Chinese
瓦瓦帕，因陀罗菩提，查律亚萨坦罗，那若巴，玛尔巴，米拉，达波，都钦等口耳传承的上师们，以及大导师莲花生，香尊达玛仁钦，琼波塔香坚，鲁拉嘉瓦耶谢，慈拉钦衮波，东本谢饶衮波，巴丹都松钦巴等母系传承者们，以及导师阿纳帕，麦吉洛扎瓦，涅巴尼玛俄，涅巴觉色，卓衮热钦，仁波切彭扎巴，曲杰噶玛巴，喇嘛涅热，曲杰让雄多吉等根本和传承的上师大德们，不违背他们的教令和誓言，祈请吉祥黑袍金刚及其眷属加持我这位修行者的身语意。如是说。念诵许多根本咒。愿此坛城吉祥！等等。念诵吉祥语。观想获得身语意的成就，享用誓言物。今日我等与果位同在！我等众生亦与果位同在！今日成佛亦与果位同在！如今已转生成为佛子！如是赞叹。从今以后我为您的奴仆！等等。祈请您以部分来享用。如是献身。广献曼扎。回向发愿。广作朵玛会供等后续仪轨。这是圆满获得吉祥黑袍金刚灌顶的仪轨。如果只想依靠朵玛，则加持供养朵玛并观修怙主。广献常供朵玛。念诵和供赞圆满时，献曼扎。祈请。以皈依和发心为先导，广大禅定，迎请智慧尊降临。再次献曼扎祈请后，赐予九种灌顶中的任何一种，或三种一组，或全部九种，并将朵玛置于头顶。赐予教敕、念诵传承，享用供养朵玛的剩余作为成就。如是分别赐予九种灌顶，以及圆满九种灌顶后的第十种灌顶。在此之上，还有圆满四种灌顶的殊胜灌顶，共计十一种。现在只是略微展示朵玛灌顶，其余的都隐藏起来不示现。这些是玛尔巴尊者的口诀和卓衮热
English
Vawa Pa, Indrabodhi, Charya Satamlo, Naropa, Marpa, Mila, Dakpo, Duskyen, and other Lamas of the Oral Transmission Lineage, as well as the Great Teacher Padmasambhava, Zhangtsun Darma Rinchen, Khyunpo Tagshamchen, Lura Gyalwai Yeshe, Tsikla Chen Gonpo, Tongpon Sherab Gonpo, Paldan Dusum Khyenpa, and other single-mother lineage holders, as well as Teacher Arnapa, Malgyo Lotsawa, Nyalpa Nyima Ö, Nyalpa José, Dromgön Rechen, Rinpoche Pombraka, Chöje Karmapa, Lama Nyenré, Chöje Rangjung Dorje, and other root and lineage Lamas, without transgressing their commands and vows, may the glorious Great Black One, along with his retinue, bless the body, speech, and mind of this practitioner. Thus it is said. Recite the root mantra many times. May there be auspiciousness in this mandala! Etc. Recite auspicious words. Visualize attaining the siddhis of body, speech, and mind, and partake of the samaya substances. Today, I am with the fruition! I, a living being, am also with the fruition! Today, becoming a Buddha is also with the fruition! Now I have been transformed into a Buddha's child! Thus, praise. From this day forth, I am your servant! Etc. Please use me in part. Thus, offer the body. Offer the mandala extensively. Dedicate and make aspirations. Perform extensive torma offerings and other subsequent rituals as appropriate. This is the ritual for fully receiving the empowerment of the glorious Black Protector. If one wishes to rely solely on the torma, bless the support torma and meditate on the Protector. Offer the continuous torma extensively. When the recitation and praise are complete, offer the mandala. Make supplications. With refuge and bodhicitta as the preliminary, expand the samadhi and invite the wisdom beings. After offering the mandala and making supplications again, bestow any one of the nine empowerments, or three at a time, or all nine, and place the torma on the head. Bestow the command, recitation transmission, and partake of the remainder of the offered torma as siddhis. Thus, bestow the nine empowerments separately, and the tenth empowerment after completing the nine. Above that, there is the supreme empowerment that completes the four empowerments, making eleven in total. Now, only a small torma empowerment is shown, while the others are hidden and not displayed. These are the instructions of Lord Marpa and Dromgön Re
Chinese
是从缘起之灌顶大法中节略，按照上师的口诀写成。玛哈嘎拉灌顶之仪轨，简略口诀如实写，是他人所没有的，务必秘密严藏。吉祥大黑天的灌顶次第，由吉祥虚空行者如信奉般，于楚布寺（Tsurphu，位于今西藏拉萨市堆龙德庆区）在瞻仰世间自在的经堂中写成。如是说。以喜宴仪轨等作为边饰，此稍许广繁。若简略，则供朵玛于五处，念诵咒语之后即可，如今普遍流传的仅此而已。四灌顶合一授予之仪轨，此甚深，应予保密。理集等仪轨于他处可知。玛哈嘎拉兄妹的口诀成熟仪轨之次第述说中的违误之处忏悔，愿以善根成就一切佛陀！玛哈嘎拉面授灌顶次第，抄录自纸卷口头传授，由虚空行自在于损美喀（Gnodmdzesmkhar）造作而成。如是，由尊者虚空行自在所造之母本子本二者出现，毫无错谬地，由第七世热那林巴（Rāga Asya）秘密交付的缮写者是比丘精进，除了消除错乱和校对外，毫无篡改，应作为信任之处。吉祥！吉祥！ 怙主怙母面授灌顶之历史。
English
It is abridged from the great empowerment of dependent origination and written according to the oral instructions of the lama. The method of Mahākāla empowerment, the concise oral instructions are written as they are. It is certain that others do not have it, so it should be kept very secret and hidden. The sequence of empowerment of the glorious Great Black One was done by the glorious Khachö Wangpo (Mkha' spyod dbang po) as if he had faith, and it was written in the Tsuglagkhang (gTsug lag khang) of Zhalzig (Zhal gzigs) of Jigten Wangpo ( 'Jig rten dbang po) in Tsurphu (mTshur phu). Thus it is said. This is slightly extensive, with the feast ritual and so on as decorations. If it is abbreviated, it is enough to arrange the torma in five places and recite the mantra. That is all that is commonly known today. This method of bestowing the four empowerments combined is very profound and should be kept secret. The rituals of Rigdzin Düpa (Rig 'dzin 'dus pa) and others are known elsewhere. I confess all the mistakes in the description of the order of the ripening ritual of the oral instructions of Mahākāla brother and sister, and may all Buddhas be accomplished by virtue! The sequence of empowerment of Mahākāla face-to-face, copied from the scattered words on paper, was made by Khachö Wangpo in Nömze Khar (gNod mdzes mkhar). Thus, the original mother text and son text made by the venerable Khachö Wangpo appeared without any errors. The scribe secretly entrusted by the 7th Rāga Asya was the monk Tsöndrü (brTson 'grus). Except for eliminating confusion and proofreading, there is no alteration, and it should be regarded as a place of trust. Mangalam! Mangalam! History of the face-to-face empowerment of the Lord and Lady Protector.