English
Visualizing the wisdom beings and the samaya beings of the torma as inseparable, residing in the sky in front. Like a garland of fire, dedicate the torma with blessings and the mantra of Kha Hi. According to the following from the Abhisamayalankara, offer praise and request accomplishments with "Hrih (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: Great Lineage) Sugata," etc. While reciting the mantra below the Torma Empowerment, transform the foot-washing water of the torma or the practice torma into accomplishments. In the Hayagriva practice, recite auspicious words such as "Hrih (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: Great Lineage) Dharma Dhatu." Below the Torma Empowerment. If the Torma Empowerment is not given, what to do, etc., separate the categories. In between, take vows. After making mandalas, etc., the disciples depart. If the wisdom beings residing in the sky are powder paintings, the teachers, etc., perform the farewell and welcoming as in the Great Accomplishment Ritual. If it is a painted thangka, then perform the stable residence. According to the Samaya Order, from the Lama Yidam, recite "Sphara Phat (Tibetan, Devanagari: स्फ र फट, Romanized Sanskrit: spha ra phaṭ, Literal Chinese meaning: Expand, Strike)". Expand from the realm of appearance and existence, samsara and nirvana. In between, merge into oneself, and the self-generation should also be expanded from the "Protective Tent Wrathful Deities" below the Abhisamayalankara Ratnamala. Further merge and nail down the stake of view. In the five longevity practices, first, the outer vessel, etc., gradually dissolve. In between, perform the self-generation, contraction, and expansion, and dedicate and aspire the roots of virtue of such actions. Gather the mandala offerings and tormas, and it is necessary to conceal the traces of the activity. Then, like the voice of Brahma, recite auspicious words such as "Buddhas of the Three Times," and also adorn the end with any auspicious words. According to the Samaya Order, recite "Hum (Tibetan, Devanagari: हुँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Seed Syllable) Non-abiding, non-objective," etc., and make prayers for auspicious stability. Then, in order to confess, the Dharma sisters and brothers stand in two rows and prostrate to each other. Place the mandala in the center, fill it with various grains, and according to the Samaya Order, recite "Hum (Tibetan, Devanagari: हुँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Seed Syllable) All Vajras," and request to grant. In between, and in the general confession, also recite the wisdom body, and finally recite the Hundred Syllable Mantra three times. On the platform left after gathering the mandala implements, arrange the Vajra Master's seat, and everyone prostrates three times to invite the Master to sit, reciting the Samaya Order text, "Kindness is inexhaustible," and pray for accomplishment. Further recite the Hundred Syllable Mantra, offer the mandala three times, and to symbolize the offering of body and possessions, gather the Dharma robes and malas, and place them in front of the Master along with whatever offerings are available.
Chinese
献供。斟献甘露。依《普法》引导：吽，从智慧五光中，速得成佛。中间行者献酬谢礼并顶礼。以足置于顶。导师撒花，从不住智慧中，愿得成就。中间，道友姐妹弟子等，就座。中间诵说。向所有道友斟献甘露。之后，金刚法嗣先行，道友姐妹们连成一串。 持咒者手持一盏灯，如《普法》引导：尸林秘密胜处等，点燃灯供祈愿。曼扎祈愿上师本尊等三类。正文的，从坛城本尊众中，愿得解脱。中间，其他如《善行》等大乘祈愿，高声唱诵。如《普法》引导，以自生清净等护身并分发。导师以各种金刚等加持处所。再次，从空性中，行持一切行为。中间开始日常行持。之后加持并供养四白食子和黄金酒。在《事业大仪轨》中：吽 舍，过去世的，到，请作助伴，如此念诵并献上胜幢和红食子。如《普法》引导：吽 舍，守护外境的，到，祈请遣除。中间将门神的诸神融入依凭物，并收起名册。之后念诵忿怒十尊咒：嗡 索巴ra底色咤 瓦日ra 顿底 米里米里耶 梭哈。（藏文：ཨོཾ་སུ་པྲ་ཏིཥྛ་བཛྲ་དུནྟི་མི་ལི་མི་ལི་ཡེ་སྭཱ་ཧཱ།，梵文天城体：ॐ सुप्रतिष्ठ वज्र दुन्ति मिलि मिलि ये स्वाहा，梵文罗马拟音：oṃ supratiṣṭha vajra dunti mili mili ye svāhā，汉语字面意思：嗡，善安住，金刚，顿底，弥里，弥里，耶，梭哈。）以此系缚，拔出结界的橛，并以牛奶和龙药混合清洗橛的尖端，并再次倒入橛孔中。念诵圆满等吉祥语。献曼扎。现观。 依次念诵《事业大仪轨》下方的回向文。将成就物的一部分，以及彩粉或手绘的坛城，或之前放置的界线，以外内日出常流的河水中，以秘密普供仪轨恭敬供养后倒入，进行圆满和忏悔，或者将河流视为解脱之门。如果收摄，则宣扬具有加持力的陀罗尼咒语，并祈愿颜料传承广大增长。拿着装满净水的容器，洒向修行室的角落。圆满完成灌顶修法后，尽力举办庆典，以此作为后续吉祥的必要之举。
English
Offerings are made. Nectar is poured. According to the "Pra Guidance": Hūṃ, from the five lights of wisdom, may enlightenment be quickly attained. In between, the practitioners offer thanks and prostrate. The feet are placed on the head. The teacher scatters flowers, from the non-abiding wisdom, may it be attained. In between, the Dharma siblings and disciples, take their seats. In between, it is said. Nectar is offered to all Dharma siblings. Then, the Vajra Regent goes first, and the Dharma siblings are linked in a chain. The mantra holder holds a lamp in the left hand, as guided by the "Pra Guidance": Secret charnel ground, supreme, etc., light the lamp and make aspirations. Maṇḍala aspirations, teacher, yidam, etc., three categories. From the main text, from the mandala deity assembly, may liberation be attained. In between, and also the aspirations of the Great Vehicle, such as the "Good Conduct," are chanted aloud. As guided by the "Pra Guidance," protect the body and distribute with self-arisen purity, etc. The teacher blesses the place with various vajras, etc. Again, from emptiness, all activities are performed. In between, engage in daily practice. Then, bless and offer the four white tormas and golden libation. In the "Great Action Ritual": Hūṃ hrīḥ, of the past time, to, be a friend, say this and offer the victory banner and red torma. As guided by the "Pra Guidance": Hūṃ hrīḥ, protecting the outer boundary, to, request to avert. In between, dissolve the deities of the door plaque into the support and collect the register. Then, for the mantra of the ten wrathful ones: Oṃ supratiṣṭha vajra dunti mili mili ye svāhā. (藏文：ཨོཾ་སུ་པྲ་ཏིཥྛ་བཛྲ་དུནྟི་མི་ལི་མི་ལི་ཡེ་སྭཱ་ཧཱ།，梵文天城体：ॐ सुप्रतिष्ठ वज्र दुन्ति मिलि मिलि ये स्वाहा，梵文罗马拟音：oṃ supratiṣṭha vajra dunti mili mili ye svāhā，汉语字面意思：嗡，善安住，金刚，顿底，弥里，弥里，耶，梭哈。) With this, the boundary stake is removed, and the tip of the stake is washed with a mixture of milk and nāga medicine, and then poured back into the stake hole. Recite auspicious words such as "perfectly endowed." Offer maṇḍala. Manifest realization. The dedications below the "Great Action Ritual" are performed in order. A portion of the accomplishments, and the colored powder or hand-drawn mandala, or the boundary previously placed, are poured into the ever-flowing river of the inner and outer sunrise, with secret general offering rituals, and fulfill and confess, or view the river as the gate of liberation. If gathering, proclaim the blessed dhāraṇī mantras, and make aspirations for the lineage of colors to greatly increase. Take a container filled with clean water and sprinkle it in the corner of the practice room. After the empowerment practice is successfully completed, hold a celebration as much as possible, as a necessary auspicious conclusion.
Tibetan
། །དེ་ལྟར་དབང་སྒྲུབ་ཆེན་མོ་ཞག་བརྒྱད་ཉིན་དགུའི་ཁོངས་སུ་ཇི་ལྟར་བྱ་བའི་ཕྱག་ལེན་གྱི་རིམ་པ་སྟེ། དེ་ལས་ཅུང་ཟད་རྒྱས་པར་བྱེད་ན་གོང་དུ་བསྟན་པ་ལྟར་སྟ་གོན་ལ་ཉིན་གསུམ། དངོས་གཞི་ཉིན་བདུན། རྗེས་ཆོག་ཉིན་གཉིས་བཅས་ཉིན་བཅུ་གཉིས་ཀྱིས་ལེགས་པར་གྲུབ་ཅིང་། དབང་སྒྲུབ་ཆེན་མོའི་ཕྱག་བཞེས་དངོས་ལྟར་ན་སྟ་གོན་ཉིན་ལྔ། ཕྱི་འཇུག་ནས་བརྩམས་ཏེ་སྒྲུབ་ཆེན་སྨན་སྒྲུབ་སོགས་དང་སྦྲེལ་བའི་བདུན་གསུམ་ཟླ་གཅིག་སོགས་སྒྲུབ་རྗེས་དངོས་གྲུབ་ལེན་ཆོག་དང་སྒྲེལ་བའི་སྒྲུབ་དབང་ཚེ་དབང་སྨན་དབང་སོགས་གྲུབ་ནས། སླར་སྤྲོས་བཅས་བུམ་དབང་ཆེན་མོ་ཉིད་ནས་བརྩམས་དབང་བསྐུར་རྣམས་ཁྲིད་ཆེན་བཞི་པོ་སྤྱི་དང་ལྷག་པར་རྫོགས་ཆེན་ གསེར་གྱི་ཡང་ཞུན་དང་སྦྲེལ་ཏེ་ཟླ་བ་གཅིག་གཉིས་ཀྱིས་གྲུབ་པར་མཛད་ནས། རྗེས་རིམ་གནས་སྲུང་བཅས་ཉིན་བདུན་གྱིས་འགྲུབ་པར་མཛད་པ་སྟེ་དུས་སྐལ་བཟང་པོའི་སྤྱོད་ཡུལ་བཤད་པ་ཙམ་མོ། །འབྲེལ་འཇོག་ཙམ་མོས་པའི་སྣོད་ལྡན་ལ་སྒྲུབ་དབང་དང་མི་སྦྲེལ་བར་བུམ་དབང་ཆེན་མོ། །དོན་དབང་སོགས་བསྐུར་དུ་རུང་བ་འགག་ཞིག་སློབ་མ་རྗེས་འཛིན་རྐྱང་པའི་ལུགས་སུ་བསྐུར་བ་ནི་རུང་མོད། དེ་ཙམ་གྱིས་དགོངས་འདུས་བཀའ་རྫོགས་སུ་ཐོབ་ཅིང་བརྒྱུད་འཛིན་ཏུ་རུང་བ་ནི་མ་ཡིན་ཏེ་སྒྲུབ་དབང་སྨན་དབང་སོགས་འགའ་ཞིག་བསྐུར་དུ་མི་རུང་ཞིང་གཞུང་དང་འགལ་ལ་ཚད་ཐུབ་རྣམས་ཀྱི་ཕྱག་བཞེས་རྒྱུན་བཅད་ནས་རང་འདོད་ཁྱེར་ཀ་དང་བསྟུན་པའི་ཆོ་ག་ཉུང་ཟད་ཞིག་བསྒྲུབ་པའི་ཕྱིར་རོ། །སློབ་མ་རྗེས་འཛིན་གྱི་ལུགས་འདི་ལ་དེང་སང་ལྡིང་བཤར་དུ་གྲགས་ཀྱང་དེའི་ཐ་སྙད་མི་ཐོབ་སྟེ། ལྡིང་བཤར་ནི། ལག་ཁྲིད་ལས། རྒྱས་པར་བྱེད་ན། གྱེར་བསྒོམ་དང་འཛབ་སྤྲད་དེ་རྐང་ཐོན་ཏུ་བྱ༔ འབྲིང་པོ་ལ་གྱེར་མི་བྱ་བར་ལྡིང་བཤར་དང་སྤྲད། བསྡུས་པ་ལ་ནི་དངོས་གཞི་བྱ་ཞིང་ལྷན་ཐབས་མི་སྦྱར་བའི་ལག་ཁྲིད་བྱ༔ ཞེས་གྱེར་མེད་པའི་ཤར་འདོན་གྱི་མིང་ཡིན་པས་སོ། །འོན་ཀྱང་སློབ་མ་རྗེས་འཛིན་ཙམ་གྱི་ལུགས་དེ་བྱེད་ན་རྒྱལ་ཐོ་སྒོ་བྱང་སྲི་མནན་ཐིག་ཚོན་རྒྱན་བཀོད་ཉུ་ལེ་བསྒྲད་པ། རྗེས་མཆེད་ཀྱི་ནོངས་བཤགས་ནས་མར་མེ་སྨོན་ལམ་སོགས་ སྔོན་དངོས་རྗེས་གསུམ་དུ་སྒྲུབ་ཁོག་པྲ་ཁྲིད་ཀྱི་གཤམ་དང་འདོན་ཆ་གཅིག་ཀྱང་མི་སྤྲད་པར། བུམ་དབང་ཁོ་ནའི་ས་ཆོག །མེ་ཕྲེང་བདག་བསྐྱེད། ལྷ་སྟ་གོན། བུམ་པ་སྟ་གོན། སློང་མ་སྟ་གོན་བཅས་ཉིན་གཅིག །ཚངས་སྒྲའི་ཆོག་བསྒྲིགས་དབང་སྒྲུབ་སྔོན་ཏུ་འ
Chinese
如此这般，大灌顶修法在八天九日内如何行持的次第。如果稍微广繁一点，如前所示，前行三天，正行七天，后行两天，共计十二天即可圆满。按照大灌顶修法的实际做法，前行五天，从外入开始，与修法、药修等相结合，进行三七二十一天或一个月的修持后，与成就仪轨相结合，完成修灌顶、长寿灌顶、药灌顶等。之后，再从具有广繁仪轨的宝瓶大灌顶开始，进行灌顶，与四部大法，特别是大圆满金刚精义相结合，用一两个月的时间完成。后续的守护次第等用七天完成，这只是讲述了吉祥时代的行持方式。对于仅仅是想结缘的具器者，不与修灌顶相结合，可以授予宝瓶大灌顶、意义灌顶等。仅仅以摄受弟子的方式进行灌顶是可以的。但是，仅仅这样并不能获得《意集经》的圆满传承，也不能成为传承持有者，因为有些修灌顶、药灌顶等是不能授予的，这与经典相违背，而且断绝了可靠传承的行持，只是为了完成一些符合自己意愿的简略仪轨。现在这种摄受弟子的方式被称为“跳跃式”，但不能使用这个词语。所谓“跳跃式”，根据《手诀》所说：“如果广繁，则进行念诵、观修和咒语传授，使其能够独立完成；中等则不进行念诵，而是进行跳跃式传授；简略则只进行正行，不附加辅助仪轨的手诀。”这是指没有念诵的快速传授方式。然而，如果只是进行摄受弟子的方式，那么从国王名册、门牌、镇压邪魔、线绘、彩绘装饰、驱逐邪魔，到后学者的忏悔，以及供灯祈愿等，前、正、后三个阶段的修法内容、普巴橛的引导文和念诵部分都不传授，只进行宝瓶灌顶的场地仪轨、火鬘自生、本尊前行、宝瓶前行、朵玛前行等，用一天的时间完成。在进行梵音仪轨的编排时，要先进行灌顶修法。
English
Thus, this is the order of practice for how to perform the great empowerment practice within eight days and nine nights. If it is done a little more extensively, as shown above, the preliminary practice takes three days, the main practice takes seven days, and the subsequent practice takes two days, which can be completed well in twelve days. According to the actual practice of the great empowerment practice, the preliminary practice takes five days. Starting from the outer introduction, combined with practices such as the great practice and medicine practice, after practicing for three sevens of twenty-one days or one month, combined with the accomplishment ritual, after completing the practice empowerment, longevity empowerment, and medicine empowerment, etc. Then, starting again from the great vase empowerment with elaborate rituals, the empowerments are performed in conjunction with the four great transmissions, especially the Great Perfection Golden Refined Essence, and completed in one or two months. The subsequent stages of protection, etc., are completed in seven days, which is just a description of the conduct of an auspicious time. For those who are merely interested in establishing a connection and are suitable vessels, without combining it with practice empowerment, the great vase empowerment and meaning empowerment, etc., can be conferred. It is permissible to confer it in the manner of simply accepting students. However, merely doing so does not mean that one has obtained the complete transmission of the Gong Dü (Collected Intentions) and can become a lineage holder, because some practice empowerments, medicine empowerments, etc., cannot be conferred, which contradicts the scriptures, and it cuts off the practice of reliable lineages, just to complete some brief rituals that conform to one's own desires. Nowadays, this method of accepting students is called "leaping," but that term should not be used. The so-called "leaping," according to the Hand Instructions, "If it is extensive, then recitation, meditation, and mantra transmission are performed so that one can become independent; for the intermediate, recitation is not performed, but leaping transmission is performed; for the brief, only the main practice is performed, and the hand instructions without adding auxiliary rituals are given." This refers to a quick transmission method without recitation. However, if one only performs the method of accepting students, then from the king's register, door signs, suppression of evil spirits, line drawings, painted decorations, exorcism, to the confession of faults by later students, and offering lamps and prayers, etc., the content of the practice in the three stages of preliminary, main, and subsequent, the guidance of the Phurba dagger, and even one part of the recitation are not transmitted. Only the site ritual of the vase empowerment, the self-generation of the fire garland, the preliminary practice of the deity, the preliminary practice of the vase, and the preliminary practice of the alms bowl are performed, taking one day. When arranging the Sanskrit sound rituals, the empowerment practice should be performed first.