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观世音菩萨吉祥天母仪轨的随许法，由大译师达玛室利所著。 观世音菩萨吉祥天母仪轨的随许法，由大译师达玛室利所著。
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The empowerment text of the Avalokiteśvara Pälmo tradition, completed by reading, written by the great translator Dharmashri. The empowerment text of the Avalokiteśvara Pälmo tradition, completed by reading, written by the great translator Dharmashri.
Chinese
充满了的界。嗡 班杂 阿让 阿 吽（藏文，梵文天城体：ओँ वज्र अर्घं आः हूँ，梵文罗马拟音：oṃ vajra arghaṃ āḥ hūṃ，汉语字面意思：嗡，金刚，供品，啊，吽）等，念诵到夏巴（藏文，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：声音）之间进行加持。 前面生起是： 将坛城通过自性清净。 从空性中，从自己心间的舍（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字中发出部隆（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）。 降临到前面生起的位置，完全变化后，成为四方形的宫殿，具有四门和四道围墙。 一切特征全部圆满的中央和八瓣莲花的四个方向上，各自有月亮的坐垫。 中央的白色舍（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字完全变化后，成为圣观世音，如秋天的月亮般洁白。 从“发出白色光芒的身”到“之间”如前一样。 在其头顶上，从舍（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字中生出红色无量光佛，处于禅定。 四瓣莲花的东方，从吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中生出蓝色不动佛，触地印禅定。 南方，从章（藏文，梵文天城体：त्रां，梵文罗马拟音：trāṃ，汉语字面意思：种子字）字中生出黄色宝生佛，施予胜妙印禅定。 西方，从嗡（藏文，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字中生出白色不空成就佛，具有菩提胜妙手印。 北方，从啊（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）字中生出绿色不空成就佛，施予救护印禅定。 五者都具有出家人的装束，以金刚跏趺坐姿安住。 四个角落的花瓣中，变化成四个宝瓶。 主尊的心间，莲花月亮之上，有白色舍（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字。 从“什利耶吽”被灌顶。 这样说着。 种姓主不需要增添，这样说。 之后，“无边大海不可量”等等。 念诵偈颂和咒语，或者简略的话，嗡 萨瓦 达塔嘎达 阿雅 阿瓦洛吉特 效拉 萨巴热瓦拉 阿让 扎的扎 梭哈（藏文，梵文天城体：ओँ सर्व तथागत आर्य अवलोकितेश्वर सप रिवारा अर्घं प्रतीच्छ स्वाहा，梵文罗马拟音：oṃ sarva tathāgata ārya avalokiteśvara saparivāra arghaṃ pratīccha svāhā，汉语字面意思：嗡，所有如来，圣者，观自在，及其眷属，领受供品，梭哈）等，用直到夏巴（藏文，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：声音）之间的咒语和手印供养。 如果想广赞就广赞，或者简略的话： 三世善逝法身， 六道有情观世音， 犹如虚空般遍布的十一面， 向威严无量光佛敬礼赞叹。 这样赞叹。 超度朵玛进行清扫。 从空性中，从部隆（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）字中，在珍宝器皿中，从吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中生出的朵玛，变成了甘露的海洋。 嗡 阿 吽（藏文，梵文天城体：ओँ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡，啊，吽）。 念诵三遍进行加持。 嗡 阿雅 阿瓦洛吉特 效拉 伊当 巴林达 卡卡 卡嘿 卡嘿（藏文，梵文天城体：ओँ आर्य अवलोकितेश्वर इदं बलिन्त ख ख खाही खाही，梵文罗马拟音：oṃ ārya avalokiteśvara idaṃ balinta kha kha khāhi khāhi，汉语字面意思：嗡，圣观自在，此供食，吃，吃）。 念诵三遍供养朵玛。 用阿让等供养。 无垢身体肤色白。 等等赞叹。 祈请享用此供养朵玛。 等等祈请所愿。 护法等
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各自寂静等各自的真言。如果归纳，以阿迦若（藏文：ཨ་ཀཱ་རོ）加持并委托事业。之后，净化宝瓶。从空性中，由勃隆（藏文：བྷྲཱུྃ）产生珍宝宝瓶，所有特征圆满的尊胜宝瓶中，在八瓣莲花的中央和四个方向，安住于月轮上的舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大种）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）、扎（藏文：ཏྲཱྃ，梵文天城体：trāṃ，梵文罗马拟音：trāṃ，汉语字面意思：救度）、嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：本觉）、阿（藏文：ཨཱཿ，梵文天城体：āḥ，梵文罗马拟音：āḥ，汉语字面意思：无生）中，中央是大悲尊。其顶上有无量光佛，四个方向的莲花瓣上有四部佛。从事业宝瓶的莲花日月上，由舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大种）产生红色马头明王，手持杖和索，瞬间观想清晰。抓住咒索，在名宝瓶中念诵长短咒和六字真言。在事业宝瓶中，念诵嗡 诃亚 揭利瓦 吽（藏文：ༀ་ཧ་ཡ་གྲཱི་བ་ཧཱུྃ，梵文天城体：ॐ हयग्रीव हुं，梵文罗马拟音：oṃ hayagrīva hūṃ，汉语字面意思：嗡 马头明王 吽）。最后，进行供养赞颂，观想本尊融入光中化为宝瓶水。如此上师的事业完成后，弟子们沐浴。施放朵玛，驱逐邪魔。事业金刚完成撒花和收花后，这样说：哦，为了与虚空同等的一切有情众生，为了获得圆满正等觉佛陀的果位。为此，发心希求听闻殊胜妙法，发起无上菩提心。听闻佛法的一切行持，也请按照经续中所说的那样，清楚地说明后听闻。这里所要听闻的法是，讲述关联的法，以及传承的历史等，根据情况进行详略的讲述后，现在是进行十一面大悲观音吉祥天母仪轨的随许。其中分为两部分，首先是金刚上师的事业，先进行自生，然后进行对生，进行供养赞颂，供奉朵玛，以及修持宝瓶等，已经圆满完成后。现在第二部分是弟子的事业，为了从与上师和本尊无别的尊前，获得甚深随许，请供养曼扎。让弟子供养曼扎。如此供养曼扎后，双手合掌，掌中捧着花，念诵这个祈请文。三世诸佛和，本尊的自性，具德上师的恩德，请赐予我随许。念诵三遍。之后，为了清净相续，对生
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their respective mantras, such as the Peaceful One. To summarize, consecrate with Akaro (Tibetan: ཨ་ཀཱ་རོ) and entrust the activity. Then, purify the vase. From emptiness, from Bhrum (Tibetan: བྷྲཱུྃ), a precious vase, all characteristics complete, inside the Victorious Vase, in the center of the eight-petaled lotus and in the four directions, Hrih (Tibetan: ཧྲཱིཿ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: Great Seed), Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Seed Syllable), Tram (Tibetan: ཏྲཱྃ, Devanagari: त्रāं, Romanized Sanskrit: trāṃ, Literal meaning: Deliverance), Om (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal meaning: Primordial Awareness), Ah (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal meaning: Unborn) reside on the moon, in the center is Great Compassion. On its crown is Amitabha, and on the four lotus petals in the directions are the Four Victorious Ones. In the activity vase, on the lotus sun, from Hrih (Tibetan: ཧྲཱིཿ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: Great Seed) arises red Hayagriva, holding a staff and a lasso, visualize clearly in an instant. Holding the mantra cord, recite the long and short mantras and the six-syllable mantra in the name vase. In the activity vase, recite Om Hayagriva Hum (Tibetan: ༀ་ཧ་ཡ་གྲཱི་བ་ཧཱུྃ, Devanagari: ॐ हयग्रीव हुं, Romanized Sanskrit: oṃ hayagrīva hūṃ, Literal meaning: Om Hayagriva Hum). Finally, make offerings and praises, and visualize the deity dissolving into light as vase water. Thus, after the activities of the master are completed, the disciples are bathed. The preliminary torma is offered and obstacles are dispelled. After the activity vajra completes the scattering and gathering of flowers, say this: Oh, for the sake of all sentient beings equal to the sky, may we attain the state of perfect Buddhahood. For that purpose, generate the supreme mind of enlightenment, desiring to hear the profound Dharma. Also, please listen after clarifying how to practice listening to the Dharma, as it is said in the sutras and tantras. Here, the Dharma to be heard is, after explaining the Dharma of connection and the history of the lineage, etc., in detail or brief as appropriate, now is the time to accomplish the empowerment of the Eleven-Faced Great Compassionate One, in the Palmo tradition. Of these two, first, the activity of the vajra master is to first generate oneself, then accomplish the generation in front, make offerings and praises, offer tormas, and accomplish the vase, etc., having been well completed. Now, the second part is the activity of the disciples, offer a mandala as the price for receiving the profound empowerment from the presence of the lama and the yidam, who are inseparable. Have the disciples offer the mandala. After offering the mandala in this way, join the palms with flowers in the hands and repeat this supplication. All Buddhas of the three times, and the essence of the yidam deity, by the kindness of the glorious lama, please grant me empowerment. Recite three times. Then, in order to purify the continuum, the generation in front
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Sa. All who liberate completely, please bless me and others. Say this three times. Then, sprinkle water from the action vase and dispel obstacles by saying Oṃ Haya Grīva Hūṃ. Visualize the consorts emanating from the hearts of the five families, holding vases filled with nectar, coming forth and bestowing empowerment. Touch the vase to the crown of the head and pour the vase water, saying: Just as at the time of birth, the gods bathed [the Buddha], with pure divine water, likewise, I perform the bathing. Oṃ Sarva Tathāgata Abhiṣekaṭa Samaya Śrīye Hūṃ. By bestowing this empowerment, the body is filled and impurities are cleansed. From the remaining water that overflows upwards, visualize Amitābha at the crown of the head, Akṣobhya at the forehead, Ratnasambhava at the right ear, Amoghasiddhi at the back of the head, and Amoghasiddhi at the left ear, adorning the head. Second, there are three transmissions for the subsequent permission of speech. First, in order to receive the transmission of subsequent recitation, the master visualizes a white Hrīḥ on a lotus moon seat in the heart of the wisdom being, from which a garland of mantras arises. It emerges from the master's mouth, enters your mouths, and dissolves into the white Hrīḥ residing on the lotus moon in your heart. At that time, all the wisdom, love, power, and abilities of the Buddhas and Bodhisattvas of the ten directions, in the form of light rays, enter your mouths together with the mantra garland and dissolve into the Hrīḥ in your heart. With this devotion, repeat this mantra three times. Namo Ratna Trayāya, etc., recite the long dhāraṇī. Visualize that the first blesses, the second merges inseparably, and the third stabilizes. Second, the transmission of blessing is: While the master scatters flowers, repeat this. Bhagavan, I have taken hold, please guide me. Say this three times. The flowers offered in this way are again blessed, and visualize them being offered to the crown of your head. While the master scatters flowers, say: Bhagavan, this has been given, please guide this one. Please stabilize the vows. Please grant the siddhi of mantra. May these vidyādharas receive the complete blessings of body, speech, and mind of the noble Avalokiteśvara and his retinue.
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第三，为了誓言之词的缘故，观世音菩萨在未获得菩提之前，作为本尊而受持。请您复诵，想着“请您不要舍弃我”。上师垂念！我，持明者，名为……，从此时起直至证得菩提果，将观世音菩萨及其眷属视为本尊，并发誓尽力念诵其秘密真言。如是说三遍。第三，心之随许。对面前生起的本尊怀有虔诚的敬仰，并想着祈请加持我的相续。于是，从面前生起之本尊的心间，无数的念珠、莲花等手印之物，光芒四射地而来，与你们各自心间的种子字无二无别地融合，生起相续被加持的信念。以此，十一面大悲观音白度母仪轨的随许圆满完成。此时，想着要如法守护先前所立下的誓言，念诵《主尊如何》等三遍。为了获得甚深随许的功德，献曼扎。再次，想着将身体、受用、善根之海等，如转轮王的财富般幻化供养，祈请享用。从今以后，我为您的奴仆。等三遍。如此修持所生的一切善根，请回向给一切众生。以这福德等回向后，顶礼并遣散。之后是结尾仪轨。上师补充供品，如前一般对面前生起的本尊进行供养赞颂，并祈祷所求之事，念诵百字明和《未得圆满》等忏悔罪过。若有本尊像，则以《于此处乃形像》等进行坚住。若无，则念诵“嗡，您为利益有情”等的结尾，念诵“班杂 穆 (藏文：བཛྲ་མུཿ，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，汉语字面意思：金刚 穆)”，智慧尊返回。将面前生起之本尊的誓言尊收回于自身。也将自身生起之本尊的颜面和手收回于根本的颜面和手中，想着自己是双手结胜施印并持金色莲花之相，以祈愿和吉祥来庄严结尾，并收摄供品和食子。观世音菩萨白度母仪轨的随许
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Third, for the sake of the words of the vow, may this noble Avalokiteśvara be held as the yidam until enlightenment is attained. Please repeat, thinking, "Please do not abandon me." Teacher, please consider! I, the vidyādhara, named ..., from this time until the essence of enlightenment is reached, will hold the noble Avalokiteśvara and his retinue as the yidam deity, and vow to recite his secret mantra as much as I can. Say this three times. Third, the subsequent permission of the mind. Have sincere devotion to the deity generated in front, and think that you are praying to bless your lineage. Then, from the heart of the deity generated in front, countless rosaries, lotuses, and other hand implements come forth with rays of light, and merge indistinguishably with the seed syllables in your hearts. Generate the belief that the lineage has been blessed. With this, the subsequent permission of the Eleven-Faced Great Compassionate Avalokiteśvara Palmo tradition is perfectly completed. At this time, thinking that you should protect the vows you made earlier in accordance with the Dharma, recite "How the Lord" etc. three times. As a reward for receiving the profound subsequent permission, offer a mandala. Again, thinking of offering your body, possessions, and ocean of merit, etc., transformed like the wealth of a universal monarch, and asking to enjoy them from a portion, say, "From today onwards, I am your servant," etc. three times. Dedicate all the merit arising from such practice to the benefit of all sentient beings. After dedicating with "By this merit," etc., prostrate and dismiss. Then comes the concluding ritual. The teacher replenishes the offerings, makes offerings and praises to the deity generated in front as before, and prays for the desired purpose, recites the Hundred Syllable Mantra and confesses sins with "Not found completely," etc. If there is a statue, then stabilize it with "Here is the form," etc. If not, then recite the end of "Om, you for the benefit of sentient beings," etc., and recite “Vajra Muḥ (藏文：བཛྲ་མུཿ，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，汉语字面意思：金刚 穆)”, the wisdom being departs. Gather the commitment being of the deity generated in front back into yourself. Also gather the face and hands of the deity generated from yourself back into the root face and hands, thinking that you are holding the supreme generosity mudra with two hands and holding a golden lotus, adorn the end with aspirations and auspiciousness, and gather the offerings and torma. The subsequent permission of the Avalokiteśvara Palmo tradition.