组块。在坛城自身的中央，日垫上画一个五尖的蓝色金刚杵。虽然这没有在讲解中提到，但是上师们是这样做的。中等的是，舍弃欲幡、父幡、半网幡、夏布、箭幡等，做一个绿色的墙壁，门框，门边，门槛，以及门上的横梁。其他的和前面一样。简略的是，不画墙壁等，在具有四方颜色的方形坛城上，像前面一样画四个圆圈。在外面的边缘，画一个白色的方框。在那座台子的前面，放两个用“མཾ་（藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）”字装饰的圆形食子。根据情况，放置两个水供以及下面需要的灌顶品和会供的用具等。瓶子是按照灌顶仪轨中所说的，放置在西南角的四瓣莲花坛城中，如果坛城的面积很大，就放在那里的供台上。但是，按照惯例，如果坛城很大，就放在四个圆圈的中央的供台上。如果坛城很小，最好把瓶子单独陈设。瓶子的陈设方式和通常一样，包括颈饰和口饰等，但是不需要海螺、经书、咒索等。这个灌顶仪轨中说，在四瓣莲花坛城上设置五个组块。虽然那里不生起本尊，但是因为是瓶子的底座，所以似乎代表了瓶中的本尊们。还说在红色法生上生起胜乐金刚五尊，现在大部分人也只是照本宣科。即使在一些辅助仪轨的文字中，也只是稍微提到了一些不同之处。上师说，那些都是隐藏的口诀。特别是辅助仪轨的文字中，说在四瓣莲花的中央是根本上师，前面是本尊，右边是已故的上师等等，这是非常不正确的。因此，我们自己的宗派的承诺和实践是：在双层法生和瓶子中，汇集了五部本尊的主尊。在四瓣莲花上，是金刚持和五部空行母的围绕。
English
In the center of the red Dharmodayā, there are five groups of sun cushions, with white in the center, black in the east, yellow in the south, red in the west, and green in the north. In the center of the black Dharmodayā, there is a black group on the sun cushion. In the center of the mandala itself, draw a five-pointed blue vajra on the sun cushion. Although this is not mentioned in the explanation, it is done in the practice of the lamas. The medium one is to abandon the desire banner, father banner, half-net banner, shambu, arrow banner, etc., and make a green wall, door frame, door edge, door sill, and the beam above the door. The rest is the same as before. The abbreviated one is to not draw the walls, etc., and on the square mandala with the colors of the four directions, draw the four circles as before. On the outer edge, draw a white square. In front of that platform, place two round tormas decorated with the syllable “མཾ་（Tibetan, Devanagari: मं, Romanized Sanskrit: maṃ, Literal meaning: Maṃ）”. As convenient, place the two water offerings and the empowerment substances and tsok implements needed below. The vase is placed in the four-petaled lotus mandala in the southwest corner, as stated in the empowerment ritual. If the mandala is very large, it should be placed on the altar there. However, in practice, if the mandala is large, it is placed on the altar in the center of the four circles. If the mandala is small, it is best to arrange the vase separately. The arrangement of the vase is the same as usual, including the neck ornament and mouth ornament, etc., but conch shells, scriptures, mantra cords, etc. are not needed. In this empowerment ritual, it is said that five groups are set up on the four-petaled lotus mandala. Although deities are not generated there, since it is the base of the vase, it seems to represent the deities in the vase. It is also said that the five deities of Chakrasamvara are generated on the red Dharmodayā, and nowadays most people just follow the text. Even in some supplementary ritual texts, only slight differences are mentioned. The lamas say that those are hidden instructions. In particular, the supplementary ritual texts say that the root guru is in the center of the four-petaled lotus, the yidam is in front, the deceased guru is on the right, etc., which is very incorrect. Therefore, the commitment and practice of our own school is: in the double-layered Dharmodayā and the vase, the main deities of the five tantra classes are gathered. On the four-petaled lotus, there is Vajradhara surrounded by the five classes of dakinis.
Chinese
鄔金的佛母金剛亥母，身色紅色，如劫末之火般光輝熾盛，右手順持金剛鉞刀並作忿怒印，鎮壓一切方所；左手持滿盛鮮血的顱器，擁抱著父親，赤身裸體，頭髮散披，以五印莊嚴。具有乾骷髏的頭飾和項鍊，右腿蜷曲，左腿伸展，與父親相擁，父母雙方都青春煥發，安住在熊熊燃燒的火焰之中。東方為密集金剛，身色藍色，略帶忿怒相，手持金剛杵和鈴，以同等身形擁抱佛母，以金剛跏趺坐姿安住在蓮花日輪之上，以絲綢和珍寶莊嚴。南方為喜金剛，身藍色，雙手持金剛杵和鈴，擁抱著佛母無我母，身藍色，手持鉞刀和顱器，黃色頭髮向上豎立，右腿伸展，安住在蓮花日輪之上，踩踏著梵天和大力天。西方為大幻化網，身藍色，雙手持弓箭，擁抱著佛母佛陀空行母，紅色，與自身相同，黃色頭髮豎立，右腿伸展，安住在蓮花日輪之上，踩踏著人屍。北方為金剛怖畏，身藍黑色，一面二臂，手持鉞刀和盛血顱器，擁抱著佛母亥母，紅色，手持鉞刀和顱器，黃色頭髮向上豎立，具足屍陀林裝束，左腿伸展，安住在蓮花日輪之上，踩踏著水牛。另外，在眾多的灌頂儀軌範本中，東方為喜金剛，南方為密集金剛，按照上述方式描述也可以，這是選擇。第二壇城的中央，在蓮花的中心，根本上師金剛持與密集金剛相同，與佛母金剛亥母紅色相擁。四瓣蓮花上，東方為黑空行母，北方為綠色喇嘛，西方為紅色斷生母，南方為黃色形母，都手持鉞刀和顱器喀章嘎，以右腿伸展的姿態安住。第三壇城，在紅色法生宮的中央，是金剛亥母的本質，紅色佛陀空行母。東方為藍色金剛空行母，南方為黃色寶生空行母，西方為白色蓮花空行母，北方為綠色事業空行母，都手持手鼓和顱器喀章嘎，赤身裸體。