English
When the white and red bodhicitta descends, the central channel of the throat is filled, and bliss arises, this is the secret empowerment. Furthermore, by offering to the deity, from the hearts of the two consorts, the defilements of speech are purified, and one of the consorts arises from the crown of the head. One prays to it, and engages in union with oneself. One expands with the bliss of the consort and oneself, and transforms into light like a sixteen-year-old maiden. The arising of uncontaminated bliss is the empowerment of wisdom and knowledge. Secondly, as the consort dissolves into oneself, oneself vanishes into light, the defilements of mind are purified, and the mind is placed in the ordinary awareness that is uncorrected. This is the fourth empowerment. Afterwards, the assembly of deities in the crown of the head dissolves downwards into oneself. Having focused on this, one confesses enjoyment in the gathering, and asks for forgiveness. (25) One makes aspirations, throws the torma, offers the deity torma, and dedicates the merit. The empowerment of the illusory body's samadhi is complete. This is the tradition of the Khyungpo yogi. Without regard for precious life, I went to India seven times, directly met the Buddha and the dakinis, and offered precious gold dust to ask for teachings.ཨྀིྠ།། Having prostrated to the guru and yidam, I will write down the dream empowerment. If one wishes to receive empowerment through dreams in order to reverse one's own delusions, a person possessing five qualities should, in a secluded place, erect a screen and curtains. There, one should generate five deities on a four-petaled lotus. Great bliss, faith, wisdom, compassion, great renunciation, and respect for the guru. Offerings and five tormas, the navel, east blue, south yellow, west red, north green. From the seed syllables ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽), ཧྲཱིཿ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: 啥), ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽), མཾ་ (Tibetan, Devanagari: मं, Romanized Sanskrit: maṃ, Literal Chinese meaning: 芒) (26), one should be surrounded by the assembly. Then, having bathed and sat on a comfortable seat, one should perform the preliminaries in order. Then, for oneself and the disciples' places, for the four disciples, from པཾ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: 旺) a lotus arises, from རཾ་ (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Chinese meaning: 让) a sun arises, and one contemplates ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽), ཧྲཱིཿ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: 啥), ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽), བཾ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: 旺). From the blue ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) above the crown of the head, through expansion and contraction, the ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) dissolves into light, transforming into the five deities of Chakrasamvara. Similarly, from the blue ཧྲཱིཿ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: 啥) in the throat, it dissolves, transforming into the five deities of Mahamaya. Again, from the blue ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) in the heart, it dissolves, transforming into the nine deities of Hevajra. From the reddish-yellow མཾ་ (Tibetan, Devanagari: मं, Romanized Sanskrit: maṃ, Literal Chinese meaning: 芒) in the navel, it dissolves, transforming into Manjushri, the chief deity, with one face and two arms, holding a vajra and bell, five or nineteen deities. Alternatively, from ཧྲཱིཿ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: 啥) it arises, it is the secret assembly of Lokishvara, Akshobhya, so it is said. The chief deity and the three retinue deities.
Chinese
观想红母及其眷属为剩余供品。息灭！然后，供养顶轮的本尊众，以外内密的方式念诵（27）嗡 舍利 啥 啥 吽 吽 啪 诵此咒语，顶轮本尊的光芒，以光明遍布大乐轮，身体的一切罪障得以清净，这是宝瓶灌顶。如是观想，顶轮至喉轮。 念诵 嗡 阿 舍利 吽 梭哈。 念诵后，喉轮的光芒，以光明供养受用轮，并遍布，语的清净是秘密灌顶。 再观想心间的，本尊众的喉咙 嗡 德瓦 毗 祖 瓦日拉 吽 吽 吽 啪 啪 梭哈。 念诵，罪障清净，心间的本尊的光芒，以光明遍布心间法轮。 意的垢染得以清净，这是智慧心间的智慧灌顶。 赐予。 再观想脐轮的，对众 念诵 嗡 阿 瓦日拉 德热嘎 吽。 本尊的一切清净，（28）以光明遍布脐轮化身轮，身体、语言、意识执着于不同的清净是第四灌顶。 然后是融乐灌顶： 顶轮的本尊众融化，以光或甘露充满头部内的一切，念头清净，这是宝瓶灌顶。 顶轮的四灌顶，光或甘露融入喉轮的本尊，喉咙充满，这是秘密灌顶。以光或甘露。然后，喉轮的本尊众融化，融入心间的本尊，化为光。 再次，脐轮的本尊众融化为光，语的罪障得以清净，从脐轮以下充满光明，从心间以下向上融入本尊，由此心间的本尊众融化并混合，生起无漏的安乐，罪障意的清净是智慧。 如此，脱离身语意三者的执着，第三灌顶（29）的意义，不造作的心即是第四灌顶。 如此，自己或他人如此修持后。 当入睡时，观想自身本尊的明点，如芥子般大小，在双肩之间的脉络中，观想其中充满本尊的精华。 具有渴望和决断，能够觉察并抓住梦境。 或者，观想其在心间，抓住梦境。 由此梦境如幻
English
Imagine the red mother and her retinue as leftover offerings. Ser! Then, offer to the deities of the crown chakra. Recite (27) OM HRIH HA HA HUM HUM PHAT with outer, inner, and secret recitations. The light rays of the crown chakra deities spread throughout the great bliss wheel with light. All the sins and obscurations of the body are purified, which is the vase empowerment. Likewise, from the crown to the throat. Recite OM AH HRIH HUM SVAHA. After reciting, the light rays of the throat chakra illuminate the enjoyment chakra with light, and by offering to the deities, the purification of speech is the secret empowerment. Again, at the heart chakra, the throat of the deities: OM DEVA PITZU VAJRA HUM HUM HUM PHAT PHAT SVAHA. Recite, sins and obscurations are purified, the light rays of the heart chakra deities illuminate the Dharma wheel of the heart chakra with light. The defilements of the mind are purified, which is the wisdom empowerment of the heart chakra. Bestow! Again, at the navel chakra, to the assembly: Recite OM AH VAJRA DHRKA HUM. All the deities are purified (28). The light rays illuminate the navel chakra, the emanation wheel, with light. The purification of clinging to the distinctness of body, speech, and mind is the fourth empowerment. Then, the empowerment of melting bliss: The deities of the crown chakra melt, and all the thoughts inside the head are filled with light or nectar, which is the vase empowerment. The four empowerments of the crown chakra, the light or nectar dissolves into the deities of the throat chakra. The throat is filled, which is the secret empowerment. With light or nectar. Then, the deities of the throat chakra melt and dissolve into the deities of the heart chakra, transforming into light. Again, the deities of the navel chakra melt into light, the sins and obscurations of speech are purified, from below the navel, filled with light, from below the heart chakra upwards, dissolving into the deities. Thus, the deities of the heart chakra melt and mingle, giving rise to uncontaminated bliss. The purification of the sins and obscurations of the mind is wisdom. Thus, the detachment from the clinging of body, speech, and mind, the meaning of the third empowerment (29), the unconditioned mind is the fourth empowerment. Also, having practiced in this way, either oneself or others. When going to sleep, imagine a white bindu, the size of a mustard seed, in the channel between the shoulders, filled with the essence of one's own deity. With longing and determination, one will be able to perceive and grasp the dream. Or, imagine it in the heart, and grasp the dream. Thus, the dream is illusory.
Tibetan
རྨི་ལམ་ཟིན་པ་དང་། སྦྱོང་ཤེས་པ་མཉམ་དུ་འབྱུང་།ཐིག་ལེ་ཡང་ཡི་དམ་མཐོང་བ་དང་། ཡུལ་སྣང་ཇི་ལྟ་བ་བཞིན་གཏན་ལ་ཕེབས་པར་འགྱུར་རོ། །རྗེས་ཚོགས་ལ་ལོངས་སྤྱོད། བཤགས་པ་བྱ། བཟོད་པར་གསོལ། སྨོན་ལམ་གདབ། གཏོར་མ་བཏང་། བསྔོ་བ་བྱའོ། །རྨི་ལམ་གྱི་ཏིང་ངེ་འཛིན་ (༣༠)གྱི་དབང་བསྐུར་རྫོགས་སོ། །རྨི་ལམ་རྒྱུད་བཞི་མ།ནི་རྡོ་རྗེ་འཆང་། བློ་གྲོས་རིན་ཆེན།ཤ་བ་རི། མེ་ཏྲི་པ། དེས་ཤངས་པའོ། །ཡང་རྡོ་རྗེ་འཆང་། ནཻ་གུ་མ། ཌཱ་ཀི་དྲ་བའི་དངོས་གྲུབ། དེས་ཤངས་པའོ། །ཡང་རྡོ་རྗེ་འཆང་། གུ་་སཱ་ག་ར། རཏྣ་ཨཱ་ཀ་ར། རཱ་ཧུ་ལ། དེས་ཤངས་པའོ། །ཡང་རྡོ་རྗེ་འཆང་། ཏེ་ལོ། ནཱ་རོ། ཇོ་བོ་རྗེ། རོང་པ་འགར་དགེ། འུག་བྲག་པ། སྐྱེར་སྒང་པ། གཉན་སྟོན། སངས་རྒྱས་སྟོན་པ། ཤངས་སྟོན། ཚུལ་ཁྲིམས་མགོན་པོ། རི་ཁྲོད་པ། ཤངས་དཀར། སངས་རྒྱས་དཔལ། ཤཱཀྱ་རིན་ཆེན། སྤྲུལ་སྐུ། དེས་བདག་བྱམས་རིན་ཆེན། ཡང་ཤངས་སྟོན་གྱིས་མཁས་བཙུན་པ། བྱམས་པ་དཔལ། སངས་རྒྱས་དར། སངས་རྒྱས་དཔལ་སོགས་སོ། །ཡང་སངས་རྒྱས་དཔལ་གྱིས་ནམ་མཁའ་རྒྱལ་མཚན། དེས་བདག་བྱམས་པ་རིན་པོ་ཆེ་ལའོ། །ཡང་ནམ་མཁའ་རྒྱལ་མཚན་ལ་སྤྲུལ་སྐུས་སོ།།བདག་ཁྱུང་པོ་རྣལ་འབྱོར་པའི་ལུགས་སོ། །གཅེས་པའི་སྲོག་ལ་མ་བལྟས་པར། །རྒྱ་གར་ཡུལ་དུ་ལན་བདུན་ཕྱིན། །སངས་རྒྱས་དངོས་མཇལ་ཌཱ་ཀི་ལ། །རིན་ཆེན་གསེར་ཕྱེ་ཕུལ་ནས་ཞུས།། ཨིྀྠ།།བླ་མ་སངས་རྒྱས་ཞབས་བཏུད་ནས། །འོད་གསལ་དབང་བསྐུར་བྲི་བར་བྱ། །གང་ཞི་གཏི་མུག་གི་མུན་པ་བསལ་བའི་ཕྱིར་འོད་གསལ་བདེ་ (༣༡)ཆེན་གྱི་དབང་བསྐུར་བར་འདོད་ན། གང་ཟག་མཚན་ཉིད་གསུམ་དང་ལྡན་པས་དབེན་པར་བླ་རེས་དང་ཡོལ་བ་བྲེས་ནས། དེར་པདྨ་འདབ་བཞི་ལ་བླ་མ་དང་ལྷ་ལྔ་བསྐྱེད་ལ།སྐྱོ་ཤས་དང་མོས་གུས་དང་ཐིག་ལེ་མ་ཉམས་པ་དང་།མཆོད་པ་དང་གཏོར་ཚོགས་ཀྱིས་བསྐོར་ལྟེ་བ་དང་ལྷོ་སེར་གཞན་གོང་བཞིན་བདེ་མཆོག་དབྱེར་མེད་བར་བྱའོ། །དེ་ནས་ཁྲུས་བྱས་སྟན་བདེ་བ་ལ་འདུག་ལྔ་ནས་མ་ལྔ་དང་ ཡོ་བྱད་སྔོན་འགྲོ་རྣམས་བྱའོ། །དེ་ནས་ཐ་མལ་གྱི་སྤྱི་བོར་པདྨ་སློབ་མ་འདབ་བཞིའི་ལྟེ་བར་བླ་མ་དང་། པདྨའི་འདབ་མ་ལ་ལྷ་བཞི་དང་། བླ་མ་གོང་བཞིན་དུ།རྣམས་དང་དུས་གསུམ་གྱི་སངས་རྒྱས་ཐམས་ཅད་ཀྱིས་བསྐོར་ནས་འོད་ཀྱི་རང་བཞིན་དུ་བལྟའོ།མདུན་གྱི་།ནམ་མཁའ་ལ་ཡང་དེ་བཞིན་དུ་བསམ། དེ་ནས་རིན་ཆེན་སྣ་བདུན་དང་ཕྱི་ནང་གསང་གསུམ་གྱི་མཆོད་པ་དང་། (༣༢)བླ་མ་ལས་འོད་ཟེར་འཕྲོས་ནས་སངས་རྒྱས་དང་བྱང
Chinese
夢已結束，修習之覺知同時生起，明點亦得見本尊，如實確立所見之境。之後享用薈供，進行懺悔，祈求寬恕，立下誓願，拋擲朵瑪，作迴向。夢瑜伽之三摩地灌頂圓滿。夢瑜伽四傳承：金剛持、智賢、夏瓦日、梅紀巴，此為香巴傳承。又，金剛持、奈古瑪、空行母網絡之成就，此為香巴傳承。又，金剛持、古薩噶惹、惹那阿噶惹、拉呼拉，此為香巴傳承。又，金剛持、帝洛巴、那若巴、覺沃傑、絨巴阿噶給、鄔布札巴、傑槓巴、念敦、桑結敦巴、香敦、楚臣貢布、日卓巴、香噶、桑結華、釋迦仁欽、祖古，由此傳至我蔣仁欽。又，香敦傳至堪欽巴、蔣巴華、桑結達、桑結華等。又，桑結華傳至南喀堅贊，由此傳至我蔣巴仁波切。又，南喀堅贊傳至祖古。此乃我瓊波瑜伽士之法。不顧珍貴之性命，前往印度七次，親見本尊空行母，獻上珍貴金粉而請法。ཨིྀྠ།（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）頂禮上師桑結，將書寫光明灌頂。為消除愚昧之黑暗，若欲得光明大樂（31）之灌頂，具足三種特徵之人，於寂靜處懸掛法幢與帷幕。於彼處生起四瓣蓮花，中央為上師，四瓣為五尊本尊。以厭離心、虔誠心及不失明點，並以供養與朵瑪會供圍繞，如前述般使臍輪與紅、白菩提心無別。之後沐浴，安坐於舒適之座墊上，進行五種「那」及五種「媽」與前行之準備。之後，於尋常之頂上，觀想蓮花，弟子四瓣蓮花之中央為上師，蓮花瓣上為四尊本尊，如前述之上師，以及三世一切諸佛圍繞，觀想為光之自性。前方之虛空中亦如是觀想。之後，獻上七寶及外內密三種供養，（32）上師放射光芒，照耀諸佛與菩薩
English
When the dream ends, the simultaneous arising of awareness and training occurs. The bindu also sees the yidam, and the appearance of the realm is established as it is. Afterwards, enjoy the feast, confess, ask for forgiveness, make aspirations, cast the torma, and dedicate the merit. The empowerment of dream yoga samadhi is complete. The four lineages of dream yoga are: Vajradhara, Lodro Rinchen, Shavari, Maitripa, this is the Shangpa lineage. Also, Vajradhara, Niguma, the accomplishment of the Dakini network, this is the Shangpa lineage. Also, Vajradhara, Guasagara, Ratna Akara, Rahula, this is the Shangpa lineage. Also, Vajradhara, Tilopa, Naropa, Jowo Je, Rongpa Agar Ge, Ug Drakpa, Kyer Gangpa, Nyenton, Sangye Tonpa, Shangton, Tsultrim Gonpo, Ritropa, Shangkar, Sangye Pal, Shakya Rinchen, Tulku, from him to me, Jam Rinchen. Also, Shangton to Khen Tsünpa, Jampa Pal, Sangye Dar, Sangye Pal, etc. Also, Sangye Pal to Namkha Gyaltsen, from him to me, Jampa Rinpoche. Also, Namkha Gyaltsen to Tulku. This is the tradition of me, Khyüngpo Naljorpa. Without regard for precious life, I went to India seven times, personally met the Dakini, offered precious gold dust and requested the Dharma. ཨིྀྠ།（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）Having bowed to the feet of the Lama Sangye, I will write down the empowerment of clear light. In order to dispel the darkness of ignorance, if one wishes to receive the empowerment of clear light great bliss (31), a person with three characteristics should hang a banner and curtain in a secluded place. There, generate a four-petaled lotus, with the Lama in the center and five deities on the four petals. With renunciation, devotion, and without losing the bindu, surrounded by offerings and a torma feast, make the navel chakra and the red and white bodhicitta inseparable, as before. Then, bathe and sit on a comfortable cushion, perform the five 'Na' and five 'Ma' and the preliminary preparations. Then, on the ordinary crown of the head, visualize a lotus, with the Lama in the center of the four petals of the disciple's lotus, and four deities on the lotus petals, the Lama as before, surrounded by all the Buddhas of the three times, visualize them as the nature of light. Visualize the same in the sky in front. Then, offer the seven precious things and the three offerings of outer, inner, and secret, (32) light radiates from the Lama, illuminating the Buddhas and Bodhisattvas.