Chinese
等，桑耶寺殊胜无比。如此不失誓言，便能成就无量成就之功德。这些是进入坛城的仪轨。第二，进入的灌顶仪轨有三，首先是外益十灌的前行和正行。首先，怛朗。四大洲的坛城，具足珍宝。等。享用禅定供养。为了上师和坛城之主能利益弟子，我将献上曼扎。献供的意义。我的身体和受用，以及三世的一切善根，为了成办一切有情众生的利益，毫无吝惜地奉献。祈请：具德佛陀一切之主，请您慈悲垂念我，今日请您清楚地赐予我灌顶大甘露。三次。弟子在坛城东门内的灌顶台上，化现为金刚萨埵。上师回答：一切诸佛的秘密，从金刚三处所生，三界一切顶礼者，赐予大灌顶。上师心间放出光芒，照耀十方四时的桑耶寺任运成就坛城，所有四十二位本尊，以具足三座的灌顶神充满虚空。（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजाः，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚萨玛札）以金刚结印置于耳边。以“诶嘿亚嘿”迎请。融入。安住。以内外密供养。以六歌或平等不动赞颂。如来于菩提金刚佛，如何献上大供养，为了彻底度化此众生，请赐予虚空金刚灌顶。于幻化网坛城中，上师我以慈悲心，赐予力量，灌顶加持。所有如来，于幻化网坛城中，以金刚之力度化后，愿能获得殊胜加持。如此向本尊祈请，本尊赐予呼吸，上师誓言坚定。第二，首先是瓶灌顶。首先，虽然经续和事业次第中先说了五种心要，但依口诀，先做瓶灌顶。于加持时，扫除净化，灌顶物瓶化为空性。
English
Etc., Samye is supremely excellent. Thus, if the vows are not broken, the qualities of accomplishing vast siddhis will be attained. These are the rituals for entering the mandala. Secondly, the initiation ritual for entering has three parts: first, the preliminary and actual practices for the ten outer benefit initiations. First: Tram. The mandala of the four continents, endowed with precious jewels. Etc. Accept the samadhi offering. In order for the lama and the lord of the mandala to benefit the disciples, I offer this excellent mandala. The meaning of offering gifts: My body, possessions, and all the merits of the three times, for the sake of accomplishing the benefit of all sentient beings, I offer without any miserliness. The prayer is: Glorious Buddha, lord of all, please consider me with love, and today, please clearly bestow upon me the great nectar of initiation. Three times. The disciple, inside the eastern gate of the mandala, on the initiation platform, transforms into Vajrasattva. The master replies: The secrets of all the Buddhas arise from the three vajras, worshiped by all three realms, bestow the great initiation. From the heart of the master, rays of light emanate, illuminating the Samye Lhundrup mandala of the ten directions and four times, all forty-two deities in the form of the three-seated initiation deities filling the sky. (Tibetan: བཛྲ་ས་མཱ་ཛཿ, Sanskrit Devanagari: वज्रसमाजाः, Sanskrit Romanization: vajrasamājaḥ, Chinese literal meaning: Diamond Samaja) With the vajra gathering mudra, place it near the ear. Invite with "Ehya Ehi." Absorb. Stabilize. Offer with outer, inner, and secret offerings. Praise with the six songs or the unwavering equality. Just as the great offering was given to the Bodhi Vajra Buddha, in order to completely liberate this one as well, please bestow the space vajra initiation. In the mandala of the net of illusion, may the master, with loving-kindness, grant power, initiation, and blessings. All the Tathagatas, in the mandala of the net of illusion, after liberating with the power of the vajra, may we receive the supreme blessings. Thus, by praying to the deity, the deity grants breath, and the master's vows become firm. Secondly, first is the vase initiation. First, although the five essential points are mentioned first in the tantras and activity sequences, according to the oral instructions, the vase is done first. During the consecration, sweep and purify, the initiation substance vase becomes emptiness.
Chinese
从空性中，在莲花日轮五座垫上，由吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）、嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）、梭哈（藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭哈）、阿（藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：阿）、哈（藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）等字，以各自的法器文字为标志。光芒收摄融为一体后，化现为：不动佛，蓝色，与法界自在母一同手持金刚杵；毗卢佛，白色，与佛眼佛母一同手持法轮；宝生佛，黄色，与嘛嘛格佛母一同手持珍宝；无量光佛，红色，与白衣佛母一同手持莲花；不空成就佛，绿色，与度母一同手持宝剑。诸佛右手持各自法器，左手以交叉方式持铃。佛母们右手拥抱各自的佛父，左手持铃依偎着佛父。诸佛皆以圆满跏趺坐姿安住，身着报身装束。以五部五尊进行灌顶、赞颂、加持、引导、融入、稳固、供养。佛父佛母双运后，从乐空交融的融化中产生的甘露，化为灌顶之物宝瓶。如是五部善逝，发起灌顶之意。五部佛母以宝瓶之水点洒于头顶五处，并以精滴充满诸脉轮处，如是进行灌顶并沐浴。众菩萨们念诵吉祥颂，金刚天女明妃们献上供养，诸忿怒尊驱逐邪魔，精勤于灌顶之事。何者吉祥安住于一切有情之心间，何者即是一切种姓之主，何者乃是无余有情之生源，大乐之根本，以此吉祥，今日赐予最胜灌顶。若有众多宝瓶，则可汇集于主瓶之中。事业金刚以手势及肩垫持宝瓶，如芝麻荚般充满。胜者手持宝瓶，今日为你灌顶，如是知晓后心生欢喜。如是洒洒水，于圆形宝瓶宫殿中，内外一切皆汇集，于大明点中增长，一切有情皆成佛。吽 班杂 嘎拉 啥 阿 比 钦 杂 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。触及头顶中央。宣说种姓：嗡 布达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）触及头部东方，梭哈 惹特尼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）触及头部南方，阿 贝玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）触及头部西方，哈 嘎玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）触及头部北方，之后再次沐浴并饮用。如是如来诞生等，我赐予灌顶。十方一切诸佛，真实坛城之主，消除一切烦恼垢染之宝瓶之水。
English
From emptiness, on the five lotus-sun seats, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), Oṃ (藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), Svā (藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：Svā), Āṃ (藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：Āṃ), and Hā (藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：Hā), each marked with their respective emblems and syllables. As the emanating and gathering dissolve completely, they transform into: Akṣobhya, blue, with Vajradhātvīśvarī holding a vajra; Vairocana, white, with Buddhalocanā holding a wheel; Ratnasambhava, yellow, with Māmakī holding a jewel; Amitābha, red, with Pāṇḍaravāsinī holding a lotus; Amoghasiddhi, green, with Tārā holding a sword. The right hands hold their respective emblems, and the left hands hold bells crossed. The consorts embrace their consorts with their right hands, and hold bells with their left hands, clinging to their consorts. The consorts sit in complete vajra posture, adorned with the ornaments of the Sambhogakāya. The five families are empowered, praised, blessed, guided, absorbed, stabilized, and offered to. From the melting of bliss after the union of the consorts, the substance of empowerment transforms into a vase. Thus, the five Sugatas intend to bestow empowerment. The four consorts of the families drip the vase water onto the five places on the head, filling the root places with bindus, and bestow empowerment while bathing. The bodhisattvas speak auspicious words. The vajra goddesses, the vidyādharīs, offer offerings. The wrathful ones dispel obstacles and diligently engage in the activities of empowerment. May that auspiciousness which dwells in the hearts of all sentient beings, the supreme lord of all lineages, the source of all sentient beings, the great bliss, bestow the supreme and sacred empowerment today. If there are many vases, gather them into the main one. The karma-vajra holds the vase with gestures and a shoulder pad, filled like a sesame pod. The victorious one holds the vase, bestowing empowerment upon you today. Knowing this, be joyful. Sprinkle the water of adornment, and in the round vase palace, gather all that is contained within, and expand it into a great bindu, so that all sentient beings are Buddhas. Hūṃ Vajra Kālaśa Abhiṣiñca Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Touch the center of the head. Proclaim the lineage: Oṃ Buddha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) touches the east of the head, Svā Ratni (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) touches the south of the head, Āṃ Padma (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) touches the west of the head, Hā Karma (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) touches the north of the head, then bathe and drink again. As the Tathāgata was born, etc., I bestow empowerment. The Buddhas of all ten directions, the lord who reveals the true mandala, the water of the vase that removes all defilements of affliction.
Chinese
得以清净。 嗡 萨瓦 达塔嘎达 阿比色嘎 达 萨玛雅 希利耶 吽。 嗡 梭巴瓦 希达 萨瓦 达玛 梭巴瓦 希多 昂。 将宝瓶放回原处。 如是，以宝瓶灌顶，身体充满，垢染清净，水的剩余向上涌出，以不动尊为顶严。 以八妙女供养。 以清净祈愿等真实力，此下解释。 顶礼三宝。 三宝与三传承上师以真谛力，以及十方四时善逝聚集于无尽庄严轮中，吉祥金刚萨埵幻化网之大真谛力，愿此祈愿之事如意成就。 以此吉祥珍宝庄严之宝瓶， 灌顶具缘种姓之子， 五毒垢染皆得清净， 愿获得具足五智之灌顶。 第二，十者之首为加持。 沐浴清净。 灌顶物皆化为空性。 从空性中，五部如来之手印五心髓，以及顶严宝生佛之五宝房中，各自于莲花日月垫上，从吽 嗡 梭 阿 啥等中生出。 圆满报身之庄严。 中间如前。 蓝色红色头饰，从吽 阿中生出金刚与莲花，化为不动尊与无量光佛父母。 珍宝鬘从梭与珍宝中生出宝生佛父母。 盔甲啥与宝剑中生出不空成就佛父母。 宝幢与伞各自从吽与金刚中生出不动尊父母。 饮食嗡与法轮中生出毗卢遮那佛父母。 共同以五部五尊加持。 压。 引。 融入。 稳固。 供养。 诸佛皆化光融入灌顶物中。 第二，五心髓之灌顶。 根本身。 金刚萨埵与十尊眷属之灌顶，共十一尊之灌顶。中指，食指，无名指，拇指，小指合于头顶中央。前，右，后，左依次安放。 吽。 法界平等大性中， 以智慧光明而清净， 以法界之智慧， 愿获得无生法之灌顶。 不动尊父母之咒，嗡 玛哈 舜亚
English
May it be purified. Om Sarva Tathagata Abhishikata Te Samaya Shriye Hum. Om Svabhava Vishuddhe Sarva Dharma Svabhava Shuddho 'Ham. Place the vase back. Thus, by the vase empowerment, the body is filled, impurities are cleansed, the remaining water flows upwards, and the head is adorned with Akshobhya. Offerings are made by the eight alluring goddesses. With pure aspirations and the power of truth, this is explained below. Namo, I prostrate to the Three Jewels. By the truth of the Three Jewels and the three lineages of noble lamas, and by the great truth of the glorious Vajrasattva Mayajala, the Sugatas of the ten directions and four times gathered in the inexhaustible wheel of adornment, may this aspiration be fulfilled as desired. By this auspicious and precious beautiful vase, Having empowered the fortunate son of the lineage, May all the impurities of the five afflictions be purified, May he obtain the empowerment endowed with the five wisdoms. Secondly, the first of the ten is consecration. Bath and cleanse. All the empowerment substances become emptiness. From the state of emptiness, the five hand symbols and five essences of the Tathagata families, and inside the five precious jewel houses of the crown, the precious Jewel Source, each on five lotus sun-moon seats, from Hum, Om, Sva, Am, Ha, etc., arise. The adornment of the Sambhogakaya. The middle is as before. Blue and red silk headbands, from Hum and Am, the vajra and lotus are completely transformed, becoming Akshobhya and Amitabha yab-yum. A jewel garland from Sva and a jewel become Ratnasambhava yab-yum. Armor Ha and a sword become Amoghasiddhi yab-yum. A victory banner and umbrella each from Hum and a vajra become Akshobhya yab-yum. Food and drink Om and a wheel become Vairochana yab-yum. In common, empower and bless with five sets of five. Press. Draw. Absorb. Stabilize. Offer. All the deities dissolve into light, becoming individual empowerment substances. Secondly, the empowerment of the five essences. The base is the body. The empowerment of Vajrasattva and the ten attendant deities, a total of eleven deities. The middle finger, index finger, ring finger, thumb, and little finger are joined at the center of the head. Placed in the front, right, back, and left in order. Hūṃ. From the great equality of the Dharmadhatu, May it be purified by the light of wisdom, By the wisdom of the Dharmadhatu, May the empowerment of the unborn Dharma be obtained. The mantra of Akshobhya yab-yum, Om Maha Shunya