Chinese
愿一切安乐吉祥！轮回涅槃所有的一切，吉祥的（470）地位有多少，圆满如同河流般，愿一切众生恒常吉祥！功德兴盛如须弥山王，美名远扬如虚空，长寿无病，利他事业自然成就，愿功德如海至尊吉祥！如是宣说吉祥加持语。又，这些的修法有不同的差别：从上师三处的三字中，生出白、红、蓝三怙主，第四，从身体上下一切处生出勇父空行众，也是一种方式。又，也有通过生起三字而作三种灌顶的，身生起的四种灌顶，语字的三种灌顶，意光明的三种灌顶，功德（471）食子的四种灌顶，事业手印的四种灌顶，如是赐予二十种三摩地灌顶，是香·贡钦波（Zhāng Gòngqīnbo）的不共之法，如果不知道这个道理，而在普通的食子灌顶之后，仅仅给予六手印的随许，是没有意义的。怙主上部法九尊，后来的聂宁巴（Gnas rnying pa）等人，依靠新旧仪轨，编造了广大的灌顶仪轨，那是自己编造的，那些古老残缺的文献，大部分与此相同，所以，只能用这个三摩地灌顶仪轨来做。在后行仪轨的时候，如果没有绘画或塑像等所依，就将食子坛城不打开，升到空中，加持食子并供养，迎请智慧尊降临，收回誓言尊。一切护法中最殊胜的，六臂怙主的加持（472）的，极其欢喜的修法之顶，仅仅简要地阐明。智慧怙主六臂尊遣除一切障碍的加持修法，清楚阐述的章节。吉祥圆满！嗡 斯瓦斯谛！刚刚所说的甚深加持，不是传承持有者之外可以做的，如果对于共同的，仅仅做不甚深的普通食子灌顶，陈设和以前一样。食子生起为本尊的方法是，在食子上生起怙主，食子本身
English
May all be auspicious and blissful! Of all that is in samsara and nirvana, May all the auspicious (470) positions that exist, Abundantly like a stream of water, May there always be auspiciousness for all beings! May merit and prosperity increase like the king of mountains, Mount Sumeru, May great fame spread like the sky, May long life, freedom from illness, and spontaneous accomplishment of the benefit of others be achieved, May the ocean of qualities, the supreme one, be auspicious! Thus, the auspicious blessing words are spoken. Furthermore, the distinctions in the practice of these are as follows: From the three syllables at the three places of the guru, emanate the three protectors, white, red, and blue, And fourthly, from all parts of the body, above and below, emanate the assembly of heroes and heroines, which is also one method. Also, there are those who perform the three empowerments by emanating the three syllables, The four empowerments of body emanation, The four empowerments of speech syllables, The four empowerments of mind light rays, The four empowerments of (471) torma qualities, The four empowerments of activity hand implements, Thus, bestowing the twenty samadhi empowerments, Is the uncommon method of Zhang Gomchenpo, If one does not know this method, And merely gives the subsequent permission of the six hand implements after a common torma empowerment, it is meaningless. For the nine-deity Gonpo of the upper tradition, Later Nyenyingpa and others, Relying on various old and new rituals, have composed extensive empowerment rituals, which are self-made, Those old and incomplete texts are mostly similar to this one, Therefore, only this samadhi empowerment ritual should be performed. During the subsequent ritual, if there is no support such as paintings or sculptures, Then without opening the torma mandala, raise it into the sky, Bless the torma and offer it, Invite the wisdom beings to descend, and gather the samaya beings. Of all the Dharma protectors, the most supreme, Of the blessing (472) of the six-armed Gonpo, The crown of extremely joyful practice, Is briefly and clearly explained. A chapter clearly explaining the practice of the blessing of Yeshe Gonpo, the six-armed one, who dispels all obstacles. Mangalam! Om Swasti! The profound blessing just spoken of is not to be done by anyone other than the lineage holder, If one only performs a common torma empowerment of an unsubtle method for the common ones, The arrangement is the same as before. The method of generating the torma as the deity is to generate Gonpo on top of the torma, and the torma itself
Chinese
有兩種生起次第。朵瑪灌頂時，深與不深有很大的差別，取捨非常重要，因此此處生起於上方。隨許前行時，不做不共的祈請。正行時，於前生起僅迎請智慧尊，不對弟子作怙主生起與融入。第四灌頂時，從阿闍黎（473）的三處，斷掉第二個字而融入。不將弟子的三個字收攝為光明。朵瑪的教敕時，如身體和影子般相隨。不加入如如何委託之事等。於上述的觀想時，不加入種姓之子你等的誓言觀想。不作明咒的念誦傳承，或者作也僅作普通的。是朵瑪灌頂遣除一切障礙的簡略，或者共同的普通者。特別是對於有捨棄法統者，以及未入佛門的在家眾，以朵瑪灌頂深奧的儀軌來授予，對於今生要再次授予的對象沒有利益，自己則是以金錢購買了教敕。因此，為了名聞利養等目的而僅作朵瑪灌頂，也以不深奧的此儀軌，加上詞句的鋪陳（474），則過失較小。一般而言，對於隱瞞與宣說的過失沒有太大的差別。主尊單獨寂靜且具眷屬是教敕嚴厲者，因此，即使依據主尊單獨來作朵瑪灌頂，也應當了解其取捨。對此，至尊仁波切僅說了隨許深與不深的儀軌，沒有詳細區分各個種類。但是，克主傑將前者稱為隨許遣除一切障礙，後者稱為朵瑪灌頂遣除一切障礙，如此分別給予名稱與種類。得到前者，即使不需另外授予後者，但為了區分授予的對象，另外列舉則較容易理解，並且在列舉十三大教敕時，似乎會列舉為種類，因此另外使用。吉祥！ 嗡 斯瓦斯帝。（藏文：ཨོཾ་སྭ་སྟི།，梵文天城體：ओṃ स्वस्ति，梵文羅馬擬音：oṃ svasti，吉祥）上師怙主無別者，名為灌頂之王尊，與諸空行眾相合，撰寫如意寶之修法。（475）怙主教敕之二，怙主白尊如意寶之修法與隨許。
English
There are two arising stages. During the Torma empowerment, there is a great difference between deep and not deep, and it is very important to take and leave, so here it arises above. During the preliminary practice of the subsequent permission, uncommon prayers are not made. During the main practice, only the wisdom beings are invited to the front generation, and the students are not made to generate and absorb the protectors. During the fourth empowerment, from the three places of the master (473), the second letter is cut off and absorbed. The three letters of the disciples are not collected into luminosity. At the time of the Torma's teachings, accompany like body and shadow. It says, "Do not add things like how to entrust the work." At the time of the above visualization, do not add the vows of the son of the lineage, etc. Do not recite the mantra transmission, or if you do, only do the ordinary. It is a summary of the Torma empowerment to eliminate all obstacles, or a common ordinary one. In particular, for those who have abandoned the Dharma lineage, and for householders who have not entered the Buddhist gate, giving the Torma empowerment in the profound ritual is not beneficial to the object to be given again in this life, and one buys the teachings with money. Therefore, even if you only do the Torma empowerment for the purpose of fame and fortune, etc., if you add the elaboration of words (474) to this non-profound ritual, the fault will be smaller. In general, there is not much difference in the fault of concealing and proclaiming. The main deity alone is peaceful and has attendants, and the teachings are strict, so even if you do the Torma empowerment based on the main deity alone, you should understand its taking and leaving. On this, Jetsun Rinpoche only said the ritual of deep and not deep subsequent permission, and did not distinguish each type in detail. However, Khedrup Je called the former the subsequent permission to eliminate all obstacles, and the latter the Torma empowerment to eliminate all obstacles, thus giving names and types separately. If you get the former, even if you don't need to give the latter separately, it is easier to understand if you list it separately in order to distinguish the objects to be given, and it seems that it will be listed as a type when listing the thirteen great teachings, so it is used separately. auspicious! Om Svasti. (Tibetan: ཨོཾ་སྭ་སྟི།, Sanskrit Devanagari: ओṃ स्वस्ति, Sanskrit Romanization: oṃ svasti, meaning: Om Svasti) The guru and protector are inseparable, known as the king of empowerment, combined with the assembly of dakinis, write the practice of the wish-fulfilling jewel. (475) The second of the protector's teachings, the practice and subsequent permission of the white protector, the wish-fulfilling jewel.