English
Oh. Like the main deity, etc., offer the mandala. From now on, it is similar to the common ritual. In the subsequent ritual, replenish the offerings, purify and bless them, and perform offerings, praises, and prayers as if generating the deity. Recite the Hundred Syllable Mantra three times. With "unprepared" etc., pray for forgiveness of faults, and with "abiding in the ten directions" etc., perform the stable abiding for the painted image. Protect the three places, and extensively perform dedication and auspicious prayers. If empowerment is based on the sand mandala, then the land ritual and the work of drawing lines and colors, etc., can be understood through the Ara Pacana Five Deities mandala ritual compiled by me, and it is a special feature that only the deity's mantra needs to be translated. It is said: The planets and stars that cause the world to flourish and decline, Cannot go beyond the Vajra environment of the Holy Mother's oath. Therefore, for the Mother and Son deities, Why not diligently practice and offer the mandala? However, the independent and self-sufficient ritual text for entering and manifesting empowerment Has not been seen. From the tradition of the Tantric monastery and the oral instructions of the lineage, It is known to be in accordance with the empowerment of the Manjushri Five Deities. Likewise, not just borrowing, but with sincere, Virtue, may all beings in the Age of Perfection, Clearly enjoy the festival, and in the stainless space, May they accomplish the primordial wisdom of all knowledge. Thus, this is called the "Sun of Benefit and Bliss," the ritual for empowering disciples in the mandala of the Great Knowing Mother, the Mother of all Planets, the Holy Mother. This is based on the practice of the past lineage, and for the empowerment ritual of the Ara Pacana Five Deities, whatever additions, deletions, or modifications were needed were made, but because there was no independent and self-sufficient mandala ritual. The empowerment lineage is also very rare, so I, the mendicant monk Ngawang Lekdrup, after earnestly requesting at the feet of the Omniscient Manjushri Lama. Based on a small list of recitations from the Gongkar Dorje Denda Great Tantric Monastery's practice offerings, and referring to the old and new Manjushri Five Deities mandala rituals, it was written on the way to Domey Sharkham Lhamo Bour. If one wishes to practice the offering ritual with the benefits described in the Dharani as a supplement to this, then the writings of Manjushri Sakya Pandita are very clear. If it is for the sake of easy recitation, then one can refer to the catalog written by Zhuchen Tsultrim Rinchen.
Chinese
从哪里开始好呢？然而，那里有“咒语摩诃 विद्या (藏文：མ་ཧཱ་བིདྱཻ，梵文天城体：महाविद्यै，梵文罗马拟音：mahāvidyai，汉语字面意思：大明)”这个词，虽然在克里亚的穆恰中也出现过，但要考察是否依据这个陀罗尼，以及印度范本中有什么。以陀罗尼翻译的前后两次，以及法主库本所说的 सर्वविद्या (藏文：སརྦ་བིདྱཻ，梵文天城体：सर्वविद्या，梵文罗马拟音：sarvavidyā，汉语字面意思：一切明)为主。这与藏语中被称为“大智慧”的说法并不矛盾，因为 सर्व (藏文：སརྦ་，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：一切)这个词作为多数词，普遍适用于伟大，并且可以作为共同的基础。在印刷的文本中，前置仪轨的主尊缺少智慧尊的安住，需要像这样进行勾招和融入。关于供品的实际执持，可以参考至尊一切见的上师所著的小册子。灌顶的传承是：圆满正等觉佛陀，瑜伽自在毗卢巴，堪布寂护，堪布龙王守护，金刚宝，智慧功德，戒律王，金刚顶，格嘉，格通，堪布塔波，释迦慧，慧戒，堪布衮却嘉波，萨钦衮噶宁波，导师索南孜摩，杰尊扎巴坚赞，蒋扬萨班帕巴仁波切，夏巴谢饶炯乃，金刚光，埃瓦蒋扬，巴顿，勋努楚臣，喇嘛楚臣嘉灿，一切智者，南喀沃热，洛钦谢饶仁钦，多杰丹巴衮噶南嘉，索南嘉措，策旺扎西，邬金嘉波，索南嘉波，楚臣扎西，格卫旺波，钦列南嘉，索南却丹，芒妥仁钦嘉措，年喀洛本阿旺，衮噶却达，衮噶丹达，衮噶旺嘉，贡噶波达的堪布楚臣，拉尊耶谢顿珠丹贝嘉灿。从这两位那里，无与伦比的恩师，一切见的上师蒋扬钦哲旺波亲自赐予了我。按照外续的传承：圆满正等觉佛陀，金刚座，巴日译师，萨钦等。大致按照通常的说法，写的是提前一天准备的方式，但夏鲁巴等大多数密宗寺院，小型坛城大多不采用提前准备的方式，特别是多杰丹巴的仪轨。
English
Where to begin? However, there, the mantra Mahāvidyā (Tibetan: མ་ཧཱ་བིདྱཻ, Sanskrit Devanagari: महाविद्या, Sanskrit Romanization: mahāvidyai, Chinese literal meaning: Great Knowledge) is mentioned, which also appears in Kriya's Muccha, but it is necessary to investigate whether it is based on this dharani and what exists in the Indian manuscripts. Primarily focus on the two translations of the dharani, earlier and later, and what Dharma Lord Khu Dpon said about Sarvavidyā (Tibetan: སརྦ་བིདྱཻ, Sanskrit Devanagari: सर्वविद्या, Sanskrit Romanization: sarvavidyā, Chinese literal meaning: All Knowledge). This is not contradictory to what is known as "Great Wisdom" in Tibetan, because the word Sarva (Tibetan: སརྦ་, Sanskrit Devanagari: सर्व, Sanskrit Romanization: sarva, Chinese literal meaning: All) as a plural word, generally applies to greatness and can serve as a common basis. In the printed text, the main deity of the front generation ritual lacks the abiding of the wisdom being, and it is necessary to perform the summoning and integration in this way. Regarding the actual holding of offerings, refer to the small booklet written by the Lord All-Seeing Lama. The lineage of empowerment is: The Perfectly Complete Buddha, the Lord of Yoga Virupa, Abbot Shantarakshita, Abbot Nagarjuna Rakshita, Vajra Ratna, Jnana Guna, Shila Raja, Vajra Ushnisha, Ge Kyab, Ge Thong, Abbot Talpo, Shakya Lodro, Jnana Shila, Abbot Konchog Gyalpo, Sachen Kunga Nyingpo, Acharya Sonam Tsemo, Jetsun Drakpa Gyaltsen, Jamyang Sakya Pandita, Sharpa Sherab Jungne, Dorje Ozer, Ewa Jamyang, Bagton, Zhonnu Tsultrim, Lama Tsultrim Gyaltsen, Kunkhyenpa, Namkha Ozer, Lotsawa Sherab Rinchen, Dorje Denpa Kunga Namgyal, Sonam Gyatso, Tshewang Tashi, Orgyen Gyalpo, Sonam Gyalpo, Tsultrim Tashi, Gewei Wangpo, Trinley Namgyal, Sonam Chogden, Mangto Rinchen Gyatso, Nyenkar Lopon Ngawang, Kunga Chodar, Kunga Tendhar, Kunga Wangyal, Gongkar Pota's Abbot Tsultrim, Lhatsun Yeshe Dondrup Tenpai Gyaltsen. From these two, the incomparable kind teacher, the All-Seeing Lama Jamyang Khyentse Wangpo, personally bestowed it upon me. According to the lineage of the outer tantras: The Perfectly Complete Buddha, Vajrasana, Bari Lotsawa, Sachen, and others. Roughly according to the usual explanation, it is written in the manner of preparing one day in advance, but most of the tantric monasteries such as Shalu, small mandalas are mostly not prepared in advance, especially the practice of Dorje Denpa.
Chinese
因此，所有的灌顶都只给予实际的连接，其方式是：导师完成前三个剩余部分并进行后续仪式后，绘制坛城或展示卷轴，然后进入实际的修供。弟子在灌顶开始时，除了检查和保护梦境之外，还要完整地完成所有预备的法，这样弟子就完成了预备的集合。在实际的灌顶仪式中，从“即使认为此陀罗尼的本质是行部”开始传播。此外，如堪钦阿旺曲扎等人的说法：检查梦境是因为一切法都是思想的自性。因此，在这个坛城的房间里，睡在吉祥草的枕垫上，要发愿产生与心中所愿成就相符的梦兆。正如贡嘎多杰丹巴的口头传承中也同样出现的那样，即使这样说也很好，因为章节完整。即使没有检查天空的颜色，也有看到和讲述各种颜色的传统，以此为例。这是巴金扎巴所说。 शुभं अस्तु सर्व जागतं (藏文，梵文天城体，śubham astu sarva jāgataṃ，愿一切世界吉祥！)。善哉！
English
Therefore, all empowerments are given only with actual connection. The way to do this is: after the teacher completes the first three remaining parts and performs the subsequent rituals, draw the mandala or display the scroll, and then enter the actual practice offering. At the beginning of the disciple's empowerment, in addition to examining and protecting dreams, all the preparatory dharmas must be completed in full, so that the disciple completes the preparatory collection. In the actual empowerment ritual, it is sufficient to propagate from "even if the essence of this dharani is considered to be Kriya Tantra." Furthermore, as stated by Khenchen Ngawang Chodrak and others: Examining dreams is because all dharmas are the self-nature of the mind. Therefore, in this mandala room, sleeping on a cushion of kusha grass, one should aspire to have dream omens that are in accordance with the desired accomplishments in one's mind. Just as it also appears in the oral tradition of Gongkar Dorje Dhenpa, it is good to say so, because the chapters are complete. Even if the color of the sky is not examined, there is a tradition of seeing and telling various colors, as an example. This was said by Bagindra. शुभं अस्तु सर्व जागतं (Tibetan, Devanagari, śubham astu sarva jāgataṃ, May all the world be auspicious!). Good!