Chinese
ཧྲཱིཿཨ་ཏྲི་ནྲྀ་ཧཱུྃ་ཛ༔ 嗡 杜玛嘎耶 纳玛 斯瓦哈༔ ཧ་རི་ནི་ས་ར་ཙ་ཧྲི་ཡ་ཧཱུྃ་ཛ༔ 嗡 阿 吽 班杂 咕噜 贝玛 悉地 吽༔ 嗡 赞巴拉 扎楞扎 达纳 麦地 舍 斯瓦哈༔ 念诵以上咒语少许，最后念诵字母百字明、缘起咒等各三遍，并作供养赞颂、祈求成就等。 第八，加持会供轮： རཾ་ཡཾ་ཁཾ༔ 嗡 阿 吽 哈哈 舍 ཧྲཱི༔ 三遍，加持为甘露妙欲之云。 会供圣众迎请： ཧཱུྃ༔ 无缘如虚空般清净且遍布之身， 迎请祈请降临虽无所缘， 然以大悲之自性从法身清净中， 于智慧幻化中嬉戏并祈请降临。 嗡 班杂 萨玛扎 扎 吽 班 霍༔ 会供供品奉献： ཧྲཱི༔ 救度众生之怙主自生观世音， 忿怒尊、忿怒母、持明众， 空行、护法及化身等， 会供与朵玛、甘露作供养。 色、声、香、味、触， 以及其他妙欲五种， 为调伏与度化所需， 奉献无量受用供品。 祈请赐予守护誓言之加持与成就。 此处可念诵三根本总集仪轨，或简略仪轨。 享用会供。 剩余供品： 嗡 阿 吽༔ 三遍加持为甘露。 ཧྲཱི༔ 玛姆空行、具誓护法， दिशा守护、吉祥怙主哈日班扎嘎， 以及夺命母等众多夜叉众， 于剩余供品及精华具权者， 祈请降临此处享用此供施朵玛， 慈悲之宾客六道一切有情众， 愿以圣者之悲悯，欲望与执着皆得满足。 宿债之宾客八部鬼神众， 以及于土地与处所具权之鬼神， 以及当下制造违缘障碍者， 祈请享用此供施，并赐予吉祥圆满。 之后，即使不作忏悔还净等亦可，若有兴趣，可从本仪轨上师之事业仪轨等中取用。 第三，后行次第： 供养赞颂、获取成就。 忏悔、祈请住世、送圣等，应根据情况酌情取舍，升起本尊、回向发愿、吉祥祝愿等，也应结合通用仪轨进行。 ༈ 如此，进行灌顶时， 预备之次第： 坛城之准备。
English
HRIH ATRI NRIH HUM DZA OM DHUMA GHAYE NAMA SVAHA HARI NISA RASA HRIYA HUM DZA OM AH HUM VAJRA GURU PADMA SIDDHI HUM OM JAMBHALA JALENDRAYA DHANA MEDHI SHRI SVAHA Recite the above mantras a little, and finally recite the Hundred Syllable Mantra of Letters, the Dependent Arising Mantra, etc., three times each, and make offerings, praises, and prayers for accomplishments. Eighth, blessing the Tsog Offering Wheel: RAM YAM KHAM OM AH HUM HA HO HRIH Three times, blessing it as a cloud of nectar and desirable qualities. Inviting the Tsog Field: HUM The form that is pure and pervasive like the unconditioned sky, Inviting and requesting to descend, although there is no object of focus, Yet from the purity of the Dharmakaya, which is the nature of compassion itself, Playing in the illusory display of wisdom, and requesting to descend. OM VAJRA SAMADZA DZA HUM BAM HOH Offering the Tsog Remnants: HRIH Protector of beings, self-arisen Avalokiteshvara, Wrathful deities, wrathful mothers, assembly of vidyadharas, Dakinis, Dharma protectors, and emanations, Offering the Tsog and Torma, nectar. Form, sound, smell, taste, touch, And the five desirable qualities, Necessary for taming and liberating, Offering immeasurable enjoyment. Pray grant the blessings and accomplishments of upholding the commitment. Here, one can recite the general gathering of the Three Roots, or a condensed ritual. Enjoy the Tsog. Remaining Offering: OM AH HUM Bless three times as nectar. HRIH Mamo dakinis, oath-bound protectors, Direction guardians, glorious protector Hari Pancika, Along with the ogresses and many yaksha hosts, Those who have power over the remnants and the essence, Come here and enjoy this offering of Torma, All sentient beings of the six realms who are guests of compassion, May all desires and attachments be satisfied by the compassion of the noble ones. The eight classes of spirits who are guests of karmic debt, And the spirits who have power over the land and places, And those who create immediate obstacles and hindrances, Accept this offering and grant auspiciousness and excellence. After that, even if one does not do confession and purification, it is fine, but if one is interested, one can take it from the activity ritual of the lama of this tradition, etc. Third, the subsequent sequence: Offering praises, obtaining accomplishments. Confession, requesting to remain, sending away, etc., should be appropriately selected according to the situation, rising as the deity, dedication, aspiration, auspicious wishes, etc., should also be combined with the general ritual. ༈ Thus, when performing the empowerment, The sequence of preparation: Preparation of the mandala.
Chinese
息怒坛城圆满具足的中央，莲花四瓣的中心，重叠白色和红色的明点。四瓣上各有一个红色的明点。四门陈设白色、蓝色、红色、黄色的彩绘。如果没有，就在堆砌有本尊数量的食子上，放置装饰有白色颈环和口饰的宝瓶。主尊的身像和六字真言法器的擦擦。右边是莲花弯刀和莲杖。 左边是手鼓和颅血。前面是金刚杵和卡杖嘎颅骨。以灌顶朵玛和身擦擦装饰。后面是宝藏瓶，以外内供品环绕。此外，准备法器宝瓶、朵玛食子等所需物品。灌顶之义的修供是，按照仪轨，观修自前无别。特别是观想灌顶物显现为各本尊。共同瓶修。在法器宝瓶中生起马头明王，念诵。供护法朵玛。圆满献供会供后，抛掷智慧之花，接受赐予。之后为弟子们沐浴。驱逐邪魔。观修保护轮。简略开示佛法，以及特别之处。在此，往昔具缘的君臣祈请邬金大士莲花生，以对未来末法众生的大悲心垂念。宣说了众多甚深广大的教言，大都对二十五位持明君臣和一百零八位译师等法主，广作灌顶和付托，将（教法）作为宝藏埋藏在五境、六洲、以及被称为二十雪山等的藏地大圣地中。依次由化身伏藏师们取出，为了遣除末法时代的疾病、饥荒、刀兵 和边境战争等，广泛成办利益教法和众生的事业，其中如是说。大臣噶当传记中说：从这里向西的方向，雅鲁藏布江流淌的南方，芒域国王的东方斜坡，巴姆塘的中央上方，神湖魔湖的西方，莲花生大师意之精髓，乃是虚空藏的心意伏藏，五十年后末法时代，取出自己的伏藏成办众生之事，密咒未成熟之时，有缘者们
English
In the center of the complete and peaceful mandala, at the heart of the four lotus petals, are stacked white and red bindus. Each of the four petals has a red bindu. The four doors are adorned with painted cloths of white, blue, red, and yellow. If unavailable, a vase filled with essence, adorned with a white neck cord and ornaments, is placed on a small table atop a collection of tormas arranged according to the number of deities. There are also tsaklis of the main deity's form and the six-syllable mantra implements. To the right are a lotus hooked knife and a lotus staff. To the left are a damaru and a skull cup of blood. In front are a vajra and a khatvanga skull. These are adorned with empowerment tormas and body tsaklis. Behind is a treasure vase, surrounded by outer and inner offerings. Additionally, gather the necessary implements such as the action vase and torma offerings. The accomplishment and offering for empowerment is to meditate on oneself and the front as inseparable, according to the practice manual. Especially, visualize the empowerment substances as appearing as the individual deities. Perform the common vase practice. In the action vase, generate and recite the mantra of Hayagriva. Offer tormas to the protectors. After completing the feast offering, cast the wisdom flower and receive the blessings. Then, bathe the students. Banish obstacles. Meditate on the protective circle. Give a concise Dharma talk, and especially this. Here, in the past, the fortunate king and subjects prayed to the great master Padmasambhava of Oddiyana, who, with great compassion, considered the beings of the future degenerate age. He spoke many profound and vast instructions, and for the most part, he extensively empowered and entrusted the twenty-five vidyadhara king and subjects, and the one hundred and eight translators, and so on, as individual Dharma lords, and concealed (the teachings) as treasures in the great sacred places of Tibet, such as the five regions, six continents, and places known as the twenty snow mountains. Successively, the incarnate treasure revealers took them out, in order to avert diseases, famines, wars, and border conflicts of the degenerate age, and extensively accomplished the benefit of the teachings and beings. Among these, it is said: In the Minister's Testament of the Decree, "From here, to the west, south of where the Yarlung Tsangpo River flows, on the eastern slope of Mangyul King, in the upper center of Pamo Tang, west of Lhamo and Sermo Lakes, the essence of Padmasambhava's intention, is the mind treasure of Namkhai Nyingpo. Fifty years into the degenerate age, take out your own treasure and accomplish the benefit of beings. When the secret mantra has not yet matured, fortunate ones"
Chinese
是教法的福分。记住啊，所有藏族人民！正如所说的那样，努钦·南喀宁布的智慧幻化网的舞者，掘藏师曼波瓦·绛曲林巴·贝嘉坚赞，从芒域（今阿里地区）帕莫帕塘的上部拉措（神湖）辛措（魔湖）西侧的岩石下，迎请出莲花生大师的手杖——天铁九尖金刚杵和娘柔的誓言物，以及金刚橛和拉扎等物。从被称为昆桑图杰（普贤心意）宝藏中出现的殊胜纸卷六函中，为了进行调伏众生的事业之神——大悲观世音菩萨主眷六尊的灌顶等， 进行引导，开始献曼扎。合掌并带着鲜花，请复诵这个祈请文：全知智慧聚，净化轮回者，今日所说珍宝藏，祈请世尊赐予恩。念诵三遍。在喇嘛和救度众生的大悲观世音菩萨圣众，以及诸佛菩萨面前皈依，忏悔罪业，依次清晰地获得发愿菩提心、趣入菩提心和胜义菩提心，请复诵这个。以慈悲之力的加持等念诵三遍。之后，为了降临智慧尊，你们要好好约束身语意三门，这样观想：净化。从空性中，处所变成密严刹土和宫殿，在中央的莲花和日月之上，你自己的觉性本质是白色种子字舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）。从那里发出光芒，供养圣众，利益有情，收回后完全变成你自己——大悲观世音菩萨，身色白色，一面四臂，前两手合掌，后两手持水晶念珠，左手持白莲，双足金刚跏趺坐。 身着丝绸和珍宝装饰，具有相好庄严，光芒四射的身体，额头有白色嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙有红色阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），心间有蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），心间中央有月亮上的白色舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）。从它和自己与本尊面前的
English
is the fortune of the Dharma. Remember, all Tibetan people! As it is said, the dancer of the wisdom illusion net of Nubchen Namkhai Nyingpo, the treasure revealer Mangpowa Jangchub Lingpa Pelgyaltsen, from the rock below the west side of Lhatso (God Lake) and Sintso (Demon Lake) in upper Palmo Paltang in Mangyu (present-day Ngari region), invited the vajra with nine points made of sky iron, the hand implement of the great master Padmasambhava, and the samaya substances of Nyangrol, as well as Vajrakila and Radrak, etc. From among the six volumes of extraordinary paper scrolls that emerged from the Kunzang Tukter (Samantabhadra's Mind Treasure), in order to perform the empowerment of the six deities, including the main deity, Great Compassionate Avalokiteshvara, the god of taming beings, Guide and begin to offer the mandala. With palms together and with flowers, please repeat this prayer: Omniscient wisdom aggregate, purifier of samsara, today's precious treasure, please, Bhagavan, bestow your grace upon me. Recite three times. Take refuge in the lama and the assembly of the Great Compassionate Avalokiteshvara, the gods of taming beings, and the Buddhas and Bodhisattvas, confess sins, and clearly obtain the generation of aspiration bodhicitta, entering bodhicitta, and ultimate bodhicitta in order. Please repeat this. By the power of compassion, etc., recite three times. Then, in order to invoke the wisdom deity, you must properly restrain the three doors of body, speech, and mind, and meditate in this way: Purification. From emptiness, the place transforms into the Akaniṣṭha pure land and palace, and in the center, on a lotus and sun and moon, the essence of your own awareness is the white seed syllable Hrih (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: Hrih). From there, light radiates, offering to the noble ones, benefiting sentient beings, and then converges back and completely transforms into yourself - Great Compassionate Avalokiteshvara, body color white, one face and four arms, the first two hands in prayer position, the lower two hands holding a crystal rosary, the left hand holding a white lotus, seated in vajra posture. Wearing silk and jewel ornaments, with the splendor of the marks and signs, a supremely radiant body, on the forehead is a white Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), on the throat is a red Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah), on the heart is a blue Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), in the center of the heart is a white Hrih (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: Hrih) residing on the moon. From it and the heart of oneself and the deity in front,