English
With the mudra of the unwavering Vajra commitment. Om! O, Samantabhadra, the unsurpassed! I generate the supreme Bodhicitta. The ultimate and conventional Bodhicitta, from this day forth, I shall properly uphold. Thus, the vow is made. In the root text, it says: "Thereafter, the empowerment is bestowed, and all are to wear fine garments. Incense and music are performed. The men wave the hasta, and the women wave rosaries." Thus it is said. The Vajra master enters the attire of empowerment or is adorned with bone ornaments. Hasta, that is, holding the waving banner of a human hand. Likewise, all the men wave the hasta, and the women wave rosaries. Accompanied by a grand display of incense and music, circumambulating the mandala, and with melodies, they say this: In the root text, it says: Hum! From the world equal to the expanse of space, Yogisvara, together with the mother of the lineage. Those with vows who have become protectors of the Victorious Ones, I take refuge in and praise the lamas. Hum! From the mandala of the non-abiding wisdom mind, Bhagavan Mahottara Heruka, together with the retinue. With the symbol of turning back the mantra words, I invite you. With the symbol of hand gestures and dances, waving and casting away, Great Glorious Father and Mother, remember your commitment, please descend, mindful of the symbol of your commitment. Hum! Born from the body of the great bliss of Dharmata, Bhagavan Mahottara Father and Mother, I request you to descend. Subduing the arrogant hosts of the charnel ground, Tantra Lung Heruka Father and Mother. (The following is repeated) From the mandala of the eight blazing wisdoms, the eight Kauri Krodha Mothers. (The following is repeated) From the mandala of Dharmata, pure as the sky, the eight Singhahmukha Sisters. (The following is repeated) From the blazing corridor, the inner chamber of the charnel ground, the Poma Secret Mother assembly. (The following is repeated) From the secret mandala that perfects the four immeasurables, the Horse-faced Doorkeeper, together with the retinue. (The following is repeated) From the mandala of spontaneously accomplished vows. (The following is repeated) The Isvara siblings, together with the retinue. (The following is repeated) From the mandala of the mind of blazing anger. (The following is repeated) Heruka Rakshasa, together with the retinue. (The following is repeated) From the mandala of the great blazing charnel ground. (The following is repeated) Thirty-two Dakinis. (The following is repeated) From the mandala of the liberating blazing action. (The following is repeated) Vajra Kinkara, together with the retinue. (The following is repeated) The Kinkara's command-obeying workers' mandala. (The following is repeated) The messenger Claw Mother, together with the retinue. (The following is repeated) From the mandala where all actions are fully accomplished. (The following is repeated) The assembly of Wisdom Mamos. (The following is repeated) From the mandala where the vows abide on the ground. (The following is repeated) Vidyadhara mantra holders, together with the retinue.
Chinese
如今的胜地尸林犹如聚会之山，新旧僧侣的聚集犹如土堆般堆积，新旧骨骸的聚集犹如山般堆砌，新旧鲜血的聚集犹如海般汇聚，新旧血肉的聚集犹如平原般铺开，新旧田地的聚集犹如沙般散布，新旧心识的聚集犹如风般堆积，菩提心之聚集犹如雪般堆砌，新旧装饰的聚集犹如云般密集，塔那嘎那的聚集在虚空中嬉戏，金刚兄妹嬉戏于天神和天女之中，母神空行母的聚集犹如天空般浓密，如果迎请广大的瑜伽士受用，请领会本誓的意旨而降临，请将加持降临于此大坛城，请显示成就的征兆和表相，祈请赐予无上身语意的成就。嗡 班杂 萨玛雅 悉地 吽 吽。班杂 瑜伽 尼 萨玛雅 匝。班杂 阿贝夏 雅 阿 阿。如是念诵，天众降临。扎 贝 夏 雅 啪 坛城之门开启。阿贝夏与坛城无二无别而融入，观想坛城诸尊容光焕发。这些是其中的意义。格兰丹说，为了消除与天神的嫌隙而忏悔，为了圆满利他事业而立誓，为了使所作之事有意义或摄持誓言者而降加持。如是说。此时，修持灌顶的必要是，如其他密咒，即使没有完成修供，但对于旧译派来说，坛城七支等讲解的基础广阔，特别是将预备之神送往虚空，也是在坛城绘制完毕后立即融入，以及在影像坛城上安放供品，也已经圆满完成，并且降加持也是完成之后立即进行，与完成修供没有差别，因此弟子们可以进入修持的灌顶仪轨，如同具有意义能力的灌顶，因此在此非常合适。进入坛城，进行修持和灌顶的事务，需要加持金刚铃、鼓、念珠、金刚橛等物品，根本续中说：此后，赐予修持的四种灌顶时。如是说，所有弟子就座，上师手持金刚铃，
English
Now, this sacred charnel ground is like a mountain of gatherings. The assembly of new and old monks is piled up like mounds. The assembly of new and old skeletons is piled up like mountains. The assembly of new and old blood is gathered like an ocean. The assembly of new and old flesh is spread out like a plain. The assembly of new and old fields is scattered like sand. The assembly of new and old minds is piled up like wind. The assembly of bodhicitta is formed like snow. The assembly of new and old ornaments is dense like clouds. The assembly of ta-na-ga-na revels in space. Vajra brothers and sisters revel as gods and goddesses. The assembly of mothers and dakinis is dense like the sky. If we invite the great enjoyment of yogis, please come, understanding the signs of the heart commitment. Please bestow blessings on this great mandala. Please show the signs and indications of accomplishment. Please grant the supreme siddhis of body, speech, and mind. Oṃ Vajra Samaya Siddhi Phet Phet. Vajra Yogini Samaya Jah. Vajra Abesha Ya Ah Ah. By reciting this, the assembly of deities arrives. Pra Beshaya Phet, open the door of the mandala. Abesha, merging inseparably with the mandala, think that all the deities of the mandala are radiant. These are their meanings. Glen Tön said, "To dispel enmity with the deities, make confession. To accomplish the welfare of beings, make vows. To make actions meaningful or to subdue those with vows, bestow blessings." Thus he said. The necessity of bestowing empowerment for practice here is that, unlike other mantras, even if the practice offering is not completed, the early translation school has a broad basis for explanation, such as the seven mandalas. In particular, even lifting the preliminary deity into the sky is integrated immediately after the mandala is drawn, and offering substances to the image mandala is also fully accomplished. Since the blessing is bestowed immediately after completion, there is no difference from completing the practice offering. Therefore, the disciples can enter the empowerment ritual for practice, like an empowerment with meaningful power, so it is very appropriate here. Entering the mandala and engaging in the activities of practice and empowerment requires the blessing of items such as vajra bell, drum, rosary, and phurba. In the root text, it says, "Then, when bestowing the four empowerments that allow practice." Thus it is said, all the disciples are seated in order, and the master holds the vajra bell,
Chinese
根本是，观想从吽和阿的流出融入中产生智慧金刚铃。因此，生起从吽字产生的金刚杵和从阿字产生的铃，交付于手中的信解。根本是，吽，是方便和智慧的大自在，是持有金刚铃的明智者，是涅槃和轮回，如所愿地授予佛法的灌顶。那摩，十方四时一切如来之身语意功德事业，清净无尽庄严轮的教令和真谛，以及大真谛的加持，以金刚铃灌顶具缘的种姓之子、诸位佛子，进入大秘密坛城，通过四种修持成就之门，受用四种事业，获得与方便和智慧无二无别的殊胜灌顶。嗡 班杂 冈达 迪叉 阿比钦扎 吽。以此摇动金刚杵，摇动铃，并触碰心间交付。然后，以金刚橛 嗡 班杂 吉利 吉拉亚 吽 啪 产生最胜之子。以身金刚等加持身语意，交付于手中。吽，是不动法身，具足殊胜功德，救度于痛苦中颠倒游荡的众生，以慈悲度脱于无二法界之中，将此忿怒尊的灌顶赐予你。如是说，并如前作祈愿。那摩，十方四时一切如来之身语意功德事业，清净无尽庄严轮的教令和真谛，以及大真谛的加持，以金刚橛灌顶具缘的种姓之子、诸位佛子，由此获得调伏中断障碍的魔障和邪引、夜摩、啖精鬼女的殊胜灌顶。嗡 班杂 吉利 吉拉亚 萨瓦 维格南 班 吽 啪。阿比钦扎 吽。以此金刚橛触碰心间，降伏魔障。然后，观想从月官的念珠，从月亮中生起十个“当”字，流出融入，十方诸佛的加持融入念珠。吽，金刚鲁扎大笑，发出呼吸之气，如雷鸣般深沉，发出如鲁鲁鲁鲁的笑声。
English
Root text: Visualize the wisdom vajra and bell arising from the outflow and merging of Hūṃ and Āḥ. Therefore, generate the faith of holding the vajra arising from the syllable Hūṃ and the bell arising from the syllable Āḥ in your hands. Root text: Hūṃ, is the great power of skillful means and wisdom. The vajra and bell are held by the wise ones. It is both nirvāṇa and saṃsāra. Grant the empowerment of dharma as desired. Namo, by the command and truth of the wheel of adornment, which is the body, speech, mind, qualities, and activities of all Tathāgatas of the ten directions and four times, the pure and inexhaustible realms, and by the blessing of the great truth, may the sons of the lineage, the fortunate sons of the victorious ones, enter the great secret maṇḍala through the empowerment of the vajra and bell, and by enjoying the four activities through the four doors of approach and accomplishment, may they obtain the supreme empowerment that connects skillful means and wisdom without duality. Oṃ Vajra Ghaṇṭe Tiṣṭha Abhiṣiñca Hūṃ. With this, raise the vajra, ring the bell, and touch it to the heart and bestow it. Then, generate the supreme son with the phurba (kīla) Oṃ Vajra Kīlī Kīlāya Hūṃ Phaṭ. Bless the body, speech, and mind with Kāyavajra, etc., and place it in the hand. Hūṃ, you who are the unmoving dharmakāya, possessing supreme qualities, liberate sentient beings wandering astray in suffering, liberating them into the non-dual realm of compassion, bestow this empowerment of the wrathful king upon you. As it is said, and make the aspiration as before. Namo, by the command and truth of the wheel of adornment, which is the body, speech, mind, qualities, and activities of all Tathāgatas of the ten directions and four times, the pure and inexhaustible realms, and by the blessing of the great truth, may the sons of the lineage, the fortunate sons of the victorious ones, by the empowerment of the phurba, obtain the supreme empowerment to subdue the obstructing māras and misleading spirits, Yama, and demonesses. Oṃ Vajra Kīlī Kīlāya Sarva Vighnān Vaṃ Hūṃ Phaṭ. Abhiṣiñca Hūṃ. With this, touch the phurba to the heart and subdue the obstacles. Then, visualize the rosary of 月官 (Tsandra Gomi), from the moon arising ten "traṃ" syllables, flowing out and merging, the blessings of the Buddhas of the ten directions absorbed into the rosary. Hūṃ, Vajra Rudra laughs greatly, exhaling the breath of the body, deep like the sound of thunder, proclaiming the sound of Rulu Rulu.
Chinese
以此手印灌顶！如是说，如前述般念诵。顶礼！十方四时一切如来之身语意功德事业，清净刹土无尽庄严轮之教令谛实，及大谛实之加持，以部族之子具缘的诸位佛子，以花鬘灌顶，获得噜噜八谷之念诵的灌顶，以及佛之语，成就之音声，无尽之灌顶，圣妙之灌顶。嗡 噜噜噜噜吽 炯 吽。阿比辛恰 吽，以之使花鬘触及心间，并念诵随力的噜噜念诵。之后，观想从太阳之鼓中，由吽之光芒化现出金刚嚓玛绕匝 玛绕雅 吽，作为智慧之鼓。吽！法身殊胜具足智慧戒律者，光荣之手印智慧嚓玛绕，部族之殊胜之子，因你而灌顶，所有母曜空行尽摄持，从心髓深处策动如仆使，获得轮回之殊胜灌顶。金刚嚓玛绕匝 玛绕雅 阿比辛恰 吽！以此触及心间并敲击。之后，开启表征之门，所有师徒皆作金刚内缚手印，随上师念诵，观修之义，将外器内情执为庸常，从今以后生起观想为本尊及智慧。根本为：吽！从本以来平等不二之故，以能取所取交错而关闭门，以无我无住之智慧，开启超越所缘之门。曼达拉 嚓 普ra 贝夏 帕特！解开手印，观想所有外器内情皆为本尊及智慧，特别是进入开启坛城之门内，观想向坛城之诸本尊顶礼，合掌并随念此。根本为：表征顶礼是，吽！从东西南北四门中，开启四智之门，于寂怒秘密之坛城中，作瑜伽之殊胜顶礼。如是顶礼，观想与本尊无别。此以上为修持之仪轨。༈ 此时似应安立标志，如下文总义第三，坛城修斋之仪轨时一样，此处亦应如是。