English
One should contemplate and practice accordingly. Second, if offering the Torma, sprinkle water on the Torma and purify it by reciting "Om Tsanda Maha Rokhana Hum Phet (藏文：ཨོཾ་ཙཎྜ་མ་ཧཱ་རོ་ཥ་ཎ་ཧཱུྃ་ཕཊ།)", and purify it with emptiness by reciting "Om Swabhava (藏文：ཨོཾ་སྭ་བྷཱ་བས་)". From emptiness, within the vast and expansive precious vessel arising from the syllable Om (藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡), the Torma arising from the syllable Hum (藏文，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) dissolving into light is pure, unobstructed, and equal to the sky. Bless it by reciting "Om Ah Hum (藏文：ཨོཾ་ཨཱཿཧཱུྃ།)" three times. Radiate light from one's own heart and invite the root and lineage lamas, Buddhas, Bodhisattvas, Dakinis, Dharma protectors, and the assembly of guardians. Om Vajra Samaja (藏文：ཨོཾ་བཛྲ་ས་མཱ་ཛཿ) Padma Kamalaya Tvam (藏文：པདྨ་ཀ་མ་ལཱ་ཡ་སྟྭཾ།). May the tongues of the deities draw the essence of the Torma through the tubes of Vajra light and enjoy it. In detail, attach each of the above sixteen mantras to the Torma mantra and offer them. If abbreviated, recite "Om Guru Buddha Bodhisattva Dharma Pala Saparivara Idam Balimta Khakha Khahi Khahi (藏文：ཨོཾ་གུ་རུ་བུདྡྷ་བོ་དྷི་ས་ཏྭ་དྷརྨ་པཱ་ལ་ས་པ་རི་བཱ་ར་ཨི་དཾ་བ་ལིཾ་ཏ་ཁ་ཁ་ཁཱ་ཧི་ཁཱ་ཧི།)" seven or three times. In particular, focusing on the eighty white protectors, the guardians of Jowo Kadampa, offer by reciting the three lines beginning with "A Karo (藏文：ཨ་ཀཱ་རོ་)". Again, offer from "Om Vajra Argham (藏文：ཨོཾ་བཛྲ་ཨཱརྒྷཾ་)" etc., to "Shabda Pratitsa Hum Svaha (藏文：ཤབྡ་པྲ་ཏཱིཙྪ་ཧཱུྃ་སྭཱ་ཧཱ།)". Praise with "Those worthy of reverence" etc. Entrust the activities with "Accept this offering Torma" etc. Confess faults by reciting the Hundred Syllable Mantra. Om Vajra Mu (藏文：ཨོཾ་བཛྲ་མུཿས་) request to return to their original positions. Perform extensive or abbreviated dedication and aspiration prayers such as the Practices of Samantabhadra. Also recite the auspicious verses spoken by the Blessed One. Here, there are slight differences in some documents. At the head of the four drops, the northern drop, in the palace, on the lotus and moon, from the white Hrih (藏文：ཧྲཱིཿ) syllable arises a crystal boy, white, peaceful and smiling, with dark blue hair reaching to the shoulders, etc. In the twelve drops, the noble Nagarjuna, yellow, etc., the seed syllable and realization are the same as others. In the sixteen drops, in his heart, the sixteen drops, in the center of the palace, on the lotus and moon, from the blue Hum (藏文：ཧཱུྃ་) syllable arises the blue Dharmakaya Buddha, one face and two arms, making the meditation mudra, sitting in the vajra posture. In his heart, the extremely subtle wind-mind, white and yellow drops, having the aspect of support and supported, the size of a mustard seed, light
Chinese
变成了五种颜色的自性。如是阐明后，是加持三处的方式。或者，根本的古老文献《噶当宝籍》中实际存在的是：第一个明点相似。第二个明点是娑婆世界的布局，因此释迦牟尼佛最好。或者，主要观世音菩萨千手千眼或根本的四臂观音中生起，念诵嘛呢也没有相违之处。第三个实际显示的是四臂观音。但在古老文献中只有名字，没有详细说明。因此，此仪轨的前辈班禅洛桑确吉坚赞、第五世达赖喇嘛洛桑嘉措、颇布觉·阿旺绛巴、永增·益西嘉灿、丹觉·达玛巴扎这五位也再次安排了第一个明点，但《宝籍》古老文献中说，上师父子的意修布局是圆满的宝藏，像这样存在与根本的意图相符，因此很好。第四个是住所的明点。第五个、第六个相似。第七个是千手千眼四臂观音之外，四十二臂也没有持有手印，眷属等相似。第八个到第十六个之间与通常的安排相似。然而，第十四个虽然有贡布·龙树·现证·文殊，但因为上面有弥勒佛，所以认为通常的安排比较好。第十一个和第十四个咒语是嘛呢，第十五和第十六这两个没有说念诵这个，这些是差别，是顺便提到的。第二，讲述为了他人的利益而加持灌顶的仪轨，分为三部分。预备阶段的修行者特点。灌顶之义的修持和供养。灌顶后的仪轨等。第一部分是：上师已经习惯了瑜伽，可以依靠禅定的坛城，但对于初学者来说，依靠形象的坛城比较好。在干净的台子上，放置彩绘的坛城，十六个门外有装饰等共同之处。在莲花四瓣的中央，放置装满二十五种瓶物的胜乐金刚宝瓶，东方放置事业瓶。坛城周围至少摆放十六套七供。前面放
English
It becomes the nature of five colors. Having clarified this, it is the method of blessing the three places. Alternatively, in the original ancient text, the Kadampa Scripture, the first bindu is similar. The second bindu is the arrangement of the Saha world, so Shakyamuni Buddha is the best. Alternatively, it is said that there is no contradiction in generating the main Thousand-Armed Thousand-Eyed Avalokiteshvara or the root Four-Armed Avalokiteshvara and reciting the Mani mantra. The third actually shows the Four-Armed Avalokiteshvara. However, in the ancient texts, there is only the name, and there is no detailed explanation. Therefore, the predecessors of this ritual, Panchen Lobsang Chökyi Gyaltsen, the Fifth Dalai Lama Lobsang Gyatso, Phurbu Chok Ngawang Jampa, Yongdzin Yeshe Gyaltsen, and Ngulchu Dharmabhadra, also rearranged the first bindu, but the ancient text of the Precious Scripture says that the Guru-Father-Son's mind practice arrangement is a perfect treasure, and it is good because it exists in accordance with the fundamental intention. The fourth is the bindu of the dwelling. The fifth and sixth are similar. The seventh is that other than the Thousand-Armed Thousand-Eyed Four-Armed Avalokiteshvara, the Forty-Two Arms do not hold hand gestures, and the retinue, etc., are similar. From the eighth to the sixteenth, it is similar to the usual arrangement. However, although there are Gonpo, Nagarjuna, Abhisamaya, and Manjushri in the fourteenth, it is thought that the usual arrangement is better because there is Maitreya above. The eleventh and fourteenth mantras are Mani, and the fifteenth and sixteenth do not say to recite this, these are the differences, which are mentioned incidentally. Second, explaining the ritual of blessing and empowerment for the benefit of others is divided into three parts. The characteristics of the practitioner in the preparatory stage. The practice and offering of the meaning of empowerment. The post-empowerment ritual, etc. The first part is: The master is accustomed to yoga and can rely on the mandala of meditation, but for beginners, it is better to rely on the image mandala. On a clean platform, place a painted mandala, and outside the sixteen doors, there are decorations, etc., in common. In the center of the four-petaled lotus, place a vase of Vijaya filled with twenty-five vase substances, and place a karma vase in the east. Place at least sixteen sets of seven offerings around the mandala. In front, place