Chinese
莲日之上压乌玛，肘间持双运自性之白色卡杖嘎，拥抱圆满一切庄严与特征之母猪，红色女以双手拥持金刚与颅器，二者皆于熊熊火焰中嬉戏，观想彼等与三界之金刚使者女众及所有勇士一同聚集。其恩德之伟大。（以下略） 嗡，顶礼彼能明晰显现上师莲足之真实智慧者。 吽。阿底悉地弥，多次。敬礼。咕噜夏惹嘎擦弥，多次念诵。供养丰简随力而供之后。嗡 舍 哈哈 吽 吽 啪 的上师名号。阿 吽 梭哈。多多念诵，于心间日轮之上，将吽字及咒鬘置于一处专注。祈请具德上师加持。如是祈请三次，上师从自身顶门融入，与自身无别。自身外显嘿汝嘎，于心间法轮之中心，观想上师嘿汝嘎，于其心间日轮上显现吽字及咒鬘。如前一般皈依及念诵。之后，上师心间之光芒将三界之空行母众融入自身。化为脉勇士及脉勇母之微尘。上师化为光芒。身语意之秘密与自身三门融为一体。之后，不作任何戏论，放松安住。以正念之绳索，不放纵分别念之风筝。五识融入无分别光明之境，此乃真实之瑜伽。之后作回向，并随力享用。总的来说，此修法可与自己所信之本尊相结合，但上师赐予我的，是与胜乐金刚之甚深秘密相结合的这些。此法之窍诀支分是：乌达玛意为浪潮，让玛意为哭泣。首先是：在上师修法之时，若因散乱而禅定不增，或掉举严重，则修此法。观想自身明观为本尊，五脉轮遍布。顶髻之上师融入光中。通过中脉，清净一切脉轮。
English
Upon a lotus and sun, pressing Uma. At the elbow, holding a white khatvanga of the nature of union. Embracing the sow who is complete with all ornaments and characteristics. The red woman embracing with two hands holding a vajra and a skull cup. Both playing in the midst of blazing flames. Visualize them gathered together with all the vajra messenger women of the three realms and all the heroes. The greatness of whose kindness. (Omitted below) Om, I prostrate to that which clearly reveals the true wisdom of the lotus feet of the holy lama. Hum. Adya Siddhya Mi, many times. Homage. Guru Shara Gatsa Mi, recite many times. After offering as much elaborate or concise offerings as possible. Om Hrih Ha Ha Hum Hum Phet. Of the lama's name. Ah Hum Svaha. Recite many times, and on the sun in the heart, place the Hum syllable and mantra garland together in one-pointed concentration. Please bless me, glorious and holy lama. Having prayed in this way three times, the lama dissolves from the crown of one's head. Becoming inseparable from oneself. One's outer Heruka, in the center of the Dharma wheel in the heart, visualize the lama Heruka, and on the sun in his heart, the syllable Hum. Clarify the mantra garland, and perform refuge and recitation as before. Then, the light from the lama's heart dissolves all the dakinis of the three realms into oneself. Transforming into the minute particles of the male and female channels. The lama dissolves into light. The secrets of body, speech, and mind become one taste with one's own three doors. Then, without making any elaborations, relax and abide. Do not let the kite of conceptual thought run wild with the rope of mindfulness. The five consciousnesses merge into the realm of non-conceptual luminosity, these are the actual yogas. Then dedicate the merit and enjoy as appropriate. In general, this sadhana can be combined with any yidam one is devoted to, but what the lama has given me is these combined with the profound secret of Chakrasamvara. The key instructions of this are: Utama means waves, and Ngurma means crying. The first is: During the lama practice, if meditation does not increase due to distraction, or if agitation is strong, then meditate on this. Visualize oneself clearly as the yidam, pervading the five chakras of the dhuti. The lama above the crown dissolves into light. Through the central channel, purify all the channel wheels.
Chinese
萨。观想于顶、喉、心、脐四处获得四种灌顶。在脐下，于法生三角的中央，观想甘露如雨般降下充满其中，于其内观想吽字如星辰般，视为上师，并尽力祈祷。观想其融化为光，于消失的状态中，以无分别之心，一心专注，据说能见到烟雾等征兆。第二种情况，如果觉知不清晰，或者违缘众多，则于脐轮中央，猛烈祈祷上师，使其融化为光，向上升起，于心、顶、喉等处获得四种灌顶。从眉间放出。观想于前方虚空中，如前一般显现，并祈祷，安住于平等舍中。应反复生起强烈的敬信心。沐浴之法是，观想上师于前方，忏悔一切罪业和堕落。观想顶上的上师融化为光并融入，所有罪障从所有毛孔中排出，清净无染。再次观想脐轮的上师，为黄色黑茹嘎，如芥子般大小。以强烈的敬信心祈祷。黑茹嘎父母融化为菩提心之水流，洗净幻化轮的所有脉络。所有甘露汇聚一处，如甘露凝结于轮的中心，专注于放射的光芒。同样，观想心间的蓝色，喉间的红色，额间的白色，顶上的杂色，以及密处的绿色上师，如前一般观想，从而净化五蕴、五界、五根、五境的垢染。暂时消除五大的疾病和邪魔，是风融入中脉的关键。此加持的仪轨是：于吉祥之地，为上师沐浴，忏悔罪业。由于脉浴在前，因此应先完成先前遗忘的上师修法，并务必供养食子于主尊和空行母。之后，弟子献曼扎，祈请上师。祈请赐予我一切成就之源的上师灌顶。三遍。于曼扎中央，如修法般生起上师。进行顶礼、皈依、念诵等。然后是：嗡 萨瓦 达塔嘎达 嘎雅 瓦嘎 चित्त स्वा भा वा वा चार्ड् हा या च रा णा ना मा स्ते ना मो （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。阿地
English
Sa. Visualize receiving the four empowerments at the crown, throat, heart, and navel. Below the navel, in the center of the triangular Dharma origin, visualize a stream of nectar descending and filling it, and within it, visualize the syllable Hūṃ like a star, regarding it as the Lama, and pray as much as possible. Visualize it dissolving into light and disappearing, and in that state, with no conceptualization, concentrate single-pointedly, and it is said that signs such as smoke will be seen. Secondly, if awareness is not clear, or if there are many obstacles, then in the center of the navel chakra, pray intensely to the Lama, causing it to dissolve into light and rise upwards, receiving the four empowerments at the heart, crown, and throat. It emerges from between the eyebrows. Visualize it in the sky in front, appearing as before, and pray, abiding in equanimity. Again and again, generate strong devotion and respect. The method of bathing is to visualize the Lama in front, and confess all sins and transgressions. Visualize the Lama at the crown of the head dissolving into light and merging, all sins and obscurations exiting from all pores, and think that you are purified and cleansed. Again, visualize the Lama Heruka at the navel, yellow in color, about the size of a mustard seed. Pray to it with strong devotion and respect. The Heruka father and mother dissolve into a stream of bodhicitta, washing all the root places of the emanation wheel. All the nectar gathers into one, like dew forming at the center of the wheel, and focus single-pointedly on the radiating light. Similarly, visualize the blue at the heart, the red at the throat, the white at the forehead, the multicolored at the crown, and the green Lama at the secret place, and meditate as before, thereby purifying the defilements of the five aggregates, five elements, five senses, and five objects. Temporarily eliminating the diseases and evil influences of the five elements, it is the key to the winds entering the central channel. The ritual of this blessing is: in an auspicious place, bathe the Lama himself, and confess sins. Since the root bathing comes first, the previously forgotten Lama practice should be completed first, and tormas must be offered to the main deity and dakinis. Then, the disciple offers a mandala and requests the Guru. Please grant me the empowerment of the Lama, the source of all siddhis. Three times. In the center of the mandala, generate the Lama as in the sadhana. Perform prostrations, refuge, recitations, etc. Then: Oṃ Sarva Tatāgata Kāya Vāka Citta Svabhāva Vācārdhāya Ca Rāṇa Namaḥ Ste Namo (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Ādi.
Chinese
悉地赐予我！三。欣然接受瓶水的灌顶。嗡 班杂 阿毗诜者 吽（藏文：ཨོཾ་བཛྲ་ཨབྷི་ཥིཉྩ་ཧཱུཾ，梵文天城体：，梵文罗马拟音：oṃ vajra abhiṣiñca hūṃ，汉语字面意思：嗡，金刚，灌顶，吽）1 从交合处发出白红光，触及喉咙。嗡 阿 吽（藏文：ཨོཾ་ཨཱཿཧཱུཾ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡，啊，吽）2 将自身本尊观想为双运。3 之后，观想其消融于空性。4 上师从额喉心三处，依次将白红蓝三色黑汝嘎融入三处，是为三灌顶。三者全部融入，身体充满，安住于空性，是为第四灌顶。之后，再次皈依、顶礼，先前上师来到头顶，化为光融入。获得四轮四灌顶。安住于乐空无分别。四灌顶为三组。将花放在弟子的头顶。说：嗡 班杂 悉地 巴万图（藏文：ཨོཾ་བཛྲ་སིདྡྷི་བྷ་བནྟུ，梵文天城体：，梵文罗马拟音：oṃ vajra siddhi bhavaṃtu，汉语字面意思：嗡，金刚，成就，愿成）。之后，弟子献曼扎。上师的坛城随后收摄，与共同仪轨相同。如果可以，则按照印度传统进行广大的曼扎供养。如果说灌顶后立即修持生圆次第，则观察弟子是上等还是下等，上师是否非常恭敬。如果恭敬，则首先进行加持。如果修持上师，则之后禅定会迅速生起力量。否则，应严守秘密。还要念诵其他吉祥的祈愿文，并将根轮和脉轮的中心分别与寂静的白色上师佛陀黑汝嘎，以及嗡等咒语的结尾相连。帕帕 罗嘎 香定 咕噜 梭哈（藏文：，梵文天城体：，梵文罗马拟音：pāpaṃ roga śāntaṃ kuru svāhā，汉语字面意思：罪业，疾病，寂静，做，梭哈）。对于增长寿命，观想黄色，手持甘露宝瓶，以及阿玉 布什定 咕噜 嗡（藏文：，梵文天城体：，梵文罗马拟音：āyu puṣṭi kuru oṃ，汉语字面意思：寿命，增长，做，嗡）。对于增长财富，观想威严，手持珍宝稻穗，以及达那 布什定（藏文：，梵文天城体：，梵文罗马拟音：dhana puṣṭiṃ，汉语字面意思：财富，增长）等。对于勾招权势，观想红色，姿态妩媚，手持铁钩和绳索，瓦香 咕噜 吼（藏文：，梵文天城体：，梵文罗马拟音：vaśaṃ kuru ho，汉语字面意思：控制，做，吼）。1 1 瓦夏德（藏文：བ་ཥཌ，梵文天城体：，梵文罗马拟音：vaṣaḍ，汉语字面意思：）。2 阿惹恰 亚 赫日扎（藏文：ཨ་རཀྵ་ཡ་ཧྲི་ཛ，梵文天城体：，梵文罗马拟音：arakṣa ya hrī ja，汉语字面意思：）。对于猛烈的行为，观想黑色，忿怒尊，手持金刚杵，用于诛杀、驱逐、分离、迷惑、僵硬、压制等。对于这些，也应将形象和咒语按照适当的方式结合起来，并安住在各自的元素之源。念诵咒语，强烈祈祷，并将之应用于事业，据说不会有任何障碍。此外，所有行为都必须像这样符合缘起。必须从上师那里详细了解。所有这些都可以在黑暗的时候完成。这里，印度大师们的实践方式是：上等弟子的上师修法持续六个月。在此期间，每天三次献曼扎。
English
Siddhi grant me! Three. Gladly accept the vase water empowerment. Oṃ Vajra Abhiṣiñca Hūṃ (Tibetan: ཨོཾ་བཛྲ་ཨབྷི་ཥིཉྩ་ཧཱུཾ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ vajra abhiṣiñca hūṃ, Literal Chinese meaning: Om, Vajra, Consecrate, Hum) 1 From the union arises white and red light, striking the throat. Oṃ Āḥ Hūṃ (Tibetan: ཨོཾ་ཨཱཿཧཱུཾ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ āḥ hūṃ, Literal Chinese meaning: Om, Ah, Hum) 2 Keep your own deity body in union. 3 Then, contemplate it dissolving into emptiness. 4 From the guru's forehead, throat, and heart, the three Herukas of white, red, and blue are gradually absorbed into the three places, thus the three empowerments. All three are absorbed, filling the body, and abiding in emptiness, is the fourth empowerment. Then, again take refuge, prostrate, and the previous guru comes to the crown of the head, dissolving into light. Obtain the four chakras and four empowerments. Abide in bliss, clarity, and non-conceptuality. The four empowerments are in three sets. Place a flower on the disciple's head. Say: Oṃ Vajra Siddhi Bhavaṃtu (Tibetan: ཨོཾ་བཛྲ་སིདྡྷི་བྷ་བནྟུ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ vajra siddhi bhavaṃtu, Literal Chinese meaning: Om, Vajra, Accomplishment, May it be). Then, the disciple offers a mandala. The guru's mandala is then withdrawn, which is the same as the common practice. If possible, perform an extensive mandala offering according to the Indian tradition. If it is said to practice the generation and completion stages immediately after receiving the empowerment, then observe whether the disciple is superior or inferior, and whether the guru is very respectful or not. If respectful, then first give blessings. If the guru is practiced, then later meditation will quickly arise with power. Otherwise, keep it strictly secret. Also recite other auspicious prayers, and connect the root chakra and the center of the nadi separately with the peaceful white Guru Buddha Heruka, and the end of mantras such as Oṃ. Pāpaṃ Roga Śāntaṃ Kuru Svāhā (Tibetan:, Sanskrit Devanagari:, Sanskrit Romanization: pāpaṃ roga śāntaṃ kuru svāhā, Literal Chinese meaning: Sin, Disease, Pacify, Do, Svaha). For increasing life, visualize yellow, holding a vase of nectar, and Āyu Puṣṭi Kuru Oṃ (Tibetan:, Sanskrit Devanagari:, Sanskrit Romanization: āyu puṣṭi kuru oṃ, Literal Chinese meaning: Life, Increase, Do, Om). For increasing wealth, visualize majestic, holding a precious ear of grain, and Dhana Puṣṭiṃ (Tibetan:, Sanskrit Devanagari:, Sanskrit Romanization: dhana puṣṭiṃ, Literal Chinese meaning: Wealth, Increase) etc. For attracting power, visualize red, with a charming posture, holding an iron hook and rope, Vaśaṃ Kuru Ho (Tibetan:, Sanskrit Devanagari:, Sanskrit Romanization: vaśaṃ kuru ho, Literal Chinese meaning: Control, Do, Ho). 1 Vaṣaḍ (Tibetan: བ་ཥཌ, Sanskrit Devanagari:, Sanskrit Romanization: vaṣaḍ, Literal Chinese meaning: ). 2 Arakṣa Ya Hrī Ja (Tibetan: ཨ་རཀྵ་ཡ་ཧྲི་ཛ, Sanskrit Devanagari:, Sanskrit Romanization: arakṣa ya hrī ja, Literal Chinese meaning: ). For fierce actions, visualize black, a wrathful deity, holding a vajra, for killing, expelling, separating, confusing, stiffening, suppressing, etc. For these, also combine the forms and mantras in an appropriate manner, and abide in the source of their respective elements. Recite the mantras, pray strongly, and apply them to the activity, it is said that there will be no obstacles. Furthermore, all actions must be in accordance with dependent origination in this way. It must be understood in detail from the guru. All of these can be done in the dark time. Here, the practice of the Indian masters is: the guru practice of a superior disciple lasts for six months. During this time, offer mandalas three times a day.