English
Third, the sequence of empowerment for the benefit of others should also be understood from the separately arranged empowerment ritual. Third, the subsequent rituals include: the feast offering, the throwing of the torma, and the protection of the steadfast mother, all three of which are in accordance with the sequence of the sadhana ritual. What is said here, "protecting the dakini with the syllable Hūṃ," is none other than protecting the steadfast mother. Fourth, when collecting the mandala, arrange thanksgiving offerings, bless them, and offer them, and praise with elaborate or concise praises as appropriate. Recite the hundred-syllable mantra to make up for any deficiencies and ask for forgiveness. If it is a painted mandala, then invite the wisdom being to abide, and visualize the commitment being clearly. With the syllable "Hūṃ," gather the wheel of the mandala with the light from one's own heart. Perform the empowerment and body protection as in the sadhana ritual. The same applies to the previous days when performing long-term sadhana offerings based on colored powders. If you are sending off the image mandala that has been invited, then at this time, if the karma vajra can accomplish the fire offering and the fulfillment ritual, it should be done. Everyone circumambulates the mandala and makes aspirations. Recite the hundred-syllable mantra to make up for any deficiencies and confess. Recite auspicious verses and receive accomplishments. Offer praises again, and create joy with dances and vajra songs. Then, recite "Be ga tra ma yam," raise the wheel of wisdom to the sky in front, and perform the thanksgiving offering, praise, and request for forgiveness as before. Then, recite "Oṃ, may you accomplish all the benefit of sentient beings," and recite "Gaccha muḥ," sending off the wisdom being. Collect the commitment being as before, perform the empowerment and body protection, and contemplate that all dharmas are unborn. Recite the syllable A, and with the hand holding the vajra, first take a small amount from the name of the deity and place it on the head. Collect the remainder, starting from the empowered one up to the main deity, into vessels such as dusters and vases, and place them for the sake of accomplishment, or respectfully send them into a great river, so that the traces of the mandala do not appear. Offer to and collect the ten wrathful deities of Vajrakīla. Untie the crown and bathe. Release the mudras and vows. Arrange the torma again, and after praying to the common and special protectors, as well as the four great kings and directional guardians placed on the altar, send them away.
Chinese
再次进行吉祥语、供养和祈愿，应保持行为瑜伽不退失。第三个总义是成就果位之理，即如何修持，以及由此成就的程度，如修法中所述。这种方法有很多经续注释和修法仪轨等奇妙的古籍，但在这些典籍中，通过金刚萨埵的坛城进行近修，通过毗卢遮那自在日等进行息灾、增益的事业近修，通过黑汝嘎进行猛厉的事业修持，并在这些修持的最后，通过大成就的事业获得成就，即仅仅为成熟解脱大成就灌顶而设。如今，大成就的模仿修供和仅仅灌顶难以实践，因此，适应时地因缘而作的只有这些，其他则以成熟解脱的方式修持等，了解各自情况的差别，应以智慧进入前辈圣者们善说的经论。充满殊胜成就珍宝的，深广续部的海面仅见一角，虽然求义之愿的心被触动，但以微弱之力又能如何呢？然而，在精通的导师善知识和，发扬利他之心的旗帜的风力推动下，因为被激励而获得如意宝的一点点，这难道不是幸运吗？在这雪山之中，先前的智者们，从过于繁杂和混杂的解释中，没有阐明容易入门的自宗，因此，对于进入此法，不应感到灰心。偏袒之耳的弯曲孔道，是前所未有的善说新牧场，即使如此，为了我的心习惯善良，愿言说的福德对众生显现。我也在生生世世中，追随诸佛的教法，完全掌握其意之秘密宝藏，弘扬伟大的秘密教法，愿获得六道轮回自在的地位。如是，名为普贤口授的，诸佛平等结合之坛城的仪轨，由持明者
English
Again, having performed auspicious words, offerings, and prayers, one should maintain the conduct yoga without deterioration. The third general meaning is the manner of accomplishing the fruit, that is, how to practice, and the extent of accomplishment thereby, as described in the sadhana. In this method, there are many wonderful ancient texts such as tantra commentaries and sadhana manuals, but in those, one engages in approach through the mandala of Vajrasattva, pacifies through Vairochana, the Lord of Dance, and engages in approach to the activities of power and increase, and accomplishes through the fierce activities of Heruka, and at the end of these, one obtains accomplishment through the activity of great accomplishment, that is, it is only made for the empowerment of maturation and liberation great accomplishment. Nowadays, it is difficult to put into practice the imitation offering of great accomplishment and merely the empowerment, therefore, what is adapted to the circumstances of time and place is only this much, and others, such as practicing in the manner of maturation and liberation, etc., knowing the distinctions of each situation, one should enter with the wisdom of applying the well-spoken scriptures of the former holy ones. Filled with excellent wish-fulfilling jewels, the surface of the deep and vast ocean of tantras is only seen a little, although the mind of the desire for meaning is moved, what can be done with weak power? However, under the impetus of the wind force that promotes the flag of altruism and the knowledgeable spiritual friend who is a skilled captain, because of being encouraged, obtaining a small portion of the wish-fulfilling jewel, is this not fortunate? In this snowy mountain, the previous wise ones, from overly extensive and mixed explanations, have not elucidated the easily accessible own system, therefore, one should not be discouraged from entering this method. The crooked channel of the biased ear is a new pasture of unprecedented good speech, even so, for the sake of my mind being accustomed to virtue, may the merit of speech be clear to beings. May I also, in all lifetimes, follow the teachings of the Buddhas, completely grasp the secret treasury of their intention, propagate the great secret teachings, and may I attain the state of being the lord of the six realms of samsara. Thus, the ritual of the mandala of the union of all Buddhas equally, called the Oral Instruction of Samantabhadra, by the Vidyadhara
Chinese
不变金刚以易懂之语，撮其精要，于水阳马年，在邬金敏珠林寺之法学院撰著。
English
Gyurme Dorje, condensing the essence with easy-to-understand words, composed this in the Water Male Horse year at the Dharma College of Ogyen Mindrolling.