Chinese
巴。那二位（传给了）班钦毗玛拉米扎。他（传给了）在西藏的两位译师，玛和娘。从玛仁钦秋（传给了）两位学者祖杰。从那二位（传给了）祥和。从娘洛益西准努传给了索波巴耶。祥和索波传给了努钦桑杰益西。从那里，（传给了）努云丹嘉措父子和。从秋隆的娘库温（传给了）拉杰祖波切夏迦炯内。从他的四位主要弟子中，见和修的主要弟子，祖琼协饶扎巴。从他的弟子，四柱和兰夏江。从大密主卓普巴夏迦森格，依次传承。传给了我们神圣无比恩德的根本上师——此处提及根本上师的名字——名为某某。他以灌顶之水成熟了我的心续。关于从那个传承而来的法，有作为道之基础的成熟者灌顶的次第，和作为其修持解脱者生圆次第的次第，这二者中，此处是灌顶的次第是相关的。关于灌顶的本质是：依靠二因四缘的聚集，通过将果位的法安立于心续上的事业，心续的垢染得以清净或减弱，解脱的萌芽显现出生，或能确定出生的特殊种子得以滋养，从而使能够修道和能够获得果位的能力成熟为有力的能力。种子得以滋养的那个部分也是密乘的誓言，也是三昧耶。词源是：引自阿毗尸洒（Abhiṣiñca）的声音，因为是显现地洒出，所以是灌顶；因为能洒出并洗净所净化的三门的垢染。又因为是显现地倾注，所以是灌顶；因为能将能够修道和能够获得果位的特殊能力安立于心续上。正如《二观察续》中所说：所称的洒出和倾注，因此应称为灌顶。如是说。
English
B. Those two [passed it to] Paṇchen Vimalamitra. He [passed it] to the two translators in Tibet, Ma and Nyag. From Ma Rinchen Chog [it went] to the two scholars Tsuggyer. From those two, [it went to] Zhang and. From Nyag Lo Yeshe Zhonnu, it was transmitted to Sogpo Palye. Zhang and Sogpo gave it to Nubchen Sanggye Yeshe. From there, [it went to] Nub Yonten Gyatso, father and son, and. From Nyang Khu Dbon of Cholung, [it went to] Lhaje Zurpoche Shakya Jungne. From his four principal disciples, the principal one in view and meditation, Zurchung Sherab Drakpa. From his disciples, the four pillars and Glan Shak Jang. From the great Secret Master Dropugpa Shakya Sengge, it was transmitted in succession. To our holy and incomparable kind root guru - here mentioning the name of the root guru - named So-and-so. He ripened my mindstream with the water of empowerment. Regarding that Dharma which came from that lineage, there are the stages of empowerment which ripen the basis of the path, and the stages of generation and completion which are the practice for liberation - there are two of these, and here the stage of conferring empowerment is relevant. Regarding that, the essence of empowerment is: By the action of placing the Dharma of the spiritual level onto the mindstream, based on the gathering of two causes and four conditions, the defilements of the mindstream are purified or diminished, the sprout of liberation is manifestly born, or a special seed that will definitely be born is nourished, thereby ripening the capacity to be able to meditate on the path and be able to attain the result into a powerful ability. That aspect of the seed being nourished is also the tantric vow, and it is also the samaya. The etymology is: Drawn from the sound Abhiṣiñca, because it is sprinkled forth, it is empowerment; because it sprinkles and washes away the defilements of the three doors to be purified. Also, because it is poured forth, it is empowerment; because it places a special capacity to be able to meditate on the path and be able to attain the result onto the mindstream. Thus also from the Hevajra Tantra (Investigation Two): That which is called sprinkling and pouring, therefore should be called empowerment. Thus it is said. Regarding the divisions: For those with faith, the twenty-eight beneficial empowerments that hold them. For those with diligence, the five empowering empowerments that hold them. For those with ascetic practice, the three profound empowerments that hold them are taught. From the translation of the Root Tantra Thar Lo: For faith, diligence, and ascetic practice, beneficial and empowering empowerments are conferred. The wisdom empowerment, together with its stages, is given with compassion, without waste. Thus.
Chinese
他说了。而且灌顶是以坛城为前导的。关于这一点，从《金刚顶续》中说： 任何极难调伏的众生， 不持守戒律， 也无有信心者， 其进入本身不应禁止。 嘿噜嘎吉祥我向您顶礼。 我希求大解脱道。 于彼灌顶与三昧耶， 于怙主勇士皈依已， 引入大乘殿堂中， 圆满遍知智慧赐予我。 以此祈请三次。第五，提问：上师问：“您的愿望是怎样的？”问三次。第六，回答：弟子回答：“我愿获得善妙的份。”第七，引入并安排座位：让他们握住手中的金刚杵，说： 于最胜秘密尸陀林坛城中， 由菩提金刚道引入后， 身语意之灌顶与成就， 请以清净心善妙地领受。 如此依次引入，在绘制或建造的每个八瓣莲花灌顶座上...
English
He said. Moreover, empowerment is something that is preceded by the mandala. And regarding that, from the Vajraśikhara (Tantra): Any sentient being extremely difficult to tame, who does not observe vows, and who lacks faith, their entry itself should not be forbidden. Glorious Heruka, I bow to you. I desire the great path of liberation. Having taken refuge in the empowerment and samaya, and in the protector, the hero, and being introduced into the mansion of the Mahayana, bestow upon me the wisdom of perfect knowledge. Make the request three times. Fifth, the questioning: The Master asks, "What is your desire?" three times. Sixth, the answering: The disciple answers, "I wish to obtain a good portion." Seventh, leading in and seating in the row: Having caused them to grasp the vajra in their hand, saying: Into the supreme secret charnel ground mandala, having been led through the path of Vajra Bodhicitta, may you excellently receive the empowerments and attainments of body, speech, and mind with a clear mind. Thus, having been led in order, having drawn or constructed the empowerment seats, each with an eight-petaled lotus...
Chinese
持执吉祥金刚身， 具足不坏三金刚， 今我执持佛身者， 祈请行持加持业。 持执吉祥金刚语， 具足不坏三金刚， 今我执持佛语者， 祈请行持加持处。 持执吉祥金刚意， 具足不坏三金刚， 今我执持佛意者， 祈请行持加持处。 上师观想从甘露中取出蓝色ཧཱུཾ字，给予甘露。观想由此发出青色光芒，汇聚一切如来意之加持，融入弟子心间...
English
Glorious one holding the vajra body, Possessing the indivisible three vajras, Today, I who hold the Buddha's body, Please perform the act of blessing. Glorious one holding the vajra speech, Possessing the indivisible three vajras, Today, I who hold the Buddha's speech, Please perform the place of blessing. Glorious one holding the vajra mind, Possessing the indivisible three vajras, Today, I who hold the Buddha's mind, Please perform the place of blessing. The master visualizes taking the blue syllable ཧཱུཾ from the nectar, gives the nectar. Think that from that, dark blue light rays emanate, gather all the blessings of the mind of all Tathāgatas, and dissolve into the disciple's heart...
Chinese
为令不退种性坚固故， 引导解脱道之上师与， 趣向菩提之诸兄弟者， 三门无欺恭敬而承事， 以秘密心守护诸誓言， 恒常安住于吉祥嘿噜嘎， 如子般护持无边有情。 凡是逾越誓言者， 诸天以及诸人类， 修行者与瑜伽士， 彼等一切皆忿怒， 大血从失戒者心， 抽出饮用。 守护此等诸誓言， 若护誓言得悉地， 饮用金刚甘露水。
English
In order to make the irreversible lineage firm, The guru who leads to the path of liberation, and The brothers and sisters who go to enlightenment, Honor with the three doors without deceit, and Protect with a secret mind, and Constantly abide in glorious Heruka, And protect boundless sentient beings like children. Who have united with all Buddhas, The deities and the humans, and The practitioners and the yogis, All of them, having become wrathful, The great blood, From the heart of the transgressor, Is drawn out and drunk. Therefore, son, by you, These samayas should be protected. If the samayas are protected, siddhis will be attained, therefore, Drink the water of vajra amrita.
Chinese
成为了。如此说道。 第十七，宣说三昧耶。 将上师的右手连同金刚置于头顶上。 胜者所说的任何智慧， 如今在此宣说为殊胜悉地。 殊胜的大中之大三昧耶， 从今以后无有分别地行持。 对于善与不善的法， 不要特别执着坚固。 进入平等性明觉的广阔中， 对任何事物都无有障碍地行持。 如此教导。 第十八，投掷宝物。 手捧先前给予的花，合掌。 投掷尸陀林物之花后， 无上身语意之悉地， 祈请赐予我等具缘者。 ༀ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ (Oṃ pratīccha vajra hoḥ, ཨོཾ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ, Oṃ pratīccha vajra hoḥ, 咒语起始语 接受 金刚 咒语结尾语/感叹词) 如此，不看地投掷到坛城围栏中。 若落在中央，是金刚部。东方亦然。南方是宝部。西方是莲花部。北方是事业部。如此，辨认是哪个部。 如此说道。 第十九，迎请本尊。 令弟子们身体舒适地坐直，气息自然安住。 在心中清晰观想坚固智慧本尊嘿噜嘎，深蓝色，面手手帜完全圆满，意识刹那也不要散乱。 如此教导后。 连同金刚独钴印。 由自在者连同铁钩手印。 殊胜圣者，大悲之时已至！ 尤其，教法之时已至！ 显现威力的之时已至！ 赐予加持之时已至！ 赐予殊胜灌顶之时已至！ 赐予悉地之时已至！ 大力者，调伏魔众，薄伽梵！ 大加持，赐予加持，薄伽梵！ 大灌顶，赐予灌顶，薄伽梵！
English
has become. Thus said. Seventeenth, Proclaiming the Samaya. Having placed the guru's right hand together with a vajra on the crown of the head. Whatever wisdom the Victorious One spoke, Here now is spoken as supreme siddhi. The supreme great of great samaya, Without distinction, practice from now on. Regarding virtuous and non-virtuous dharmas, Do not especially hold firmly. Having entered the expanse of equanimity rigpa, Practice without hindrance regarding anything. Thus instruct. Eighteenth, Casting the Jewel. Having held the previously given flower with joined palms. Having cast the flower of charnel ground substance, The unsurpassed siddhis of body, speech, and mind, Please bestow upon us fortunate ones. ༀ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ (Oṃ pratīccha vajra hoḥ, ཨོཾ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ, Oṃ pratīccha vajra hoḥ, Mantra beginning syllable Receive Vajra Mantra ending syllable/exclamation) Thus, cast into the mandala enclosure without looking. If it falls in the center, it is the Vajra family. Similarly in the east. In the south, Ratna. In the west, Padma. In the north, Karma family. Thus, identify which family it is. Having said thus. Nineteenth, Invoking the Deity. Having straightened the disciples' bodies into a comfortable posture and placed the breath naturally. Inside the heart, clearly visualize the firm wisdom being Heruka, dark blue, completely perfect in face, hands, and attributes, and do not let your awareness be distracted even for a moment. Having instructed thus. Together with the single-pointed vajra mudra. By the powerful one, together with the iron hook mudra. Supreme Noble One, the time of compassion has come! Especially, the time of the teaching has come! The time of bringing forth power and skill has come! The time of bestowing blessings has come! The time of bestowing supreme empowerment has come! The time of granting siddhis has come! Greatly powerful, tamer of maras, Bhagavan! Great blessing, bestow blessing, Bhagavan! Great empowerment, bestow empowerment, Bhagavan!
English
Gone beyond. Bestowing supreme accomplishments, Bhagavan. Make us possess karma and result. Saying Hūṃ Hūṃ Hūṃ Hūṃ, perform the incense offering. Then the Guru placed his right hand together with a vajra on the disciple's heart. Homage! The truth of the inexhaustible wheel of adornments of body, speech, mind, qualities, and activities of all the Tathagatas of the ten directions and four times, and that very wisdom being that has descended through the blessings of the great truth, residing in the nature of a wisdom being in the center of the citta, may it become the nine virtues and eight aspirations of this world, and in the future, may it become the cause of unsurpassable enlightenment! If the samaya is broken, may it become a Vajra Yakṣa, and may it suck the blood from the life-vein! Thus, the curse is cast. Saying Praveśaya Phaṭ!, open the door of the heart, and think that the hosts of deities filling the sky, entering from the crown of the disciple, dissolve completely into the Heruka in the heart, together with incense offering. Saying Āveśaya A!, think that one becomes non-dual with the deity of the empowerment water. Although it is said to show the method of deity meditation at this point, the practice below is to do it in conjunction with showing the form of the deity of the gradual path. The twentieth is the opening of the eyes. From the heart of the Lord, a ray of light like a needle emerges, removing the cataract of ignorance of the disciple, and one visualizes that they are endowed with pure wisdom eyes. Today, by the power of faith, look upon this mandala. Born into the family of mantra and mudra, you, with such samaya, are fit to be shown the secret. You will become supreme in samaya, all accomplishments will be perfect. Saying Vajra Cakṣu Praveśaya Phaṭ!, open the eyes and untie the face covering. The twenty-first is showing the mandala. The Lord holding the pointer. He Maṇḍala Paśya! That is, within the unbreakable binding by the protective wheel, in the center completely surrounded by the eight great charnel grounds, on the pericarp of a multi-colored lotus, the clear wheel of immeasurable wisdom, the perfect ground, is present. The nature of wisdom jewel, in the center of the blazing Bhañja immeasurable palace, as a symbol of the five wisdoms, a wheel with four spokes and a hub, outside of that, is adorned with four corners symbolizing the four truths. By the expansion of great qualities