Chinese
以及护法等教敕之眷属，向金刚部的守护者们顶礼赞叹。如此做一遍，这是自生。第二共同义利是瓶生，其中第八个的第一个是生起誓言尊，分二：所依为宫殿，所依者为本尊坛城。第一，手结法轮印，从瓶子不可思议的自性中，嗡 班匝 扎抓 吽 奔隆，从自己的心间放出奔隆，化为具有特征的珍宝瓶，外形如瓶，内为宫殿。下方四方为黄色四辐轮，四隅竖立四把弯刀，中心为蓝色，其外围是十辐轮，连同外围诸神，充满五种智慧的光芒。中央为狮子座，日月莲花垫，四辐上是三层日月莲花垫，十辐上是日垫，诸神为月亮。第二，所依者本尊坛城，其中心是吽字，那摩 惹纳 扎雅雅，那摩 月官 班匝 卓达雅，吉利 吉拉雅 梭哈。如此观想以能摧金刚为主的眷属如自生。生起对诸神的供养天女八尊，吉祥天女八尊，以及四门神等，迎请，沐足，献座，顶礼，供养，赞叹之后，进行念诵：观想心间的咒轮与之前相同，在吽字的弯钩处生起所修之本尊，其周围观想心咒，十忿怒长咒，以及经的功德等环绕。清晰明了地长久专注于此，是为天瑜伽。第二，持咒之观想：持咒索于心间，从自己的心间吽字和瓶生心间的吽字放出光芒，供养圣众，生起无二无漏之智慧甘露融入自身，自己从心间如珍珠项链般依靠咒索，触及瓶生心间的所修本尊，身语意三门之罪障得以清净，化为能摧金刚之身，观想剩余甘露充满瓶子。咒语的字也如此观想，以诵读的方式念诵。
English
And the retinue of the command, such as the protectors, I prostrate and praise to the guardians of the Vajra family. Do this once. This is self-generation. The second common purpose is vase generation, the first of the eight being the generation of the Samaya Being, which has two aspects: the support being the palace and the supported being the mandala of deities. First, with the hands in the wheel mudra, from the non-conceptual nature of the vase, Oṃ Vajra Cakra Hūṃ Bhrūṃ. From one's own heart, a single Bhrūṃ is emitted, transforming into a precious vase with characteristics, the outer form being that of a vase, the inner being a palace. Below, the four directions are a yellow four-spoked wheel, with four curved knives standing in the four corners. The center is blue. Outside of that is a ten-spoked wheel, together with the outer deities, filled with the radiance of the five wisdoms. In the center is a lion throne, a sun and moon lotus seat. On the four spokes are three layers of sun and moon lotus seats. On the ten spokes are sun seats. Each of the deities is a moon. Second, the mandala of deities that are supported: In the center of that is Hūṃ. Namo Ratna Trayāya. Namo Candra Vajra Krodhāya. Kili Kilāya Svāhā. Thus, contemplate the retinue with the Destroyer Vajra as the main deity, like self-generation. Generate the eight offering goddesses, the eight auspicious goddesses, and the four doorkeepers for the deities. Invite, wash the feet, offer a seat, prostrate, make offerings, and after praising, engage in recitation: Meditate on the mantra wheel in the heart as before. At the hook of the Hūṃ, generate the object to be accomplished. Around that, meditate on the heart mantra, the long mantra of the ten wrathful ones, and the benefits of the sutra, etc., encircling it. Clearly and for a long time, focus on this, which is the deity yoga. Second, the visualization for reciting the mantra: Hold the mantra thread at the heart. From the Hūṃ at one's own heart and the Hūṃ at the heart of the vase generation, radiate light. Offerings are made to the assembly of noble ones, and the nectar of non-dual, uncontaminated wisdom arises and dissolves into oneself. From one's own heart, like a string of pearls, relying on the mantra thread, touching the object to be accomplished at the heart of the vase generation, the sins and obscurations of body, speech, and mind are purified. Transforming into the form of the Destroyer Vajra, contemplate that the remaining nectar fills the vase. Contemplate the letters of the mantra in the same way, and recite in the manner of reading.
Chinese
火焰山，被金刚墙环绕。其中有宫殿，四方形，四个门，带有装饰和台阶。其中有诸神。观想清楚地看到具有十辐和四辐以及中心的轮。在轮的中心，有薄伽梵金刚摧毁者，手持金刚杵。在他的右边是妙吉祥，左边是观世音。在其外围的四个辐条上有四位忿怒神，四个肋条上有四位明妃的形象，四个刀室。在其外围，诸神有八位供养天女，八位吉祥天女，以及四位门神等，观想他们的身体显现但自性空，如镜中的影像般清晰，并生起这样的信念：他们是你们的本尊神。荟供和供品如前。第二个总义是灌顶，分为三个部分：准备、正行和结行。第一部分与前相同。第二部分正行分为三个部分：外在利益的灌顶有八种，内在能力的灌顶有五种，以及秘密甚深的灌顶。第一种是瓶灌等九种与前相同。特别是在手印灌顶中，有五种：意续、宣告词、灌顶处、融入处、消除何种障碍，生起何种能力。第一种意续是：在色究竟天、上师的心间和坛城的中央，金刚摧毁者、妙吉祥、观世音、四位忿怒神、四位明妃、十位忿怒尊、八位供养天女、八位吉祥天女、四位门神及其眷属降临，融入你们，观想你们的蕴、界、处与他们无二无别。宣告词是：法界智慧摧毁分别念，烦恼是敌人，是智慧身，消除分别念的垢染，金刚摧毁者赐予灌顶。嗡 那嘛 旃ḍa vajra kro dha ya hulu hulu tiṣṭha tiṣṭha bandha bandha，哈那哈那 阿弥利达 吽 帕ṭa，阿比辛恰 吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）具有年轻的姿态，以智慧之灯装饰，消除三界黑暗，妙吉祥赐予灌顶。嗡 瓦格西瓦日 穆。阿比辛恰 吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）身体颜色没有瑕疵。
English
The Olmo Lungring mountain, surrounded by a vajra fence. Inside it is a palace, square, with four doors, adorned with decorations and steps. Inside it are the deities. Visualize clearly seeing the wheel with ten spokes, the wheel with four spokes, and the center. In the center of the wheel, there is the Bhagavan Vajra Destroyer, holding a vajra. To his right is Manjushri, and to his left is Avalokiteshvara. On the four spokes outside of it are the four wrathful deities, and on the four ribs are the forms of the four consorts, with four knife sheaths. Outside of that, for the deities, there are eight offering goddesses, eight auspicious goddesses, and four doorkeepers, etc. Visualize their forms appearing but being empty of inherent existence, like reflections in a mirror, and generate the conviction that they are your yidam deities. The tsok and offerings are as before. The second general topic is empowerment, which has three parts: preparation, main part, and conclusion. The first part is the same as before. The second part, the main part, has three parts: the outer beneficial empowerments, which are eight; the inner powerful empowerments, which are five; and the secret profound empowerment. The first is that the nine, starting with the vase empowerment, are the same as before. Specifically, in the mudra empowerment, there are five: mind stream, proclamation, place of empowerment, place of absorption, what obscurations are removed, and what abilities are generated. The first, the mind stream, is: In Akanishta, in the heart of the lama, and in the center of the mandala, Vajra Destroyer, Manjushri, Avalokiteshvara, the four wrathful deities, the four consorts, the ten wrathful ones, the eight offering goddesses, the eight auspicious goddesses, and the four doorkeepers and their retinue come and dissolve into you, and meditate that your aggregates, elements, and sense bases are inseparable from them. The proclamation is: The wisdom of the dharmadhatu destroys conceptual thoughts, afflictions are enemies, it is the wisdom body, it eliminates the stains of conceptualization, Vajra Destroyer bestows empowerment. oṃ namaḥ caṇḍa vajra krodha ya hulu hulu tiṣṭha tiṣṭha bandha bandha hana hana amṛta hūṃ phaṭ a bhi ṣiñca hūṃ. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Possessing the appearance of youth, adorned with the lamp of wisdom, dispelling the darkness of the three realms, Manjushri bestows empowerment. oṃ vāgīśvari muṃ a bhi ṣiñca hūṃ. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) The body color is without flaws.
Chinese
吽，西方忿怒尊马头金刚，一面二手三眼具，双足安住日月垫，为具缘之子作灌顶。达惹亚 达惹亚 瓦吉ra，阿比辛恰 吽。吽，西北忿怒尊欲王，一面二手三眼具，双足安住日月垫，为具缘之子作灌顶。达汝纳 达汝纳 瓦吉ra，阿比辛恰 吽。北方忿怒尊甘露旋，一面二手三眼具，双足安住日月垫，为具缘之子作灌顶。钦达 钦达 瓦吉ra，阿比辛恰 吽。吽，东北忿怒尊三界王，一面二手三眼具，双足安住日月垫，为具缘之子作灌顶。宾达 宾达 瓦吉ra 吽 啪，阿比辛恰 吽。吽，下方忿怒尊大威力，一面二手三眼具，双足安住日月垫，为具缘之子作灌顶。玛塔 玛塔 瓦吉ra，阿比辛恰 吽。灌顶处为头部。融入处：融入蕴、界、处。清净何种障碍？生起何种能力？从觉受之聚，自心执著的垢染得以清净。愿一切蕴、界、处，皆能于诸佛之坛城中自然成就，获得殊胜灌顶。第二，克里亚灌顶之吉祥二十六为：往昔，薄伽梵释迦牟尼于须弥山顶法轮时，为圣观世音菩萨作五宝须弥山之灌顶，令其具足威力与力量，获得不坏之身。与此相应，以五宝须弥山之灌顶，令其具足威力与力量，获得不坏之身。光辉庄严殊胜之须弥山身，广大功德增盛之灌顶次第，于一切安住之大山王，愿威力不坏之身皆得圆满。四生六道三界一切众生之命，颜色美丽具足珍宝之种种基，四方中央须弥山身所显现，此乃须弥山灌顶之吉祥品，即第二十一品。往昔，薄伽梵所作
English
Hūṃ, the wrathful king Hayagriva of the west, has one face, two hands, and three eyes. Both feet reside on the sun and moon cushion. Bestow empowerment upon the fortunate son. Dhara Ya Dhara Ya Vajra, Abhishintsa Hūṃ. Hūṃ, the wrathful one of the northwest, the king of desire, has one face, two hands, and three eyes. Both feet reside on the sun and moon cushion. Bestow empowerment upon the fortunate son. Dharuna Dharuna Vajra, Abhishintsa Hūṃ. The wrathful one of the north, swirling with nectar, has one face, two hands, and three eyes. Both feet reside on the sun and moon cushion. Bestow empowerment upon the fortunate son. Tsinda Tsinda Vajra, Abhishintsa Hūṃ. Hūṃ, the wrathful one of the northeast, the king of the three realms, has one face, two hands, and three eyes. Both feet reside on the sun and moon cushion. Bestow empowerment upon the fortunate son. Bhinda Bhinda Vajra Hūṃ Phet, Abhishintsa Hūṃ. Hūṃ, the wrathful king of the lower direction, the great powerful one, has one face, two hands, and three eyes. Both feet reside on the sun and moon cushion. Bestow empowerment upon the fortunate son. Mata Mata Vajra, Abhishintsa Hūṃ. The place of empowerment is the head. The place of absorption is: absorbed into the aggregates, elements, and sense bases. What obscurations are purified? What abilities are generated? From the collection of experiences, the defilements of self-grasping are purified. May all aggregates, elements, and sense bases spontaneously manifest in the mandala of the victorious ones, and may the supreme empowerment be obtained. Second, the twenty-six auspicious verses for the Kriya empowerment are: In the past, when the Bhagavan Shakyamuni turned the wheel of Dharma on the summit of Mount Meru, he bestowed the empowerment of the Mount Meru made of five precious jewels upon the glorious Vajrapani, so that he possessed abundant power and strength, and attained the immutable body. In accordance with this, by bestowing the empowerment of the Mount Meru made of five precious jewels, may he possess abundant power and strength, and attain the immutable body. The glorious and beautiful form of the supreme Mount Meru, the supreme empowerment sequence that expands the great qualities, upon the great mountain where all abide, may the immutable bodies of power and strength be perfected. The life of all beings in the four births, six realms, and three realms, the basis of various jewels with beautiful colors, the manifestation of the form of Mount Meru in the four directions and the center, this is the auspicious chapter of the Mount Meru empowerment, the twenty-first chapter. In the past, the Bhagavan performed
Chinese
十二圆满之时，与乌昙跋花结合，以本性之塔和化身之塔等，对金刚手菩萨进行灌顶，获得了无分别的法身。与此相符，以大塔灌顶，愿具足获得法身的权能。忆念安住之阶梯，无生灭之圆形宝瓶，以及法-轮无杂之顶等，愿获得无分别之法身。见地之境与现证菩提无等同。转法-轮和示现神变等，天界安住逝去导师入灭处，此乃具足十力加持之地。塔灌顶之吉祥第二十二品。往昔，世尊住在巨人之地附近时，以如意树对金刚手菩萨进行灌顶，如意成就了意之所愿。与此相符，以如意树灌顶，愿弟子们如意成就意之所愿。无论想要什么都如如意树一般，功德如意，具足无漏之宝藏，是所依之因和果之方式，愿所有意愿都如意成就。如满足天人愿望之如意树，圣者功德说之不尽的愿望，如意圆满之物。此乃如意树之灌顶吉祥第二十三品。往昔，世尊前往大海之洲时，以大海对金刚手菩萨进行灌顶，获得了通达法无生深广之义的殊胜权能。与此相符，愿获得通达法无生深广之义的殊胜权能。以深不可测之广阔大海，一切平等之大功德，于无生灭之大海中，愿通达深广之法义。如法性大海般领悟，于深不可测之大海中，如意宝等颜色美丽之相，此乃大