English
The Upward Hand Seal Mandala: From here, three lines are the words of the great incarnation treasure revealer. The great accomplished one, Tso Gyal Yum, who obtained power over life; the life's decree descended upon Lhas Rolpa Tsal; all three refuges combined, the root lama, etc.; the vidyadhara life lineage lamas; from the invisible realm, consider this place with love; grant the undying life and wisdom siddhi; Om Amaraṇi Jīvantīye Svāhā (Tibetan, Devanagari: ओम् अमरणि जिवन्तिये स्वाहा, Romanized Sanskrit: oṃ amaraṇi jīvantīye svāhā, Literal Chinese meaning: Om, deathless, life, having life, Svāhā); Vajra Jñāna Āyuṣe Hūṃ Bhrūṃ Nṛ Jaḥ Sarva Siddhi Phala Hūṃ (Tibetan, Devanagari: वज्र ज्ञाना आयुषे हुं भ्रुं नृ जः सर्व सिद्धि फल हुं, Romanized Sanskrit: vajra jñānā āyuṣe hūṃ bhrūṃ nṛ jaḥ sarva siddhi phala hūṃ, Literal Chinese meaning: Vajra, wisdom, life, Hūṃ, Bhrūṃ, Nṛ, Jaḥ, all, accomplishment, fruit, Hūṃ); With the right hand, giving the substance of method, the life pill, with the method, great bliss, supremely unchangeable, cultivate the intention of obtaining the vajra life siddhi. Hrīḥ: The essence of the unchanging heart is gathered; with this enjoyment of undying wisdom life; in the mind, stainless bliss greatly increases; may you always enjoy the glory of life; Om Vajra Jñāna Āyute Hūṃ Bhrūṃ Nṛ Jaḥ Sarva Siddhi Phala Hūṃ (Tibetan, Devanagari: वज्र ज्ञाना आयुते हुं भ्रुं नृ जः सर्व सिद्धि फल हुं, Romanized Sanskrit: vajra jñānā āyute hūṃ bhrūṃ nṛ jaḥ sarva siddhi phala hūṃ, Literal Chinese meaning: Vajra, wisdom, life, Hūṃ, Bhrūṃ, Nṛ, Jaḥ, all, accomplishment, fruit, Hūṃ); With the left hand, giving the substance of wisdom, the life nectar, with wisdom, emptiness, supremely unchangeable, cultivate the intention of obtaining the vajra life siddhi. Hūṃ: All the past undying vidyadharas; obtained siddhi with the essence of life wine nectar; now giving to you, the fortunate one; may you obtain the empowerment of uninterrupted life; Om. Vajra Jñāna Āyuṣa Hūṃ Hūṃ Hūṃ Jaḥ Sarva Siddhi Phala Hūṃ (Tibetan, Devanagari: वज्र ज्ञाना आयुषे हुं हुं हुं जः सर्व सिद्धि फल हुं, Romanized Sanskrit: vajra jñānā āyuṣe hūṃ hūṃ hūṃ jaḥ sarva siddhi phala hūṃ, Literal Chinese meaning: Vajra, wisdom, life, Hūṃ, Hūṃ, Hūṃ, Jaḥ, all, accomplishment, fruit, Hūṃ); Thus empowering, with the undying life nectar, fill all inside the body. All the essence dissolves into the Hūṃ syllable at the heart, trickling in; the light shines with five colors. Outside the seamless sun and moon gau, various vajra horns are knotted on top, tied three times with a red mantra rope, gaining power over the vajra life, and at the tip of the vajra horn, He (Tibetan, Devanagari: हे, Romanized Sanskrit: he, Literal Chinese meaning: He); the great powerful Hayagriva born from red, holding a curved knife and skull cup, with the intention of protecting all obstacles and interruptions to life, rest evenly in the natural state of reality. Hūṃ Hrīḥ: Samsara and nirvana lives dissolve into the five elements; the power of flesh, blood, warmth, breath, and mind increases; the unchanging essence increases in the body; may you possess the undying vajra life; Om Bhrūṃ Hrīḥ Bhrūṃ Hūṃ Bhrūṃ Trāṃ Bhrūṃ Āḥ Bhrūṃ Vajra Krodha Haya Ga
Chinese
舍（藏文：ྲཱི་，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：吉祥） 哇（藏文：ཝ་，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：字） 惹（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：火） 恰（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：宽恕） 惹（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：火） 恰（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：宽恕） 班（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字） 吽！ 如是说，抛撒鲜花，念诵长寿陀罗尼和缘起心咒，以使之稳固。为了吉祥，上师、本尊、空行三根本，以及无死长寿诸天神众，唱诵吉祥颂的偈颂金刚歌，降下鲜花雨，以善妙吉祥的光明，遍布并稳固一切方所、时间、处境，请生起这样的信心。嗡，成就吧，金刚智慧寿！不变不坏如虚空，周遍一切处！功德无量，事业不可思议！莲花长寿怙主，愿速得成就！如是说。此外，还应念诵任何一种繁简仪轨中的吉祥祈愿文等，并降下鲜花雨。乐器的声音应悦耳动听且持久。如此通过这些方式，将邬金法王的心髓，雪域所有地下的唯一宝藏，上师意修遣除一切障碍之坛城，以简略的方式圆满完成灌顶。因此，在那些时刻所获得并承诺的三昧耶和誓言，以强烈的守护意愿，念诵此咒三遍。主尊如何等等。为了报答圆满获得甚深灌顶的恩德，献上曼扎。再次，将身体、受用、善根之海等，如转轮王的财富般幻化供养，心想从部分开始享用，念诵此咒三遍。从今开始等等。如此获得灌顶的善根，为了菩提心而回向，请一同念诵。以此福德等等，以善根回向菩提心而作印持。仪轨最后，享用会供的喜宴，并布施剩余。 如供养护法神一般供养守护神的朵玛，并对坛城本尊，嗡啊吽，以供品外供等供养。吽舍，以自性光明等赞颂。吽舍，以心髓菩提心等的结尾，念诵颅鬘力之咒，以及身语意禅定业，一切悉地帕拉吽（藏文：ཀཱ་ཡ་ཝཱ་ཀ་ཙིཏྟ་ཛྷཱ་ན་ཀརྨ་སརྦ་སིདྡྷི་ཕ་ལ་ཧཱུྃ，梵文天城体：कायवाकचित्तध्यानकर्मसर्वसिद्धि फल हूँ，梵文罗马拟音：kāyavākcittadhyānakarmasarvasiddhi phala hūṃ，汉语字面意思：身语意禅定业，一切悉地帕拉吽），以此获得成就。哦！持明坛城诸天众！请倾听我！
English
Śrī Varakṣa Rakṣa Bhrūṃ! Thus, scattering flowers and reciting the life-sustaining mantra and the essence of dependent origination, make it stable. For the sake of auspiciousness, may the gurus, the Three Roots, the immortal life deities, sing the vajra song of auspicious verses. By showering flowers, may the light of virtue and goodness pervade and stabilize all directions, times, and circumstances. Generate the aspiration that this has been done. Oṃ, may it be accomplished, vajra wisdom life! Immutable and indestructible, like the sky, pervading all! Inexhaustible qualities, inconceivable activity! May Padma Amitāyus, the protector, be quickly attained! Thus. Furthermore, recite auspicious prayers from any of the elaborate, medium, or concise action practices, and shower flowers. The sound of the music should be pleasant and long-lasting. Thus, through these means, the heart essence of the glorious King of Dharma of Oddiyana, the single treasure of all the underground of Tibet, the maṇḍala of the guru's heart practice that dispels all obstacles, is briefly completed as the empowerment. Therefore, with a strong intention to guard and protect the samaya and vows received and promised at those times, repeat this three times. As the main one, etc. As a gift of gratitude for having well received the profound empowerment, offer a maṇḍala. Again, transforming the body, possessions, and ocean of merit, along with the wealth of a universal monarch, offer them, thinking that they will be enjoyed from a portion, repeat this three times. From today onwards, etc. Thus, dedicate all the roots of virtue obtained from the empowerment to the essence of enlightenment, please do this together. By this merit, etc., seal it by dedicating the roots of virtue to the essence of enlightenment. At the end of the ritual, enjoy the feast of the gathering and offer the leftovers. Offer the torma to the guardians as a general offering to the oath-bound ones, and to the deities of the maṇḍala, Oṃ Āḥ Hūṃ, offer with outer offerings such as desirable qualities. Hūṃ Hrīḥ, praise with the essence of clear light, etc. Hūṃ Hrīḥ, at the end of the essence of bodhicitta, etc., recite the mantra of Skull Garland Power, and kāyavākcittadhānakarmasarvasiddhi phala hūṃ (Sanskrit: kāyavākcittadhānakarmasarvasiddhi phala hūṃ, meaning: body, speech, mind, meditation, action, all siddhis, phala, hūṃ), thereby obtaining siddhis. Oh! Assembly of vidyādhara maṇḍala deities! Please listen to me!
Tibetan
་དགོངས་སུ་གསོལ༔ བདག་ཅག་མ་རིག་འཁྲུལ་བ་ཡིས༔ ཕྱག་རྒྱ་མ་གསལ་ཛཔྲ་བཟླས་གཡེལ༔ ཏིང་འཛིན་དགོངས་པའི་རྩལ་མ་རྫོགས༔ བྱིངས་རྒོད་འཆལ་བར་གྱུར་པ་སོགས༔ ནོངས་པར་གྱུར་པ་ཅི་མཆིས་ཀུན༔ སྙིང་ནས་འགྱོད་པས་མཐོལ་བཤགས་ན༔ སྒྲིབ་མེད་ཚངས་པའི་དངོས་གྲུབ་སྩོལ༔ ཅེས་དང་། ཡིག་བརྒྱ་ལན་གསུམ་གྱི་མཐར། ཨ་ཨ་ཨ་ཞེས་བརྗོད་པས་ནོངས་པ་བཤགས། མདུན་བསྐྱེད་ཀྱི་རྟེན་ལ། ཨོཾ། འདིར་ནི་རྟེན་དང་སོགས་བརྟན་བཞུགས་བྱ། བདག་ཉིད་དཀྱིལ་འཁོར་གྱི་འཁོར་ལོར་གསལ་བ། ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་ཞེས་བརྗོད་པས། སྣང་ཆ་ལྷའི་འཁོར་ལོ་འོད་གསལ་གྱི་དབྱིངས་སུ་ཐིམ། ཕཊ་ཕཊ་ཕཊ་ཅེས་བརྗོད་པས། སླར་ཡང་རང་དང་སྣང་བ་ཐམས་ཅད་དཀྱིལ་འཁོར་གྱི་འཁོར་ལོའི་སྐུ་གསུང་ཐུགས་ཀྱི་ཡེ་ཤེས་རྣམ་པ་ཐམས་ཅད་པའི་རང་བཞིན་དུ་གྱུར་པར་བསམས་ལ། ཧོ༔ རིག་འཛིན་བླ་མའི་དཀྱིལ་འཁོར་སོགས་བསྔོ་སྨོན་ཤིས་ བརྗོད་ཀྱིས་མཐའ་བརྒྱན་པས་དགེ་ལེགས་ཀྱི་སྣང་བ་མཆོག་ཏུ་རྒྱས་པར་བྱའོ། །ཞར་བྱུང་འཕྲོས་དོན་ཅུང་ཟད་བཤད་དེ་ལྟ་བུའི་དབང་འབྲིང་པོ་འདི་གཞུང་གཞན་དུ་བསྙེན་སྒྲུབ་རྣམ་གསུམ་གྱི་རྩ་བའི་དབང་ཞེས་ཀྱང་གསུངས་པས་འདི་ཙམ་ཐོབ་པས་བསྙེན་སྒྲུབ་ལས་སྦྱོར་ལ་དབང་བ་ཡིན་མོད། འགའ་ཞིག་འདི་རིགས་ཀྱི་དབང་འབྲིང་པོ་ཙམ་ཐོབ་པའམ་བསྐུར་བས་རྒྱས་བའི་གོ་ཆོད་མཛད་པ་སོགས་ཆོས་ལ་དབང་ཟ་བའི་སྙིང་ཁམ་ཆེན་པོ་ཡིད་སྲུབས་ཀྱི་ཕྲིན་ལས་པར་ངེས་པའི་ཕྱིར། ལག་ལེན་ཞིབ་མོས་འགགས་བསྡམ་པ་ལས་དེས་ཆོ་ག་དང་སླ་ཆོས་དང་དབང་ཡོད་ཀྱིས་བསྟན་པའི་སྙིང་པོ་ཆུད་མི་གསན་པ་གལ་ཆེ་བས་རྣམ་པ་ཀུན་ཏུ་ཐུགས་རྗེས་དགོངས་འཚལ་ལོ། །དུས་བཟང་ཚེས་བཅུའི་མཆོད་པ་ལྟ་བུའི་དངོས་གྲུབ་ལེན་པའི་ཆོ་ག་དང་རྗེས་སུ་འབྲེལ་པས་མཚོན། སྐབས་འགའ་ཞིག་ཏུ་གཏོར་དབང་རྐྱང་བ་ཁོ་ན་བསྐུར་ན། སྦྱོར་བའི་སྐབས་སུ་དབང་འབྲིང་པོའི་བཅས་བཤམ་དང་། དངོས་གཞིར་རྣམ་བུམ་སྒྲུབ་པ་སོགས་མི་དགོས་ཤིང་། མཚམས་སྦྱོར་གྱི་སྐབས། དེ་ལའང་རྒྱས་འབྲིང་བསྡུས་གསུམ་ལས། འདིར་དོན་དབང་མདོར་བསྡུས་པ་གཏོར་མ་ལ་བརྟེན་ནས་དབང་བཞི་ཆིག་རྫོགས་སུ་བསྒྲུབ་པ་ལ། སློབ་དཔོན་གྱི་བྱ་བ་སོགས་སྦྲེལ། ཡེ་ཤེས་དབབ་པ་བརྟན་པའི་རྗེས། དེ་ལྟར་ཡེ་ཤེས་དབབ་ཅིང་བརྟན་པར་བྱ་བ་སྔོན་དུ་སོང་ནས། དངོས་གཞི་བྱིན་རླབས་གཏོར་མའི་དབང་བསྐུར་བ་ལ། སྤྱིར་གཏོར་མ་སྒྲུབ་པའི་དུས་སུ་སོགས་སྦྲེལ་ནས། དངོས་གྲུབ་མ་ལུས་པ་ཐོབ་པའི་མོས་པ་མཛོད། ཅེས་པའི་བར་གོང་
Chinese
祈请垂念！我等因无明迷惑，手印不清晰，念诵杂乱，禅定观想之力未圆满，散乱放逸等，所有过失，从内心忏悔坦白，祈赐无碍清净之成就。如是说。于百字明三遍之后，念诵阿阿阿以忏悔罪过。于前供之所依上，嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。此处乃所依等安住。自身明观为坛城之轮。念诵吽吽吽，现象融入本尊坛城之轮光明之界。念诵啪啪啪，复又自身与一切现象皆转为坛城之轮身语意之智慧，具足一切自性而观想。 诃！祈愿以持明上师之坛城等回向、发愿、吉祥语庄严结尾，使善妙之景象得以极度增长。 顺便略说一些额外的内容，像这样的中等灌顶，在其他论典中也被称为近修、修持、事业三种的根本灌顶，因此仅仅获得这个，就已具备了近修、修持、事业的资格。有些人仅仅获得或给予这种中等灌顶，就认为足够了，等等，这种对佛法擅作主张的巨大胆量，无疑是心怀邪念的行为。比起详细的实修来约束，仅仅依靠仪轨、简略的开示和权力，就认为可以不听闻教法的精髓，这是非常重要的，所以在任何情况下都要以慈悲心来考虑。像吉祥的初十供养之类的，与获得成就的仪轨相关联。有时仅仅给予朵玛灌顶，那么在加行的时候，就不需要中等灌顶的准备和陈设，正行时也不需要修持瓶灌等。在连接的阶段，其中也有广、中、略三种，这里是将意义灌顶简略地依靠朵玛来圆满四种灌顶。连接上师的行为等。在降下智慧并使其稳固之后，像这样在降下智慧并使其稳固之后，进入正行加持朵玛的灌顶，一般来说，在修持朵玛的时候等等连接上，生起获得一切成就的信心。如是说之间以上的内容
English
Please consider! Due to our ignorance and delusion, hand gestures are unclear, recitations are distracted, the power of meditative contemplation is incomplete, and we are wild and unrestrained. All faults, we confess and admit from the depths of our hearts. Grant us the unobstructed and pure accomplishment! Thus it is said. At the end of the hundred-syllable mantra recited three times, confess sins by saying Ah Ah Ah. On the support of the front generation, Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Here, the support and so on remain stable. Clearly visualize oneself as the wheel of the mandala. By saying Hum Hum Hum, the appearance dissolves into the luminous realm of the deity's mandala. By saying Phat Phat Phat, again, imagine that oneself and all appearances transform into the wisdom of the body, speech, and mind of the wheel of the mandala, possessing all aspects of its nature. Ho! May the auspiciousness of the blessings be greatly increased by adorning the end with aspirations and auspicious words such as the mandala of the Vidyadhara Lama. In passing, let me briefly explain some additional points. This intermediate empowerment is also called the root empowerment of the three aspects of approach, accomplishment, and activity in other texts. Therefore, merely receiving this empowerment qualifies one for approach, accomplishment, and activity. Some people think that merely receiving or bestowing this intermediate empowerment is sufficient, and so on. Such great audacity in presuming authority over the Dharma is undoubtedly the work of a malicious mind. It is important to restrain oneself with detailed practice rather than relying on rituals, simplified teachings, and authority, lest one fail to hear the essence of the teachings. Therefore, in all circumstances, please consider this with compassion. It is connected with the ritual of receiving accomplishments such as the auspicious tenth-day offering. Sometimes, if only the Torma empowerment is given, then during the preliminary stages, there is no need for the preparations and arrangements of the intermediate empowerment, nor is it necessary to practice the vase empowerment, etc., during the main practice. In the connecting stage, there are three types: extensive, intermediate, and concise. Here, the meaning empowerment is condensed and the four empowerments are accomplished in one go based on the Torma. Connect the actions of the master, etc. After descending and stabilizing the wisdom, after descending and stabilizing the wisdom in this way, enter the actual empowerment of blessing the Torma. In general, connect with the time of practicing the Torma, etc., and generate the conviction of obtaining all accomplishments. Up to the point of saying that.