Chinese
如是说，次第而行，是智慧金刚誓言之时已到。于彼之中摄略之，令欢喜。如是等语，即是如是扼要劝请，是令入于自在坛城。若广说，如弟子入坛城般，以十六种而入。第二，祈请令学子入者是： 嗡，金刚智慧获得之，所有如来，于宫殿心之坛城此，我令学子安住。如是说，以合掌之花朵，向坛城之天神抛掷，作舍弃意念之状。如是，如来等以微笑之光彩，令学子入坛城。十八种灌顶，堪为与法器相符者，如是信解获得显现，以花鬘系于顶上。第二，领受灌顶者：如是，如对学子如何灌顶般，如是领受。第二，学子入坛城而灌顶者有二：入坛城，灌顶。初者，于作事次第中：沐浴遮面涂香及献身，驱逐邪魔，加持为天，施予誓言，彼即降临及水供，宣告及抛掷珍宝，天降临及精进，开眼及指示坛城，会供供养及决定，此为十六。沐浴，遮面，涂香及献身，驱逐邪魔，加持为天，施予誓言，誓言降临，作水供，宣告誓言，抛掷花朵，天降临，于观修天神而精进，开眼，指示坛城，会供，供养。初者，作事业之宝瓶沐浴，且令具足妙衣。第二，遮眼者：以无明及贪欲之垢染，遮蔽二无之智慧之表征，以布或红绸遮眼，于绸缎等上所作之花朵，或珍宝或谷物之花鬘持于合掌中。金刚萨埵为主尊，我向您敬礼。我欲求大解脱，彼即灌顶及誓言，怙主勇士请救护，进入大乘殿堂，智
English
Thus speaking, proceeding in order, the time for the wisdom vajra samaya has arrived. Gather into that, make it pleasing. Such words, that is, such essential urging, is to enter the mandala of empowerment. If explained extensively, like a student entering the mandala, it is entered with sixteen. Second, the prayer to request the student to enter is: Oṃ, by which vajra wisdom is attained, all the Tathagatas, in this mandala of the palace heart, I will have the student reside. Thus speaking, with the flowers in cupped hands, throwing them to the deities of the mandala, making the gesture of abandoning the mind. Thus, the Tathagatas, with the radiance of smiling faces, let the student enter the mandala. It is appropriate to bestow the eighteen empowerments in accordance with the vessel. Having faith in obtaining such appearance, the garland of flowers is tied on the crown of the head. Second, receiving the empowerment: Just as the empowerment is bestowed on the student, so it should be received. Second, there are two aspects to the student entering the mandala and receiving empowerment: entering the mandala and bestowing empowerment. In the first, in the order of actions: bathing, covering the face, applying fragrance, offering the body, dispelling obstacles, blessing as a deity, giving vows, that itself descending, water offering, proclaiming and throwing jewels, deity descending and diligence, opening the eyes and showing the mandala, gathering offerings and offerings, and determination, these are sixteen. Bathing, covering the face, applying fragrance and offering the body, dispelling obstacles, blessing as a deity, giving vows, the vows descending, making water offerings, proclaiming the vows, throwing flowers, deity descending, and being diligent in meditating on the deity, opening the eyes, showing the mandala, gathering offerings, and making offerings. The first is to perform the bathing of the action vase and to be endowed with fine clothes. Second, covering the eyes: As a symbol of obscuring the non-dual wisdom with the defilements of ignorance and desire, the eyes are covered with cloth or red silk, and the flowers made on the silk, etc., or the garland of jewels or grains is held in cupped hands. Vajrasattva is the main deity, I bow to you. I desire great liberation, that is, empowerment and vows, protector, hero, please protect, entering the great vehicle palace, wisdom
Chinese
吽吽。吽吽吽吽。毗湿婆金刚忿怒火焰坛城吽。啪 啪。哈拉哈拉吽啪。火焰燃火焰燃火焰燃。以无量忿怒尊之众显现，思维驱逐所有损害和加害学徒们身语意三门之魔障。顶礼十方四时一切如来之身语意功德事业，以无漏无尽庄严刹土之谛实和。大谛实之加持，祈愿所有损害和加害聚集于此之学徒们的鬼神，不要住于此处，立即离开！嗡桑巴RA桑巴RA吽念诵。第六，加持为天尊：观想金刚阿阇黎右手五指指尖上安住五位勇母种子字。苏RA达斯当。如是结合勇父勇母。以安扎里手印观修。以班扎班达手印结印。于说谛实语之后。此等学徒相续中存在的业之障碍和。烦恼之障碍和。所知之障碍和。低劣见解之障碍和。正法衰损之障碍和。恶习气之障碍等。所有如是之障碍聚。愿皆被此手印之光芒摧破！班扎班达扎吽啪。如是念诵咒语多次，摇动印。十个种子字，五部种姓化为父母，行结合之事，化为菩提心之光芒。焚烧学徒们的一切障碍。吽嘎RA和。不动明王亦。化为光芒后。与学徒们的识合二为一，如水银般安住。以三种仪轨，生起身色白色，具有装饰和服饰的毗卢遮那佛。嗡嘛哈舜雅达嘉纳班扎梭巴瓦阿玛郭杭。不动明王。嗡嘛哈阿达RA夏嘉纳班扎梭巴瓦阿玛郭杭。毗卢遮那佛。嗡嘛哈RA达RA贝夏嘉纳班扎梭巴瓦阿玛郭杭。无量光佛。嗡嘛哈萨曼达嘉纳班扎梭巴瓦阿玛郭杭。宝生佛。嗡嘛哈格RA达阿努达嘉纳班扎梭巴瓦阿玛郭杭。不空成就佛等为之戴顶。于三处碰触金刚杵。嗡
English
Hum Hum. Hum Hum Hum Hum. Vishva Vajra Krodha Jwala Mandala Hum Phat Phat. Hala Hala Hum Phat. Jwala Ram Jwala Ram Jwala Ram. By manifesting an immeasurable assembly of wrathful deities, contemplate dispelling all demons and obstacles that harm and injure the body, speech, and mind of the students. Homage to the truth of the mandala of adornment of the body, speech, mind, qualities, and activities of all Tathagatas of the ten directions and four times, which is without defilement and inexhaustible. By the blessings of the great truth, may all the spirits that harm and injure the students gathered here not remain here, but depart immediately! Recite Om Sambhara Sambhara Hum. Sixth, blessing as a deity: contemplate the five seed syllables of the heroines residing on the five fingertips of the right hand of the Vajra Master. Sura Tva Stam. Thus, combine the heroes and heroines. Meditate with the Anjali mudra. Seal with the Vajra Bandha mudra. After speaking the truth. The karmic obscurations that exist in the minds of these students, and. The obscurations of afflictions, and. The obscurations of knowledge, and. The obscurations of inferior views, and. The obscurations of the decline of the Dharma, and. The obscurations of bad habits, etc. All such aggregates of obscurations. May they all be shattered by the rays of light of this mudra! Vajra Bandha Tram Tha. Recite this mantra many times, shaking the mudra. The ten seed syllables, the five families transformed into father and mother, performing the act of union, transforming into the light of bodhicitta. Burning away all the obscurations of the students. Hum Kara and. Acala also. Having dissolved into light. Becoming one with the consciousness of the students, remaining like molten mercury. With the three rituals, generate Vairochana Buddha with a white body color, possessing ornaments and attire. Om Maha Shunyata Jnana Vajra Svabhava Atmako 'Ham. Acala. Om Maha Adarsha Jnana Vajra Svabhava Atmako 'Ham. Vairochana. Om Maha Pratapa Pravesha Jnana Vajra Svabhava Atmako 'Ham. Amitabha. Om Maha Samanta Jnana Vajra Svabhava Atmako 'Ham. Ratnasambhava. Om Maha Krita Anuta Jnana Vajra Svabhava Atmako 'Ham. Amoghasiddhi, etc., adorn the crown. Touch the vajra to the three places. Om
Chinese
我是如来身金刚自性。 作为加持的标志，额头持有以白色金刚轮“嗡”字标示的身体金刚。 喉咙持有以红色语金刚“阿”字标示。 心间持有以蓝色意金刚金刚“吽”字标示。 以金刚盔甲手印。 念诵“班杂 嘎瓦 资 惹卡 惹卡”表示穿戴金刚盔甲。 金刚守护手印和。 以“嗡 德隆”字，忿怒尊金刚夜叉，和忿怒尊不死灰手印，观想守护身体的六处。 从这里开始，布施斋戒等即可。 第七，第七个，第八个，第九个，第十个作为基础的替代是近住。 给予誓言是： 弟子们以“阿拉拉”供养。 以“阿拉拉”使之欢喜。 以“阿拉拉”圆满誓言。 以“阿拉拉”赐予成就。 吉祥金刚持。 不退转金刚身自性。 今日请您加持我。 使我成为金刚身。这样祈请。 主尊将瓶中的甘露倒入少许，念诵“嗡 阿 吽”并观想身语意的自性三字清晰显现。 主尊以右手持金刚，用无名指取甘露，念诵“嗡”字，点在弟子们的额头上。 做成小点，观想白色的“嗡”字。 从那里发出白光，观想汇集所有如来的身加持，融入额头的“嗡”字中。 同样地，吉祥金刚语持。 不退转金刚语自性。 今日请您加持我。 使我成为金刚语。这样祈祷后，观想在弟子的喉咙上点上小点“阿”字的光芒，并通过语金刚的咒语获得语的誓言。 再次，吉祥金刚意持。 今日请您加
English
I am the Vajra nature of the body of the Tathagata. As a sign of blessing, the forehead holds the white body vajra wheel marked with the syllable Oṃ. The throat holds the red speech vajra marked with the syllable Āṃ. The heart holds the blue mind vajra marked with the vajra syllable Hūṃ. With the vajra armor mudra. Recite "Vajra kavaci rakṣa rakṣa" to don the vajra armor. With the vajra protection mudra and. Meditate on protecting the six places of the body with the wrathful vajra Yaksha with the syllable Oṃ Trum, and the two wrathful immortal ash mudras. From here, giving Sojong etc. is sufficient. Seventh, seventh, eighth, ninth, tenth, as a substitute for the base, is Nyen-ne. Giving the Samaya is: The students offer "Alala" as an offering. "Alala" to please. "Alala" to fulfill the Samaya. "Alala" to grant Siddhi. Glorious Vajra Holder. The indestructible Vajra body nature. Bless me today. Grant me to become a Vajra body. Thus pray. The Lord pours a little nectar from the vase, says "Oṃ Āḥ Hūṃ" and meditates clearly on the three syllables that are the nature of body, speech, and mind. The Lord takes the nectar with the ring finger of his right hand, which is holding the vajra, and says "Oṃ" while placing a dot on the foreheads of the students. Make a dot and contemplate the white Oṃ. As white light radiates from it, contemplate that the blessings of the body of all the Tathagatas are gathered and dissolved into the Oṃ on the forehead. Similarly, glorious Vajra Speech Holder. The indestructible Vajra Speech nature. Bless me today. Grant me to become a Vajra Speech. After praying in this way, contemplate that the student receives the Samaya of Speech through the radiance of the dot Āṃ placed on the throat and the mantra of Vāka Vajra. Again, glorious Vajra Mind Holder. Bless me today.
Chinese
不要犹豫，享用五种欲望的功德。此外，在所有虚空界中，智慧的界限和其他欲望，以上中下三种方式全部享用。此外，对于违背誓言的人，以及任何危害誓言的人，瑜伽士应杀死他们，并饮用他们心脏中的大量血液。对于此，没有什么不可做的。如果能很好地确定心性之乘，即使行为上充满烦恼和欲望，也像莲花处于泥中一样。戒律的誓言非常圆满，没有什么可做和不可做。这样说。对于天人的灌顶，以及声闻的灌顶，以及独觉佛的灌顶，以及菩萨的灌顶，不需要给予誓言，也不需要放置誓言，也不需要进行水灌顶，也不需要宣说誓言。作为替代，应给予布萨和斋戒的戒律，居士的戒律，沙弥的戒律，比丘的戒律，以及发菩提心的戒律。第七是给予誓言，第八是放置誓言，第九是进行水灌顶，第十是宣说誓言，作为这四者的替代，给予斋戒的戒律是：为了所有众生的利益，获得圆满正等觉的果位。为此，请以想要请求并修持斋戒戒律的心态来模仿。请僧侣们垂听。我，名为某某，从现在起，直到生命终结，皈依于两足尊中的至尊，佛。皈依于离欲者中的至尊，法。皈依于僧众中的至尊，僧伽。我，名为某某，从现在起，直到生命终结，请僧侣接受我为斋戒者。这样重复三次。最后，上师说这是方便。弟子说“好”。这样获得戒律后，请以想要学习学处的心态来重复。上师请垂听。如同过去那些殊胜的阿罗汉们，放弃了杀生，从杀生中 वापस（梵文天城体：वापस，梵文罗马拟音：vāpasa，汉语字面意思：返回）一样，我，名为某某，也从现在起，在每个月的空日等日子里，放弃杀生，从杀生中
English
Do not hesitate, enjoy the merits of the five desires. Furthermore, in all the empty realms, the realm of wisdom and other desires, enjoy all in the superior, intermediate, and inferior ways. Furthermore, for those who break their vows, and for anyone who harms the vows, the yogi should kill them and drink the great blood in their hearts. For this, there is nothing that should not be done. If one is well-versed in the vehicle of mind itself, even if one's conduct is full of afflictions and desires, it is like a lotus in the mud. The vows of discipline are perfectly complete, there is nothing to do and nothing not to do. Thus it is said. For the empowerment of gods and humans, and the empowerment of hearers, and the empowerment of solitary buddhas, and the empowerment of bodhisattvas, there is no need to give vows, nor to place vows, nor to perform water initiation, nor to proclaim vows. Instead, the vows of sojong and fasting, the vows of lay practitioners, the vows of novices, the vows of monks, and the vows of generating bodhicitta should be given. The seventh is giving vows, the eighth is placing vows, the ninth is performing water initiation, and the tenth is proclaiming vows, as a substitute for these four, giving the vows of fasting is: For the benefit of all sentient beings, may I attain the state of complete and perfect enlightenment. For that purpose, please imitate with the intention of requesting and practicing the vows of fasting. Please listen, monks. I, named so-and-so, from this time forth, until the end of my life, take refuge in the Buddha, the supreme among bipeds. I take refuge in the Dharma, the supreme among those free from desire. I take refuge in the Sangha, the supreme among assemblies. I, named so-and-so, from this time forth, until the end of my life, request that the monks accept me as a faster. Repeat this three times. Finally, the teacher says that this is skillful means. The disciple says "Good." Having thus obtained the vows, please repeat with the intention of learning the precepts. Teacher, please listen. Just as the noble arhats of the past abandoned killing and returned from killing, so too, I, named so-and-so, from this time forth, on the empty days of every month, etc., abandon killing and return from killing.