Chinese
嗡，献上供品，如同其他头饰之间的自生本尊。嗡，萨瓦 达塔嘎达 萨帕瑞瓦ra 阿尔刚 扎底扎 梭哈。嗡，萨瓦 达塔嘎达 萨帕瑞瓦ra 萨布达 阿 吽之间，以及怙主大悲尊等等。秘密真言之主与陀罗尼真言之王，明妃之王，种姓之天女，祈请世尊三昧耶三部尊王欢喜，我顶礼。以此赞颂。念诵七遍左右使其欢喜。嗡 阿 吽以加持食子。嗡 萨瓦 达塔嘎达 萨帕瑞瓦ra 阿嘎ra三遍供养。祈请世尊赐予我与一切众生所有成就。如是说。然后一位供侍者为了所有[事业]的净化而洒水。内部的供侍者在撒花和收集时分成两份。一半由每个学生拿着，祈请时不要让手掌空着。一半收集起来供在坛城上。排列和撒花收集完毕后，15-86 如此说：哦，为了与虚空同等的一切众生的利益，要获得佛陀的果位。为此，请发菩提心，明确听闻甚深正法。此处从四部续部中所说的众多修法中，印度诸位论师各自所作的修法汇集在一起，有广、中、略三种修法。其中广的由大学者阿巴亚嘎ra所汇集的《修法总集》或者被称为《修法海》。其中有二百四十多个法类。首先是三昧耶三部尊的随许，因为我们的行为已经先进行了。为了请求随许的供养，请献上坛城。弟子在此献上坛城。然后上师献上坛城后，请复诵这个祈请文：金刚持请垂听！我为利益众生故，向您至尊作祈请，祈赐一切诸随许！三遍。为了使相续清净，在面前所生之本尊和佛菩萨面前，以皈依三宝为前行，受持菩提心。
English
Om, offer the offerings, just like the self-generation of the deities between other headdresses. Om Sarva Tathagata Sapariwara Argham Pratitsa Svaha. From Om Sarva Tathagata Sapariwara Shabda Ah Hum in between, and the Protector, Great Compassionate One, etc. The lord of secret mantras and the king of dharani mantras, the king of vidyas, the goddess of the lineage, I prostrate to the Bhagavan Samaya-sattvas, the king of the three families, who makes them happy. Praise in this way. Make them happy by reciting about seven times. Bless the torma with Om Ah Hum. Offer with Om Sarva Tathagata Sapariwara Akaro three times. Please grant me and all sentient beings all accomplishments, without exception, Bhagavan. Say this. Then one attendant sprinkles water for the purification of all [activities]. The inner attendant divides the flowers into two parts when scattering and collecting them. Half of them are held by each student, so that the palms are not empty during the prayer. Half is collected and offered on the mandala. After the arrangement and scattering of flowers is finished, 15-86 say this: Oh, for the benefit of all sentient beings equal to space, may we attain the state of Buddhahood. For this purpose, please generate the mind of enlightenment and listen clearly to the profound Dharma. Here, among the many sadhanas spoken of in the four tantras, the sadhanas made by the various Indian teachers are collected together, and there are three kinds of sadhanas: extensive, medium, and concise. Among them, the extensive one is the 'Collected Sadhanas' compiled by the great scholar Abhayakara, or known as the 'Ocean of Sadhanas'. There are more than two hundred and forty categories of Dharma. First is the Anujna of the Samayasattva-traya, because our actions have already been done in advance. As an offering for requesting the Anujna, please offer the mandala. The disciples offer the mandala here. Then, after the lama offers the mandala, please repeat this prayer: Vajradhara, please listen! For the sake of benefiting beings, I pray to you, the supreme one, please grant all Anujna! Three times. In order to purify the continuum, in front of the deities and Buddhas and Bodhisattvas generated in front, taking refuge in the Three Jewels as a preliminary, take the mind of enlightenment.
Chinese
请以恭敬心复诵这些。皈依三宝！等等三遍。特别是，为了祈请赐予能仁三律仪的随许，请以这样的意愿复诵这些。上师垂念！请赐予我能仁三律仪的全部随许。如此祈请三遍后，现在为了奠定随许的基础，请作如下观想：嗡， শূন্যতা智 वज्र स्वभाव आत्माकोऽहम् （藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，śūnyatājñānavajrasvabhāvātmako'ham，空性智慧金刚自性我）。内外一切事物皆不可得，于此空性之中，生出绿色的班字等， 15-87 你们诸位从“薄伽梵能仁”等等，到“心间吽字”之间，如自生本尊般清晰观想五尊主眷。现在随许正行分三，首先是身之随许：之后，上师也以自己是与所修相同的能仁三律仪真实本尊的想法，生起虔诚之心，上师的心间放出光芒，激发前生本尊的心脉，从其心间放出光芒，激发十方诸佛菩萨的一切心脉，上师与前生本尊，以及十方诸佛菩萨的一切心间，涌现出无数大小不定的能仁三律仪及其眷属，如雨水般从你们诸位的顶门等毛孔中，淅淅沥沥地融入，请如此信受。扎 吽 班 霍。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：jaḥ hūṃ vaṃ hoḥ，融入无二无别）。摇动铃和钹，演奏音乐，安住于明现证悟的灌顶之观想，并念诵头饰。第二是语之随许：上师心间月轮之上，有黄色的吽字（ཧཱུྃ），从中生出咒语之鬘，从上师口中发出，进入你们诸位的口中，融入心间月轮上的黄色吽字。此时，十方诸佛菩萨的一切智慧、慈悲、能力，都化为光芒，与咒语之鬘一同进入口中，融入心间的吽字，请如此信受。复诵此咒语
English
Please repeat these with reverence. I take refuge in the Three Jewels! Repeat this three times. Especially, with the intention of requesting the granting of the subsequent permission of the Three Vows of the Sage, please also recite these with such intention. Teacher, please consider! Please grant me the complete subsequent permission of the Three Vows of the Sage. After making this request three times, now, in order to lay the foundation for the subsequent permission, please perform the following visualization: Oṃ śūnyatājñānavajrasvabhāvātmako'ham (Tibetan, Sanskrit Devanagari, Romanized Sanskrit, Literal Chinese meaning: Om, emptiness wisdom vajra nature self I). From the state where all external and internal phenomena are imperceptible and have become emptiness, from that state, arise the green Paṃ, etc., 15-87 From "Bhagavan Sage" etc. to "Hūṃ in the heart," visualize the five main deities and retinue clearly as self-generation deities. Now, the actual subsequent permission has three parts. First, the subsequent permission of the body: Then, the teacher also generates devotion with the thought that he is the actual Three Vows of the Sage, similar to what he himself meditates on. From the heart of the teacher, rays of light emanate, stimulating the heart channel of the deity in front. From its heart, rays of light emanate, stimulating the heart channels of all the Buddhas and Bodhisattvas of the ten directions. From the hearts of the teacher, the deity in front, and all the Buddhas and Bodhisattvas of the ten directions, countless large and small forms of the Three Vows of the Sage and its retinue emerge. Like rain falling from the crown of your heads and the pores of your skin, they dissolve into you, sip by sip. Please have faith in this. Jaḥ hūṃ vaṃ hoḥ (Tibetan, Sanskrit Devanagari, Romanized Sanskrit, Literal Chinese meaning: jaḥ hūṃ vaṃ hoḥ, dissolve inseparably). Ring the bell and cymbals, play music. Focus on the visualization of empowerment of manifest realization, and recite the head ornament. Second, the subsequent permission of speech: In the heart of the teacher, on top of a lunar disc, is a yellow Hūṃ (ཧཱུྃ). From it, a garland of mantras arises. It emerges from the mouth of the teacher, enters your mouths, and dissolves into the yellow Hūṃ residing on the moon in your hearts. At that time, all the wisdom, compassion, and power of the Buddhas and Bodhisattvas of the ten directions transform into light and enter your mouths together with the garland of mantras, dissolving into the Hūṃ in your hearts. Please have faith in this. Repeat this mantra
Chinese
说三遍“那麻 斯特雷（藏文：ན་མཿསྟྲཻ།，梵文天城体：नमःस्त्रै，梵文罗马拟音：namaḥ strai，汉语字面意思：敬礼 女性）”等语。第一，加持；第二，无别融合；第三，作坚固之想。向阿阇黎撒花，念诵此句：世尊，我已受持！祈请您赐予我开始！如是三遍。如此献上的花，再次加持，献于您等的顶门，请生起欢喜心。阿阇黎撒花，念诵：世尊，我已献上！祈请您赐予我开始！祈请赐予咒语的成就！祈请使誓言坚定！对于这些持明者，祈请世尊能仁三律仪坛城及眷属的身语意加持无余融入！ 第三是意的随许：对面前生起的本尊生起恭敬心，心想祈请加持我的相续。从面前本尊的心间，无数的法器之众放射而来，与您等的心间种子字无别融合。生起相续被加持之想。之后，若要宣说此仪轨的广轨传承亦可。这些是能仁三律仪的随许及传承。 之后，以“主尊如何”等三句受持誓言，献上酬谢的曼扎，从今日起念诵三遍。单独修持此法，以及与其他随许连接的方式等，与百法仪轨的情况相同。因此，在能仁金刚座的场合中所说，在此类比而知即可。在后续仪轨中，以供赞、前生起、修持的场合而行，此时击鼓。赞颂不做“平等不移”，取所需之成就，念诵百字明，祈请宽恕，迎请智慧尊，收摄誓言尊，念诵吉祥语“胜妙导师”等，广作乐器。 于坛城一切处获得自在，随心所欲行持而成办等，此心要百字明的利益，乃是无边续部中所说。三律仪五尊之修法竟。
English
Say "Namaḥ strai" (Tibetan: ན་མཿསྟྲཻ།, Sanskrit Devanagari: नमःस्त्रै, Sanskrit Romanization: namaḥ strai, literal Chinese meaning: Homage to the feminine) three times, etc. First, bless; second, merge inseparably; third, have the conviction of being firm. Scatter flowers to the Acharya, and repeat this: "Bhagavan, I have taken hold! Please grant me to begin!" (Repeat this three times.) The flowers offered in this way are blessed again, and offered to the crown of your heads, please generate joy. The Acharya scatters flowers and says: "Bhagavan, I have offered! Please grant me to begin! Please grant the siddhi of mantra! Please make the vows firm! To these vidyadharas, may the blessings of the body, speech, and mind of the Bhagavan Shakyamuni, the Three Vows Mandala and retinue, enter completely!" The third is the subsequent permission of the mind: Have devotion and reverence for the deity of the front generation, and think that you are requesting to bless your own lineage. From the heart of the deity in front, countless assemblies of hand implements radiate out and merge inseparably with the seed syllable in your hearts. Generate the conviction that the lineage has been blessed. Then, if you want to elaborate on the transmission of the extensive commentary sadhana of this, you can do so. These are the subsequent permission and transmission of Shakyamuni Three Vows. After that, take the vows with three verses beginning with "How the main one," offer a thanksgiving mandala, and do it three times starting from today. Doing this alone, and how to connect with other subsequent permissions, etc., are the same as in the case of the Hundred Sadhana Methods. Therefore, what was said in the context of Shakyamuni Vajrasana should be understood here by analogy. In the subsequent ritual, proceed with the occasion of offering praise, front generation, and accomplishment. At this time, beat the drums. The praise should not be "Equality Unmoving." Take the desired siddhis, recite the Hundred Syllable Mantra, ask for forgiveness, invite the Wisdom Beings, gather the Samaya Beings, and say auspicious words such as "Supreme Teacher." Make extensive music. Having obtained power in all mandalas, and accomplishing by acting as you please, etc., the benefits of this essential Hundred Syllable Mantra are said in the endless tantras. The end of the sadhana method of the Three Vows Five Deities.