Chinese
成就，以及圆满道之果位四种持明，最终获得无学双运五身五智自性之原始怙主莲花生大士的果位， 祈请加持。念诵心咒，将朵玛放置于三处。最后，古汝及其眷属化光融入你们，生起上师之身语意与自己之身语意无二无别的信解。如是说。之后，如果广说，吉祥长寿威德食，此乃精华汇聚之精髓，今日弟子当食之，食此得见无量寿佛，依止尊颜，解脱一切疾病，无需怀疑。或者，如果简略，念诵寂静心咒和长寿陀罗尼，给予长寿丸和长寿酒。散花并广说吉祥语。如是，以彼等 成就之转轮王，结缘即具义，化身殊胜者，桑结温波（桑耶寺创建者之一）之甚深伏藏所出，意修诸佛集聚之加持灌顶，已善妙完成，因此等连接，并如共同仪轨般宣说守护誓言等。之后，从事业仪轨的会供至吉祥语之间，也如常轨所说般修持。此灌顶唯依禅定，故无需瓶朵等灌顶之陈设，然为圆满顺应世俗之想法，于实际灌顶之末尾，仅加入朵玛之敕令，而有被称为朵玛灌顶之仪轨，似乎是后来才出现的。若无瓶之事业，则修持瓶之必要性不大，且诸禅定以表号象征，故将彼等放置于各自位置亦无相违，且亦有为智慧低下者使形象清晰之必要。成就法成熟解脱之精华，依此心髓之加持力，沉溺于有海之有情众，愿能度脱至原始之地。如是，此无与伦比之甚深成熟解脱文字，因于此地甚为稀少范例传承，故为使自等之具缘者易懂易持，由不朽二教雍仲林巴扎（丹贝尼玛）所著。
English
accomplishment, and having perfected the four vidyādharas, the fruit of the path, may you ultimately attain the state of the primordial protector Padmākara, the master of the five kāyas and five wisdoms of non-learning union. Grant your blessings. Recite the essence mantra and place the torma in three places. Finally, may Guru and his retinue dissolve into light and merge into you, generating the conviction that the body, speech, and mind of the guru are inseparable from your own body, speech, and mind. Thus say. Then, if elaborate, Auspicious, long-life, glorious food, This is the essence of condensed essence, Today, may the disciple eat it, Having eaten this, one will see the Buddha Amitāyus, By relying on his face, From all diseases, One will be liberated, there is no need to doubt. Or, if brief, recite the essence of peace and the life-sustaining dhāraṇī, and give longevity pills and longevity wine. Scatter flowers and extensively recite auspicious words. Thus, those who have accomplished the great cakravartin, whose connection is meaningful, the emanation of the supreme being, from the profound treasure of Sangye Wönpo (one of the founders of Samye Monastery), the blessing empowerment of the mind practice, the gathering of the Sugatas, has been well accomplished, so connect with these and proclaim and uphold the vows in accordance with the common practice. Then, from the tsok offering of the action ritual to the auspicious words, practice as described in the usual way. Since this empowerment relies solely on samādhi, there is no need for the elaborations of vase torma etc. that are received in empowerment, but in order to fulfill the intention of those who see from afar, at the end of the actual empowerment, only the command of the torma is added, and the practice known as torma empowerment seems to have arisen later. If there is no activity of the vase, then there is not much need to practice the vase, and since all samādhis are symbolized by signs, there is no contradiction in placing them in their respective places, and there is also a need to make the images clear to those of lower intelligence. The essence of the ripening and liberating methods, through the blessing of this essence, may all sentient beings drowning in the ocean of existence be able to cross over to the primordial ground. Thus, since this extraordinary and unsurpassed text of profound ripening and liberation is very rare in this region, with few examples and lineages, in order to make it easy to understand and carry for those of similar fortune, it was written by the immortal two teachings Yungdrung Lingpa Tsal (Tennyi Nyima).
Chinese
在ེ་བཱི་ཀོ་ཊི་ཙ་འདྲ་（地名） 仁钦扎（地名）的修行处所写成，吉祥增盛！！ 从莲师寂怒共同之意修善逝总集之中，成熟灌顶之仪轨，赐予成就之吉祥。
English
Written at the practice place of E Bi Ko Ti Tsa Dra and Rinchen Drak, may virtue and auspiciousness increase!! From the Guru Peaceful and Wrathful Common Mind Practice, Gathering of the Sugatas, the ritual of empowerment that ripens, bestows the glory of accomplishment.