English
That which possesses the blessings and signs like one medicine for a hundred diseases is this lineage of the accomplished Chö practice. To accomplish this profound empowerment, there are the activities of the teacher and the activities of the student. Among them, the activities of the teacher have already been successfully completed. Now it is your turn to offer a mandala as the fee for receiving the profound empowerment from the presence of the lama and Machik Labdrön, who are indistinguishable. Om Vajra Bhumi Ah Hum, etc., offer the mandala. Thus spoke Karma Vijaya (Trinley Namgyal), selecting the most important parts from among the Chö lineages, in this "Garland of Pearls: The History of the Chö Empowerment." Desiring to bestow the empowerment of Chö, known as Opening the Door of the Sky, on top of the mandala, a four-petaled lotus with clusters of colors from all directions, place a maṇḍala with five heaps of white, round tormas, adorned with butter, meat, and molasses. Surround it with as many offering tormas as possible. Cast the obstacle-removing torma as usual and dispel the obstacles. Offer tormas to the protectors of the directions and the local deities with any preliminary torma offering ritual. The blessing of the offerings is also as usual. Take refuge and generate bodhicitta beforehand, and recite the sutras as much as possible. This is the preliminary. The summary of that is: When the equipment and conditions are well assembled, well arranged, obstacles dispelled, tormas offered, offerings blessed, refuge taken, and bodhicitta generated, and sutras recited, these are the common preliminaries. After that, purify both oneself and the generation in front with Svabhava (Tibetan, Devanagari: स्वभाव, Romanized Sanskrit: svabhāva, literal meaning: self-nature) into emptiness. From within emptiness, in an instant, within the Dharma origin, in the center of a blazing charnel ground palace, is a variegated four-petaled lotus. Om Buddha Dakini Om (Tibetan, Devanagari:, Romanized Sanskrit:, literal meaning:). In the center is the white Buddha Dakini with a wheel-like topknot. Om Vajra Dakini Hum (Tibetan, Devanagari:, Romanized Sanskrit:, literal meaning:). In the east is the blue Vajra Dakini, or with a vajra topknot. Om Ratna Dakini Tram (Tibetan, Devanagari:, Romanized Sanskrit:, literal meaning:). In the south is the yellow Ratna Dakini, or with a jewel topknot. Om Padma Dakini Hrih (Tibetan, Devanagari:, Romanized Sanskrit:, literal meaning:). In the west is the red Padma Dakini, or with a lotus topknot. Om Karma Dakini Ah (Tibetan, Devanagari:, Romanized Sanskrit:, literal meaning:). In the north is the green Karma Dakini, Vajra
English
e, having a criss-cross hairstyle. All have three eyes, holding a damaru and a skull staff, their feet transforming into dance postures, adorned with all ornaments such as jewels and bones, and together with a retinue of a hundred thousand equal to themselves. Hrih Mahadakini. Om Ah Hum. In front of the main deity, visualize oneself as the wisdom dakini, identical to the main deity, shaking a bell with the left hand. Then, accompanied by incense and the sound of music: Hrih, from the palace of pure devotion, I request the gurus and the Three Jewels to come. From the naturally pure palace, I request the yidam deities to come. From the realm of Vajradhara, I invite the Vajra Dakini. From the realm of blazing jewels, I invite the Ratna Dakini. From the realm of lotuses, I invite the Padma Dakini. From the realm resounding with dragon roars, the Karma Dakini... From the realm with the wheel, the Buddha Dakini... From the supreme sacred place where you dwell, I invite Machig Yeshe Dakini. From the twenty-four sacred places, I request the hero dakinis to come. From the precious palace of the teachings, I request the Dharma protectors to come. Om Guru Deva Dakini Ah Gusha Jah Pasa Hum. Sphota Bam. Ghante Hoh. Light radiates from the seed syllable in the heart. The Sugatas, the ocean of victorious ones. Come here for the sake of empowerment. Be pleased with various offerings. From how it was born, with Shri Ye Hum. To the Buddha Dakini is Vairochana, to the Vajra Dakini is Akshobhya, to the Ratna Dakini is Ratnasambhava, to the Padma Dakini is Amitabha, to the Karma Dakini is Amoghasiddhi. Visualize oneself as Machig Yeshe Dakini, adorned with all five families as head ornaments. Immaculate and pleasing, this sacred offering of divine substances, I offer to the guru, yidam, and dakini. Please accept and bless. Om Guru Deva Dakini Argham Pratitsa Ah Hum Svaha. Similarly, recite from music to sound. Om Guru Deva Dakini Pancha Amrita Ah Hum. Thus, offer the inner offering. If you want to expand, in the vast and excellent bandha vessel, naturally pure from the beginning, medicine mixed with eighty thousand roots, the five samaya substances of the five families, wisdom.
Chinese
五圆满成就之物，遣除五毒之甘露，救度六道众生之树，供养上师本尊众。请享用殊胜供品，祈请享用供品并赐予成就。这是与旧译咒语派系相符的唱诵方式。所有朵玛都应与任何本尊的证悟相符而加持。将实际的朵玛供献给与上师本尊无别的圣者，通过所修本尊的朵玛法会进行供养。其次，向五部空行母供养，在每个简短咒语的末尾加上ཨ་ཀཱ་རོ་（藏文，अકારો，akāro，阿嘎若），念诵三次。第三，向护法神以各自的朵玛仪轨进行供养。第四，进行空行母总供朵玛，第五，进行地基主朵玛的仪轨。第六，念诵六次ཨ་ཀཱ་རོ་（藏文，अકારો，akāro，阿嘎若），回向给六道众生。祈愿弟子相续中生起特殊的体验和证悟。通过先行传承上师的祈请文，自己也以观想的方式接受灌顶，如同劝勉弟子们一样。将陈设的会供品按照所修本尊的朵玛仪轨进行加持并放置。这些的总结是：空性生起为本尊，迎请，勾招安住作增长，供养朵玛作供施，祈请，自入，会供作加持，是修持坛城的总纲。之后，将弟子们引入，洒水，安排入座，献花和收花。进行前行开示，然后让献曼扎，祈请金刚上师垂念。纵然您的意念未曾离开法界，为了引导众生，化身为金刚持，请赐予甚深灌顶，请转法轮。无上殊胜之会供轮，请转动极其广大之轮。如是念诵三次，师徒一切众念诵三遍或七遍《般若波罗蜜多心经》。在此之前也有施放障魔朵玛的规矩，如果愿意，可以照此进行。然后授予皈依，让他们跟着念诵。诸佛菩萨垂念我，上师垂念我，我名某某从今时起
English
The substance of five perfections, this nectar that dispels the five poisons, the tree that liberates all beings of the six realms, I offer to the assembly of gurus and yidams. Please accept this supreme offering. Please accept the offering and grant accomplishments. This is the chanting method in accordance with the Nyingma tradition. All tormas should be blessed in accordance with any yidam's realization. The actual torma is offered to the holy guru and yidam inseparable, through the torma feast of whichever yidam is practiced. Secondly, to the five classes of dakinis, at the end of each short mantra above, add ཨ་ཀཱ་རོ་ (Tibetan, अકારો, akāro, the syllable A), and offer it three times each. Thirdly, offer to the Dharma protectors with their own torma rituals. Fourthly, perform the general dakini torma, and fifthly, perform the ritual of the local deity torma. Sixthly, dedicate to the six realms by reciting ཨ་ཀཱ་རོ་ (Tibetan, अકારો, akāro, the syllable A) six times. Pray that special experiences and realizations arise in the disciple's mindstream. Through the preliminary prayer to the lineage gurus, one also takes self-initiation through visualization, just as one exhorts the disciples. All the arranged feast substances are blessed in accordance with the torma ritual of whichever yidam is practiced and then placed. The summary of these is: emptiness arising as deity, invitation, hooking and abiding, increasing, offering torma as offering, supplication, self-entry, feast as blessing, is the general outline of accomplishing the mandala. Then, bring the disciples inside, sprinkle water, arrange them in rows, offer and collect flowers. Give a preliminary Dharma talk, and then have them offer the mandala, requesting the Vajra Master to pay attention. Although your mind never moves from the realm of Dharma, in order to guide beings, having manifested as Vajradhara, please bestow profound empowerment, please turn the wheel of Dharma. The unsurpassed feast wheel, please turn the extremely vast wheel. Recite this three times, and all the teachers and students recite the Heart Sutra three or seven times along with the reversal. Before this, there is also a custom of releasing obstacle tormas, if you wish, you can do so accordingly. Then grant refuge, and have them repeat after you. All the Buddhas and Bodhisattvas, please pay attention to me. Teacher, please pay attention to me. I, named so-and-so, from this time on
Chinese
乃至菩提心藏之间。二足之尊，祈请皈依薄伽梵如来。离欲者之尊，寂灭涅槃之法，祈请皈依。众中之尊，不退转菩萨圣僧众，祈请皈依。三遍。发心：如前请忆念。如昔之如来应供正等觉诸佛，以及安住大地之菩萨众，如何发无上正等菩提心，如是，我名某某者，亦从此时起，乃至菩提心藏之间，发无上正等菩提心。未度之众生，令度脱。未解脱之众生，令解脱。未喘息之众生，令喘息。未涅槃之众生，令涅槃。三遍。入行发心之仪轨虽有，然不另作亦可。因喜略摄，故作古汝所出之忏悔传承，或《佛法》等仪轨以为前行。正行中，虚空开显之正行，分为依于离戏无实之物而作介绍，以及依于有戏实物而作介绍。初者，汝等以身要诀，风息置于原位。心不作造作，于坦然之状态中，大大地观视。其自性即如不成自他，无有颜色与形状，无有内外与质碍，亦无有识、行、解等可认定者，于离生灭住三者之状态中，一切轮涅皆可显现，此即胜义般若波罗蜜多。如是于安住之基础上作介绍。又汝等善持正念，须观视分别念之生灭住三者之上，显现之门为何，生起一分别念，并予破析。如是令其观视。又如是说，心安住之分别念生起之时，亦生起。
English
Until the essence of enlightenment is reached. To the Buddhas, the supreme among bipeds, I go for refuge. To the Dharma, the supreme among those free from desire, the peaceful Nirvana, I go for refuge. To the Sangha, the supreme among assemblies, the noble Sangha of irreversible Bodhisattvas, I go for refuge. Three times. Generating the Mind: Please remember as before. Just as the Tathagatas, Arhats, perfectly complete Buddhas of the past, and the Bodhisattvas residing on the great earth, generated the unsurpassed, perfectly complete Bodhicitta, so too, I, named so-and-so, from this time forth, until the essence of enlightenment is reached, generate the unsurpassed, perfectly complete Bodhicitta. May I liberate those beings who have not been liberated. May I free those who have not been freed. May I give breath to those who have not breathed. May I lead to Nirvana those who have not attained Nirvana. Three times. Although there is a tradition of taking the entering Bodhicitta, it is also acceptable not to do so separately. Because of the joy in brevity, the confession lineage from Guru, or the ritual of "Buddha, Dharma," etc., is done as a preliminary. In the main practice, the actual practice of opening the sky is divided into introducing based on non-elaborate, unreal things, and introducing based on elaborate, real things. The first is: All of you, with the essential points of the body, leave the breath in its natural place. Without fabricating the mind, in a state of openness, look intently. Its nature is such that it is not established as self or other, without color or shape, without inside or outside, without substance, and without anything that can be identified as consciousness, action, or understanding. In the state of being free from the three of arising, ceasing, and abiding, all samsara and nirvana can appear. This is the ultimate Prajnaparamita. Thus, the introduction is made on the basis of abiding. Furthermore, all of you, hold mindfulness well, and it is necessary to see how the door of appearance is on the three of arising, ceasing, and abiding of conceptual thoughts. Generate a conceptual thought and release it for analysis. Thus, let them look. Also, it is said like this, when the conceptual thought of the mind abiding arises, it also arises.