Chinese
首先，按照各自的引导次第，清晰地观想处所或所依。通过共同道的七支供，或者特别是常忏悔的八支供和十支供中的任何一种来积累资粮。并且以极大的恭敬心，反复祈请根本传承上师。最后，以接受四种灌顶的智慧道时，光芒放射和收摄的方式来接受。以强烈的信心，化为光融入自身。将上师的心，完全清净的智慧，和自己的心，像水注入水中一样，无二无别地混合在一起，在自显无偏大圆满的境界中，不勤作地、自然地安住并保持。略微讲述一下其中的意义。导师巴比拉说：“因为金刚持的所有成就，都说是追随导师。”因此，金刚乘的所有成就，没有不是通过追随具德上师而如法成就的，所以必须进入上师瑜伽的道路。对此，《金刚镜》中说：“金刚萨埵坛城主，上师与诸佛皆等同。”因此，根本上师无论是凡夫还是圣者，都必须视为真佛。实际上，即使向一位如来祈祷，也等同于向一切如来祈祷。但是，由于自己心态的差异，以及信心的进入方式的不同，利益的大小也会有所不同，所以必须视为十方一切圣众的集合。不仅如此，在上师的显现中，上师比所有的佛都更具恩德，而且是最为殊胜的。为什么呢？因为我们没有机会亲眼见到佛的色身，也没有机会听到佛的教诲。在这个时候，上师为我们创造了在自相续中安立佛陀事业的因缘，所以能让我们得以见到佛陀法身的恩德是不可思议的，而且肯定比所有的佛都更为殊胜。正如《虚空无垢经》中所说：“善男子，如来并非显现于一切有情，而善知识则完全显现，为了说法并播下解脱的种子。因此，相比如来，更应亲近善知识。”特别是，在这个密咒乘中，金刚上师的身语意
English
First, according to the respective guiding order, clearly visualize the place or the support. Accumulate merit through the seven-branch offering of the common path, or especially through any of the eight-branch and ten-branch offerings of constant confession. And with great reverence, repeatedly supplicate the root and lineage lamas. Finally, receive the wisdom of the four empowerments in the manner of light rays radiating and dissolving at the time of the path. With strong faith, dissolve into light and absorb into oneself. Mix the lama's heart, the completely pure wisdom, and one's own mind, like water poured into water, without difference, into one, and in the state of self-appearing, unbiased great perfection, abide and maintain naturally, without effort. To speak a little about its meaning. The teacher Babhila said, "Because all the accomplishments of the Vajra Holder, are said to follow the teacher." Therefore, all the accomplishments of the Vajrayana, there is none that is not accomplished according to the Dharma by following the virtuous lama, so one must enter the path of Guru Yoga. On this, the Vajra Mirror says, "Vajrasattva is the main deity of the mandala, the lama is equal to all Buddhas." Therefore, the root lama, whether ordinary or noble, must be regarded as the actual Buddha. In reality, even if one prays to one Tathagata, it is equivalent to praying to all. However, due to the difference in one's own state of mind, and the difference in the way faith enters, the magnitude of the benefit will also be different, so one must regard it as the collection of all the holy beings of the ten directions. Not only that, in the appearance of the guru, the guru is more kind than all the Buddhas, and is the most supreme. Why? Because we do not have the opportunity to see the physical body of the Buddha in person, nor do we have the opportunity to hear the teachings of the Buddha. At this time, the guru creates the cause for us to establish the activity of the Buddha in our own continuum, so the kindness of allowing us to see the Dharmakaya of the Buddha is inconceivable, and it is definitely more supreme than all the Buddhas. As it is said in the Immaculate Sky Sutra: "Good son, the Tathagatas do not appear to all sentient beings, but the virtuous friend appears completely, in order to teach the Dharma and sow the seeds of liberation. Therefore, compared to the Tathagatas, one should especially rely on the virtuous friend." In particular, in this mantra vehicle, the body, speech, and mind of the Vajra master
Chinese
由于坛城的所有本尊都以随行的方式利益众生，因此， যদি 侮辱或供养金刚上师，就等于对坛城的所有轮都做了同样的事，所以利益和损害都比其他更大。在明确祈祷的对境时，像智慧尊一样从他处迎请，以及观想为原已存在的明确方式，实际上没有差别。经中说：‘无论谁忆念诸佛，彼即安住于其前，恒常加持之。’积累资粮的七支，在各部经中以广略等各种方式，连同利益反复宣说。《胜密请问经》中说：‘无论谁对十方佛，以专注合掌之姿，顶礼如是作供养，于诸功德皆随喜，罪业亦皆发露忏，劝请祈祷作启白，彼之功德聚积量，恒常遍满于虚空。’八支是，在《佛陀秘密道次第》中，‘受持八支之行仪。’之义，在《美饰金刚续忏根本》中，‘迎请诸佛连同眷属，上师安住于心间，顶礼皈依供养忏，随喜发心身奉献，完全回向大菩提。’以及，在其仪轨中，‘金刚上师佛陀吉祥。’等等出现，此时不祈请不入涅槃和转法轮，是因为密咒的导师具有五种决定，因此不示现入涅槃，同样，因为法在三时无时不在宣说，所以不依赖劝请。认为在这种非共同的情况下，不需要这两者，而以皈依、发心、身奉献代替两者，所以是八支。第十支也出现在噶举圆满和掘藏新伏藏心髓修法的一些法类中，在共同的六支之上，加上迎请安住祈请，将回向和发愿区分开来，所以算作十支。这些的对境，因为害怕文字繁多，所以在此不广说。祈祷的对境也是诸佛意传、持明表示传。
English
Since all the deities of the mandala perform the benefit of beings in the manner of following along, therefore, if one insults or makes offerings to the Vajra Master, it is as if one has done the same to all the wheels of the mandala, so both benefit and harm are much greater than others. Also, in clarifying the object of supplication, there is actually no difference between inviting from elsewhere like the Wisdom Beings, and meditating as the way of clarifying what already exists. The Sutra says: 'Whoever keeps the Victorious Ones in mind, They abide before them, Constantly bestowing blessings.' The seven branches of accumulating merit are repeatedly spoken of in the Sutras, in various ways, both extensively and concisely, along with their benefits. In the Sutra Requested by Glorious Subha, it says: 'Whoever to the Buddhas of the ten directions, With focused, joined palms, Prostrates and likewise makes offerings, Rejoices in all merits, And also confesses all sins, Urges and makes supplications, The accumulation of merit of that one, Constantly arises filling the sky.' The eight branches are: In the Secret Path Stages of the Buddha, 'Adopting the conduct of the eight branches.' The meaning of this, in the Root of the Beautiful Vajra Continuum Confession, 'Inviting the Victorious Ones together with their retinue, The Lama abiding in the heart, Prostration, refuge, offerings, and confession, Rejoicing, generating the mind, offering the body, Completely dedicating to Great Enlightenment.' And, in its practice manual, 'Vajra Master, Glorious Buddha.' etc. appear. In this instance, the reason why there is no supplication for not passing into sorrow and turning the wheel of Dharma is that the teacher of mantra possesses the five certainties, therefore he does not show passing into sorrow, and likewise, because the Dharma is taught in the three times without time, it does not depend on urging. It is thought that in this uncommon circumstance, these two are not needed, and by adding refuge, mind generation, and body offering in place of the two, there are eight branches. The tenth branch also appears in the complete Kagyé and some of the Treasure New Treasures Heart Practice, and on top of the common six branches, adding invitation, abiding, and supplication, distinguishing dedication and aspiration, so it is counted as ten branches. The objects of these, because of fear of many words, are not elaborated here. The object of supplication is also the Intent Transmission of the Victorious Ones, the Vidyadhara Symbolic Transmission.
Tibetan
གང་ཟག་སྙན་བརྒྱུད་གསུམ་གྱི་སྟེང་དུ་གཏེར་མའི་ཕྱོགས་འདིར་ཐུགས་རྗེ་བྱིན་རླབས། མཁའ་འགྲོ་གཏད་རྒྱ། སྨོན་ལམ་དབང་བསྐུར་གསུམ་གྱི་ཆུ་བོ་ཡང་སྤྲུལ་སྐུ་གཏེར་ སྟོན་ཉིད་ལ་ཚང་བས་བརྒྱུད་པ་དྲུག་ལྡན་གྱི་རྩ་བརྒྱུད་རིག་འཛིན་བླ་མ་རྣམས་ཕྱོགས་དུས་དཀོན་མཆོག་རྩ་གསུམ་མ་ལུས་པའི་ངོ་བོར་ཤེས་པ་དང་། གང་གིས་འདེབས་པ་པོ་མཁའ་མཉམ་འགྲོ་བ་ཀུན་གྱི་བྱང་རང་གིས་དྲངས་པས་དང་། ཇི་ལྟར་འདེབས་ན་རྩ་བརྒྱུད་བླ་མ་དེ་རྣམས་སྐྱོན་ཀུན་ཟད་ཡོན་ཏན་ཀུན་རྫོགས་དགོས་འདོད་ཀུན་འབྱུང་དུ་བློ་ཐག་བཅད་ནས་རེ་ལྟོས་ལིང་བསྐྱུར་གྱི་གདུང་ཤུགས་དྲག་པོས་དང་། གང་གི་ཕྱིར་ན། རིམ་གཉིས་སྒོམ་པའི་བར་ཆད་ཞི་ཞིང་དངོས་གྲུབ་སྤྱི་དང་ཁྱད་པར་ཡེ་ཤེས་ཆེན་པོའི་བྱིན་རླབས་རྒྱུད་ལ་ཞུགས་ནས་མཆོག་གི་དངོས་གྲུབ་མྱུར་དུ་འགྲུབ་པའི་སླད་དུའོ། །བླ་མའི་རྣལ་འབྱོར་སྒོམ་པའི་ཕན་ཡོན་ནི། ཀུན་འདུས་རིན་པོ་ཆེའི་རྒྱུད་ལས། གང་གིས་བསྐལ་པ་འབུམ་ཕྲག་ཏུ། །ལྷ་སྐུ་འབུམ་ཕྲག་བསྒོམ་པ་བས། །བླ་མ་ཅུང་ཟད་དྲན་པ་མཆོག །བསོད་ནམས་འདི་ནི་ཕ་མཐའ་ཡས། །ཞེས་སོགས་གསར་རྙིང་རྒྱུད་གཞུང་ཀུན་ལས་མཐའ་ཡས་པ་གསུངས་སོ། །གཉིས་པ་ཆོ་གའི་སྔོན་འགྲོ་ལ་གཉིས། འགལ་རྐྱེན་བསལ་བ་དང་། མཐུན་རྐྱེན་བསྒྲུབ་པའོ། །དང་པོ་ལ་གཉིས། བགེགས་བསྐྲད་པ་དང་། སྲུང་བའི་འཁོར་ལོ་བསྒོམ་པའོ། །དང་པོ་ནི། རང་བཞིན་ནས་དྲག་ཏུ་བསྐྲད༔ ཅེས་གསུངས་ཏེ། ཇི་སྐད་དུ། རྣམ་པར་རྟོག་པ་བགེགས་ཡིན་ཏེ། །བགེགས་ནི་རང་གི་སེམས་ལས་བྱུང་། །ཞེས་པ་ལྟར། གདོད་ནས་རང་བཞིན་གྱིས་དངོས་མཚན་དུ་མ་གྲུབ་ཀྱང་རང་གི་ཉོན་མོངས་པའི་རྟོག་ཚོགས་ཕྱི་རོལ་ཏུ་ཤར་བས་མཚན་མ་ལྟར་སྣང་བ། བདག་འཁོར་ཡོ་བྱད་རྣལ་འབྱོར་རྣམས་ལ་འཚེ་ཞིང་གླགས་ལྟ་བའི་བགེགས་ཀྱི་ཚོགས་སྟོང་ཕྲག་བརྒྱད་ཅུ་ལ་སོགས་པ་ལ། བདག་ཉིད་ཧེ་རུ་ཀའི་ང་རྒྱལ་དང་ལྡན་པས་བཤམས་པའི་གཏོར་མ་སྔགས་དང་ཕྱག་རྒྱས་འདོད་པའི་ལོངས་སྤྱོད་ཟད་མི་ཤེས་པར་བརླབས་ཏེ་བརྔན་པར་བྱིན་ལ། བདེན་པའི་ཚིག་གིས་གནོད་འཚེ་མེད་པར་གཞན་དུ་སོང་ཞིག་པའི་བཀའ་བསྒོ། བརྔན་ཀྱང་མི་ཚིམས་ཤིང་ཞི་བའི་ཚིག་ལ་མི་ཉན་པའི་གདུག་པ་ཅན་མཐའ་དག་དྲག་པོའི་སྔགས་དང་མེ་མཚོན་ཁྲོ་ཆུང་འབར་བའི་ཆར་དབབ་པས་སྡིགས་བསྐྲད་གཟིར་ཏེ་དཔག་ཚད་མང་པོའི་ཕ་རོལ་ཏུ་བསྐྲད་པར་བྱའོ། །གཉིས་པ་ནི། རྡོ་རྗེའི་ནས་བར་ཆད་བསྲུང༔ ཞེས་གསུངས་ཏེ། རྐུན་མ་བསྐྲད་ནས་སྒོ་གཅོད་པའི་དཔེ་ལྟར་བ
Chinese
于补特伽罗口耳传承三者之上，在此伏藏方面，以慈悲加持，空行嘱托，祈愿灌顶三者的河流，也全部具足于化身伏藏师您，因此了知具足六传承的根本传承持明上师们，为一切时方三宝三根本的自性。以谁来种下呢？由等同虚空一切有情的菩提自性所引导。如何种下呢？断定根本传承上师们为断尽一切过失、圆满一切功德、能满足一切希求，以抛弃希望和依赖的强烈渴求。为了什么而种下呢？为了平息修持生圆二次第的障碍，尤其是为了将共同和殊胜成就、大智慧的加持融入自相续，迅速成就最胜悉地。观修上师瑜伽的利益是，在《普集宝鬘经》中说：若有于千百万劫中，观修千百万尊天身，不如刹那忆念上师胜，此福德无有边际。如是等等新旧续部经典中说了无边利益。第二，仪轨的前行有二，遣除违缘和成办顺缘。第一有二，驱逐魔障和修持守护轮。第一是，从自性中猛烈驱逐。如是说：分别念即是魔障，魔障是从自心生起。如是，本来从自性上没有成立实物之相，但由于自己的烦恼分别念显现于外，而显现为相。对于损害和窥视我、眷属、资具、瑜伽士等的魔障众八万等，以自己具有嘿汝嘎的慢心，将陈设的朵玛以咒语和手印加持成为欲妙受用无有穷尽，并给予酬谢，以真实语命令其不得损害，前往他处。对于酬谢也不满足，不听寂静语的顽劣者，降下猛咒和火焰兵器，以忿怒驱逐、镇压，驱逐到许多由旬之外。
English
Upon the three lineages of the Individual, Oral Transmission, and Treasure, in this aspect of Treasure, with compassion and blessings, entrustment of the Dakinis, and the river of aspiration and empowerment, all complete in the incarnate Treasure Revealer himself, therefore knowing the root lineage of Vidyadhara Lamas possessing the six lineages as the essence of all times, directions, Three Jewels, and Three Roots. By whom is it planted? Guided by the Bodhicitta nature of all beings equal to space. How is it planted? Deciding that the root lineage Lamas are those who have exhausted all faults, perfected all qualities, and are the source of all desires, with a strong yearning that abandons hope and reliance. For what is it planted? In order to pacify the obstacles to the practice of the two stages, and especially in order to infuse the blessings of common and supreme accomplishments and great wisdom into one's own mindstream, to quickly accomplish the supreme Siddhi. The benefit of practicing Guru Yoga is, in the 'All-Gathering Precious Garland Tantra' it says: 'If one meditates on hundreds of thousands of deities for hundreds of thousands of eons, it is better to remember the Guru for a moment. This merit is limitless.' Thus, limitless benefits are spoken of in all the new and old Tantras and scriptures. Secondly, the preliminaries of the ritual have two parts: removing obstacles and accomplishing favorable conditions. The first has two parts: dispelling obstacles and meditating on the protective wheel. The first is: 'From its own nature, fiercely expel.' As it is said: 'Discrimination is an obstacle, obstacles arise from one's own mind.' Thus, although originally not established as a real sign by its own nature, the collection of one's own afflictive emotions appears outwardly, and thus appears as a sign. To the hosts of obstacles, such as the eighty thousand, who harm and seek opportunities for myself, my retinue, possessions, and yogis, with the pride of being oneself Heruka, the arranged Torma is blessed with mantra and mudra as inexhaustible objects of desire, and is given as an offering, and with truthful words, they are commanded to go elsewhere without harm. For those who are not satisfied with the offering and do not listen to peaceful words, the wicked ones are threatened, expelled, and tormented by raining down fierce mantras and fiery weapons, and expelled to many yojanas away.