English
The aggregate of the five aggregates becomes. Hūṃ. From the mandala of the vast sky, please invite red Manjushri to come. Rakshasas, Yama, demons, harmful spirits, Yakshas, female demons, and Bhuta hosts, please invite them to come. Oṃ śrī mañja kumāra maru rtse khāhi. Anu rupa khāhi. Su rupa khāhi. Tagu patra mani khāhi. Ku pa ru tshaṇḍa khāhi. Mahā rakta khāhi. Mā ha citta khāhi. Mahā basuta khāhi. Mahā gorocana khāhi. Mahā pañca khāhi. Mahā baliṃ dha khāhi. Having offered the torma with this, saying "Hūṃ Hūṃ Hūṃ," gather the wisdom beings into oneself. In order to offer the remaining, lower the torma to the lower level. Raṃ yaṃ khaṃ, etc., bless as before, mix the leftovers with the essence, and connect them. Hūṃ! Those who listen to the commands of the Victorious Ones and perform actions, Dakinis, Ging, and powerful goddesses, the seven mothers, four sisters, and eight intermediate ones, messengers, Dharma protectors, and their retinues, enjoy this torma of samaya substances, please accomplish the entrusted tasks. Thus, accompanied by music, the torma is sent outside. Secondly, outside, the torma of the steadfast mothers, sprinkled with nectar, is blessed with three grains. Hūṃ! The assembly of steadfast mothers who have vowed to protect the land of Tibet, the four demonesses, including the Great Self, the four Yakshas, including Gangkar Shamé, the four female doctors, including Gongtsun Demo, the twelve great steadfast protectors and their retinues, just as you vowed in the past, please accept this offering torma and accomplish the entrusted tasks. Having made the offering, request them to depart. Thirdly, the dissolution of the mandala: By reciting "Hūṃ Hūṃ Hūṃ," the protective circle, including the palace, dissolves into the retinue. That dissolves into the main deity, father and mother, that dissolves into the wisdom being, that dissolves into the Hūṃ at the heart, that is gathered upwards to the nada, and remains in equanimity in the Dharmadhatu, free from elaboration, thereby eliminating the extreme of permanence. Phaṭ Phaṭ Phaṭ. From the state of emptiness and clarity, in an instant, one transforms into the form of red Manjushri. Oṃ vajrakā vāci rakṣa haṃ. The body is covered with a vajra armor as if melted, filled with small wrathful ones, thinking that it will never be destroyed, thereby eliminating the extreme of annihilation. Fourth, aspiration and auspicious words: Just as the brave Manjushri knows, etc., adorn with two shlokas and verses of auspicious words as appropriate. Fifth,
Chinese
于的瑜伽是：将显现、声音、动摇三者知晓为本尊、咒语、法性，因此在一切行为上，通过增益和损减，将六识的对境，显现的欲妙知晓为智慧嬉戏的方式来行持。第三，关于灌顶的仪轨，特别是安住的方式，以及实际如何授予灌顶的方式。 第一，将自前和宝瓶三者知晓为无别，因此扶正事业经的文本，念诵之间，然后是本尊的准备：即使在旧唐卡的方面没有完成，但由于小的遮破在上师的口传中有出现，为了容易进入，所以在此保持中等。宝瓶生起也一样，除了观修的基础大小之外，观修的内容没有差别，因此即使不单独做生起次第也可以。如果要做显现形象的宝瓶念诵，就像镜子和身像一样。宝瓶宫殿内，诸本尊明亮。 咒索金刚道，自身命光芒。 宝瓶本尊心间放光，催动后生。 结合菩提心，凝结成甘露。
English
The yoga of that is: Knowing appearance, sound, and movement as deity, mantra, and dharmata, therefore, in all conduct, through increase and decrease, knowing the objects of the six consciousnesses, the appearing desirable qualities, as the way of wisdom play. Third, regarding the ritual of empowerment, especially the way of abiding, and the actual way of bestowing empowerment. First, knowing oneself, the front, and the three vases as inseparable, therefore, straighten the text of the action manual, between recitations, and then the deity preparation: Even if it is not completed on the side of old thangkas, because small prohibitions appear in the oral tradition of the superiors, in order to enter easily, it is kept neutral here. The vase generation is also the same, except for the size of the meditation base, there is no difference in the meaning of meditation, so it is okay not to do the generation separately. If you want to do a vase recitation that clarifies the appearance, like a mirror and an image. The deities are clear inside the vase palace. Mantra cord vajra path, own life light. Light radiates from the heart of the vase deity, urging subsequent attachment. Union bodhicitta, condenses into nectar.
English
What is taught as the remedy for subduing ignorance is: The Abhidhamma Pitaka, twenty-one thousand verses. What is taught as the remedy for subduing everything is: The fourth Pitaka, twenty-one thousand verses. In short, all the eighty-four thousand verses that are taught are solely taught as remedies for subduing afflictions. As it is said. If we summarize from the perspective of scripture and pith instructions, we can summarize it into scripture, that is, the Paramita vehicle of characteristics, and pith instructions, that is, the Great Secret Vajra Vehicle. As it says in that very text: There are two types of vehicles: characteristics and cause.
Chinese
乘和，果位金刚乘。如是说。此处正当其时。《三类灯》中说：义一亦不迷，方便多无难，依仗根器利，密咒乘殊胜。如是所说，以四种殊胜之门而特胜的，正是密咒金刚乘。而其中，作为能知，续部的名目有不可思议之多，但若仅从见行方面归纳，则一切密咒续部都可归纳为，主要宣说行部的作业续和主要宣说见部的瑜伽续两类，此处是后者。其中也有仅是瑜伽续和无上瑜伽续两种，此乃无上瑜伽续。其中又可分为，在此雪域，昆桑切乔黑汝嘎以法性自声宣说，作为密咒秘密之最的续部，被秘密主金刚法显现为自己是九堆坛城，最初口头汇集。之后写在贝叶经上，又作了五种释经论，交付于空行母业之自在母，她将总续和别续各自区分，装入各自的珍宝匣中，作为伏藏埋藏于乐作累积塔中。在某个时候，八位成就的上师命令伏藏守护者们，于是八个别续匣被交付于各自的受命上师手中。其中，铁匣子被交付于阿阇黎曼殊师利弥扎，即文殊友，由此开启了阎罗敌的法类，是文殊身之受命。如是记载，虽可作为参考，但保留作者的原话。注：努钦·桑吉益西、库隆巴·云丹嘉措等口口相传，心心相印。努巴父子的本尊主尊，经三十三次受命传承的教诲，是被称为阎罗敌红黑尊，此处是文殊阎罗敌红尊坛城灌顶。
English
Vehicle and, the resultant Vajra Vehicle. As it is said. Here, the occasion is. In the Three Kinds of Lamps, it says: "Even if the meaning is one, there is no confusion, Many methods are without difficulty, Relying on the sharpness of the faculties, The Mantra Vehicle is particularly excellent." As it is said, it is the Secret Mantra Vajra Vehicle that is particularly excellent through the four doors of distinction. And among them, as the knowable, there are countless categories of tantras, but if we collect them only from the point of view of view and practice, then all the Secret Mantra tantras are included in the Action Tantra, which mainly shows the practice, and the Yoga Tantra, which mainly shows the view, and here it is the latter. There are also only Yoga Tantra and Anuttara Yoga Tantra, this is Anuttara Yoga Tantra. It can also be divided into, In this land of snow, Kunzang Chechok Heruka proclaimed with the self-sound of Dharmata, the tantras that are the most secret of the secret mantras, were manifested by the Secret Lord Vajra Dharma as himself being the mandala of nine heaps, and were initially collected orally. After that, it was written on palm leaf manuscripts, and five commentaries were also made, and it was entrusted to the Dakini Karma Wangmo Che, who separated the general and specific tantras and placed them in separate jewel boxes and buried them as treasures in the Bliss-making Stupa. At some point, the eight accomplished masters commanded the treasure guardians, and the eight specific boxes of precepts were handed over to the respective commissioned masters. Among them, the iron box was handed over to Acharya Manjushri Mitra, that is, Manjushri Friend, from which the Dharma cycles of Yamari arose, which is the command of Manjushri's body. As it is recorded, although it can be used as a reference, the author's words are retained. Note: Nubchen Sangye Yeshe, Khulungpa Yonten Gyatso, etc., from mouth to mouth, from ear to ear, from heart to heart. The main deity of the Nubpa father and son, the teachings transmitted through thirty-three empowerments, is known as the Red Black Yama Dharmaraja, here is the empowerment into the mandala of Red Manjushri Yamari.
Chinese
按照上师的仪轨，圆满完成了传授灌顶的准备工作，这也是上师应尽的职责。现在，为了祈请属于您份额的剩余法门，请献上曼扎。这样示意后，弟子也献上曼扎。 首先，合掌并拿着花朵祈请： 吽！请垂听！金刚上师请垂听我！我厌倦轮回，为了利益一切众生，伟大的怙主请赐予我！请赐予我那誓言，请赐予我菩提心，请赐予我三皈依，请赐予我坛城本尊，请怙主引领我进入伟大的解脱之城！这样祈请三次。其次，给予允许： 孩子，过来！我将为你如实开示大乘的仪轨和密咒的修行方式。你要依止伟大的修行方式！孩子，你要这样做。这样说。第三，积累资粮和忏悔： 佛、法、僧，以及上师、本尊和诸神，我恭敬地皈依。我所做的一切罪业，都向您们忏悔。至高无上的三皈依，以及本尊和上师，我以极大的恭敬顶礼。我时时刻刻对您们供养内外密的供品。我随喜解脱的善根，完全回向给伟大的菩提。请不要悲伤，请安住。请您发出那产生法之甘露的妙音。这样说三次。第四，授予和受持戒律： 你们要皈依，要受持坚固的誓言。金刚、珍宝、莲花和事业部的戒律都要受持。尽力去做供养的事业。不要杀害众生，也不要不予而取。要断除邪淫和妄语。不要饮酒，要断除一切不应做的事。要依止和恭敬圣洁的瑜伽士。要守护身三、语四、意三。不要轻蔑秘密，不要违背四手印、兵器和标志。共同和特殊的誓言。
English
According to the ritual of the master, the preparatory work for bestowing the empowerment has been completed, which is also the duty of the master. Now, in order to request the remaining Dharma that belongs to your share, please offer the mandala. After signaling in this way, the disciple also offers the mandala. First, with palms together and holding flowers, pray: Hum! Please listen! Vajra Master, please listen to me! I am weary of samsara, and in order to benefit all sentient beings, Great Protector, please grant me! Please grant me that samaya, please grant me bodhicitta, please grant me the Three Refuges, please grant me the mandala deity, please lead me, Protector, into the great city of liberation! Pray in this way three times. Second, grant permission: Child, come here! I will truly explain to you the ritual of the Great Vehicle and the way of practicing mantras. You must rely on the great practice! Child, you must do this. Say this. Third, accumulate merit and confess: To the Buddha, Dharma, and Sangha, as well as the Guru, Yidam, and deities, I respectfully take refuge. Whatever sinful deeds I have done, I confess them all to you. To the supreme Three Refuges, as well as the Yidam deity and the Guru, I prostrate with great reverence. At all times, I offer to you inner and outer secret offerings. I rejoice in the merit of liberation, and completely dedicate it to the great Bodhi. Please do not be sad, please abide. Please utter the wonderful sound that produces the nectar of Dharma. Say this three times. Fourth, bestow and uphold the vows: You must take refuge, you must uphold the firm vows. The vows of the Vajra, Ratna, Padma, and Karma families must be upheld. Do the work of offering as much as possible. Do not kill living beings, and do not take what is not given. Abandon sexual misconduct and lying. Do not become intoxicated with alcohol, and abandon all that should not be done. Rely on and respect the holy yogis. Guard the three of body, four of speech, and three of mind. Do not despise secrets, and do not transgress the four mudras, weapons, and signs. Common and special vows.