Chinese
或者说是生起金刚瑜伽母的幻化，或者说是果位的名称依附于因，从智慧明妃的幻化艺术中，对所供养和供养者的证悟集合，超越思维，本初解脱，乃是供养的大手印的自性。赐予依靠第四灌顶的不可思议的智慧，第三种譬喻智慧的殊胜成就吧。第七是赞颂的意义。在法界深邃寂静，远离戏论的虚空中，以宫殿的名称来称说。从中不堕入分别识别的方面，自性任运成就的觉性，向外显现五种确定和七种结合的圆满受用身，拥有相好之海的自在。再次化现为形（380）之身，成为一切形象的主宰，对于一切众生，以具足无量无边的慈悲大宝藏的功德之界来衡量而赞颂。如是圣观世音，精通四无量心的事业，善于引导一切众生走向解脱和一切智之道。对于应以何种方式调伏者，就以何种方式调伏的慈悲，以及随意变幻的化身舞姿的力量和神通的事业，也是四部族母的作为方式，如度母延续寿命，光芒母调伏邪魔，作明佛母进行怀摄，财续佛母增上受用，因此赞颂四位化身天女。同样地，对于息灭、增广、怀摄和猛厉四种事业进行自在，为了调伏引入歧途的所化众生，以忿怒和凶猛的事业，以及难以忍受的形象，与四种姓的门守护马头明王等九根本本尊，以及不可思议的迎请方法等，对圆满坛城的所有本尊进行赞颂，形成了这样的说法。（381）第八，念诵的意念和光芒的放出与收摄等，由经文本身的自性来显示。体验解脱丸的修法等，应从口诀引导中了解。如是，将此视为超胜的本尊，嘉绒孜巴寺的格隆仁增巴，以二十个二等金币，非常恳切地……
English
Or, it is the illusion of the arising Vajrayogini, or the name of the fruit clinging to the cause, from the illusory art of the wisdom vidyā, the realization of the object of worship and the worshiper, beyond thought, primordially liberated, is the very nature of the great mudra of offering. Grant the supreme accomplishment that relies on the inconceivable wisdom of the fourth empowerment, the third example of wisdom. Seventh is the meaning of praise. In the profound and peaceful realm of Dharma, in the space free from elaboration, the term palace is used. From which, without falling into the aspect of distinct cognition, the self-existing wisdom, outwardly manifesting the five certainties and the sevenfold union, is erected as the Sambhogakaya, possessing the dominion of the ocean of marks and signs. Again, transforming into the form (380) of the body, becoming the master of all forms, for all beings, with the qualities of the immeasurable treasure of great compassion, measuring and praising the realm of qualities. Such noble Avalokiteśvara is skilled in leading all beings to liberation and the path of omniscience, having mastered the activities of the four immeasurables. With compassion that tames whatever needs to be tamed, and the power of transforming into whatever manifestation dance is needed, the activities of the four classes of consorts are also praised, such as Tara extending life, Marici subduing obstacles, Kurukulla empowering, and Vasudhara increasing enjoyment, therefore praising the four emanation goddesses. Similarly, mastering the four types of activities of pacifying, increasing, magnetizing, and wrathful, in order to subdue those to be tamed who are led astray, with wrathful and fierce activities, and unbearable forms, the nine root deities including the doorkeeper Hayagriva of the four castes, and the inconceivable methods of invitation, etc., praising all the deities of the complete mandala, this is how the term is formed. (381) Eighth, the intention of recitation and the emanation and retraction of light, etc., are shown by the nature of the text itself. The practice of experiential liberation pills, etc., should be understood from the oral instructions. Thus, considering this as a supreme deity, the Gelong Rinchen Tengpa of Gyangtse Palkhor Chode Monastery, with twenty second-class gold coins, very earnestly...
Chinese
哦，大圆满者让炯多杰所著。 （382）（383）嗡。大悲自解脱痛苦中，灌顶之义自身融入之开示。 顶礼圣者大悲尊。 入于观世音菩萨自解脱痛苦之坛城并灌顶之仪轨有三。 首先：于未凋谢之莲花四瓣门圆满之各处，陈设九种神像、宝瓶、秘密物、触物、镜子水晶、朵玛、受用等。 其次：先进行坛城修供，然后尽可能地念诵，并观想于净瓶，加上根本咒语的清晰音调，并在事业瓶中念诵马头金刚的事业咒。 然后是自身融入：沐浴，驱逐邪魔。 阿康维拉手持鲜花。 以嗡阿吽蒙上眼睛。 具足一切智智识蕴，彻底净化轮回之轮，今天所说的珍宝宝藏，主尊请赐予我恩德。 三次祈请。 金刚上师，佛陀吉祥，顶礼安住于三时者。 从，汇集后回向大菩提。 三次作常忏悔。 然后是受戒：大悲尊是皈依之至尊。 为利有情而发起愿行菩提心（384），身语意与和合之秘密咒，誓言戒律恒常生起。 三次。 萨玛雅 扎贝夏雅 吽。 观想以坛城之门开启。 从大悲之门依次身语意作礼拜。 嗡 拿玛 德 吽。 嗡 拿玛 美 吽。 嗡 拿摩 拿玛 吽。 四次之后。 坛城之东门安坐于灌顶台八瓣莲花之上。 从主尊心间发出光芒，净化成熟之身之所依。 识蕴化为白色赫利字（梵文：hrīḥ，种子字），从口中引出，经过身形。 降临于前方度母之空密处，化为从乐空所生之佛子之相，安坐于先前之座上。 彼即显现为大悲尊，于三处以三字为标志，从中发出光芒，迎请十方如来及佛子融入，观想三门化为三金刚，然后以根本咒语阿贝夏
English
Thus concludes the work of the omniscient Dzogchen master, Rangjung Dorje. (382) (383) Oṃ. From the Great Compassionate One, the Self-Liberation of Suffering, comes the clear explanation of empowerment and self-entry. Homage to the noble compassionate one! To enter the maṇḍala of Avalokiteśvara, the Self-Liberation of Suffering, and the ritual of empowerment, there are three parts. First: In each of the four-petaled, fully gated lotus places, arrange nine deity images, a vase, secret substances, tactile objects, a mirror crystal, a torma, offerings, and so on. Second: First perform the maṇḍala accomplishment and offering, then recite as much as possible, and focusing on the pure vase, add clear tones to the root mantra, and in the action vase, recite the action mantra of Hayagrīva. Then, self-entry: Bathe. Banish obstacles. Ākham Vīra holds flowers. Bind the eyes with a blindfold with Oṃ Āḥ Hūṃ. Possessing the all-knowing wisdom aggregate, completely purifying the wheel of existence, today's precious treasure that is spoken of, may the chief one bestow grace upon me. Pray three times. Vajra master, glorious Buddha, I prostrate to the one who abides in the three times. From there, gather and dedicate to great enlightenment. Confess continuously three times. Then, taking vows: Great Compassion is held as the supreme refuge. Generating aspirational and engaging bodhicitta for the sake of beings (384), the secret mantra of union with body, speech, and mind, may the vows and commitments always be generated. Three times. Samaya praveshaya hūṃ. Think that the door of the maṇḍala is opened by the door-keeper. Through the door of great compassion, gradually making prostrations with body, speech, and mind. Oṃ nama te hūṃ. Oṃ nama me hūṃ. Oṃ namo nama hūṃ. After four times. The east gate of the maṇḍala is seated on the eight-petaled lotus of the empowerment platform. Light emanates from the heart of the chief deity, purifying the basis of the ripened body. The consciousness transforms into a white Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利），drawn from the mouth, passing through the form of the body. Descending into the secret space of Tārā in front, transforming into the form of a son born from bliss and emptiness, seated on the previous seat. That itself is clear as Great Compassion, marked with three syllables in the three places, from which light radiates, inviting the Tathāgatas of the ten directions together with their sons to dissolve, thinking that the three doors have become the three vajras, then with the root mantra Abesha