English
Clearly in mind. Thus, Vairochana is the mirror-like wisdom, Akshobhya is the wisdom of the Dharmadhatu, Ratnasambhava is the wisdom of equality, Amitabha is the wisdom of discernment, and Amoghasiddhi is the wisdom of accomplishing activities. In the distinction of the three bodies of Guru Padmasambhava, it says: The nature is the Dharmakaya of Vairochana, Akshobhya is the Sambhogakaya residing from the heart of enlightenment, Ratnasambhava is the Sambhogakaya of qualities and Amitabha, and Amoghasiddhi is the Nirmanakaya. The five wisdoms and five families, because wisdom and vajra are inseparable, are skillful means. Also, like the four bodhisattvas, the self-vow bodhisattva, the substance-wisdom bodhisattva, the emanation-absorption samadhi are clear. The outer body is the vow bodhisattva, the inner mind is the wisdom bodhisattva, the middle is the samadhi bodhisattva, the three are clear as one, which is Vajrasattva. In its center, without impurity, one enjoys meat and wine, and it is sufficient to offer material offerings or give alms. Both self-generation and front-generation are the four bodhisattvas. Bimala says: Now is the seventh, the instruction of skillful means, like the deity and oneself, like master and servant, meditate on the mudras of body, speech, and mind. The eighth is the recitation, the platform is smeared with scented mud and lines are drawn. Four-petaled lotus or four-spoked wheel. White in the center, blue in the east, yellow in the south, red in the west, green in the north, others are the same as usual. In the center is Vairochana on a teaching throne, holding a wheel. In the east is Akshobhya, earth-touching mudra, holding a vajra. In the south is Ratnasambhava, bestowing the supreme mudra, holding a jewel. In the west is Amitabha, in meditative equipoise, holding a lotus. In the north is Amoghasiddhi, bestowing refuge mudra, holding a crossed vajra. All are in vajra posture, wearing Dharma robes, adorned with jewels. In the four corners are offering goddesses, on the cloth is the goddess of auspiciousness, in the courtyard are the seventy-five protectors. Here there can be five deities, thirteen deities, twenty-one deities, or sixty-six deities, which can be chosen according to the degree of elaboration. Then arrange the vase and offerings, add tarmo, and request the Buddhas and Bodhisattvas to consider. Request the mandala to reside here, for the sake of the disciple of Chöge Mo, request permission for the preparations. Thus, request and visualize that permission is obtained. The deity is, in the distinction of the three bodies of Guru Padmasambhava, it says: The three bodies of skillful means are, abandoning mere concepts, because one's own nature cannot be indicated, it is merely the Dharmakaya of self-aware wisdom. The Sambhogakaya Vajradhara is, holding a lotus in the hand, and so on.
Chinese
化身是从一面听闻，从一面显现自在的形象。如此说。第九，关于线：内部的环可以是九个尖端，或者随意选择四个花瓣或四个肋条。门、马厩等与通常的一样。第十，向喇嘛顶礼并献曼荼罗。合掌，禀告喇嘛上师：我，名为某某，向尊贵的喇嘛祈请，请您做我的喇嘛。如此三次祈请。喇嘛说：具缘分的种姓之子，将未解脱者解脱，将未脱离者脱离，将未出离者出离，为了渴望寂灭。喇嘛说：孩子，你高兴吗？ 学徒说：高兴。然后，如前念诵皈依和发心。嗡啊吽，用香水和金刚触碰三个部位并守护。倒入加持过的水，立誓。丢弃牙签，观察成就的征兆。系上保护线。给予吉祥草，观察梦境。第十一个，绘制坛城：如果没有大风水彩和，大风颜料，天然颜料，就按照前面所说的替代颜料来绘制。然后再次陈设供品。如果还有其他三份供品和朵玛，就陈设。第十二个，进行缘起加持，用宝瓶的水清洗一切。第十三个，讲法：上师比玛拉说：轮回的痛苦，由谈论而生恐惧。寂灭的快乐，由谈论而生喜悦。在这暇满人身中，不要因烦恼的势力而白白浪费。因此，自己也要忆念其意义而缓慢进入，也要在学徒的相续中生起其意义。然后问孩子喜欢什么。 善妙者，我喜欢大乐。如此说。然后说：孩子，过来，成为大乘的法器。给予无上行为的水灌顶。用金刚引导并安置于座位。然后献上七支供和八吉祥。守护三部总的誓言。然后手持金刚铃和香，吽。 遍虚空有情等，魔众等，实物等，薄伽梵等，以此供养赞颂等迎请，并广作三份供养。在宝瓶中生起三份的金刚萨埵，并缓慢地生起五部。
English
The emanation body is one face listening to the Shravakas and one face manifesting the form of the powerful one. Thus it is said. Ninth, regarding the lines: The inner ring can have nine points, or optionally four petals or four ribs. The gate, stable, etc., are the same as usual. Tenth, prostrate to the lama and offer a mandala. Join the palms and say: Lama, teacher, please listen. I, named so-and-so, beseech the venerable lama, please be my lama. Pray three times in this way. The lama says: Fortunate son of the lineage, may those who are not liberated be liberated. May those who are not freed be freed. May those who have not been led out be led out. For the sake of desiring nirvana. The lama says: Child, are you happy? The student says: I am happy. Then, recite the refuge and bodhicitta as before. Om Ah Hum, touch the three places with the scented water and vajra and protect them. Pour the blessed water and establish the vows. Discard the tooth stick and observe the signs of accomplishment. Tie the protection cord. Give the kusha grass and observe the dreams. Eleventh, drawing the mandala: If there is no great wind watercolor, great wind pigment, or natural pigments, draw it according to the alternative pigments mentioned above. Then set up the offerings again. If there are other three portions and torma, set them up. Twelfth, perform the auspicious consecration, and cleanse everything with the water of the vase. Thirteenth, teaching the Dharma: Teacher Bimala said: The suffering of samsara, fear arises from talking about it. The joy of nirvana, joy arises from talking about it. In this body of leisure and endowment, do not waste it due to the power of afflictions. Therefore, one should also remember its meaning and enter slowly, and also generate its meaning in the student's mindstream. Then ask the child what he likes. Fortunate one, I like great bliss. Thus it is said. Then say: Child, come here, be a vessel of the Great Vehicle. Give the water empowerment of unsurpassed conduct. Lead with the vajra and place him on the seat. Then offer the seven limbs and the eight auspicious symbols. Uphold the general vows of the three families. Then hold the vajra bell and incense, Hum. All sentient beings, etc., the hosts of demons, etc., the objects, etc., the Bhagavan, etc., invite them with offerings, praises, etc., and make extensive offerings of the three portions. Generate the Vajrasattva of the three portions in the vase, and slowly generate the five families.
Chinese
嗡 班杂萨埵 吽！以及，毗卢遮那 嗡！嗡 阿閦婆 吽！ 惹那 梭巴瓦 创！ 阿弥爹哇 舍！ 阿莫嘎 悉地 阿！ 如是念诵。 此时应作息增怀诛之火供。 讲法方面：首先发起殊胜菩提心，中间行持善业，最后也需将善业回向菩提。 之后手持五部佛像或手印，吽！ 菩提殊胜与镇压地，供养布施等持手印等，救护之手印五种相，愿得五部佛手印之灌顶。 嗡 佛 毗卢遮那 嗡！ 班杂 阿閦婆 吽！ 惹那 梭巴瓦 创！ 贝玛 阿弥爹哇 舍！ 噶玛 阿莫嘎 悉地 阿！ 阿比钦扎 吽！ 如是灌顶。 之后瓶灌顶，手持，吽！ 无戏论离戏论法界中，圆满宝瓶法界之宝藏，乃是利乐药师之意，愿除众生病痛，吉祥如意！ 嗡 吽 创 舍 阿！ 阿比钦扎 穆！ 如是灌顶，是为瓶水。 之后手持金刚持之像，吽！ 从胜义安乐之法性中，不动明王显现，四部金刚持安住，愿得方便之灌顶。 顶礼！十方三世一切诸佛菩萨以真谛之加持力，为具缘种姓之诸子灌输方便之灌顶，愿能获得四部金刚持之果位，并具足其权能。 以及，以耶达玛（梵文：ye dharma hetuprabhava，诸法因缘生）使其稳固。 若欲广说，亦可授予克里亚之二十六种物品，如是说。四道合一中，大乘方便道，主尊毗卢遮那佛及眷属，心要五部真言，灌顶四心子之道。见解与瑜伽相应。誓言乃君臣之关系，吉祥狮子说：利益增长欲望以圣物空。显现四部主仆之相。行为以止观二者成办。如是说。等持是，心住于自明自显中修持。果是，获得四部金刚持，以瑜伽等持极具足，不动明王得显现，获得四部金刚持。如是。口诀道是，自为本尊，咒为法性，于额间白色嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），于喉间红色阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），于心
English
Oṃ Vajrasattva Hūṃ! And, Vairocana Oṃ! Oṃ Akṣobhya Hūṃ! Ratna Svabhāva Traṃ! Amideva Hrīḥ! Amoghasiddhi Āḥ! Thus recite. At this time, perform the fire offering of pacifying, increasing, empowering, and wrathful activities. Regarding teaching the Dharma: First, generate the supreme Bodhicitta; in the middle, perform virtuous deeds; and finally, it is also taught that virtuous deeds must be dedicated to Bodhi. Then, holding the forms or mudras of the five families, Hūṃ! Supreme Bodhi and earth-pressing, offering, generosity, equanimity mudras, the five aspects of refuge mudras, may I receive the empowerment of the five families' mudras. Oṃ Buddha Vairocana Oṃ! Vajra Akṣobhya Hūṃ! Ratna Svabhāva Traṃ! Padma Amideva Hrīḥ! Karma Amoghasiddhi Āḥ! Abhiṣiñca Hūṃ! Thus empower. Then, the vase empowerment: Holding, Hūṃ! In the Dharmadhatu, which is free from elaboration and separation, the round vase is a treasure of the Dharmadhatu. It is the mind of the beneficial physician, may it dispel the diseases of beings and bring auspiciousness! Oṃ Hūṃ Trāṃ Hrīḥ Āḥ! Abhiṣiñca Muṃ! Thus empower, it is vase water. Then, holding the form of Vajradhara, Hūṃ! From the Dharmata of ultimate bliss, the immovable Vidyadhara manifests, the four families of Vajradhara abide, may I receive the empowerment of Upāya. Namo! By the power of truth of all the Jewels of the ten directions and three times, by bestowing the Upāya empowerment upon the fortunate sons of the lineage, may they be endowed with the empowerment to attain the state of the four families of Vajradhara. And, may it be stabilized by Ye Dharma (Sanskrit: ye dharma hetuprabhava). If you want to elaborate, you can also bestow the twenty-six substances of Kriya, it is said. Among the four paths, the Mahayana Upāya path, the deity Vairochana as the main figure and retinue, the essence mantra of the five families, the empowerment of the four heart-sons is the path. The view is in accordance with Yoga. The samaya is the manner of lord and subjects, Shri Singha said: Profit and increase, desire empty with sacred objects. Appearance, the four families in the manner of master and servant. Action is accomplished by both shamatha and vipashyana. Thus he said. Samadhi is, the mind abiding in self-awareness and self-illumination is cultivated. The fruit is, obtaining the four families of Vajradhara, with yoga samadhi greatly endowed, the immovable Vidyadhara becomes manifest, obtaining the four families of Vajradhara. Thus it is. The instruction path is, oneself as the deity, mantra as Dharmata, at the forehead white Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), at the throat red Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), at the heart
Chinese
蓝色Ra Hum。观想脐间黄色Trum字，净化四名蕴，四金刚现前。六个阻碍是：处所是燃烧的火山，导师是手持金刚的吉祥生，眷属是带来安乐的因陀罗菩提，四种姓的灌顶象征，意是金刚持。之后，布置坛城，供养逝者，散花，念诵吉祥偈：诸佛为主具功德，殊胜供养祈愿聚如云，获得胜位降安乐雨，以佛之谛实，今此获吉祥。救护之法具善妙，殊胜极度饶益具安乐，慈爱轮回恒乐证涅槃，以正法之谛实，今此获吉祥。僧众殊胜具大力，奇妙四学善具勤瑜伽，自他成办大利入道者，以僧众之谛实，今此获吉祥。如是说。以耶达玛使其稳固，将无上之善根回向菩提。这是方便的仪轨。瑜伽。瑜伽的次第中，布置坛城和供品，圆满仪轨正文分三部分，灌顶，祈请，沐浴，总集，依处，法座。登上具有装饰的法座，观想坛城。供养，赞颂，自入，说法。祈请，准备，开门观。四种物质灌顶，本尊和四种道用。次第，本尊心咒，学处。次第之门，马，戒律，三摩地，行持，果。阻碍，处所，导师，眷属，为了次第需要。口诀和观修，吉祥回向。其中，首先是坛城的吉祥地界：从须弥山顶到金刚独峰，三峰，五峰的岩石山上，有事部，行部，瑜伽部，三部的大瑜伽的宫殿。寂怒坛城以下，阿努瑜伽智慧的火焰和传承的寂怒以下，阿底瑜伽头之顶。安放于诸佛之上的胜幢独峰聚集之处。观修是马降，阶梯以下是头心，事部，行部，瑜伽部即是行持。这是以玛哈瑜伽为主的规矩。如果以阿努为主，则将头心合一，成为玛哈第八。如果以阿底为主，则将见行合一，从阿努第八