Chinese
所有的一切，都从秘密金刚三处产生。三界一切都顶礼膜拜，赐予伟大的灌顶。如是等等地赐予。第九，请求赐予誓言，弟子应当复诵。根本是：吽。阿拉拉，供养。阿拉拉，请欢喜。阿拉拉，请圆满誓言。阿拉拉，请赐予成就。对于菩提金刚佛，供养并如其所行持一般，为了彻底救度我们，请赐予我虚空金刚。如是说。上师手持嘎巴拉，其中盛放着加入了法药的甘露，观想甘露之中，所有如来身语意的自性，三个字清晰显现。根本是：嗡 班匝 阿弥利达 嘛德 斯德 啦 曼扎拉。嗡 阿 吽 舍 呵 塔。用金刚杵将甘露放在舌头上，观想自己具有誓言的容器。第十，从那之后，授予誓言。拥有吉祥金刚身语意，具有不可分割的金刚身语意。如今我等持有佛陀身语意，请赐予金刚身语意的成就。上师用右手持金刚杵，用无名指取甘露，放在弟子的三处（额头、喉咙、心间），念诵：嗡 阿 吽 萨玛雅 匝。观想获得身语意的誓言，授予并等待誓言。根本是：大誓言的誓句，是往昔诸佛的心意，如今安住在我的心中，现在是兄弟姐妹们的命。嗡 阿 吽。其意义是，在仪轨中说：大誓言是五甘露，自性是三字，身语意，以光辉加持，称为誓言之最。如是所说之义。再次将金刚杵放在心间。在仪轨中说：在心间稳固金刚杵。等等的意义是。根本是：诸佛的一切秘密，对于誓言破损未混杂之人，无论何时都不要说。宣说大乘之人，不应轻蔑和诽谤我。身语意要安住于观察，为了利益所有众生而行事。如是说并解释其意义。第十一，誓水是：在海螺法器中，加入白红檀香的誓水，观想为金刚夜叉。
English
All of everything, arise from the secret three vajras. The three realms all prostrate to, bestow the great empowerment. Thus and so forth bestowing. Ninth, requesting the bestowal of samaya, the disciple should repeat. The root is: Hūṃ. Alala, offering. Alala, please be pleased. Alala, please fulfill the samaya. Alala, please grant accomplishment. To the Bodhi Vajra Buddha, offering and as he acts, in order to thoroughly save us, please grant me the space vajra. Thus it is said. The lama holds a kapala, in which nectar mixed with dharma medicine is placed, contemplating that within the nectar, the nature of the body, speech, and mind of all the Tathagatas, the three syllables are clearly visible. The root is: Oṃ vajra amṛta mati sthira maṇḍala. Oṃ āḥ hūṃ hrīḥ thā. With the vajra, place the nectar on the tongue, contemplating oneself as having the vessel of samaya. Tenth, from then on, bestowing the samaya. Possessing the glorious vajra body, speech, and mind, possessing the indivisible vajra body, speech, and mind. Now I hold the Buddha's body, speech, and mind, please grant the accomplishment of the vajra body, speech, and mind. The lama takes the nectar with the ring finger, holding the vajra in the right hand, and places it on the three places of the disciple (forehead, throat, heart), reciting: Oṃ āḥ hūṃ samaya jaḥ. Contemplate receiving the samaya of body, speech, and mind, bestowing and waiting for the samaya. The root is: The great samaya vow, is the mind of the Buddhas of the past, now dwells in my heart, now is the life of the brothers and sisters. Oṃ āḥ hūṃ. Its meaning is, in the ritual it says: The great samaya is the five nectars, the nature is the three syllables, body, speech, and mind, blessed with splendor, called the best of samaya vows. Such is the meaning of what is said. Again, place the vajra at the heart. In the ritual it says: Having stabilized the vajra at the heart. The meaning of etc. is. The root is: All the secrets of the Buddhas, to whom the samaya is broken and unmixed, never speak. One who teaches the Great Vehicle, should not despise and slander me. Body, speech, and mind should abide in observation, act for the benefit of all sentient beings. Thus it is said and the meaning is explained. Eleventh, the oath water is: In the conch shell vessel, water mixed with white and red sandalwood, contemplate as Vajra Yaksha.
Chinese
何为智慧？ 今日宣说为殊胜成就。 因誓言重大故为大中之胜。 无有分别，汝当行持。 对于善与非善之诸法， 不应过分亲近。 安住于平等珍宝之界中， 无有任何阻碍地行持。 嗟！ 成为胜者种姓之子汝等， 如同珍爱心脏般地珍视金刚上师。 如同珍爱眼睛般地对待金刚道友。 如同珍爱心脏般地珍视本尊。 秘密誓言如同自己的家一般， 恒常如是忆念。 视一切众生如子。 莫违越胜者之教言。 如是等等， 广释其义而宣说。 根本文中： 第十二，遮止誓言： 与一切佛陀共同结合之， 大誓言律仪之， 诸天与人， 以及修行者与瑜伽士， 彼等若失坏，则饮用大血， 从失坏者的心中取出而饮用。 如是说，而为了让学徒舍弃味道之义， 应复诵“ཨི་དམ་ན་ར་ཀན་”。 第十三，抛掷珍宝之花： 如其他密咒，于后虽亦应理，然于一切旧籍中，皆于此时宣说，故将先前布施之花鬘，抛向坛城之诸尊，心想让其落于有业缘者，故应复诵此： 根本文中： 花朵等珍宝鬘， 往昔亲近智慧之天， 亦思以慈悲摄受， 无论为何，愿落于其上！ 嗡 班匝 帕ra德匝 班匝 吽 (藏文：ༀ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ，梵文天城体：ओम् प्रतीत्य वज्र होः，梵文罗马拟音：oṃ pratītya vajra hoḥ，汉语字面意思：嗡，接受，金刚，吽) 如是面向坛城，抛向绘制于布上的八瓣莲花之上， 观察落于中央与方隅之何者。 如是所说之义。 此处抛掷花朵之方式，于迥敦钦波之幻化灌顶仪轨中，说为抛向于上师之身，亦甚为应理。 此处虽未明确说明，然抛向绘制于布上的莲花瓣，以此修法较为简便，故观察落于何方，中央为如来部，东方为金刚部，南方为宝生部，西方为莲花部，北方为事业部， 四隅则摄为小部。 再次将花鬘系于学徒之顶， 落于中央者则念诵 嗡 布达 玛列 阿比钦匝 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。
English
What is wisdom? Today it is declared as the supreme accomplishment. Because the vows are great, it is the best of the great. Without distinction, you should practice. Towards virtuous and non-virtuous dharmas, one should not be overly intimate. Abiding in the realm of equality and preciousness, practice without any hindrance. Alas! You who have become sons of the Victorious One's lineage, cherish the Vajra Master as you would your heart. Treat the Vajra siblings as you would your eyes. Cherish the Yidam deity as you would your heart. The secret vows are like your own home. Always remember them in that way. Hold all sentient beings as your children. Do not transgress the words of the Victorious One. Thus, the meaning is explained and elaborated upon. In the root text: Twelfth, the negation of oaths: The great vows and commitments that unite with all Buddhas, the gods and humans, as well as practitioners and yogis, if they are broken, then drink great blood, drawn from the heart of the one who has broken them. Having said this, and for the sake of the disciple abandoning the taste, the repetition of "idam narakan" should be done. Thirteenth, the throwing of precious flowers: As in other secret mantras, it is appropriate later, but in all old texts it is said at this time, so the garland of flowers given earlier is thrown to the deities of the mandala, thinking that it should fall on those with karmic connections, so this should be repeated: In the root text: Flowers and other precious garlands, the deities who were previously close to wisdom, also thinking of being embraced with compassion, may it fall on whatever it is! oṃ pratīccha vajra hoḥ (藏文：ༀ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ，梵文天城体：ओम् प्रतीत्य वज्र होः，梵文罗马拟音：oṃ pratītya vajra hoḥ，汉语字面意思：嗡，接受，金刚，吽) Thus, facing the mandala, throw it on the eight-petaled lotus drawn on cloth, and examine which of the central and directional classes it falls on. That is the meaning of what was said. Here, the method of throwing flowers, in the magical empowerment manual of Yungton Chenpo, it is said to be thrown at the body of the lama, which is also very appropriate. Although it is not clearly stated here, throwing it at the lotus petals drawn on cloth is easier to practice, so examine where it falls, in the center is the Tathagata family, in the east is the Vajra family, in the south is the Ratna family, in the west is the Padma family, in the north is the Karma family, and the intermediate directions are condensed into small families. Again, the garland of flowers is tied to the head of the disciple, and for those who fall in the center, recite oṃ buddha māle abhiṣiñca hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思).
Chinese
勾召已，以慈爱之索从处所迎请。铁钩使者的命令是转移处所，令善逝安住，生起解脱之喜。嗡 班匝 昂古夏 扎（藏文，वज्र अंकुश जः，vajra aṅkuśa jaḥ，金刚钩 扎）嗡 班匝 啪夏 吽（藏文，वज्र पाश हुं，vajra pāśa hūṃ，金刚索 吽）嗡 班匝 斯坡扎 榜（藏文，वज्र स्फोट वं，vajra sphoṭa vaṃ，金刚锁 榜）嗡 班匝 刚德 吼（藏文，वज्र घण्टे होः，vajra ghaṇṭe hoḥ，金刚铃 吼） 扎 贝 侠 亚 啪。 阿 贝 侠 亚 阿，融入心间。从事业次第来说，已经阐明了罪与德的事业。如是说之义，即是连同眼罩一起观看坛城，询问显现何种颜色，以白色、黄色、红色、绿色代表息增怀诛四业，以杂色代表多种事业，以蓝色代表获得殊胜成就。为了使如是之智慧不衰退且稳固，将金刚交杵置于头顶，以 谛 斯扎 班匝（藏文，तिष्ठ वज्र，tiṣṭha vajra，安住金刚）使其稳固。根本中，第十五，舍弃天神，如果不修天神，没有信心则衰退堕落。如是说。如果舍弃此手印，则舍弃天神，善行也变得无意义。如是说。修习的功德是，自身与天神相结合，即使功德小也能成就。如果明观天神之身，则能成就广大的福德资粮。如果了知其如水中月般的性质，则能圆满广大的智慧资粮。如是说。第十六，开眼，上师手持眼药，金刚，今日以信心的力量，观看此善妙的坛城，于佛陀语之种姓中出生。所有佛陀的成就，依靠此坛城而获得。班匝 匝 楚 扎 贝 侠 啪（藏文，वज्र चक्षु प्रवेश फट，vajra cakṣu praveśa phaṭ，金刚眼 入 啪），如是移除眼罩，消除无明的黑暗，思维见到本自明亮的坛城。此时展示坛城，从事业次第来说，生起坛城显现的慢心。如是说之义是，也就是象征性的例子，或者更进一步，这个形象的巨大坛城，从所依和能依二者来说，所依的外在宫殿要从外面展示，能依的本尊要从里面展示，所以首先是，外在有金刚地基，围墙，网，帐篷，幡，以及智慧之火猛烈燃烧，在其中有八大尸陀林。在其中，在完全展开的各种莲花花瓣的中心，在日轮的座垫上，在各种金刚的中心，外面由各种珍宝组成，里面是
English
Having summoned, also draw the wisdom eyes from their place with the lasso of loving-kindness. The command of the iron hook messenger is to move the place, causing the Sugatas to reside and generating the joy of liberation. Oṃ Vajra Aṅkuśa Jaḥ (藏文，वज्र अंकुश जः，vajra aṅkuśa jaḥ，Vajra Hook Jaḥ) Oṃ Vajra Pāśa Hūṃ (藏文，वज्र पाश हुं，vajra pāśa hūṃ，Vajra Noose Hūṃ) Oṃ Vajra Sphoṭa Vaṃ (藏文，वज्र स्फोट वं，vajra sphoṭa vaṃ，Vajra Chain Vaṃ) Oṃ Vajra Gaṇḍe Hoḥ (藏文，वज्र घण्टे होः，vajra ghaṇṭe hoḥ，Vajra Bell Hoḥ) Praveśaya Phaṭ. Āveśaya Āḥ, dissolve into the center of the heart. From the sequence of actions, it has been clarified that the activities of faults and virtues. The meaning of what was said is that, along with the blindfold, one looks at the mandala, asking what color appears, and the white, yellow, red, and green represent the four actions of pacifying, increasing, magnetizing, and subjugating. The variegated represents various actions, and the blue represents the attainment of supreme accomplishment. In order to ensure that such wisdom does not diminish and remains stable, place the vajra crossed vajra on the crown of the head and stabilize it with Tiṣṭha Vajra (藏文，तिष्ठ वज्र，tiṣṭha vajra，Remain Vajra). In the root text, the fifteenth, abandoning the deities, is that if one does not meditate on the deities, one will decline and fall if one lacks faith. It says. If one abandons this mudra, one abandons the deities, and virtuous conduct becomes meaningless. It says. The benefits of meditation are that if one unites oneself with the deity, even small qualities will be accomplished. If one clearly visualizes the body of the deity, one will accomplish a great accumulation of merit. If one understands its nature like the moon in water, one will perfect a great accumulation of wisdom. It says. The sixteenth, opening the eyes, is that the lama holds the eye ointment and says, "Vajra, today, with the power of faith, look at this excellent mandala, born into the lineage of the Buddha's speech. All the accomplishments of the Buddhas are obtained by relying on it." Vajra Cakṣu Praveśa Phaṭ (藏文，वज्र चक्षु प्रवेश फट，vajra cakṣu praveśa phaṭ，Vajra Eye Enter Phaṭ), thus removing the blindfold, dispelling the darkness of ignorance, and thinking that one sees the mandala that is inherently clear within oneself. At this time, showing the mandala, from the sequence of actions, generate the pride of the mandala's manifestation. The meaning of what was said is that, that is, the symbolic example, or further, this great mandala of the image, in terms of both the support and the supported, the supporting outer palace must be shown from the outside, and the supported deity must be shown from the inside, so first, on the outside, there is a vajra ground, a fence, a net, a tent, banners, and the fire of wisdom blazing fiercely, and within it are the eight great charnel grounds. Within it, in the center of the fully spread petals of various lotuses, on the seat of the solar disc, in the center of various vajras, the outside is made of various jewels, and the inside is