English
The things to be done by borrowing are as follows: Especially during the festivals of Omniscient Longchen Rabjam, such as the eighteen offerings of the King's Month (Tibetan New Year January) and other guru festivals, in cases related to grand ceremonies, the residence should be cleaned well and adorned with the wealth of decorations. In front of the supports of the guru and the Three Jewels, on a clean platform, place the five-pile mandala on a mandala plate. Around it, arrange water, dual movement, one hundred offerings, etc., as much as possible, or arrange four parts facing the four directions in the center, clockwise. Offer mandalas, conch shells, flowers, etc., and if conditions permit, also prepare gathering feast items. If it is a daily yogi or someone with fewer offerings, then represent it with a mandala and one offering, relying on what is possible. Those yogis without elaboration should accomplish it through meditation alone. Secondly, the first is taking refuge: Although all dharmas are originally Buddha, due to not realizing this, sentient beings wander in samsara pitifully. They should be placed in the state of complete and perfect enlightenment. In the space of the sky, filling the sky, The gurus, yidams, and assemblies of dakinis, And the Buddhas, Dharma, and noble Sangha, I and all beings respectfully take refuge. Recite this three times. All sentient beings, equal to the sky like mothers, Take refuge in the guru. Take refuge in the Buddha. Take refuge in the Dharma. Take refuge in the Sangha. After three times, Take refuge in the guru, the Dharmakaya of the Buddha. Take refuge in the guru, the Sambhogakaya. Take refuge in the guru, the Nirmanakaya in various forms. Take refuge in the guru, the Abhisambodhikaya. Take refuge in the guru, the immutable Vajrakaya. Take refuge in the kind and precious root guru. Take refuge in the yidam mandala deities. Take refuge in the ocean of dakinis and oath-bound protectors. Please bless to purify bad karma, obscurations, and defilements. Please bless to pacify bad conditions and obstacles. Please bless to directly see the nature of reality. Please bless to increase experiences and perceptions. Please bless to bring wisdom to perfection. Please bless to exhaust the nature of reality. Recite this. Meditate on the four immeasurables, such as all sentient beings having happiness. The self-generation yoga is, In the Secret Essence it says: In the clear realm of the sky's center, Meditate on the Wisdom King, sun and moon, The Buddhas'
Chinese
所有坛城的一切，都将毫无遗漏地观想。因此，将心安住于未生自性的状态中。这无根的心性，是所有法的基础。心性是文字的自性，文字是如意宝云。阿是空与非空的，中道也并非实有。一切唯名，所有佛陀，都安住于文字的串联中。念诵阿阿阿，一切法在无一与多之境中，犹如虚空界无云之中央，毫无遮蔽，在日月光芒照耀的中央，观想本初佛父母无二无别，具足平等安住之手印，法身自性，无有装饰，从五色光芒的围墙和帐篷的中央，层层叠叠的楼阁之光，遍布整个虚空界，观想一切显有都化为光芒而燃烧。念诵嗡啊吽阿阿阿，尽力念诵后，最终安住于虚空之境。如此便能观想所有佛陀的坛城，因为观想了所有坛城的生处。从那境界中，刹那间观想显现为本尊，并且，外观与内在的一切法都是大平等之相，在金刚界中，从原始以来就是不生的，从自性圆满大乐之境中，在白莲花和月亮之上，自身观想为金刚萨埵，身色白色，一面二臂，右手持金刚杵于心间，左手持铃于腰际，身穿丝绸天衣和珍宝饰品，双足跏趺坐，眉间毫毛放光，于五色光芒之明点中，显现白色嗡（藏文：ༀ་，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）。颈间于五色光芒之明点中，显现红色啊（藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：啊）。心间于五色光芒之明点中，显现蓝色吽（藏文：ཧཱུྃ་，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽）。外观与内在一切皆为密严刹土，一切皆清净，为本尊与本尊母之相。于无生任运圆满大光明中，自他一切自然安住。如此观想器情万物皆为本尊和宫殿，供品皆为自生任运圆满大智慧之妙用。依凭而修持是：于本初清净原始成佛的虚空界中，任运成就虹光明点密布的中央，觉性
English
All mandalas, without exception, will be contemplated. Therefore, settle the mind in the state of unborn self-nature. This rootless mind-essence is the root of all dharmas. Mind-essence is the nature of letters, and letters are like wish-fulfilling jewel clouds. A is the middle way between emptiness and non-emptiness, and is not an object of focus. All are mere names, and all Buddhas reside in the string of letters. By reciting A A A, all dharmas are in a state of neither one nor many, like the center of the sky, free from clouds, without obscuration. In the center where the sun and moon radiate light, contemplate the primordial Buddha parents, inseparable, with the mudra of equal composure, the nature of the Dharmakaya, without ornaments. From the enclosure of five-colored light and the center of the tent, the light of the tiered pavilions pervades the entire expanse of the sky. Contemplate all appearances and existences as burning with light. Recite Om Ah Hum A A A as much as possible, and finally rest in the state of space. In this way, one will contemplate all the mandalas of the Buddhas, because one has contemplated the source of all mandalas. From that state, in an instant, visualize the deity clearly. Furthermore, all external and internal dharmas are in the nature of great equality. In the Vajra realm, from the beginning, there is no birth. From the state of spontaneously perfect great bliss, on top of a white lotus and the moon, visualize yourself as Vajrasattva, with a white body, one face, and two arms. The right hand holds a vajra at the heart, and the left hand holds a bell at the hip. Adorned with silk garments and precious jewels, with legs in the vajra posture, from the urna between the eyebrows, in a sphere of five-colored light, appears a white Om (藏文：ༀ་，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：Om). In the throat, in a sphere of five-colored light, appears a red Ah (藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：Ah). In the heart, in a sphere of five-colored light, appears a blue Hum (藏文：ཧཱུྃ་，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：Hum). All outer and inner realms are Akanishta pure lands. All are pure, in the nature of deities and goddesses. In the unborn, spontaneously perfect, great luminosity, all self and others naturally abide. Thus, contemplate the environment and beings as deities and palaces, and the offerings as the play of spontaneously perfect great wisdom. The support for practice is: In the space of primordial purity, the original enlightenment, in the center of spontaneously accomplished rainbows and spheres of light, awareness
Chinese
咕噜成熟原始怙主，本体显现导师上师尊， 形象无垢善知识光明身，具足白绿出家服饰戴班智达帽， 以禅定手印、长寿宝瓶、金刚为标识，金刚跏趺坐于莲花月轮座。 顶上喜金刚化身服饰，具有月亮光彩作说法手印， 其顶上吉祥金刚萨埵，头顶普贤光明虹身安住。 主尊前莲花生，右后左文殊友和， 希日桑哈、智经续明显，其前全知金刚光荣力， 穿着三种法衣，戴圆形班智达帽，以镇地手印拿着乌巴拉发髻。 周围遍绕毗卢遮那、措嘉、定增桑，法王父子、朗玛、列尊大士， 莲师事业自生金刚等，噶玛、伏藏、心髓传承的上师们， 形象不定光彩如光般闪耀，以无生金刚的见解观视虚空， 光明禅定不可思议之状态，以慈爱垂念具信之子而安住。 此外还有十方四时的诸佛，三根本护法誓盟者无余， 安住于自明任运大乐之坛城中。之后，即使开始进行顶礼供养等积资之事业也可以，为了遣除二取之分别念，如果想要迎请智慧尊等，那么： 嗡（藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 从法界宫殿中，祈请无生上师降临。 从报身圆满宫殿中，祈请明语上师降临。 从化身宫殿中，祈请大悲者们降临。 如虹如光吉利利，身与明点悉悉悉。 于顶髻日月之座上，与我无别稳固安住。 身语意三恭敬顶礼，外内密三供养奉献。 三身意之违犯皆忏悔，祈请成熟解脱灌顶与教言。 嗡（藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡），法身无生清净而明澈，祈请金刚身，加持身得安乐。 阿（藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：阿），语无间断法之音，祈请阿阿里嘎里，加持语得能力。 吽（藏文：ཧཱུྃ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽），意本净大普贤界。
English
Guru Rinpoche, the primordial protector of maturity, the essence is the manifest guide, the venerable lama, the form is the immaculate spiritual friend, a body of light, wearing the white and green robes of an ordained one, adorned with a paṇḍita hat. Marked by the mudra of samadhi, the vase of longevity, and the vajra, seated in the vajra posture on a lotus and moon seat. On the crown of the head, adorned with the attire of the incarnate Garab Dorje, with the radiance of the moon, making the mudra of teaching the Dharma. On the crown of that one, the glorious Vajrasattva, on the head, Kuntuzangpo dwells as a transformation of light. In front of the main figure, Padmasambhava, to the right and behind to the left, Manjushri Mitra and, Śrī Siṃha and Jñānasūtra are clear. In front of them, Omniscient Dorje Ziji Tsal, wearing the three Dharma robes, adorned with a round paṇḍita hat, holding an utpala flower and a topknot of hair in the earth-pressing mudra. Surrounding them are Vairochana, Tsoyal, and Tingdzin Zangpo. The Dharma King and his sons, Langma, Lhetsun Chenpo, Padma's karmic connection, Rangjung Dorje, and others. The lamas of the Kama, Terma, and Nyingtik lineages, with uncertain forms, their radiance blazing like light, gazing at the sky with the view of the unborn vajra. In the state of luminous samadhi, beyond comprehension, dwelling with loving-kindness for the faithful son. Furthermore, all the Jewels of the ten directions and four times, the Three Roots, Dharma protectors, and oath-bound ones, dwelling in the spontaneously perfect great mandala of self-illumination. After that, it is permissible to engage in the activities of accumulating merit such as prostrations and offerings. If one wishes to invite the Wisdom Beings in order to dispel the dualistic thoughts, then: Oṃ (藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：阿), Hūṃ (藏文：ཧཱུྃ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽). From the palace of the Dharmadhātu, I invite the unborn lama to come. From the palace of the Sambhogakāya, I invite the clear-voiced lama to come. From the palace of the Nirmāṇakāya, I invite the compassionate ones to come. Like rainbows and light, kili kili, body and bindu, shig shig shig. On the seat of the sun and moon on the crown of my head, remain steadfast, inseparable from me. I prostrate with reverence with body, speech, and mind. I offer the outer, inner, and secret offerings. I confess the breakages of the Three Kayas' mind. I request the empowerments and instructions of maturation and liberation. Oṃ (藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡), the Dharmakāya is unborn, clear, and pure. I pray to the Vajra Body. Bless the body with bliss. Āḥ (藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：阿), the uninterrupted sound of Dharma. I pray to the Āli and Kālī. Bless the speech with power. Hūṃ (藏文：ཧཱུྃ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽), the heart is the great pure Kuntuzangpo's space.