Chinese
所有魔众，三界之主亲自遣除。嗡 班匝 卓达 扎洛迦 班匝亚 吽，阿比香匝 吽。吽，饮血者之锤权，忿怒之王饮血尊父尊母身。下方出现邪魔，土地神魔众，皆由大力王亲自遣除。嗡 班匝 卓达 玛哈巴拉 吽，阿比香匝 吽。第三，灌顶处为头或心间。第四，融入处为将诸天众融入自身念想。第七，未得手印灌顶之过患：若未令上师欢喜，且未得诸灌顶，则听闻等所作之事，皆无果且将毁坏。如是说。第八，得灌顶之功德：自此之后，成为胜者之子，消除一切恶趣，寿命绵长，安乐圆满，将成为天界解脱之主。如是说。这些是第五组的手印灌顶。之后是利益之灌顶十法的次第，即在外在增益身之坛城中灌顶。获得此十种利益之灌顶，于此生能得长寿，安乐圆满，于来世能得天界与解脱，故称为利益之灌顶。第二，内在能力之灌顶有五种：为自利而精进的能力为听闻灌顶和禅修灌顶；为他利而精进的能力为事业灌顶和讲说灌顶；为自他二利而精进的能力为金刚王一切经典灌顶。第一种有八个方面：因、缘、体性、果、次第、事业、未得听闻灌顶之过患、得灌顶之功德。第一，因，其中等起因是：弟子双耳根处，有听闻声音、知觉、触觉之明点存在。第二，俱生因是：嘎巴拉珍宝所生之加持物。第二，缘有四种：第一，因之缘是：堪能灌顶之弟子，远离不顺品之因，且具顺品之因。第二，所缘之缘是：灌顶物具有加持。
English
All hosts of demons, the Lord of the Three Realms himself dispels. Oṃ Vajra Krota Trailokya Vijaya Hūṃ, Abhiṣiñca Hūṃ. Hūṃ, the power of the hammer of all blood drinkers, Wrathful King, the embodiment of the blood-drinking father and mother. When obstacles arise from below, all the earth lords and hosts of demons, are dispelled by the mighty king himself. Oṃ Vajra Krota Mahābala Hūṃ, Abhiṣiñca Hūṃ. Third, the place of empowerment is the head or the heart. Fourth, the place of absorption is to absorb all the deities into one's own assembly of thoughts. Seventh, the fault of not having received the hand seal empowerment: If the teacher is not pleased, and the empowerments are not received, then the acts of listening and so on, will be fruitless and destroyed. Thus it is said. Eighth, the merits of receiving empowerment: From this time onwards, the sons of the Victorious Ones, will be without all the lower realms, and will have long life, perfect bliss, and will become the lords of higher realms and liberation. Thus it is said. These are the hand seal empowerments of the fifth group. Afterwards is the order of the ten beneficial empowerments, which is to empower in the mandala of the external, additional image. By obtaining these ten beneficial empowerments, one will benefit by obtaining long life and perfect bliss in this life, and by obtaining higher realms and liberation in the future, therefore it is called the beneficial empowerment. Second, the inner empowerment of abilities has five aspects: the ability to strive for one's own benefit is the empowerment of listening and the empowerment of meditation; the ability to strive for the benefit of others is the empowerment of activity and the empowerment of teaching; the ability to strive for the benefit of both oneself and others is the empowerment of Vajra King, the entirety of the teachings. The first has eight aspects: cause, condition, essence, result, order, activity, the fault of not having received the empowerment of listening, and the merits of having received it. First, the cause, the corresponding cause is: in the root of the two ears of the disciple, there is the presence of the bindu of hearing sounds, knowing, and feeling. Second, the co-emergent cause is: a kapala endowed with the consecration of precious origins. Second, there are four conditions: First, the condition of the cause is: a disciple who is suitable for empowerment, who is free from the cause of opposing factors, and who possesses the cause of favorable factors. Second, the condition of the object is: the empowerment substances are endowed with consecration.
English
That is it. Third is the causal condition of the owner: the lama who can empower, endowed with fourteen qualities. Fourth is the immediately preceding condition: the previous empowerment opens the door to the benefit empowerment, becoming the cause for the arising of the subsequent listening empowerment. Third, the essence is: the listening empowerment. Fourth, the result is: actually generating the ability, like sharpening a blade. Fifth, the order is: after the ten benefit empowerments, the listening empowerment is bestowed. Sixth, out of the five stages, the fifth is the thought transmission: From the union of meditating on the lords as Samantabhadra and Samantabhadri, a yellow BHRUM (藏文，भ्रूं，bhrūṃ，seed syllable) is emitted, radiating to the base of the two ears of the disciples. From that, visualize a four-spoked wheel in the center of the palace, with corners and doorways. On the center of the wheel and on each of the four spokes, visualize a three-tiered seat of sun, moon, and lotus, and on each of the four doorways, visualize a sun seat. On top of the five three-tiered seats, visualize a pair of yellow TRAM (藏文，त्रं，traṃ，seed syllable) emanating from the heart of the lords, and at the four doors, on the sun seats, visualize HUM JAH at the east door, HUM HUM at the south door, HUM BAM at the west door, and HUM HOH at the north door. Recite TRAM TRAM TRAM TRAM TRAM TRAM TRAM TRAM TRAM TRAM, HUM JAH HUM HUM HUM, BAM HUM HOH. With the snap of the fingers, the letters dissolve into light. From the light, on the central seat of the wheel, visualize a jewel and a bell; on the east spoke, a jewel sprout and a rosary; on the south, the sun and a flower; on the west, a victory banner and a lasso; on the north, a bone rosary and a fan; on the east door, a skull staff and an iron hook; on the south door, a five-pronged vajra and a lasso; on the west door, a skull transformation and an iron chain; on the north door, a multicolored vajra and a bell. Vocally recite RATNA GHANTA (藏文，रत्नघण्टा，ratna ghaṇṭā，jewel bell), RATNA MALE (藏文，रत्नमाला，ratnamālā，jewel garland), SURYA PUSHPE (藏文，सूर्यपुष्पे，sūryapuṣpe，sun flower), KETU PASHA (藏文，केतुपाश，ketupāśa，victory banner lasso), HASA RATI (藏文，हस रति，hasa rati，Hasa Rati), RATNA ANGUSHA (藏文，रत्नाङ्कुश，ratnāṅkuśa，jewel hook), VAJRA PASHA (藏文，वज्र पाश，vajra pāśa，vajra lasso), KAPALA SHRIKHA (藏文，कपाल श्रीखा，kapāla śrīkha，skull auspicious), VISHVA VAJRA GHANTE (藏文，विश्व वज्र घण्टे，viśva vajra ghaṇṭe，cross vajra bell). With the snap of the fingers, the light dissolves in order, starting from OM VAJRA RATNA TRAM SAMBHAVA TRAM. The mass of light in the center completely transforms into the jewel-born father and mother. The father holds a jewel in his right hand and a bell in his left, embracing the mother. The mother embraces the father from the left side, holding a bell in her right hand. Recite OM VAJRA RATNA TRAM, VAJRA MALE TRAM. The vajra jewel on the east spoke is, holding a jewel sprout, embracing the mother, with the rosary hanging down.
Chinese
拥抱父亲。班杂苏尔亚特朗。班杂布施贝特朗。南侧，手持金刚光辉太阳，以及花朵母花朵。嗡 班杂给热特朗。嗡 班杂帕夏特朗。西侧，手持金刚幢，绳索母绳索。北侧，嗡 班杂哈萨特朗。嗡 班杂拉特纳拉特朗。手持金刚欢笑嬉戏之花环，以及金刚清凉母清凉扇。如是主尊眷属父母一切，身色如纯金，具寂静之相，以十二种饰品庄严。中央主尊金刚坛城。眷属皆为菩萨之相。明妃从左侧拥抱。嗡 亚曼达克日达 吽 啪。嗡 班杂阿 昂古夏 扎 杰，东门阎魔，青黑色，手持杵。金刚铁钩母，蓝色，手持铁钩。嗡 札嘉那达克日达 吽 啪。嗡 班杂帕夏 吽。南门大威力，黄黑色，手持五股金刚杵。金刚索母，黄色，手持绳索。嗡 贝玛达克日达 吽。嗡 班杂斯佛达 邦。西门马头明王，红黑色，头盖骨缠绕蛇。金刚锁链母，红色，手持锁链。嗡 比格南达克日达 吽。嗡 班杂甘德 霍。北门甘露漩涡。蓝黑色，手持各种金刚杵。金刚铃母，绿色，手持铃。八位门神父母一切皆面向外，立于日轮之上，父亲左腿伸展，母亲右腿伸展，以勇士之姿站立。以忿怒尊之装束庄严，安住于火焰之中。此等仪轨，于未来所讲之禅定灌顶等一切生起次第皆应知晓。如是生起之誓言坛城十八尊。空性灌顶。身语意加持。从自性之境，迎请智慧尊十八尊。萨玛雅 扎，恭请降临。额嘿亚嘿，迎请，扎 吽 邦 霍，融入。以身语意使其稳固。以普贤四印交错，以自咒供养，萨玛雅 霍。萨玛雅 斯德旺。如是，以结合之手印劝请，入于等至，本尊父母与弟子等，皆于欲火中化为光明。光明聚
English
Embracing the father. Vajra Suryatram. Vajra Pushpetram. On the southern side, holding the vajra glorious sun, and the flower mother flower. Om Vajra Kerutram. Om Vajra Pashatram. On the western side, holding the vajra banner, the rope mother rope. On the northern side, Om Vajra Hasatram. Om Vajra Ratna Ratitram. Holding the garland of vajra laughter and joy, and the vajra cooling mother cooling fan. Thus, all the main deities and retinue, father and mother, have bodies like pure gold, possessing a peaceful demeanor, adorned with twelve ornaments. The central main deity is the Vajra Mandala. The retinue are all in the form of bodhisattvas. The consorts embrace from the left side. Om Yamantaka Krit Hum Phat. Om Vajra Angusha Jah. At the eastern gate, Yama, bluish-black, holding a club. Vajra Hook Mother, blue, holding a hook. Om Prajnatta Krit Hum Phat. Om Vajra Pasha Hum. At the southern gate, Great Power, yellowish-black, holding a five-pronged vajra. Vajra Lasso Mother, yellow, holding a lasso. Om Padma ta Krit Hum. Om Vajra Sphota Bam. At the western gate, Hayagriva, reddish-black, skull adorned with snakes. Vajra Chain Mother, red, holding a chain. Om Bighnanta Krit Hum. Om Vajra Ghante Ho. At the northern gate, nectar swirling. Greenish-black, holding various vajras. Vajra Bell Mother, green, holding a bell. All eight gatekeepers, father and mother, face outwards on a sun disc, the father extending his left leg and the mother extending her right leg, standing in a heroic posture. Adorned with wrathful attire, dwelling in a mass of flames. These methods should be understood for all generation stage practices, such as the empowerment of meditation that will be explained in the future. Thus, the eighteen deities of the samaya mandala that are generated. Emptiness empowerment. Blessings of body, speech, and mind. From the realm of intrinsic nature, invite the eighteen wisdom deities. Samaya Jah, please listen. Ehyahi, invite, Jah Hum Bam Hoh, merge. Stabilize with body, speech, and mind. Offering with the four interlocked Samantabhadra mudras, offering with one's own mantra, Samaya Ho. Samaya Tvam. Thus, urging with the mudra of union, entering into equipoise, the deities, father and mother, along with the disciples, dissolve into light in the fire of desire. A mass of light
Chinese
从莲花中生起珍宝生源，手持具足自在主续部的经函或嘎巴拉，并具有珍宝生源的加持。第二是宣告词：怛朗，秘密、大秘密、极秘密的。对于一切秘密都要倾听，秘密的意义是恒常的，不应向他人述说。说。第三是授予处，将灌顶物交给弟子手中。第四是融入处，融入声触所知觉的明点中。第五是过去对于内外密义无碍而不能听闻的障碍得以清净，从今以后观想能够听闻的能力真实生起。真实语。种姓之子们，因为授予了听闻的灌顶，愿你们获得无碍听闻一切如来内外教言的殊胜灌顶。第七是未得灌顶的过患：若未得听闻灌顶，则造作听闻等无有果实且会失坏。第八是功德：具有能够听闻的功德。第二，修灌顶有八：因、缘、体性、果、次第、作业次第、过患、功德。第一，等起因是：心间的脉结、忆念、触觉的明点。第二，俱生因是：念珠，任何本尊的加持物。第二，缘有：第一，因之缘是：堪能灌顶的补特伽罗，远离不顺品之因，且具有顺品之因。第二，所缘之缘是：灌顶物具有加持。第三，增上缘是：能够灌顶的上师，具有十四种功德。第四，无间缘是：开启听闻灌顶之门后，尚未获得修灌顶。第三，体性是：修灌顶。第四，果是：真实生起能力，如同磨砺刀刃。第五，次第是：在听闻灌顶之后授予修灌顶。第六，作业次第有五，观想相续是：从观想自在主普贤父母的交合中，从任何本尊的具有颜色的班杂（藏文：བྷྲུཾ་，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中降下，照射到弟子们的心间脉结中，如前一样生起具有宫殿和座垫的，通过三种仪轨生起八十四尊神，弟子们抛花。