English
May they be blessed with the nature of great bliss, dissolving completely. Recite "Om Deva Na Phat Svaha (藏文，梵文天城体：ओँ देवा नः फट् स्वाहा，梵文罗马拟音：oṃ devā naḥ phaṭ svāhā，汉语字面意思：Om, gods, Na, Phat, Svaha)" and ring the bell. This is said to be the blessing through the stages of great bliss of mind. Fifth, the stage of Suchness is: Your minds, endowed with the power of great bliss, focus on meditating on it in the form of Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) at the heart center. By focusing on the Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), the hook of the foot becomes Ha, the Ha is at the head, the Ha is the crescent moon, the crescent moon is the bindu, the bindu is the nada, and the nada also dissolves into the state of great bliss Suchness. At that time, all the Buddhas and Bodhisattvas of the ten directions dissolve completely, and may they be blessed into the great bliss Suchness. Recite "Om Ah A A (藏文，梵文天城体：ओँ आः अ आ，梵文罗马拟音：oṃ āḥ a ā，汉语字面意思：Om, Ah, A, A) Na Phat Svaha (藏文，梵文天城体：नः फट् स्वाहा，梵文罗马拟音：naḥ phaṭ svāhā，汉语字面意思：Na, Phat, Svaha)" and ring the bell. This is said to be the blessing through the stage of Suchness. After reciting, fumigate everything with Gugul incense. Thus, among the five stages of blessing, the first stage is general, and the latter four are the secret instructions for invoking the four wisdoms of the four empowerments of the causal time, in order. It is said that this proves that in the empowerment of the path time, all four empowerments of the causal time must precede it. Thus, I think that the first stage is the secret instruction for transforming the river of the empowerment of the causal time into the river of the empowerment of the path time. To stabilize this, place the crossed vajra on the crown of the student's head and say "Tistha Vajra (藏文，梵文天城体：तिष्ठ वज्र，梵文罗马拟音：tiṣṭha vajra，汉语字面意思：Stay Vajra)". Visualize that the deities with the complete three seats reside in the body of the Lama, and that the Vajra Akshobhya father and mother in the heart of the Lama are inseparable from the main deity to whom flowers are offered in the front, back, and center. Offer flowers with the intention of offering them to the head, and say "Om Pratīccha Vajra Hoḥ (藏文，梵文天城体：ओँ प्रतीच्छ वज्र होः，梵文罗马拟音：oṃ pratīccha vajra hoḥ，汉语字面意思：Om, Receive, Vajra, Hoḥ)" and hand the flowers to the Lama. The Lama also offers flowers in the manner of giving them, with the intention of placing them on the crown of your heads, and say "Om Pratīgṛhṇa Svamimaṃ Sattvaṃ Mahābala (藏文，梵文天城体：ओँ प्रतीगृह्ण स्वमिमं सत्त्वं महाबल，梵文罗马拟音：oṃ pratīgṛhṇa svamimaṃ sattvaṃ mahābala，汉语字面意思：Om, Accept, I, This, Being, Great Power)" and place the flowers on the head. Recite from "Om Vajra (藏文，梵文天城体：ओँ वज्र，梵文罗马拟音：oṃ vajra，汉语字面意思：Om, Vajra)" to "unsurpassed", remove the veil, and thereby make it a vessel. Recite from "Great Liberation" to "strive", and how the assembly of deities with the complete three seats resides on the support body mandala of the Lama, and on the support body channels, and the other three mandalas also
Chinese
如是详细讲述安住之理后，如是你们不仅要见到上师身之上具有能依所依的身体坛城，而且你们自己的身体上也具有能依所依的身体坛城。从今以后，一天之中，最好四座，中等三座，下等两座，极差也要一座，观修内外能依所依之坛城，精勤于供养赞颂。这些是进入之仪轨。之后灌顶，四种之第一种瓶灌顶，其中之二，首先为了求金刚阿阇黎灌顶之供养，献曼扎。如是献曼扎后，念诵此祈请文三遍。从菩提金刚至赐予我，如是祈请后，你们于上师前，于灌顶宝座之上，有伞盖，右边有胜幢，左边有幡，被供品之海会围绕。上师心间的光芒迎请灌顶五部佛，四母，八大菩萨，六天女，十忿怒尊，无量眷属，于前方虚空中安住。嗡 梭巴瓦（藏文：ཨོཾ་སྭ་བྷཱ་ཝ་，梵文天城体：，梵文罗马拟音：om svabhava，汉语字面意思：嗡，自性）等。你们的识蕴和瓶水不可得，于空性之中，从莲花和日轮之上，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起等，五种智慧灌顶和共同金刚行，金刚阿阇黎之灌顶如灌顶之水一般灌顶。然而不同的是，灌顶物和观想为本尊的弟子都观想为一面二臂。除了不动佛之水灌顶之外，其他的支分水灌顶都只是用瓶水用吉祥草尖沾水散洒。随赐等支分什么也不需要。之后，上面的三种灌顶，依靠殊胜灌顶三种解脱道来灌顶，按照仪轨如是灌顶。主尊以“如何”等，让弟子承诺受持誓言和戒律。弟子献供养和曼扎。从今开始等，将身体和受用全部以部分供养。告知弟子们需要接受道时之灌顶四座等，讲述广中略三种差别，然后送回各自位置。三。
English
After explaining in detail the manner of abiding, you should not only see the mandala of the body with its support and supported on the body of the Lama, but also see that your own body has the mandala of the body with its support and supported. From now on, in one day, the best is four sessions, the medium is three sessions, the lowest is two sessions, and even the worst should practice one session, contemplating the inner and outer mandalas of support and supported, and diligently engage in offering and praise. These are the rituals of entering. Then, for the empowerment, the first of the four is the vase empowerment, the first of the two, first offer a mandala as the fee for requesting the Vajra Acharya empowerment. After offering the mandala in this way, repeat this prayer three times. From Bodhicitta Vajra to grant me, after praying in this way, in front of the Lama, on the precious throne of empowerment, there is an umbrella, a victory banner on the right, a banner on the left, surrounded by a multitude of offerings. The rays of light from the heart of the Lama invite the five Buddha families of empowerment, the four mothers, the eight Bodhisattvas, the six goddesses, the ten wrathful deities, and countless retinues to abide in the sky in front. Om Svabhava (藏文：ཨོཾ་སྭ་བྷཱ་ཝ་，梵文天城体：，梵文罗马拟音：om svabhava，汉语字面意思：嗡，自性) etc. Your aggregates of consciousness and the vase water are not perceptible, and from the state of emptiness, from above the lotus and the sun, from Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises, etc., the five wisdom empowerments and the common Vajra conduct, the empowerments of the Vajra Acharya are bestowed like empowerment water. However, the difference is that the empowerment substances and the disciples who are visualized as deities are visualized as having one face and two arms. Except for the water empowerment of Akshobhya, for the other supporting water empowerments, only sprinkle the vase water with the tip of a Kusha grass. The supporting elements such as subsequent permissions are not needed at all. Then, the three higher empowerments are bestowed based on the three paths of liberation of the supreme empowerment, according to the text. The main one, with "how" etc., makes the disciples vow to uphold the vows and precepts. The disciples offer gifts and mandalas. From today onwards, etc., offer the body and all possessions in part. Tell the disciples that they need to receive the four sessions of the path-time empowerment, etc., explain the three distinctions of extensive, medium, and concise, and then send them back to their respective places. Three.
Tibetan
་པ་རྗེས་ནི། དེ་ནས་སློབ་དཔོན་གྱིས་ཡི་གེ་བརྒྱ་པ་ལན་གསུམ་གྱིས་ལྷག་ཆད་ཁ་བསྐང་། མ་འབྱོར་པ་དང་སོགས་ཀྱིས་ནོངས་པ་བཟོད་པར་གསོལ། གཏོར་མགྲོན་གྱི་ཡེ་ཤེས་པ་བཛྲ་མུཿས་གཤེགས་སུ་གསོལ། དམ་ཚིག་པ་རྣམས་ཛཿཧཱུྃ་བྃ་ཧོཿས་བདག་ལ་བསྡུས་ལ་སྐྱེ་མཆེད་དང་སྐུ་གསུང་ཐུགས་བྱིན་གྱིས་བརླབས་ནས་ཆོས་འཆད་པ་ལ་སོགས་པའི་བྱ་བ་གཞན་ལ་འཇུག་པར་བྱའོ། །འདི་འདྲའི་ཆོས་ཚུལ་འདོམས་པར་བྱེད་པ་པོ། །དཀོན་མཆོག་བསྟན་པའི་རྒྱལ་མཚན་འཛིན་པ་སྟེ། །རང་སེམས་དཔལ་གྱི་དོན་དང་འདྲེས་གྱུར་ནས། །ཡོན་ཏན་བཟང་པོའི་གཏེར་ལ་སྤྱོད་པར་ཤོག །ཅེས་པ་འདི་ནི་རྗེ་བཙུན་བླ་མ་མུས་པ་ཆེན་པོའི་གསུང་ལས་ཇི་ལྟར་ཟིན་པ་དང་། ཕྱག་ལེན་ཇི་ལྟར་མཛད་པ་ལྟར། རང་ཉིད་དྲན་པ་གསོ་བའི་ཆེད་དུ། ཤཱཀྱའི་དགེ་སློང་བསོད་ནམས་སེང་གེས་བྲིས་པའོ།། །།དགེའོ།། །། ༄༅། །ན་མོ་བཛྲ་ཌཱ་ཀཱ་ཡ། ལམ་དུས་ཀྱི་དབང་གསོ་བའི་ཕྱག་ལེན་ནི། གནས་དབེན་པར་མཆོད་པ་དང་གཏོར་མ་བཤམ། སློབ་དཔོན་བདག་ཉིད་སངས་རྒྱས་སུ་བསྐྱེད། དམ་ཚིག་ཅན་ལ་གཏོར་མ་སྟེར་བའི་བར་དུ་བྱས་ནས། སློབ་མ་རྒྱུ་དུས་དང་ལམ་དུས་ཀྱི་དབང་སྔར་ཐོབ་ཟིན་པ་རྣམས་བོས་ཏེ། གྲལ་དུ་འཁོད་པ་ལ་འདིར་སྙན་བརྒྱུད་བཞིའི་ནང་ནས་དབང་གི་ཆུ་བོ་མ་ནུབ་པ་ལ། རྒྱུ་དུས་ཀྱི་དབང་གི་ཆུ་བོ་མ་ནུབ་པ་དང་། ལམ་དུས་ཀྱི་དབང་གི་ཆུ་བོ་མ་ནུབ་པ་གཉིས་ལས། ལམ་དུས་ཀྱི་དབང་གི་ཆུ་བོ་སྔར་ཐོབ་ཟིན་ནས། ཅུང་ཟད་ཆག་པ་རྣམས་ལ་གསོ་བའི་ཆོ་ག་རྗེ་བཙུན་གྱིས་དབང་གི་རབ་དབྱེ་ནས་འཇུག་པ་ཡན་ཆད་དོར་ཏེ། དེའི་ཚབ་ཏུ་རིགས་ལྔའི་སྡོམ་གཟུང་བྱས་ནས། དངོས་གཞི་རིག་པའི་དབང་ལྔ་མན་ཆད་བསྐུར་བར་གསུངས་པ་ལྟར་སྒྲུབ་པ་ལགས། དེ་ལ་སློབ་དཔོན་གྱི་བྱ་བ་དང་། སློབ་མ་ལ་བྱ་བ་གཉིས་ཡོད་པ་ལས། དང་པོ་ཚར་ནས་གཉིས་པའི་དོན་དུ་མཎྜལ་ཕུལ་ཞེས་བརྗོད་ལ། མཎྜལ་འབུལ་དུ་བཅུག་ནས། དགའ་ཆེན་ཁྱོད་བདག་སོགས་ལན་གསུམ་གྱིས་གསོལ་བ་གདབ་ཏུ་གཞུག དེ་ནས་བླ་མ་རྡོ་རྗེ་མཁའ་འགྲོ་དང་། ཡི་དམ་དཀྱིལ་འཁོར་གྱི་ལྷ་ཚོགས་རྣམས་དང་། ཕྱོགས་བཅུ་ན་བཞུགས་པའི་སངས་རྒྱས་དང་བྱང་ཆུབ་སེམས་དཔའ་ཐམས་ཅད་བདག་ལ་དགོངས་སུ་གསོལ། བདག་རིག་པ་འཛིན་པ་མིང་འདི་ཞེས་བགྱི་བས། ཐོག་མ་མ་མཆིས་པའི་འཁོར་བ་ནས་ད་ལྟ་ལ་ཐུག་གི་བར་དུ་ཉོན་མོངས་པ་འདོད་ཆགས་དང་། ཞེ་སྡང་དང་། གཏི་མུག་གི་དབང་གིས། ལུས་དང་ངག་དང་ཡིད་ཀྱི་སྒོ་ནས་སྡིག་པ་མི་དགེ་བའི་ལས་བགྱིས་པ་དང་། བགྱིད་དུ་སྩལ་བ
Chinese
之后是：然后，上师以百字明咒三次补足遗漏，祈求宽恕未达到和等等的过错。祈请智慧尊者班杂木（བཛྲ་མུཿ，梵文：Vajra muḥ）作为朵玛的客人降临。将所有誓言者以扎（ཛཿ，梵文：Jaḥ，梵文罗马转写：Jaḥ，来）、吽（ཧཱུྃ་，梵文：Hūṃ，梵文罗马转写：Hūṃ，种子字）、榜（བྃ་，梵文：Baṃ，梵文罗马转写：Baṃ，束缚）、霍（ཧོཿ，梵文：Hoḥ，梵文罗马转写：Hoḥ，欢喜）融入于我，加持生处和身语意，然后开始进行讲法等其他事务。像这样传授佛法的人，是持有三宝教法胜幢者，愿自心与荣耀之义相融合，享用美好功德之宝藏。这是至尊上师穆巴钦波的教言，如其所记录和实践的那样，为了自己忆念而由释迦比丘索南僧格所书写。吉祥！吉祥！顶礼金刚瑜伽母（ན་མོ་བཛྲ་ཌཱ་ཀཱ་ཡ，梵文：Namo Vajra Ḍāka ya）。道路时期的灌顶恢复之仪轨：在寂静处陈设供品和朵玛，观想上师自身为佛陀。在向具誓者给予朵玛之后，召集先前获得过因时和道时灌顶的弟子，让他们入座。在此，在四种口耳传承中，对于未衰退的灌顶之水，有因时灌顶之水未衰退和道时灌顶之水未衰退两种。对于先前已获得道时灌顶之水，但略有衰减者，尊者舍弃了从灌顶的分类开始到进入（坛城）之前的部分，作为替代，受持五部之律仪，然后按照所说的那样，进行实际的五种智慧灌顶。其中有上师的行为和弟子应为之事两种，第一部分结束后，为了第二部分，说“献曼扎”，让献曼扎，然后以“大乐汝我”等三次祈请。之后，祈请上师金刚空行和本尊坛城之众，以及十方安住之诸佛菩萨垂念我。我，持明者名为某某，从无始轮回至今，由于烦恼贪欲、嗔恨和愚痴的影响，以身语意三门所造作的罪恶不善之业，以及所教唆的
English
After that: Then, the teacher recites the hundred-syllable mantra three times to make up for omissions, and asks for forgiveness for shortcomings such as not achieving and so on. Please invite the wisdom being Vajra Muḥ (བཛྲ་མུཿ, Sanskrit: Vajra muḥ) as a guest for the torma. Gather all the samaya beings into me with Jaḥ (ཛཿ, Sanskrit: Jaḥ, Sanskrit Roman transliteration: Jaḥ, come), Hūṃ (ཧཱུྃ་, Sanskrit: Hūṃ, Sanskrit Roman transliteration: Hūṃ, seed syllable), Baṃ (བྃ་, Sanskrit: Baṃ, Sanskrit Roman transliteration: Baṃ, bind), and Hoḥ (ཧོཿ, Sanskrit: Hoḥ, Sanskrit Roman transliteration: Hoḥ, joy), bless the birthplaces and body, speech, and mind, and then begin to engage in other activities such as teaching the Dharma. One who teaches the Dharma in this way is the holder of the victory banner of the Three Jewels' teachings. May one's own mind merge with the meaning of glory and enjoy the treasure of good qualities. This is the teaching of the venerable Lama Muspa Chenpo, as it was recorded and practiced. For the sake of my own remembrance, it was written by the Shakya monk Sonam Senge. Auspicious! Auspicious! Homage to Vajra Ḍākinī (ན་མོ་བཛྲ་ཌཱ་ཀཱ་ཡ, Sanskrit: Namo Vajra Ḍāka ya). The practice of restoring the empowerment of the path period: In a secluded place, arrange offerings and tormas. Visualize the teacher himself as a Buddha. After giving the torma to those with samaya, summon the disciples who have previously received the empowerment of the cause period and the path period, and have them sit in order. Here, among the four oral transmissions, for the undiminished water of empowerment, there are two: the undiminished water of the cause period empowerment and the undiminished water of the path period empowerment. For those who have previously received the water of the path period empowerment but have slightly diminished, the venerable one abandons the part from the beginning of the classification of empowerment up to the entrance (into the mandala), and instead, takes the vows of the five families, and then, as it is said, performs the actual five wisdom empowerments. Among these, there are two: the actions of the teacher and what the disciples should do. After the first part is finished, for the sake of the second part, say "Offer the mandala," have them offer the mandala, and then pray three times with "Great Bliss You Me" and so on. After that, pray to the guru vajra dakini and the assembly of deities of the yidam mandala, and to all the Buddhas and Bodhisattvas abiding in the ten directions to pay attention to me. I, the vidyadhara named so-and-so, from beginningless samsara until now, due to the influence of afflictions, desire, hatred, and ignorance, the sinful and unwholesome deeds committed through the doors of body, speech, and mind, and those that were instigated