Chinese
文殊智慧萨埵之成熟灌顶次第——智慧金刚之流。麦彭蒋扬南嘉嘉措。 文殊智慧萨埵之成熟灌顶次第——智慧金刚之流。麦彭蒋扬南嘉嘉措。 名为文殊智慧萨埵之成熟灌顶次第——智慧金刚之流，现存。 顶礼圣文殊师利！ 于此，诸佛之智慧身唯一化现之薄伽梵文殊勇士之坛城中，成熟灌顶之次第，分前行、正行、后行三个阶段。首先，于清净处，进行扫洒和清洁。于坛台上，用彩粉或布绘制八瓣莲花，周围环绕五色，中央的中心为蓝色，用圆形线条环绕，中心有六个辐条，标有ༀ་ཨ་ར་པ་ཙ་ན་（藏文，梵文天城体：ओम् अर प च न，梵文罗马拟音：oṃ a ra pa ca na，汉语字面意思：嗡 阿 Ra 巴 匝 纳）和中央的དྷཱིཿ（藏文，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：谛）。东方的花瓣为白色圆点，南方为黄色，西方为红色，北方为绿色，这些花瓣的边缘环绕着非自身颜色的四种颜色，形成五个框架的圆点。四个角落绘制四个宝瓶。在曼扎的顶部，将纯净的供品粉末与法药、圣物、药物、香等混合，制成酒形的勇士食子，四个角呈八边形，标有自生字母五个阿。用红色颜料和寂静的装饰品充分装饰，最后环绕莲花，并用钩线装饰。如果可能，则陈设五部种姓的擦擦。在其前方，陈设智慧萨埵的身像和《名号赞》。东方，为了不动佛的灌顶，陈设装满精华的胜幢宝瓶，带有瓶口装饰、守护轮、金刚和颈饰。南方，有头饰和丝绸垂饰。西方，有金刚杵。北方，有铃。东北方，有事业宝瓶。在任何方便的位置，陈设曼扎盘、法轮、伞、宝剑、经书、弓箭等。最后，陈设近用物品、药物酒、护法供品、驱魔食子和会供轮。如果宽裕且有能力，也可以在莲花外绘制坛城的线条。上师前方准备金刚铃、鲜花、事业宝瓶以及其他乐器、曼扎等所需物品。整理仪轨正文后，观想自前本性无二，形象如镜中之影。
English
The Ripening Empowerment Sequence of Jampal Yeshe Sempa - The Stream of Wisdom Vajra. Mipham Jamyang Namgyal Gyatso. The Ripening Empowerment Sequence of Jampal Yeshe Sempa - The Stream of Wisdom Vajra. Mipham Jamyang Namgyal Gyatso. This is the "Ripening Empowerment Sequence of Jampal Yeshe Sempa - The Stream of Wisdom Vajra." Homage to Arya Manjushri! Here, in the mandala of the Bhagavan Manjushri Hero, who has become the sole embodiment of the wisdom body of all the Buddhas, the sequence of ripening empowerment is divided into three stages: preliminary, main part, and conclusion. First, in a clean place, perform sweeping and cleaning well. On the platform, draw an eight-petaled lotus with colored powders or cloth, surrounded by five colors. In the center, the core is blue, surrounded by a circular line, with six spokes in the center, marked with ༀ་ཨ་ར་པ་ཙ་ན་（Tibetan, Devanagari: ओम् अर प च न, Romanized Sanskrit: oṃ a ra pa ca na, Literal Chinese meaning: Om Ara Pa Ca Na） and the central དྷཱིཿ（Tibetan, Devanagari: धीः, Romanized Sanskrit: dhīḥ, Literal Chinese meaning: Dhih）. The eastern petal has a white dot, the southern is yellow, the western is red, and the northern is green. The edges of these are surrounded by four colors that are not their own, forming a five-framed dot. On top of the four vases drawn in the four corners, on the Manjushri's face, pure offering powder mixed with Dharma medicine, samaya substances, medicinal incense, etc., is used to create a hero offering in the shape of alcohol, with four corners in an octagonal shape, marked with the five self-arisen letters A. Fully decorate with red paint and peaceful ornaments, finally surrounding it with lotuses and adorned with hooked lines. If possible, arrange the Tsakli of the five families. In front of it, arrange the image of Yeshe Sempa and the text of the "Nomenclature." To the east, for the empowerment of Akshobhya, arrange a victorious vase filled with essence, with a mouth ornament, a protective wheel, a vajra, and a necklace. To the south, there is a headdress and silk pendants. To the west, there is a vajra. To the north, there is a bell. To the northeast, there is a karma vase. In any convenient location, arrange a Manjushri plate, a wheel, an umbrella, a sword, a book, a bow, and arrows. Finally, arrange the near-use items, medicine, alcohol, Dharma protector offerings, obstacle-removing torma, and a feast wheel. If spacious and capable, one should also draw the lines of the palace outside the lotus. In front of the master, prepare the vajra bell, flowers, karma vase, and other necessary items such as musical instruments and mandalas. After arranging the ritual text, visualize oneself and the front as being non-dual in essence, with the appearance like a reflection in a mirror.
Chinese
清楚且不混淆地观想并修习后，与此同时，观想朵玛的五个字，与五部种姓本体无别，并在观想供品为各个本尊的本体之上，观想持明传承，周围明显地围绕着五十八位饮血尊。从迎请到念诵之间进行修持。以空性之语供养和赞颂后，在尊胜宝瓶中生起本尊众并念诵。之后，在事业瓶中，生起忿怒阎魔敌青黑色，一面二臂。念诵 嗡啊吽 曼殊室利 阎曼德迦 吽 啪 (藏文：ༀ་ཨཱཿཧཱུྃ་མཉྫུ་ཤྲཱི་ཡ་མཱནྟ་ཀ་ཧཱུྃ་ཕཊ༔，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ mañjuśrī yamāntaka hūṃ phaṭ，汉语字面意思：嗡啊吽 文殊 阎曼德迦 吽 啪) 千遍，使之与瓶水无别。之后，到荟供结束之间如常进行。也向护法们献供。之后，在正行中，首先让所有弟子在外沐浴后进入，顶礼并就座。施放驱魔朵玛。焚烧古古香并念诵猛咒。抛洒芥子。结界。之后，上师说：为了使如母般与虚空边际等同的一切有情众生，获得四身五智之本体，一切胜者的智慧金刚身，至尊文殊智慧勇识之珍贵果位，接受成熟灌顶的甚深灌顶后，思维为了如法修持解脱道之次第而谛听。你们要思维，为了如法修持发心和行为之次第而谛听。你们获得了难以获得，获得则意义重大的暇满人身。值遇了难以值遇的殊胜之法和甚深精要之法。此时，必须使暇满具有意义。如云：暇满此身实难得，成就人生意义更难。若于此生不修持， future 如何能得此圆满？如是说，必须努力寻求迅速取精要之方法。并且，对于有为法总的来说，特别是对于五浊恶世的寿命，没有任何可以依赖的，如虚空之闪电般变幻莫测。死后，必定因黑白业力的牵引而感受苦乐之果报。无论投生于三有何处，都无法脱离痛苦的本性。
English
Having clearly and distinctly visualized and practiced, at the same time, visualize the five seed syllables of the torma, inseparable in essence from the five Buddha families, and on top of visualizing the substances as the essence of the respective deities, visualize the lineage of vidyadharas, clearly surrounded by fifty-eight blood-drinking deities. Perform from the invocation to the recitation. After offering and praising with emptiness verses, generate the assembly of deities in the victory vase and recite. Then, in the action vase, generate Wrathful Yamantaka, dark blue-black, with one face and two arms. Recite oṃ āḥ hūṃ mañjuśrī yamāntaka hūṃ phaṭ (Tibetan: ༀ་ཨཱཿཧཱུྃ་མཉྫུ་ཤྲཱི་ཡ་མཱནྟ་ཀ་ཧཱུྃ་ཕཊ༔, Sanskrit Devanagari:, Sanskrit Roman transliteration: oṃ āḥ hūṃ mañjuśrī yamāntaka hūṃ phaṭ, Literal Chinese meaning: Om Ah Hum Manjushri Yamantaka Hum Phat) a thousand times, making it inseparable from the vase water. Then, proceed as usual until the end of the tsok. Also, make offerings to the Dharma protectors. Then, in the main part, first have all the disciples bathe outside and then come inside, prostrate, and sit in order. Cast the obstacle-removing torma. Burn gugul incense and recite fierce mantras. Scatter mustard seeds. Establish boundaries. Then, the teacher says: In order for all sentient beings, as numerous as mothers and equal to the extent of space, to attain the precious state of the embodiment of the four kayas and five wisdoms, the wisdom vajra body of all victors, the supreme Lord Manjushri Jñanasattva, listen with the thought of receiving the profound empowerment of maturation and then practicing the stages of the path of liberation properly. You should think and listen to the stages of generating the intention and conduct properly. You have obtained the precious human body of leisure and endowment, which is difficult to obtain and meaningful when obtained. At this time when you have encountered the rare and precious Dharma and the profound essence of the Dharma, you must make leisure and endowment meaningful. As it is said: This leisure and endowment is very difficult to obtain, and it is even more difficult to achieve the purpose of life. If you do not practice benefit in this life, how can you obtain this perfection again in the future? As it is said, you must strive to find a way to quickly take the essence. And, in general, for conditioned phenomena, and especially for the life of the degenerate age, there is nothing to rely on, it changes like lightning in the sky. After death, it is certain that you will experience the results of happiness and suffering due to the pull of black and white karma. Wherever you are born in the three realms, you cannot escape the nature of suffering.
Chinese
具有强烈出离轮回之心的，并且仅仅自己解脱是不够的，因为对于长期以来以恩情养育的如母有情众生，怀有无法忍受的巨大悲悯，从而以正直的发心，珍贵的菩提心来策励。为了追求究竟的果位，无上菩提，有缘者啊，为了毫不费力地成就那些殊胜的果位，有一种特别的方法，那就是密咒金刚乘。为了进入这样甚深的道，唯一的入口就是成熟灌顶的甚深次第，现在正是给予这个灌顶的时候。关于这个灌顶的历史，一般来说，金刚乘也有分为四部或六部的本尊灌顶次第。这里，念诵恒河沙数诸佛的名号，在劫或超过劫的时间里，不如念诵一次他的名号功德大。诸佛的身是金刚的体性，语是语自在，意是智慧勇识。简而言之，就是一切如来智慧之身，唯一的薄伽梵文殊师利，三世诸佛无量刹土中，赞叹之音声遍布。过去世的善逝龙族至尊等佛陀，现在北方世界常乐，名为爱乐世界的刹土中，有爱乐欢喜藏珍宝堆王等佛陀，未来在名为离尘圆满积聚的刹土中，有怙主普贤等佛陀，以及菩萨等无量名号和身相，充满三世十方刹土。于浩瀚寂怒本尊之大主宰的坛城中，显现灌顶。对于文殊，也有与事部、行部、瑜伽部、无上瑜伽部相应的修法和成熟次第，新旧密咒的教规中没有的，这里
English
With a strong intention to renounce this cycle of existence, and realizing that liberation for oneself alone is not enough, because of the unbearable great compassion for all sentient beings who have been kind mothers to us for so long, and thus motivated by the upright intention, the precious mind of Bodhicitta. For those fortunate ones who seek the ultimate fruit, the unsurpassed enlightenment, there is a special method to effortlessly accomplish those supreme fruits, and that is the Secret Mantra Vajrayana. To enter such a profound path, the only gateway is the profound sequence of ripening empowerments, and now is the time to bestow this empowerment. Regarding the history of this, in general, the Vajrayana also has many deity empowerment sequences divided into four or six tantra classes. Here, reciting the names of Buddhas as numerous as the sands of the Ganges River, for eons or more than eons, is less beneficial than reciting his name once. The body of all Buddhas is the essence of Vajra, speech is the Lord of Speech, and mind is the wisdom hero. In short, it is the wisdom body of all Tathagatas, the one and only Bhagavan Manjushri, whose sound of praise pervades the boundless realms of the Buddhas of the three times. In the past, there were Buddhas such as the Sugata Naga Supreme, and now in the northern direction, in the realm of constant joy, in the land called Adoring and Desiring, there are Buddhas such as the King of the Heap of Jewels, the Essence of Joyful Adoration, and in the future, in the realm called Dustless Perfect Accumulation, there will be Buddhas such as the Protector Samantabhadra, and Bodhisattvas and other immeasurable names and forms, filling the realms of the three times and ten directions. In the mandala of the great sovereign of the vast peaceful and wrathful deities, empowerment is manifested. For Manjushri, there are also extensive methods of practice and ripening sequences corresponding to the Kriya, Charya, Yoga, and Anuttarayoga Tantras, and among the precepts of the new and old mantras, here
Chinese
无上瑜伽部中的续部意趣，最特别的是古老的秘密真言教规。其中也有经和伏藏两种大的传承方式。这里与幻化网和月密等续部经部的意趣相关，属于甚深伏藏方面。那也是，在原始的法界中，自性觉悟本来成佛的文殊师利普贤王如来。自身光芒显现为文殊师利五种姓的加持意趣之水，通过象征传给持明噶绕多杰等化身圣者。这里是，被称为大导师文殊友，被文殊菩萨的智慧身亲自摄受的大持明者。以开示讲修教规的方式传给导师乐金刚和吉祥狮子二人，因此获得了大手印殊胜成就。持明吉祥狮子传给化身莲花生、班智达毗玛拉米扎、大译师贝若扎那三人。毗玛拉传给，精华浓缩的朗玛伦嘉，以及有王太子多杰林巴的伏藏。在藏地这里，坛城的主尊文殊菩萨本身的智慧幻化网的显现，显现为持明之王的吉祥桑结班玛杰，也就是文殊智慧贤善极喜，给努钦桑结益西等君臣成就众，广弘深广的文殊寂怒法类，后世的化身大伏藏师们依次从伏藏中迎请出众多的法经。其中最殊胜的是大导师莲花生，看到法王赤松德赞和具相的王妃谢尔萨仲吉二人是所化对象，对这部文殊续之王，做了三种讲说方式。也就是依靠经的注释，像广大的总义一样讲说。依靠续来做意义解释。依靠介绍来做秘密解释。那些也作为引导三类根器众生的方式，浓缩成精华给予。因此，国王在巴卓