Chinese
无碍身语意，意之功德生源泉。如是说，此非将特殊证悟赋予相续。 ༈ 金刚橛之特点：心间珍宝无量宫，独门之内，智慧萨埵不动金刚白色与母俱，坐于莲月垫上，心间五尖蓝黑色金刚。其中心日轮上，等持萨埵吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）蓝黑色，咒鬘围绕，一心专注，时而形象清晰，时而纵然忆念修习也难以清晰，则依仗我慢，光芒放射（895）收摄，主要修习二义。修法之时，如前修习朵里。 此朵里之特点，咒鬘从中间Ra字而出，通过誓言萨埵之右鼻孔，若有前置本尊，则从彼之左鼻孔次第经由右鼻孔，之后从自己之左鼻孔进入，此乃特点。 若欲求下业之誓言者近修等，当知从另行安立之续部仪轨中，金刚橛之宗派已然超出。 如是，应门康巴吉美洛色二者之请，法主当下书写。 因于祖康宝藏支分仪轨之间造立，故愿宁提之教法兴盛广弘，长久住世。（896）（897） 嗡（藏文：འུྃ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）！ 龙钦心髓噶当嘉措中，自入灌顶义海。 （898）嗡（藏文：འུྃ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）！ 身与智慧自性者，现证菩提上师尊， 随意化现本尊神， 敬礼饮血集聚尊。 于此，名为大吉祥噶当嘉措之坛城中，授予灌顶，受持自入之仪轨，名为灌顶义海。 分为加行、正行、后行三者。 初者，从地基仪轨开始，坛城之建立等次第，如灌顶之共同意义。 二者正行有二，坛城修供与自入之仪轨。 初者，无论入于何者，皆如各自之特殊修法，对于生起次第之意义通达者，以自前瓶三者仪轨一同修持亦可，此乃先前成就之上师之传统。 年龄已迈，然如孩童般具敏锐觉知者，乃初学者。
English
Unobstructed body, speech, and mind, the treasure that is the source of the qualities of the mind. Thus it is said, this does not bestow special realization upon the continuum. ༈ The special characteristic of the Vajrakila: In the heart, a precious immeasurable palace with a single door, within which the wisdom being, white Vajra Akshobhya, together with his consort, seated on a lotus and moon seat, and in his heart a five-pointed dark blue Vajra. In its center, on a sun disc, the Samadhi Being Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ) dark blue, surrounded by a mantra garland, holding the mind one-pointedly, sometimes the form is clear. Sometimes, even if one remembers and meditates, it is difficult to be clear, then relying on pride, radiating light (895) and gathering it, mainly training in the two meanings. At the time of practice, train in the Doli as before. The special characteristic of this Doli is that the mantra garland emerges from the Ra in the center, passes through the right nostril of the Samaya Being. If there is a front generation, then from its left nostril, gradually through the right nostril, and then enters from one's own left nostril, this is the special characteristic. If one desires the Damchen near practice etc. of the lower activities, one should know that the tradition of Vajrakila has gone beyond from the separately established Tantric ritual. Thus, at the request of the two Do Kham Jigmey Losal, the Dharma Lord wrote it immediately. Because it was built between the Zurchung Treasury branch rituals, may the teachings of Nyingtik flourish and spread, and remain for a long time. (896) (897) Oṃ (Tibetan: འུྃ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese Meaning: Oṃ)! From Longchen Nyingtik Kadü Gyatso, the Self-Entry Empowerment Meaning Ocean. (898) Oṃ (Tibetan: འུྃ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese Meaning: Oṃ)! The nature of body and wisdom, the Lama who is manifestly enlightened, the Yidam deity who manifests in any way, I prostrate to the assembled Heruka. Here, in the mandala of the Great Glorious Kadü Gyatso, the ritual of bestowing empowerment and receiving self-entry, called the Empowerment Meaning Ocean. Divided into three: preliminary, actual, and subsequent. The first, from the ground ritual onwards, the order of establishing the mandala, etc., is according to the common meaning of empowerment. The second, the actual part, has two: the mandala practice and offering, and the ritual of self-entry. The first, no matter who enters, just as in their own special practice, those who have become proficient in the meaning of the generation stage, it is also permissible to practice together with the self, front, and vase three rituals, this is the tradition of the previous accomplished Lamas. Those who are old in age, but have the sharp awareness of a child, are beginners.