Chinese
祈请加持。吽。以清净的三种智慧修习， 示现无上导师的化身， 具足成就一切乘的智慧， 开启智慧明觉宝藏之门， 宣说梵天之音，令众生皆能领悟， 为了利益三界、三有无边众生， 为了成办诸佛的事业， 息增怀伏与现证， 以及塔那嘎那的结合解脱， 所有瑜伽士的殊胜事业， 所有事业皆能现前圆满， 不违背往昔的誓愿与教言， 意念如意，与虚空无边等同， 事业方便，金刚上师尊， 满足一切无余众生的愿望， 引导一切导师的明灯， 智慧圆满，功德自然成就， 救度痛苦，引导无明， 开示法性之义，转变一切， 佛陀的继承者，金刚上师尊， 所有显现自然成就的，
English
Please bless me. Hūṃ. Practicing with the three pure wisdoms, Showing the form of the unsurpassed guide, Possessing the wisdom to accomplish all vehicles, Opening the door to the treasury of wisdom and awareness, Speaking the voice of Brahma, enabling all beings to understand, For the benefit of the three realms, the three existences, and limitless beings, For the sake of accomplishing the activities of the Sugatas, Pacifying, increasing, magnetizing, and subduing, and manifesting, And the union and liberation of Tāṇāgaṇa, All the supreme activities of yogis, All activities will be manifestly perfected, Not contradicting the vows and teachings of the past, Intentions as desired, equal to the extent of the sky, Activity means, supreme Vajra Master, Fulfilling the wishes of all remaining beings, Guiding the lamps of all teachers, Wisdom perfected, qualities naturally accomplished, Saving suffering, guiding ignorance, Showing the meaning of dharmata, transforming everything, Successor of the Buddha, supreme Vajra Master, Whatever is manifest, naturally accomplished,
Chinese
请信受交付于彼等。交付明妃。吽。
English
Please believe in entrusting to them. Entrust the wisdom consort. Hūṃ. The unborn Dharmadhatu itself is the mother from which wisdom arises, the activity-named Samadhi is the supreme ornament. From the play of inseparable means and wisdom, the mandala of the supreme Bodhicitta is expanded. Having attained all the fruits of supreme bliss, the ornament of the purity of the two-in-one meaning and practice Dharmata. May the supreme taste of joy, the power of Dharmata, be attained. Oṃ sarva tathāgata mahāguhya prajñāśvara svabhāva ātmako'haṃ. It is also said that if one succeeds here, the method of the Vajra wave is also taught. Then, visualize as follows: From the heart of the wisdom consort, visualize it marked with Āṃ. Then, the mother says: Samaya hoḥ! The father says: Samaya svaṃ! The mother says: Anurāgaya hoḥ! The father says: Anurāga yāmi! Thus, they encourage each other with gestures and enter into equanimity. From the Hūṃ at one's own heart, rays of light like iron hooks emanate. Summon all the victorious ones of the ten directions and three times and dissolve them into one's own crown. Summon all the mothers of the victorious ones and dissolve them into the wisdom consort, and gradually lower the Bodhicitta from the crown to the four chakras, recognizing the wisdom of the four joys. When the Vajra reaches the jewel place, hold and rotate it. The co-emergent wisdom that is free from all grasping and clinging thoughts, the meaning of the clear light of the bliss-emptiness inseparable Dharmata, the intention of the great equality of suchness, experience as if realizing the two-in-one single Bindu, and recognize one's own face. Then, by reversing upwards, the four joys of the lower stability gradually arise, and finally, like the sun rising in the cloudless sky, the wisdom of great bliss recognizes its own face. Thus, by obtaining the secret empowerment, one is qualified for the empowerment of Suchness, and one has the power to meditate on the wisdom of the path of great bliss, attain the eleventh Bhumi, and place the ability to attain the fruit Dharmakaya great bliss in the lineage. Fourth, to perfect the habit in the state of realizing the Lord of Death, Yama, the essence of Suchness, by relying on the view and meditation on the mandala of the root Bodhicitta, offer a mandala as a gift for requesting the empowerment of the power of the total collection of wisdom. Recite this supplication: Hoḥ! The teacher, the lamp, the Bhagavan.
Chinese
祈请诸佛菩萨及上师垂念！于觉性菩提心之坛城中，祈请以自力五种智慧融入。（念诵）三遍。师徒二人一同安住于：啊！未造作之诸法皆清净，未寻觅任运自生之智慧，安住任运成就法身义，以觉性力之灌顶，圆满大圆满菩提心之灌顶，究竟灌顶之王圆满！ 达玛嘉纳班杂阿比钦杂 吽 (藏文：དྷརྨ་ཛྙཱ་ན་པཉྩ་ཨ་བྷི་ཥིཉྩ་ཧོཿ，梵文天城体：धर्मज्ञानपञ्च अभिषिञ्च होः，梵文罗马拟音：dharma jñāna pañca abhiṣiñca hoḥ，汉语字面意思：法、智、五、灌顶、吽)。自生之智慧，自性俱生之智慧，以及譬喻智慧，融乐俱生之智慧，二者无别，如虚空般，远离一切言说，超越思议，种种力用显现，然亦不离五种智慧之体性而显现。彼乃菩提心安乐空明之体性，故为身遍照如来。无生空性，未染污于相之过患，故语无量光佛。安乐空性无别之智慧，摧毁一切能取所取之分别念，故意金刚萨埵。心性大乐之智慧，乃一切佛功德之源，故为功德宝生。彼解脱相之分别念，增长诸佛之智慧，故为事业不空成就。了知五身本自圆满，自生自显，本初解脱之大解脱！此乃彼真实性之灌顶，此部之仪轨中未见，此偈乃灌顶之根本，其余则依同类而补足。日后若得仪轨，当补入此处。注。如是获得真实性之灌顶，则一切灌顶皆得圆满，有权修持大圆满之道，获得十三地金刚持之位，于相续中种下获得果位法身之能力。如是连接，如共同仪轨般行持。主尊如何等等，受持誓言。献曼扎。从今起等等，献身。以此功德等等，广作回向发愿，则灌顶圆满。第三、后行之事：享用上师之会供。修持余供仪轨及坚固母。酬谢赞叹忏悔祈请等，如坛城仪轨中所说而行。耶谢
English
May the gods and teachers hold us in their thoughts! In the mandala of the mind of awareness and bodhicitta, may the five self-existing wisdoms be infused by their own power. (Recite) three times. The teacher and students both remain in equipoise. Āḥ! Unfabricated dharmas are utterly pure. Unsought, by self-arisen wisdom. The meaning of dharmakāya, spontaneously accomplished in equipoise. By the empowerment of the power of awareness. The empowerment of the Great Perfection, the mind of bodhicitta. May the ultimate supreme empowerment be complete! Dharma jñāna pañca abhiṣiñca hoḥ (藏文：དྷརྨ་ཛྙཱ་ན་པཉྩ་ཨ་བྷི་ཥིཉྩ་ཧོཿ，梵文天城体：धर्मज्ञानपञ्च अभिषिञ्च होः，梵文罗马拟音：dharma jñāna pañca abhiṣiñca hoḥ，汉语字面意思：法、智、五、灌顶、吽). Self-arisen wisdom, the wisdom of coemergent nature, and the wisdom of example, the wisdom of bliss and ease, coemergent, the two are inseparable, like the sky, free from all expression, beyond the realm of speech and thought, the manifestation of various powers, yet also appearing without obstruction as the essence of the five wisdoms. That is, the mind of bodhicitta abides in the essence of bliss, emptiness, and clarity, hence the body is Vairochana. Unborn emptiness, unstained by the faults of signs, hence speech is Amitābha. The wisdom of inseparable bliss and emptiness destroys all grasping and clinging thoughts, hence the mind is Vajrasattva. The wisdom of the great bliss of mind itself is the source of all the qualities of the Buddhas, hence the qualities are Ratnasambhava. It liberates the thoughts of signs and expands the wisdom of the Buddhas, hence the activity is Amoghasiddhi. Recognize that the five kāyas are inherently complete within oneself, self-arisen, self-manifest, the great liberation of primordial liberation! This is the empowerment of that very reality. This section of the empowerment is not found in the extant texts. This verse is the root of the empowerment, and the others are supplemented from similar sources. If a text is found in the future, it should be inserted here. Note. Thus, by obtaining the empowerment of that very reality, all empowerments are completed, one has the authority to practice the path of the Great Perfection, one obtains the thirteenth bhūmi of Vajradhara, and the potential to obtain the kāya of essence as the result is placed in the continuum. Thus, connect and act as in the common ritual. Take the vows as the main deity does, etc. Offer the maṇḍala of thanksgiving. From today onwards, etc., offer the body. By this merit, etc., make extensive dedication and aspiration, thus the empowerment is completed. Third, the subsequent activities: Enjoy the feast of the teacher. Perform the remaining offering ritual and the steadfast mother. The thanksgiving, praise, confession, and supplication should be done as explained in the mandala ritual. Yeshe
Chinese
形象是彩绘，要有坚固的安住，以及誓言的轮，自生、收摄、升华，盔甲、护身，回向、发愿、吉祥祝祷等，按照次第详尽地完成。根本的仪轨本身是为了成熟和教导的灌顶而设的。现在无法实际应用，为诸神献供的祈请和神的预备合二为一。上师的预备本身变成了自入之义，所以没有另外说明等，与现在的实践方式不符。即使没有入门的殊胜灌顶，预备也只是为了净化弟子的相续，观察是否具有接受灌顶的资格。入门是灌顶的前行，是引入坛城之义。所以，预备不能代替入门。而且，灌顶仪轨的根本是莲花生大士所作，其中说：“从弟子的甘露浴中出来，入门的次第圆满之后。”正如其中明确显示的那样，敏珠林大掘藏师的听闻记录中也列举了入门，按照手抄本的传统，从口传的灌顶水中获得，总的来说，噶玛派没有。与后来的修法坛城相似地安排。如同无量寿佛、文殊勇士一样，以无与伦比的威力，成就降阎魔尊的果位，在轮回和寂灭的二边，不住留的佛陀的事业，愿一切都能成就！降伏魔敌的伟大的吉祥降阎魔尊，以智慧和力量，如百万太阳般的光芒，摧毁魔和非天的一切军队之后，愿利益和安乐的光芒照耀教法和众生！这也是全知观世音自在怙主，恩德无与伦比的蒋扬钦哲旺波，多次恳切劝请的结果。 后来，作为弘扬前译教法者，多康佐钦的第五世转世，以及堪千喇嘛根钦邬色（Khenchen Lama Konchok Odzer），按照他们的劝请，获得了降阎魔尊的传承加持，名为莲花舞自在事业调伏或智慧无边的我，在巴邦寺的修行圣地，如同德威果智扎（De Bī Ko Ṭi Tsa）的珍宝岩洞的修行处，一切贤善大乐光明洲（Kun-bzang bde-chen od-gsal-gling）写下的文字，由亲近的具慧者噶玛桑昂丹增所作，愿吉祥增上！
English
The image is a painted scroll, with a firm abiding, and the wheel of vows, self-generation, gathering, and sublimation. Armor, body protection, dedication, aspiration, and auspicious prayers, etc., should be completed in detail according to the order. The root text itself is designed for the empowerment of maturation and teaching. It cannot be practically applied now, and the supplication for offering to the deities and the preparation of the deities have become one. The preparation of the master himself has become the meaning of self-entry, so there is no separate explanation, etc., which is inconsistent with the current practice. Even without the supreme empowerment of entry, the preparation is only to purify the disciple's continuum and observe whether he has the qualification to receive the empowerment. Entry is the preliminary practice of empowerment, which is the meaning of introducing into the mandala. Therefore, preparation cannot replace entry. Moreover, the root of the empowerment ritual was made by Padmasambhava, in which it says: "After the disciple comes out of the nectar bath, the order of entry is complete." As it is clearly shown in it, the listening record of Minling Terchen also lists the entry. According to the tradition of the manuscript, it is obtained from the oral transmission of the empowerment water. In general, the Karma school does not have it. It is arranged similarly to the later practice mandalas. Like Amitayus and Manjushri, with unparalleled power, may the attainment of the position of the Yama Dharmaraja be accomplished, and may all the deeds of the Buddha who does not dwell on the two extremes of samsara and nirvana be accomplished! May the great glorious Yama Dharmaraja who subdues the enemies of demons, with wisdom and power, like the light of a million suns, destroy all the armies of demons and asuras, and may the light of benefit and happiness shine on the Dharma and sentient beings! This is also the result of the repeated and earnest requests of the all-knowing Avalokiteshvara, the incomparable Jamyang Khyentse Wangpo. Later, as the propagator of the early translation teachings, the fifth reincarnation of Dokham Zogchen, and Khenchen Lama Konchok Odzer, according to their request, I, Padma Garwang Trinley Drodul Tsal, also known as Lodro Thaye, who received the transmission blessing of Yama Dharmaraja, wrote this text at the practice site of Pabon Monastery, the Kunzang Dechen Odsel Ling, the precious rock cave of De Bī Ko Ṭi Tsa. The scribe was the close and intelligent Karma Sang-ngak Tenzin. May goodness and excellence increase!