English
Thinking that it is swaying within. Third, contemplate as the deity's body: Again, you contemplate the Heruka Samvara's coemergent body, clear like a rainbow, inside the vajra jewel, the blue Hūṃ (Tibetan: ཧཱུཾ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) syllable facing upwards, the tip of the Hūṃ syllable marked with a red bindu like a pea. On the crown of the head, the white Haṃ (Tibetan: ཧཾ།, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Haṃ) syllable facing downwards, the tip of the Haṃ syllable marked with a white bindu like a pea. Then, slightly drawing in the lower wind, due to the action of the lower wind, the Hūṃ syllable rises upwards, just like the secret organ being inverted inside and out. The Hūṃ syllable leads and rises upwards, the Hūṃ syllable arrives at the heart, purifying the afflictive emotion of desire. Slightly pressing down on the upper wind, the Haṃ syllable from the crown of the head arrives at the heart. Purifying the afflictive emotion of ignorance, the two gather in the heart, contemplate that hatred is naturally purified. Finally, at the time of the secret empowerment. The part from then on is related to the preliminary instruction empowerment. Now, the part that is not related to the actual empowerment instruction: The Haṃ syllable in your heart dissolves into the white bindu, the Hūṃ syllable in your heart dissolves into the red bindu. Contemplate the white and red bindus rotating in the heart in a chasing manner, and train in the intention of thinking that all of this is like an illusion. This is the vase empowerment. The two bindus rotate in the heart, appearing clearly in a way that one follows the other, focus on this and train in the intention of illusion. This is the secret empowerment. Thus, the two bindus touching, the body and mind are pervaded by bliss, focus on this and train in the intention of illusion. This is the wisdom empowerment. The two bindus dissolve into each other, like a rainbow disappearing into the sky, in that state, there is nothing to meditate on, nothing to think about. Let the naked awareness naturally rest in a state of unreliance. This is the fourth empowerment. From that state of non-elaboration, visualize myself and all appearances as the deity's body, the union of two truths like a rainbow, attain clarity and abide in samadhi. In order to protect the vows and commitments temporarily obtained, please act accordingly, and repeat the following. How did the main deity instruct? I will do all of that. Three times. To give thanks for the kindness of perfectly receiving the profound empowerment, offer the mandala. Om Vajra Bhumi Ah Hum. Man
Chinese
结合广略仪轨。将身、受用、三时善妙之物全部供养上师和坛城本尊众。为了能从部分受用，请念诵下面的内容。从今天开始，我成为您的奴仆。我将自己献给您，请您接纳我为弟子，也请您受用我的部分。念诵三遍。祈请圆满获得幻身大权的灌顶，从而成办自他广大利益。以此功德，愿一切众生等获得解脱。从供养会供品到剩余会供品之间，会供轮的所有行为也在此进行。补充后续仪轨的供养。之后进行加持。以涂香（Argha），花（Padma），香（Dupa），灯（Aloka），水（Acham），食物（Naividya），乐器（Shapta）进行供养。在每个心咒的末尾加上三个种子字，供养内供。诸佛以身语意等赞叹。念诵七遍百字明。以“无论我因愚痴……”等祈求宽恕。 嗡，请您成办一切众生的利益！等等。祈请返回本位。祝愿一切众生获得安乐！等等，念诵祈愿文。念诵“功德圆满”等吉祥语。将所积的一切善资粮，不视为己有，为了所有众生的利益，回向无上法界。等等，进行回向。 此幻身大权的修法，是嘉钦巴·达热纳塔所说。吉祥！愿吉祥！第二佛陀，全知觉囊巴的化身，至尊云丹桑布于公元一千九百九十五年（1995年），为了佛法不衰而增上，全知达热纳塔的文集，在江塘藏哇大寺的木刻版上，以此刊刻的无垢白光之善，愿未成佛的众生获得圆满正等觉。此为普尼雅室利所写，善哉！愿一切吉祥！ 幻身大权灌顶之行法。
English
Combined with the extensive and concise ritual. Offer all the good things of body, possessions, and the three times to the Lama and the mandala deities. Thinking that one may partake from the portions, please repeat the following. From today onwards, I am your servant. I offer myself to you, please accept me as a disciple, and please partake of my portions as well. Recite three times. Request to perfectly receive the empowerment of the great power of the illusory body, thereby accomplishing vast benefits for oneself and others. By this merit, may all beings and so on be liberated. From offering the Tsok offering to the remaining Tsok, all the activities of the Tsok wheel are also performed here. Supplement the offerings of the subsequent ritual. Then perform the blessing. Offer with Argham to Shapta. Add the three seed syllables at the end of each mantra and offer the inner offering. All the Buddhas praise with body, speech, mind, etc. Recite the hundred-syllable mantra seven times. With "Whatever I, due to my foolish mind..." and so on, ask for forgiveness. Om, may you accomplish all the benefits of sentient beings! Etc. Request to return to their place. May all sentient beings be happy! Etc., recite the aspiration prayer. Recite auspicious words such as "Perfectly complete qualities." May all the accumulated collections of merit, without holding them as my own, for the benefit of all sentient beings, be dedicated to the unsurpassed Dharmadhatu. Etc., perform the dedication. This practice of the great power of the illusory body was spoken by Gyal Khampa Taranatha. Mangalam! May there be auspiciousness! The second Buddha, the omniscient Jonangpa's incarnation, Jetsun Yonten Sangpo, in the year one thousand nine hundred and ninety-five (1995), for the sake of the undiminished increase of the Buddha's teachings, the collection of the omniscient Taranatha, on the woodblock print of Jamthang Tsangwa Great Monastery, by the virtue of this printing of stainless white light, may all beings who have not become Buddhas attain perfect and complete enlightenment. This was written by Punyashri, may it be virtuous! Sarva Mangalam! May there be auspiciousness! The practice of bestowing the great empowerment of the illusory body.