English
The power of. The desire of the demon is great Vajra. Homage to Vajra Bow... Vajra Excellent Bodhisattva is supreme. Vajra rejoices with great joy. The supremely joyful king is the supreme Vajra. Homage to Vajra Joy... Jewel Vajra blazing fire. Equality Wisdom Vajra Body. Vajra Supreme Giving Mudra. Homage to the Jewel Born One. Vajra Jewel Vajra Meaning. Vajra Sky Jewel Great. Sky Essence Vajra Rich. Homage to Vajra Essence You. Vajra Glory Greatly Blazing. Vajra Sun Victorious Light. Vajra Radiance Glory Great. Homage to Vajra Light... Vajra Being Meaning Extremely Clear. Vajra Victory Banner Extremely Joyful. Vajra Great Jewel Jewel Auspicious. Homage to Vajra Auspicious... Vajra Laughing Mother Great Laughter. Vajra Smile Extremely Wonderful. Joyful and Extremely Joyful Vajra Shows. Homage to Vajra Laugh... Desire Vajra Dharma Water. Discrimination Wisdom Vajra Speech. Vajra Samadhi Mudra. Homage to Amitabha. Vajra Dharma Supreme Thatness Meaning. Vajra Lotus Extremely Joyful. World自在 Extremely Beautiful One. Homage to Vajra One... Vajra Sharp Great Vehicle. Vajra Sword Weapon Great. Manjushri Vajra Extremely Joyful. Homage to Vajra Wisdom... Vajra Cause and Essence Great. Vajra Wheel Aspect Great. Well-Turning Vajra Karma Born. Homage to Vajra Wheel. Vajra Proclaiming Self-Wisdom Supreme. Vajra Play Extremely Accomplished Giving. Unspoken Vajra Supreme Accomplishment Speech. Homage to Vajra Speech You. Jealousy Vajra Moving Wind. Diligence Wisdom Vajra Body. Vajra Protection Giving Mudra. Homage to Vajra Meaning Accomplished. Vajra Action Supreme Vajra Teaching. Action Vajra All Extremely Emitting. Vajra Determination Vast One. Homage to Vajra All You. Vajra Protection Steadfast Great. Vajra Armor Hard Great. Diligence Vajra Difficult to Subdue. Homage to Vajra Diligence. Vajra Yaksha Skillful Great. Vajra Fang Stern Great. Demon-Destroying Vajra Inexhaustible. Homage to Vajra Fierce.
Chinese
顶礼至尊调伏者！ 金刚束缚善解脱， 金刚拳印胜誓言， 敬礼金刚拳印尊。 坛城方位一切处， 示现四部母尊身， 眼母天女及嘛嘛格， 白度母尊向您敬礼！ 东南隅之天女拉西亚玛， 身色洁白光芒耀， 双手拳印持明镜， 赞彼敬礼复赞礼。 西南隅之天女嘛列玛， 身色金黄光芒耀， 双手持着珍宝鬘， 赞彼敬礼复赞礼。 西北隅之天女给德玛， 身色赤红光芒耀， 双手持着琵琶多弦琴， 赞彼敬礼复赞礼。 东北隅之天女涅提玛， 身色翠绿光芒耀， 双手结着舞印母， 赞彼敬礼复赞礼。 东南隅之天女度贝玛， 身色洁白光芒耀， 手持法器香炉尊， 赞彼敬礼复赞礼。 西南隅之天女布协玛， 身色金黄光芒耀， 手持法器鲜花尊， 赞彼敬礼复赞礼。 西北隅之天女阿洛给， 身色赤红光芒耀， 手持法器明灯尊， 赞彼敬礼复赞礼。 东北隅之天女根德玛， 身色翠绿光芒耀， 手持法器香水尊， 赞彼敬礼复赞礼。 东方守护之门母， 身色洁白光芒耀， 手持法器铁钩尊， 赞彼敬礼复赞礼。 南方守护之门母， 身色金黄光芒耀， 手持法器绢索尊， 赞彼敬礼复赞礼。 西方守护之门母， 身色赤红光芒耀， 手持法器铁链尊， 赞彼敬礼复赞礼。 北方守护之门母， 身色翠绿光芒耀， 手持法器铃铛尊， 赞彼敬礼复赞礼。 贤劫善妙诸佛子， 慈氏等尊十六位， 欢喜等尊所摄持， 菩萨圣众我敬礼。 所有应赞诸圣众， 尽于微尘数刹土， 以身俯伏一切相， 至诚敬信作赞扬。 之后以净水洒于食子，以金刚橛（藏文：བཛྲ་ཡཀྵ，梵文天城体：वज्राय，梵文罗马拟音：vajrāya，汉语字面意思：金刚橛）清净，以自性（藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）清净，以金刚火（藏文：བཛྲ་ཛྭ་ལ，梵文天城体：वज्रज्वाल，梵文罗马拟音：vajrajvāla，汉语字面意思：金刚火）生威光。从嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字化为广大的珍宝器皿，其中充满甘露。以金刚结印加持，以阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字三遍加持，以嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）萨尔瓦 达塔嘎达 萨帕里瓦ra 阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）嘎若 献供三次，并在该咒语之后加上供养咒语，以五妙欲供养。
English
I prostrate to the supreme subduer! The Vajra bond that liberates completely, The Vajra fist, the supreme commitment, I pay homage to the Vajra fist. In all directions of the mandala, Showing the form of the four mothers of the families, Goddess Eyes and Mamaki, White Tara, I prostrate to you! The goddess Lasya Ma in the southeast, Her body is white and radiates light, Her two hands hold a fist and a mirror, Praising her, I also prostrate. The goddess Male Ma in the southwest, Her body is yellow and radiates light, Her two hands hold a precious rosary, Praising her, I also prostrate. The goddess Giti Ma in the northwest, Her body is red and radiates light, Her two hands hold a multi-stringed lute, Praising her, I also prostrate. The goddess Nritya Ma in the northeast, Her body is green and radiates light, Her two hands make a dancing mudra, Praising her, I also prostrate. The goddess Dhupe Ma in the southeast, Her body is white and radiates light, Her attribute is holding an incense burner in her hand, Praising her, I also prostrate. The goddess Pushpe Ma in the southwest, Her body is yellow and radiates light, Her attribute is holding a flower in her hand, Praising her, I also prostrate. The goddess Aloke in the northwest, Her body is red and radiates light, Her attribute is holding a lamp in her hand, Praising her, I also prostrate. The goddess Gandhe Ma in the northeast, Her body is green and radiates light, Her attribute is holding scented water in her hand, Praising her, I also prostrate. The gatekeeper who protects the east, Her body is white and radiates light, Her attribute is holding an iron hook in her hand, Praising her, I also prostrate. The gatekeeper who protects the south, Her body is yellow and radiates light, Her attribute is holding a lasso in her hand, Praising her, I also prostrate. The gatekeeper who protects the west, Her body is red and radiates light, Her attribute is holding an iron chain in her hand, Praising her, I also prostrate. The gatekeeper who protects the north, Her body is green and radiates light, Her attribute is holding a bell in her hand, Praising her, I also prostrate. The excellent sons of the fortunate aeon, The sixteen, such as Maitreya, Possessing the delights, such as Rabga, I prostrate to all the Bodhisattvas. To all those worthy of praise, As many as the dust particles in all realms, In every way that the body bows down, With supreme faith, I offer praise. Then, sprinkle the offering cake with water, purify with Vajrakila (Tibetan: བཛྲ་ཡཀྵ, Sanskrit Devanagari: वज्राय, Sanskrit Romanization: vajrāya, Literal Chinese meaning: Vajra Peg), purify with Svabhava (Tibetan: སྭ་བྷཱ་ཝ, Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Literal Chinese meaning: Self-nature), generate splendor with Vajrajvala (Tibetan: བཛྲ་ཛྭ་ལ, Sanskrit Devanagari: वज्रज्वाल, Sanskrit Romanization: vajrajvāla, Literal Chinese meaning: Vajra Flame). From Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) transforms into a vast precious vessel filled with a collection of nectar. Bless by impressing the Vajra knot, bless three times with A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A), offer three times with Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) Sarva Tathagata Sapariwara A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) karo, and after that mantra, add the offering mantra and offer with the five senses.
English
Tshe. May the command of the Blessed One, the Vajradhatu Mandala, together with the assembly of deities and retinue, be true. Thus, and commanded: In the Vajradhatu Mandala. Thus translated. After arranging and withdrawing the mandala flowers, the Lama says: For the sake of all sentient beings equal to the sky, may we attain the state of the all-pervading Great Vairocana. For that purpose, please listen with a clear mind, receiving the empowerment and instructions of the Blessed One Vajradhatu Mandala in accordance with the Dharma, intending to benefit sentient beings, and clearly generating the supreme Bodhicitta. Now, how to accomplish this Yoga Vajradhatu Mandala? The Omniscient Longchenpa said: In the reality of Yoga, there is no duality. The deities of the preliminary and subsequent practices are invited and dismissed in two ways. Like putting water into water, one obtains the accomplishment of non-duality. As it is said, it must be done. That is, the self-generation is the Vajrasattva who gathers the five families, and the vase-generation is the vase of the five families' empowerment, distinguishing the methods of accomplishment of the five families. The front generation is the thirty-seven root deities and the sixteen Bodhisattvas, etc., performing offerings and practices in accordance with the Dharma, without losing the root, and other rituals have been clarified and well accomplished. However, in this supplementary tradition, the rituals are only fundamentally obtained, and the facial expressions are very uncomfortable. In the Kathog tradition, there is not much distinction between the Tantra divisions. From the opening to Atiyoga, it is explained with one ritual bond, which seems easy to practice, but it is known to be slightly not good. Here, the specific branches of the rituals are not mixed, and they are generally adorned with only the Unsurpassed Yoga, and they are arranged in order. It has become a tradition that can be studied, and for those who are not clear about the Dharma of entering the actions of disciples, etc., in the supplementary tradition, the preliminary practices, main practices, and other benefits of empowerment are performed. As it is said, it has advantages, and the indispensable supplements are collected from Nyangter Vajradhatu and Other-Benefit Infinite, etc., and the empowerment is performed without other mixtures. What the disciple should do is: In the root text, it says: The disciple offers gifts, prostrates, and offers the mandala. Therefore, for the Lama and the main deity of the mandala, the Great Vairocana, who are non-dual, one ripens in the Yoga Vajradhatu Mandala.
Chinese
现在为了请求灌顶，献上曼扎。在此取根本章节第十六，合掌捧着鲜花，请复诵这个祈请。根本是：世尊虚空的诸佛，具有大乘之威力，为了我等彻底解脱，自性禅定影像尊，请今日赐予我等殊胜灌顶。于诸佛语之坛城中，我等以虔诚之心进入，祈请坛城之诸神众，加持于我等。善逝世尊，我等成为有福者，与往昔善业有关联，请视我等为您的心子。如是祈请三次。根本是：清净三恶趣之业障：嗡 达哈达哈 萨瓦 纳拉嘎 嘎德 嘿敦 吽 帕特。嗡 巴匝巴匝 萨瓦 普瑞达 嘎德 嘿敦 吽 帕特。嗡 玛塔玛塔 萨瓦 迪尔雅 嘎德 嘿敦 吽 帕特。如是说。如是所说，依随灌顶仪轨之王续，如教言般开解，金刚阿阇黎结金刚手印。顶礼。十方三世一切如来之身语意功德事业，无尽庄严轮之真谛，以及大真谛之加持，愿此等种姓之子，其因贪嗔痴，以及缘起杀生不予取邪见等之果，堕入地狱饿鬼畜生之罪障习气，皆被手印之光芒所清净。解开手印并弹指。嗡 达哈达哈 萨瓦 纳拉嘎 嘎德 嘿敦 吽 帕特。嗡 巴匝巴匝 萨瓦 普瑞达 嘎德 嘿敦 吽 帕特。嗡 玛塔玛塔 萨瓦 迪尔雅 嘎德 嘿敦 吽 帕特。如是念诵并摇动手印，观想其光芒清净弟子三处之业障。为了以发心为主的持续忏悔，于前方大坛城世尊金刚界坛城，如云般密集着诸佛和菩萨的眼前，与以父母为首的六道中阴一切有情一同持续。
English
Think of confessing, repeat this three times. The root is: Then the seven branches are summarized: I prostrate to the Three Jewels! I take refuge in the Three Jewels! I confess all sins and non-virtues separately. I rejoice in the virtues of beings. I hold the Buddha and Bodhi in mind. I take refuge in the Buddha, Dharma, and Supreme Sangha, until enlightenment. For the sake of self and others, I generate the Bodhi mind. Having generated the supreme Bodhi mind, I treat all sentient beings as my guests. I will practice the excellent and pleasing Bodhi conduct. May I quickly attain Buddhahood for the benefit of beings! Say this three times. Then, the inner generation of mind is when the teacher says "Samaya Ah," in your hearts, visualize the nature of the conventional Bodhi mind as a fully complete moon disc, and the nature of the ultimate Bodhi mind as a white five-pronged vajra radiating light. Think of generating the mind with the intention that these two are inseparable. The teacher places the vajra in the heart and recites the mantra, have the faith that the mind generation is stabilized. Surati samaya stvam hoḥ siddhi vajra yathā sukham. Then, taking the vows: That is, all the vows to be taken are generally included in the five families, and specifically divided into two. The first is: the aspiration to accomplish complete purification for the benefit of all sentient beings, and for that purpose, to refrain from misdeeds, accumulate virtues, and engage in the mind generation that accomplishes the benefit of sentient beings. Specifically, the vow of Vairochana is to uphold the Three Jewels. The vow of Akshobhya is to uphold the vajra bell, mudras, and lamas. The vow of Ratnasambhava is to give the four gifts of wealth, fearlessness, love, and Dharma. The vow of Amitabha is to uphold the Hearer, Solitary Realizer, Action Tantra, and Performance Tantra lineages. The vow of Amoghasiddhi is to diligently protect those vows and precepts, and on top of that, to strive to offer to the lama and the Three Jewels. Thinking that you have taken these well, repeat this. The root is: All Buddhas and Bodhisattvas, please listen to me! I, named this, from this time onwards, until enlightenment