Chinese
嗡。本性显现指引的上师尊，相状无垢善知识光蕴身，身着白绿出家衣祈请您，以禅定手印寿瓶金刚为标识，于金刚跏趺莲月座上安住。顶上喜绕多吉（藏文：དགའ་རབ་རྡོ་རྗེ།）化身之装束，具月之光彩，持法手印。其顶上，具德金刚萨埵（藏文：རྡོ་རྗེ་སེམས།），头顶普贤光明无迁变而安住。主尊前，莲花生（藏文：པདྨ་སཾ་བྷ་བ།）。右后左方，文殊善友和，吉祥狮子（Śrī Siṃha，梵文天城体：श्री सिंह，梵文罗马拟音：Śrī Siṃha，吉祥狮子）智经（Jñānasūtra，梵文天城体：ज्ञानसूत्र，梵文罗马拟音：Jñānasūtra，智慧经）明。其前，全知金刚光荣力（藏文：རྡོ་རྗེ་གཟི་བརྗིད་རྩལ།），身披三法衣，请您呈圆融相，以镇地手印持乌巴拉颅器。周围，毗卢遮那（藏文：བཻ་རོ་）措嘉（藏文：མཚོ་རྒྱལ།）禅定贤，法王父子朗玛（藏文：ལྡང་མ།）列尊（藏文：ལྕེ་བཙུན།）大，莲师业缘自生金刚等，噶玛（藏文：བཀའ།）伏藏（藏文：གཏེར།）心髓（藏文：སྙིང་ཐིག）传承之诸上师，装束不定光彩耀眼，以无生金刚之见，观视虚空，于光明禅定不可思议之状态中，慈悲垂念具信之子而安住。此外，十方四时之诸佛，三根本护法誓盟众，皆于自明任运圆满原始法界中安住。之后，可进行顶礼供养等积资之仪轨。为遣除二取之分别念，若欲迎请智慧尊等，则：嗡（Oṃ，梵文天城体：ओँ，梵文罗马拟音：Oṃ，圆满）、阿（Āḥ，梵文天城体：आः，梵文罗马拟音：Āḥ，生起）、吽（Hūṃ，梵文天城体：हुं，梵文罗马拟音：Hūṃ，摧破）！从法界宫殿中，祈请无生上师降临。从报身圆满宫殿中，祈请明净上师降临。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。身语意之违犯忏悔，祈请成熟解脱灌顶与教言。嗡（Oṃ，梵文天城体：ओँ，梵文罗马拟音：Oṃ，圆满）！身无生而明澈，祈请金刚身，加持身得安乐。阿（Āḥ，梵文天城体：आः，梵文罗马拟音：Āḥ，生起）！语无灭为法之音，祈请阿（Āli，梵文天城体：आलि，梵文罗马拟音：Āli）嘎（Kāli，梵文天城体：कालि，梵文罗马拟音：Kāli），加持语具力量。吽（Hūṃ，梵文天城体：हुं，梵文罗马拟音：Hūṃ，摧破）！心极清净为普贤界，祈请无所思，
English
Oṃ. The Guru who manifestly guides the nature, the immaculate spiritual friend, a body of light, I request you, adorned with the white and green robes of a renunciate. 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 form of Garab Dorje's emanation, with the radiance of the moon, holding the Dharma-clasping mudra. On his crown, the glorious Vajrasattva, at the crown of the head, Samantabhadra's unchanging light resides. In front of the main figure, Padmasambhava. To the right, behind, and to the left, Manjushri Mitra and Shri Singha Jñanasutra are clear. In front of them, Omniscient Dorje Ziji Tsal, wearing the three Dharma robes, I request you to appear in a rounded form, holding the earth-pressing mudra, carrying an utpala and a skull cup. Surrounding them, Vairochana, Tso Gyal, and Tingdzin Zang, the Dharma King and his sons, Langma and Lhetsun Chen, Padmasambhava's karmic connection, Rangjung Dorje, and others, the Gurus of the Kama, Terma, and Nyingthig lineages, with uncertain attire, blazing with light, with the unborn vajra's view, gazing into the sky, in a state of clear light samadhi, inconceivable, residing with compassion for the faithful disciples. Furthermore, the Buddhas of the ten directions and four times, the Three Roots, the Dharma protectors, and the oath-bound ones, all residing in the self-luminous, spontaneously perfect, vast expanse of primordial reality. After that, it is permissible to engage in the activities of accumulating merit, such as prostrations and offerings. To dispel the dualistic thoughts, if you wish to invite the wisdom beings, then: Oṃ Āḥ Hūṃ! From the palace of the Dharmadhatu, I request the unborn Guru to come. From the palace of the Sambhogakaya, I request the clear and pure Guru to come. From the palace of the Nirmanakaya, I request the compassionate ones to come. Like rainbows and light, kili kili, body and bindu, shig se 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 outer, inner, and secret offerings. I confess the breakages of body, speech, and mind. I request empowerment and instructions for maturation and liberation. Oṃ! The body is unborn, clear, and pure, I pray to the Vajra body, bless the body with bliss. Āḥ! Speech is unceasing, the sound of Dharma, I pray to Āli Kāli, bless the speech with power. Hūṃ! The heart is utterly pure, the realm of Samantabhadra, I pray to the unthinking,