English
That is, twelve deities. On the top of them, on the pistil of a lotus stalk that has become one, visualize the Blessed One, the Dharmakaya Vajradhara, the Great Mistress of Selflessness, in union; the Sambhogakaya Vairochana; the Nirmanakaya Shakyamuni; and the Svabhavikakaya Guhyapati. For the intermediate generation, there are seven layers: the actual guru, the root guru, the lineage guru, the great accomplished ones, Patsab, Bodhisattva Kunga, Dampa Rinpoche, and the Selfless Mothers. If generating in a condensed manner, it is sufficient to meditate on the actual guru alone, because he is inseparable from all the Buddhas of the three times. However, if the blessing is felt to be weak, or the experience is not very intense, or there is little faith in the actual guru, then generate an extensive mandala. If the blessing is strong, the experience is intense, and there is great faith in the actual guru, then practice the condensed method. For those who know these, it is intermediate. In any case, here, since the guru is practiced as the Dharmakaya, all are without the adornment of garments, but are clad in the garments of space. Second, accumulating merit is divided into three. First, accumulating merit through the door of the mandala: Recite "Om Namo Guru Ratna Mandala Puja Megha Samudra Spharana Samaye Hum," and visualize yourself transforming into a sea of various sources of jewels, the four continents, Mount Meru, and the surrounding environment, filled with various offerings of gods and humans, and offer them. Second, accumulating merit through the door of one's own body: Recite "Tram Ratna Puja Megha Samudra Spharana Samaye Hum," and visualize your own body as a collection of various precious objects needed by the guru, and offer it. Various offerings: Recite "Sarva Puja Megha Samudra Spharana Samaye Hum," and visualize that from my heart, from the seed syllable of the Heruka, the tip of the rays of light emanates, and countless goddesses of desirable qualities appear, offering various offerings, making the guru happy, pleased, and satisfied. Third, relying on the path: I prostrate and take refuge with reverence in all the holy gurus. Please bless me to quickly realize perfect enlightenment. Until I attain Buddhahood, please bless that immeasurable faith and reverence for all the holy gurus may arise in my mindstream.
Chinese
哦！向本尊诸神顶礼并皈依。请加持我迅速现证圆满菩提。直至成佛之前，请加持我对本尊诸神生起不可思议的信心和恭敬。向空行母众恭敬顶礼并皈依。请加持我迅速现证圆满菩提。直至成佛之前，请加持我对空行母众生起不可思议的信心和恭敬。上师本尊空行母，请垂念我。我将过去、未来和现在所产生的善根汇集起来，供养给上师圣众。如此供养后，祈愿尊贵的上师们的殊胜意愿圆满实现。如此实现之善根，我于善逝（佛陀）前供养。如此供养后，祈愿善逝（佛陀）前之供养差别如同虚空般广大。如此实现之善根，我也与一切众生共同回向于无上菩提。如此回向后，祈愿一切众生从轮回、有、痛苦之大海中解脱并获得解脱，迅速获得无上
English
O! I prostrate and take refuge in the Yidam deities. Please bless me to quickly realize perfect enlightenment. Until I attain Buddhahood, please bless me to generate immeasurable faith and reverence towards the Yidam deities in my mindstream. I respectfully prostrate and take refuge in the assembly of Dakinis. Please bless me to quickly realize perfect enlightenment. Until I attain Buddhahood, please bless me to generate immeasurable faith and reverence towards the assembly of Dakinis in my mindstream. Lama, Yidam, and Dakinis, please consider me. I gather all the roots of virtue that have arisen in the past, future, and present, and offer them to the holy Lamas. By offering in this way, may the special intentions of the precious Lamas be completely fulfilled. May that root of virtue, which has thus arisen, be offered in the presence of the Sugatas (Buddhas). By offering in this way, may the distinctions of offerings in the presence of the Sugatas (Buddhas) become as vast as the sky. May that root of virtue, which has thus arisen, also be shared with all sentient beings and dedicated to unsurpassed Bodhi. By dedicating in this way, may all sentient beings be liberated and freed from the ocean of suffering of samsara and existence, and quickly attain unsurpassed
Chinese
嗡。名声之声的表达方式文字的引导，四灌顶所缘的差别，轮涅的修法，根本的认识的差别，俱后二者的行持，随许传承的差别，祈请上师意誓的方式。首先是名声之声的表达方式文字的引导：阿啊，伊伊，乌呜，热热，勒勒，诶诶，哦哦，昂啊。嘎卡嘎嘎啊，杂擦杂杂娘，扎叉扎扎纳，达塔达达纳，巴帕巴巴玛，亚ra拉哇，夏卡萨哈恰。如是念诵四遍，第一遍以眼所见之处的所有事物，显现为文字，本体为上师的身。第二遍以耳所闻之处的所有声音，显现为文字，本体为上师的语。第三遍以意所忆之处的所有分别念，显现为文字，本体为上师的意。第四遍，要知道所有这些也只是自心性空性的自力而已。因此，不需要特意努力持续不断地修持，所有的密咒念诵都将圆满，对境的清净显现将无处不通达。如是，比丘尼天吉祥光明的开示说：从口中说无聊的话，不如以密咒的念诵来圆满，啊里嘎里的要点就是这样。如是开示。四灌顶所缘的差别四轮的修法是：口中念诵阿比辛扎 嗡。（藏文：ཨ་བྷི་ཥིཉྩ་ༀ，梵文天城体：अभिषिञ्च ओ，梵文罗马拟音：abhiṣiñca oṃ，汉语字面意思：灌顶 嗡），由此，顶髻大乐的中央，八辐轮的中心，从上师身之种子字嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）白色一个，生起白菩提心的水流，白色细长，从脚底到头顶，身体内部全部充满白色明亮，如是观想。阿比辛扎 阿。（藏文：ཨ་བྷི་ཥིཉྩ་ཨཱཿ，梵文天城体：अभिषिञ्च आः，梵文罗马拟音：abhiṣiñca āḥ，汉语字面意思：灌顶 啊），由此，喉间受用轮的中央，八瓣莲花的中心，从上师语之种子字啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）红色一个，生起红菩提心的水流，红色鲜亮，身体内部全部充满红色明亮，如是观想。阿比辛扎 吽。（藏文：ཨ་བྷི་ཥིཉྩ་ཧཱུྃ，梵文天城体：अभिषिञ्च हूँ，梵文罗马拟音：abhiṣiñca hūṃ，汉语字面意思：灌顶 吽），由此，心间法轮的中央，五股金刚杵的中心，从上师意之种子字吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）蓝色一个，生起蓝菩提心的水流，蓝色细长，金刚身的勇士和勇母们无二的
English
Oṃ. The way to express the sound of fame, the guide to letters, the distinction of the four empowerments, the method of meditating on the chakras, the distinction of the fundamental recognition, the practice of both simultaneous and subsequent, the distinction of the subsequent permission lineage, and the way to invoke the guru's heart commitment. First, the way to express the sound of fame, the guide to letters: A Ā, I Ī, U Ū, Ṛ Ṝ, Ḷ Ḹ, E AI, O AU, Aṃ Aḥ. Ka Kha Ga Gha Nga, Ca Cha Ja Jha Ña, Ṭa Ṭha Ḍa Ḍha Ṇa, Ta Tha Da Dha Na, Pa Pha Ba Bha Ma, Ya Ra La Va, Śa Ṣa Sa Ha Kṣa. Recite this four times. The first time, all the forms that are seen by the eye appear as letters, and their essence is the guru's body. The second time, all the sounds that are heard by the ear appear as letters, and their essence is the guru's speech. The third time, all the thoughts that are remembered by the mind appear as letters, and their essence is the guru's mind. The fourth time, know that all of these are just the self-display of the emptiness of your own mind. Therefore, without having to make special efforts to practice continuously, all the recitations of secret mantras will be perfected, and the pure appearances of objects will be mastered everywhere. As the nun Lhadpal Özer said, "Speaking idle talk from the mouth is not as good as perfecting the recitation of secret mantras. The key point of Āli Kāli is like this." Thus it was taught. The distinction of the four empowerments, the method of meditating on the four chakras: In the mouth, recite Abhiṣiñca Oṃ. (藏文：ཨ་བྷི་ཥིཉྩ་ༀ，梵文天城体：अभिषिञ्च ओ，梵文罗马拟音：abhiṣiñca oṃ，汉语字面意思：灌顶 嗡) By this, in the center of the great bliss at the crown of the head, at the center of the eight-spoked wheel, from the seed syllable Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) of the guru's body, one white drop of bodhicitta arises, a white, long stream. From the soles of the feet to the crown of the head, the entire inside of the body is filled with white light. Visualize this. Abhiṣiñca Āḥ. (藏文：ཨ་བྷི་ཥིཉྩ་ཨཱཿ，梵文天城体：अभिषिञ्च आः，梵文罗马拟音：abhiṣiñca āḥ，汉语字面意思：灌顶 啊) By this, in the center of the enjoyment wheel at the throat, at the center of the eight-petaled lotus, from the seed syllable Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊) of the guru's speech, one red drop of bodhicitta arises, a red, bright stream. The entire inside of the body is filled with red light. Visualize this. Abhiṣiñca Hūṃ. (藏文：ཨ་བྷི་ཥིཉྩ་ཧཱུྃ，梵文天城体：अभिषिञ्च हूँ，梵文罗马拟音：abhiṣiñca hūṃ，汉语字面意思：灌顶 吽) By this, in the center of the dharma wheel at the heart, at the center of the five-pronged vajra, from the seed syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) of the guru's mind, one blue drop of bodhicitta arises, a blue, long stream. The heroes and heroines of the vajra body are inseparable.
Chinese
劝请作结合，作结合后，观想全身充满无漏的安乐。阿比ཥིཉྩ་ཧྲཱིཿ（藏文：ཨ་བྷི་ཥིཉྩ་ཧྲཱིཿ，梵文天城体：अभिषिञ्च ह्रीः，梵文罗马拟音：abhiṣiñca hrīḥ，汉语字面意思：灌顶 舍）以此，于脐间化身轮的中央，八瓣宝的莲心上，从上师功德的种子字黄色的ཧྲཱིཿ（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）中，生起各种颜色的菩提心甘露之流。观想身心所显现的一切事物，如空中云消雾散般，无自性而空空荡荡。由此，作为所依之身的法，菩提心与脉气等，不依赖上下之门，身体变得堪能。如是，空行母智慧光说：“以长路轮来摄持，使所依成熟的四灌顶道用，修心之要诀即是如此。”如是宣说。根本认识的差别，以俱生和随生二者，于实修上有二：首先，俱生之因，身体的幻轮六法，作为金刚跏趺而行。双足结金刚跏趺，双手结等持印，脊椎如箭杆般正直，颈项如孔雀般弯曲，双臂如鹫鹰之翼般伸展，嘴唇和牙齿自然放置，控制感官的方法是眼珠不动地注视鼻尖。如是，如王子无垢称月光尊者也说：“以缘起安立身体的殊胜，体验于心中显现，幻轮坐姿的要诀即是如此。”如是宣说。语之幻轮是：无勤菩提心之风，控制后使气息缓慢运行。心之幻轮是：不被任何好坏分别的作意所染污，眼尖、鼻尖、心尖三者合一，安住于明而无念的自性中，如此便会了知无分别的智慧安住于自性中。如是，空行母天女狮子说：“隐藏自性，开启黄金太阳之眼，使证悟的智慧无偏地显现，大手印表诠之要诀，请善加了知！”如是宣说。彼亦以明乐喜乐来摧毁，收放交替地运用于道中，驱赶驱赶
English
Having been urged to engage in union, and having engaged in union, contemplate that the entire body is filled with uncontaminated bliss. By saying "Abhiṣiñca Hrīḥ" (藏文：ཨ་བྷི་ཥིཉྩ་ཧྲཱིཿ，梵文天城体：अभिषिञ्च ह्रीः，梵文罗马拟音：abhiṣiñca hrīḥ，汉语字面意思：灌顶 舍), at the center of the Emanation Wheel at the navel, on the lotus heart of the eight-petaled jewel, from the seed syllable Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) of the Guru's qualities, streams of bodhicitta nectar of various colors arise. Contemplate that all phenomena of body and mind, like clouds dissolving in the sky, become empty and devoid of inherent existence. By this, the nature of the support, the body, along with the bodhicitta, channels, and winds, without relying on the doors above and below, the body becomes serviceable. Thus, the noble lady Yeshe Özer said, "By gathering the long path into the wheel, the key to cultivating the four empowerments that ripen the support is like this." Thus it was taught. The distinction of recognizing the root is twofold: coemergent and subsequent. In practice, there are two aspects: First, the cause of coemergence, the six dharmas of the body's illusion wheel, should be done in the vajra posture. Sit in the vajra posture with the legs crossed, the hands in the mudra of meditative equipoise, the spine straight like an arrow shaft, the neck bent like a peacock, the shoulders stretched like the wings of a vulture, the lips and teeth placed naturally, and the method of controlling the senses is to gaze at the tip of the nose without moving the eyeballs. Thus, Prince Stainless Fame Moon Light also said, "By arranging the auspicious connections of the body, experience arises in the mind, the key to the posture of the illusion wheel is like this." Thus it was taught. The illusion wheel of speech is: Holding the wind of effortless bodhicitta, allow the breath to flow slowly. The illusion wheel of mind is: Without being defiled by any thoughts of good or bad, the tips of the eyes, nose, and mind are unified, and by resting in clarity and non-thought in its own state, one will come to know that non-conceptual wisdom abides in its own nature. Thus, the noble lady Lhakar Sengge said, "Concealing the nature, opening the eye of the golden sun, causing the wisdom of realization to arise without bias, please understand the key to the symbol of Mahamudra!" Thus it was taught. Furthermore, it is destroyed by clarity, bliss, and joy, and alternately taking tightening and loosening as the path, drive away, drive away.