Chinese
以及，充满虚空的佛子和包括佛母在内的一切众生，嗡 班匝 萨玛匝，以香等十二种供品供养。嗡 班匝 达图 益西瓦日 吽 吽 啪。嗡 达热 德达热 德热 梭哈。嗡 班达热 巴斯尼 巴热德 梭哈。嗡 玛玛格 格热 格热 梭哈。嗡 洛匝那 巴苏德 梭哈。这样从各自的宝瓶中收集水，倒入海螺法器中。 梭巴瓦……从空性中，由阿字生出的上方和下方的宝瓶水，是金刚界自在母的体性。由伊字生出的东方和火的宝瓶水，是灯明的体性。由日字生出的南方和无实性的宝瓶水，是白衣母的体性。由乌字生出的北方和具力的宝瓶水，是玛玛格的体性。由利字生出的西方和风的宝瓶水，是眼母们的体性。从主尊的心间放出光芒。包括佛子和佛母在内的一切众生，都融入宝瓶智慧水的形象中，嗡 班匝 萨玛匝 匝 吽 班 霍，无二无别地融入。举起海螺中的水，撒上鲜花，嗡 吉祥者安住于一切有情的心中，是一切的自性，一切种姓的主宰，是能生一切有情的大乐，因此今日您获得灌顶，愿吉祥！嗡 具足圆满者，犹如金山，是三界之怙主，远离三种垢染，是莲花盛开的佛陀，具有莲瓣般的眼睛，因此今日您获得寂静，愿吉祥！他所亲近显示的殊胜无动摇者，在三界中闻名，天人共敬，是神圣的佛法，能令众生寂静，因此今日您获得寂静，愿吉祥！神圣的僧团，具足佛法，拥有听闻的吉祥，是人天非天所供养之处，是僧团中的殊胜，知惭有愧和光荣的基础，因此今日您获得寂静，愿吉祥！嗡 阿 阿伊 日 乌 利 班匝 达图 贝修达呢 梭哈。（五界清净）以此对五种生处进行灌顶。这样通过水的灌顶，五界得以清净，化为五佛母，即：在顶髻是空界金刚界自在母，在前额是风界度母，在颈部是ྱོད་> 班杂那嘛，达塔嘎达悉地萨玛雅，斯瓦姆布尔布瓦，梭哈。以名字灌顶，业权及所有行为完全清净，成为忿怒尊父母是：头和顶髻为秘密主和胜义主，忿怒尊顶髻者；行为是排泄大小便，在秘密处为忿怒母猛眼母；口为语自在，障碍终结者；行为是说话，僵硬母；手为手自在，智慧终结者；行为是拿取，昏暗母；脚为脚自在，莲花终结者；行为是行走，傲慢母；粪门为粪门自在，阎罗终结者；行为是排泄粪便，极精勤母等。从主尊心间放出光芒，所有佛子和妃嫔都变成忿怒尊父母十尊的形象，班杂萨玛扎，扎吽榜火，无二融入。如是，通过忿怒尊父母之门获得名字灌顶。贪欲等四种烦恼清净，获得四梵住。业权及所依处完全清净，远离障碍。被忿怒尊父母加持。以这种方式，在东门，以心的面之地，获得苦行和名字灌顶，心金刚完全清净，远离垢染。萨瓦巴瓦……空性中，从吽产生，自身成为智慧金刚遍照如来。上师以右手的金刚引导，面向坛城绕行，安住于西门之地。为了请求随许灌顶，献曼扎。嗡 诶avam（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡 诶avam，ओम् ए वं，om e vaṃ，嗡 诶avam，金刚萨埵的种子字。） 班杂 贝扎 泽吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：莲花金刚标志，पद्म वज्र चिह्नौ，padma vajra cihnau，莲花金刚的标志。） 班扎 乌巴哟（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：智慧方便，प्रज्ञा उपायो，prajñā upāyo，智慧方便。） 曼扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：坛城，मण्डल，maṇḍala，坛城。） 阿迪巴迪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：主宰，अधिपति，adhipati，主宰。） 班杂 索卡 嘉那 昂嘎 玛玛 达达 当 当 当 吽 吽 吽 啪特（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：金刚乐智慧之支，请赐予我，वज्र सुख ज्ञान अंग मम ददतां हं हः हुं फट्，vajra sukha jñāna aṃga mama dadatāṃ haṃ haḥ huṃ phaṭ，金刚乐智慧之支，请赐予我。）念诵三遍。萨瓦巴瓦……从空性中，从吽和恰产生，轮等手印成为金刚萨埵和般若波罗蜜多的自性。从主尊心间放出光芒，所有佛子和妃嫔都
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And, all the Buddhas, sons and daughters, and consorts filling the sky, Om Vajra Samaja, are offered with twelve offerings such as Gandham. Om Vajra Dhatvishvari Hum Hum Phet. Om Tare Tuttare Ture Svaha. Om Pendaravasini Varade Svaha. Om Mamaki Kiri Kiri Svaha. Om Lochana Vasude Svaha. Thus, water is collected from each vase and poured into the conch shell. Svabhava... From emptiness, the upper and lower vase water arising from A is the essence of Vajradhatvishvari. The vase water of the east and fire arising from I is the essence of Pema. The vase water of the south and truthlessness arising from Ri is the essence of White-robed Mother. The vase water of the north and power arising from U is the essence of Mamaki. The vase water of the west and wind arising from Li is the essence of the eyes. Light radiates from the heart of the main deity. All the Buddhas, sons and daughters, and consorts dissolve into the form of the vase of wisdom water, Om Vajra Samaja Jah Hum Bam Hoh, indivisibly. Raise the water in the conch shell and scatter flowers, Om, may auspiciousness reside in the hearts of all sentient beings, who are the nature of all, the supreme lord of all lineages, the great bliss that creates all sentient beings, therefore, may you receive the supreme empowerment today, may auspiciousness be upon you! Om, the one who possesses perfection, like a golden mountain, the protector of the three realms, free from the three stains, the Buddha with lotus-like eyes, therefore, may you receive peace today, may auspiciousness be upon you! The supreme and unwavering one who is closely shown by him, famous in the three realms, worshiped by gods and humans, the sacred Dharma, which brings peace to beings, therefore, may you receive peace today, may auspiciousness be upon you! The sacred Sangha, endowed with Dharma, rich in the auspiciousness of hearing, the place worshiped by humans, gods, and asuras, the supreme of the assembly, the basis of shame, knowledge, and glory, therefore, may you receive peace today, may auspiciousness be upon you! Om Ah A E Ri U Li Pancha Dhatu Vishodhani Svaha. (Purifying the five elements.) Thus, empower the five places of birth. Thus, through the water empowerment, the five elements are purified and transformed into the five mothers, namely: on the crown of the head is the space element Vajradhatvishvari, on the forehead is the wind element Tara, on the neck is
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In that way, having received the empowerment of the body from the northern gate with water and the crown, the body became vajra, free from defilements. Svabhava... From emptiness, from the syllable Ah (ཨཱཿ, आ, Ā, Ah) and the lotus, oneself becomes Speech Vajra, Ratnasambhava. Guided by the vajra in the master's right hand, one circumambulates facing the mandala and abides in the southern gate. Offer a mandala for the sake of the empowerment of the banner and bell. For the sake of the banner empowerment: Om A Ah Am Ah Ha Ha Ham Ha Phrem Hoh <Seed syllables of the ten powers> Sarva Paramita Mama Vajra Pattam Bandha Yantu Hum Hum Phet <Please bind all the perfections to me with the vajra banner.> Recite three times. Svabhava... From emptiness, the two black banners arising from A (ཨ, अ, A, A) and Ha (ཧ, ह, Ha, Ha) are the nature of black flame and smoke. The two red banners arising from Ah (ཨཿ, अः, Aḥ, Ah) and Hah (ཧཿ, हः, Haḥ, Hah) are the nature of red flame and rainbow. The two white banners arising from Am (ཨཾ, अं, Aṃ, Am) and Ham (ཧཾ, हं, Haṃ, Ham) are the nature of white flame and sky appearance. The two yellow banners arising from Ah (ཨཱ, आ, Ā, Ah) and Ha (ཧཱ, हा, Hā, Ha) are the nature of yellow flame and lamplight. The two green and blue banners arising from Phrem (ཕྲེཾ, फ्रें, Phreṃ, Phrem) and Hoh (ཧོཿ, हौ, Hau, Hau) become the nature of the supreme part and bindu. Light radiates from the heart of the main deity. All the Buddhas' sons and consorts transform into the form of banner wisdom, Vajrasamadza. Dza Hum Bam Hoh dissolve indivisibly. Om A Ah Am Ah Ha Ha Ham Ha Phrem Hoh Dasha Paramita Paripurani Svaha. <Perfecting the ten perfections.> Like a drop of water from a conch shell, the banner touches the five places and is tied on the head. Through the banner empowerment, the ten winds are completely purified and become the ten powers: In the east of the heart, the equalizing wind is the black flame. In the south, the upward-moving wind is the red flame. In the north, the pervasive wind is the white flame. In the west, the dragon wind is the yellow flame. In the southeast, the turtle wind is smoke. In the southwest, the crocodile wind is rainbow. In the northeast, the Deva-given wind is sky appearance. In the northwest, the wealth-victorious wind is lamplight. Above, the life-sustaining wind is the supreme part. Below, the downward-clearing wind is the bindu. Light radiates from the heart of the main deity.
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yod> Vajra Namaḥ, Tathagata Siddhi Samaya Tvam Bhurbhuvaḥ Svaha. By the empowerment of the name, the karmic power and all actions are completely purified, becoming the wrathful deities, father and mother: The head and crown are the lords of secrets and the supreme lords, the wrathful one with a crown; the action is to excrete urine and semen, in the secret place is the wrathful mother with fierce eyes; the mouth is the lord of speech, the terminator of obstacles; the action is speaking, the stiffening mother; the hand is the lord of the hand, the terminator of wisdom; the action is taking, the darkening mother; the foot is the lord of the foot, the terminator of the lotus; the action is walking, the arrogant mother; the anus is the lord of the anus, the terminator of Yama; the action is excreting feces, the extremely diligent mothers, etc. From the heart of the main deity, rays of light emanate, and all the Buddha's sons and consorts transform into the forms of the ten wrathful deities, father and mother, Vajra Samajaḥ, Jaḥ Hūṃ Vaṃ Hoḥ, merging into oneness. Thus, through the gate of the wrathful deities, father and mother, the empowerment of the name is obtained. The four afflictions, such as attachment, are purified, and the four Brahmaviharas are attained. The karmic power and its objects are completely purified, and freed from obscurations. Blessed by the wrathful deities, father and mother. In this way, at the eastern gate, on the ground of the face of the heart, by engaging in asceticism and receiving the empowerment of the name, the heart vajra is completely purified and freed from impurities. Svabhava... From the state of emptiness, from Hūṃ arises, one's own self becomes the wisdom vajra Vairochana. Guided by the vajra in the right hand of the master, circumambulating the mandala facing it, one abides in the ground of the western gate. In order to request the subsequent permission empowerment, offer the mandala. Oṃ E Vaṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese: Oṃ E Vaṃ, ओम् ए वं, om e vaṃ, 嗡 诶avam, Seed syllable of Vajrasattva.) Padma Vajra Cihnau (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese: Lotus Vajra Marks, पद्म वज्र चिह्नौ, padma vajra cihnau, Lotus Vajra Marks.) Prajñā Upāyo (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese: Wisdom Means, प्रज्ञा उपायो, prajñā upāyo, Wisdom Means.) Maṇḍala (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese: Mandala, मण्डल, maṇḍala, Mandala.) Adhipatī (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese: Lord, अधिपति, adhipati, Lord.) Vajra Sukha Jñāna Aṃga Mama Dadatāṃ Haṃ Haḥ Hūṃ Phaṭ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese: Limb of Vajra Bliss Wisdom, Please Grant to Me, वज्र सुख ज्ञान अंग मम ददतां हं हः हुं फट्, vajra sukha jñāna aṃga mama dadatāṃ haṃ haḥ huṃ phaṭ, Limb of Vajra Bliss Wisdom, Please Grant to Me.) Recite three times. Svabhava... From the state of emptiness, from Hūṃ and Kṣaḥ arise, the hand emblems such as the wheel become the nature of Vajrasattva and Prajñāpāramitā. From the heart of the main deity, rays of light emanate, and all the Buddha's sons and consorts
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Now, the loving-kindness of illusion, and being free from names and the like, giving bliss, realization is excellent and fierce. Speaking ill of pure beings is worse than abandoning the sun-vow that has been obtained. It is certain to curse all women, especially those who abide in the Vajrayana. So it is said. This is when entering oneself, it is okay not to say it when one likes brevity, but it must be said when initiating disciples. Thus, by bestowing the seven initiations of child entry into the mandala of colored powders, one will have power over reciting mantras and meditating on the wheel of the mandala. At the ultimate end of Akanishta, in order to accomplish worldly siddhis, and for the sake of the truth of all sentient beings, I prophesy and permit the attainment of the fruits of merit and wisdom. Having rescued from the evil destinies of existence, in order to thoroughly pacify existence, Vajrasattva Tathagata, I will prophesy you. O you, <Glorious Immovable> Vajra Mother. tathāgataśiṣyāsamayastvaṃ bhūrbhuvaḥ svaḥ (Tathagata disciple Samaya, Earth, Space, Sky). Whoever is prophesied in this way, all the Tathagatas will prophesy to perfect complete enlightenment. These are the rituals for the child entry initiation. If one is to perform the unique and complete ritual of this condensed tantra itself, from the question and answer, until the completion of the vows, and the statement of the blessing of truth, the verses of untying the blindfold, encouraging the view, special statements, the general initiation prayer, the subsequent permission hand seals, and the permission of Dharma teaching, the visualization of giving the Vajra and bell vows, verses, and prophecies, seem to be supplemented from the mode of other mandala rituals, if you like brevity or trust, then it is okay to abandon those. Then, in order to request the higher initiations, offer the supreme consort and mandala, the Kalachakra who destroys all obscurations, I prostrate to you. Full of supreme unchanging bliss, wisdom body, I pay homage to you. Emptiness and compassion are inseparable, the Bodhicitta is unchanging, with this initiation, I pray that the protector now bestow grace.