English
Om. Clearly visualize yourself as the self-aware Vajra Hrih (藏文：རང་རིག་རྡོ་རྗེ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) Hrih (藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Vajra (藏文：བྷྲཱུྃ，梵文天城体：，梵文罗马拟音：，汉语字面意思：) transforms into a celestial palace, In the center of a radiant lotus jewel, On a seat of sun, moon, and lotus, The powerful father and mother deity in front of me, One face, two hands, body red in color, Head adorned with a horse face and pig face. Right hand holds a curved knife, left hand holds a skull cup filled with blood, Two feet extended and bent in an embracing posture, Residing in a charnel ground adorned with bone ornaments and flames. Visualize yourself clearly as Hayagriva and Vajravarahi, In your heart, the father and mother of Oddiyana, Clearly generate them as Vajradhara. From the inner and outer petals of the heart lotus, The inner five become the five bodies, The outer eight become the eight names. Dakinis, Dharma protectors, and oath-bound ones, Surround me like a rainbow. In front, generate the father and mother Hayagriva and Vajravarahi, On the lotus stem, sun, and moon of their heads, Guru Vajra Thotreng Tsal, Dark blue, with three eyes and hair standing on end, Right hand holding a vajra, left hand holding a bell, Sitting in a meditative posture, adorned with precious bone ornaments, Embracing the wisdom dakini inseparably, Lotus-colored, beautifully adorned, embracing and powerful. From the great nature of union, To accomplish activities, they manifest as five bodies, According to what needs to be tamed, they appear in eight forms. In the four directions and four petals, dakinis and ging, From vajra, jewel, and lotus, Holding the body color and hand symbols of their respective families, Clearly visualize them with extended and bent limbs, embracing and adorned. All the vidyadharas, dakinis, and oath-bound ones, Inconceivably and completely filling the space. Bless my body, speech, and mind, May I perfect the empowerment of the five wisdoms. Om Ah Hum. Om Hum Svaha Ah Ha. Then, the invocation: As it says in the text: Beating drums, ringing bells, blowing conches, With the sound of longing voices, Just enough to be swayed without overwhelming awareness, Accompanied by the roaring sound of experience, Inviting from the Copper-Colored Glorious Mountain, The vidyadharas and dakinis of Oddiyana, In the southwest corner of the sky, Singing, dancing, and playing music, Covering with a tent of rainbows and light, The dakinis adorned with bone ornaments, Dressed in charnel ground attire, holding bells and vajras, Transforming the dance steps that fill the sky, The gods, demons, and eight classes of spirits of the earth, Trembling, frightened, swaying, fainting, Think that they come involuntarily, Think that they dissolve like offerings and vases, Dissolving like water mixing in. Thus, establish the clarity of visualization. When burning incense, say: Hum! India Oddiyana cool grove, Immaculate and pure lotus.
Chinese
从（莲师）教言中：化身至尊颅鬘力，以虔诚之心迎请降临，从乐土迎请，从莲花光明的宫殿中，与持明空行众眷属一同，为加持故祈请降临。我等若不蒙您救护，轮回的救怙者又将是谁？五身八名空行众，祈请降临于此无二之地。如是念诵颅鬘力之咒。安住祈请文： 吽！任运成就大乐此地，三根本与护法众，以欢喜愉悦之姿安住于此。 咕噜 爹哇 达吉尼 萨玛雅 帝叉 连 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：上师，本尊，空行母，誓言，安住，于此)。 其后外供： 吽！于三根本之诸佛众，花香燃香等等，悦意美妙令诸根满足，三千世界微尘数，祈请享用供云海。内供： 烦恼转为智慧之聚，五毒是秘密五身的自性，舍取分别念自解脱，于清净界中祈请享用。密供： 方法智慧双运大乐，大乐乃菩提道，于清净无执着中，祈请享用秘密之供。之后以泪水交织的虔诚，以悲切之音祈请： 众生怙主颅鬘力，无量光所化之身，三世诸佛之事业，祈请加持垂念。如今五浊恶世末法时，若不救护我等薄福者，难道您的大悲心会变小吗？慈悲救护吧，大悲者！我等为无明黑暗所蒙蔽，祈请点燃慈悲之明灯。沉溺于嗔恨五毒之泥潭，祈请以慈悲之铁钩救拔。苦乐希望您皆知晓，莫错乱信心寄托之处，祈请令成熟解脱。之后念诵咒语： 拉紧持咒绳，心间的五色光芒，与宝瓶的本尊众心间相连，光芒放射十方刹土，复又收摄融入宝瓶之中，一切化为菩提心甘露，光芒缠绕于持咒绳上，缠绕并融入我的心间。如是于明晰专注之三摩地中： 嗡 阿 吽 班匝 咕噜 贝玛 托创匝 班匝 萨玛雅 匝 悉地 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，阿，吽，金刚，上师，莲花，颅鬘力，金刚，誓言，降临，成就)
English
From the teachings of (Padmasambhava): Emanation, Supreme Lord Skull Garland Strength, With longing, I invite you to descend. I invite you from the Copper-Colored Mountain, From the palace of Lotus Light, Together with the assembly of Vidyadharas and Dakinis, Please descend to bestow blessings. If you do not protect us, Who else will be the refuge in Samsara? Assembly of Five Kayas and Eight Names Dakinis, Please descend to this non-dual place. Thus, recite the mantra of Skull Garland Strength. The Prayer for Abiding: HUNG! In this spontaneously accomplished Great Blissful place, The Three Roots and the oath-bound ones, Abide here with joy and delight. Guru Deva Dakini Samaya Tishtha Lhan (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Guru, Deity, Dakini, Samaya, Abide, Here). Then, the outer offering: HUNG! To the assembly of deities of the Three Roots, Flowers, incense, and so on, Pleasing, beautiful, and delightful, satisfying the senses, The ocean of offering clouds of the billion worlds, Please accept them. Inner Offering: The aggregates of afflictions transformed into wisdom, The five poisons are the nature of the secret Five Kayas, Abandoning and adopting, conceptual thoughts self-liberated, Please accept the offering in the pure realm. Secret Offering: Union of skillful means and wisdom, great bliss, Great bliss is the path to enlightenment, In pure non-attachment, Please accept the secret offering. Then, with devotion mingled with tears, with a voice of longing, pray: Protector of beings, Skull Garland Strength, Emanation of Amitabha, Activity of the Buddhas of the three times, I pray to you, please bestow blessings. Now, in this degenerate age of the five hundredth period, If you do not protect us, the unfortunate ones, Will your great compassion become smaller? Protect us with love, compassionate one! We are obscured by the darkness of ignorance, Please ignite the lamp of compassion. Drowning in the swamp of anger and the five poisons, Please draw us out with the hook of compassion. You know our joys, sorrows, hopes, Do not mistake the place where we place our trust, Please ripen and liberate us. Then, recite the mantra: Pull the mantra cord, The five-colored light rays from the heart center, Connect with the deity assembly of the vase, Light rays radiate to the ten directions, Again gather and enter into the vase, All dissolve into Bodhicitta nectar, Light rays entwine around the mantra cord, Entwine and dissolve into my heart. Thus, in clear and focused Samadhi: Om Ah Hum Vajra Guru Padma Tod Treng Tsal Vajra Samaya Jah Siddhi (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Om, Ah, Hum, Vajra, Guru, Padma, Skull Garland Strength, Vajra, Samaya, Come, Accomplishment)
Chinese
底 帕 拉 吽 阿 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！ 舍 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 玛哈瑞尼萨ra匝舍亚则达 舍舍匝 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！ 如是念诵三根本总摄咒。于一座之末接受灌顶： 自坛城众会之心中，嗡 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 放光融入我之顶，得瓶灌顶及得寿命灌顶； 阿 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 放光融入我之喉，得秘密灌顶及语障净； 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 放光融入我之心，得智慧灌顶意障净； 舍 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 放光融入我之脐，得四灌顶及俱生显。 如是念诵观想。 若此为额外念诵而修，则于此之后作意回向及吉祥祈愿。复从皈依发心起，除食子外，重作一切前行正行，临近念修圆满时，则须将瓶神融入自身。于灌顶修法时，于此之上接续： 其后宝瓶之诸天，亦以咒索为骑乘，融入我心之中央，誓言智慧无二别，融入我之身语意。 如是观想，将宝瓶置于顶上，饮用瓶水。于远离三轮戏论之见之自性中安住，视线投向虚空。后得行持，将法性之游舞作为道用。二、本尊： 以 स्वाभाव (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：自性) 清净。 念诵 嗡 嘛呢 贝美 吽 舍 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！ 以是之故，于刹那间忆念圆满，自身观为圣观世音自在，身色白而明亮，具光泽，一面四臂，以珍宝之饰及白绸之飘动而庄严，初二臂结跏趺坐，右持水晶念珠，左持莲花，以无变之光为头饰，于日月莲花之座上，安住于双跏趺坐中，如是观想。 其心间有白色之月轮，于其中心有白色舍 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，具足短音及长音，于其周围，从右方起，六字真言白色嗡 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 字，以右旋之势旋转。 自我心间之舍 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 放光照射宝瓶，宝瓶之外为大悲尊光明空性之身，内为智慧甘露如乳汁之水流般充满。 从彼放光照射十方诸佛菩萨。 特别是照射普陀山中智慧尊之心间，由此一切大悲
English
Dhi Pha La Hum Ah! Shri Maharini Sara Tsa Shriya Tsitta Hrim Hrim Dza! Thus, recite the condensed mantra of the three roots. At the end of the session, receive empowerment: From the heart of the assembly of deities, Om radiates and dissolves into the crown of my head, obtaining the vase empowerment and the life empowerment; Ah radiates and dissolves into my throat, obtaining the secret empowerment and purifying speech obscurations; Hum radiates and dissolves into my heart, obtaining the wisdom empowerment and purifying mind obscurations; Shri radiates and dissolves into my navel, obtaining the four empowerments and revealing co-emergent wisdom. Recite and contemplate in this way. If this is practiced as an additional recitation, then after this, contemplate dedication and auspicious prayers. Again, starting from refuge and bodhicitta, repeat all the preliminary and main practices except for the offering of torma, and when the recitation and accomplishment are nearing completion, it is necessary to dissolve the vase deity. During the empowerment practice, continue from the above: Then the deities of the vase, also using the mantra thread as a mount, dissolve into the center of my heart, the samaya and wisdom being inseparable, dissolve into my body, speech, and mind. Visualize in this way, place the vase on the crown of the head, and taste the vase water. Abide equally in the self-nature of the view that is free from the elaboration of the three spheres, and direct the gaze towards the sky. In the post-meditation, take the play of dharmata as the path. Second, the Yidam: Purify with Svabhava. By reciting Om Mani Padme Hum Shri, in an instant of recollection and completion, visualize oneself as the noble Avalokiteśvara, the powerful one, with a body color that is white, clear, and radiant, with one face and four arms, adorned with precious jewels and the fluttering of white silk, the first two hands joined in prayer, the right holding a crystal rosary, the left holding a lotus, the head adorned with immutable light, seated in the vajra posture on a seat of sun, moon, and lotus. In his heart is a white moon mandala, in its center is a white Hrih with a short and long vowel mark, around it, starting from the right, the six-syllable mantra, the white Om letters, revolving in a clockwise direction. From the Hrih in my heart, light radiates and strikes the vase, the vase being outwardly the clear and empty body of great compassion, inwardly filled with the nectar of wisdom like a stream of milk. From that, light radiates and strikes all the Buddhas and Bodhisattvas of the ten directions. Especially striking the heart of the wisdom being in Potala, by which all great compassion