English
The causal condition is: a suitable person for empowerment, that is, one who is free from the causes of unfavorable conditions and possesses the causes of favorable conditions. Second, the objective condition is: the empowerment substances are endowed with consecration. Third, the dominant condition is: the lama who is capable of bestowing empowerment is endowed with fourteen qualities. Fourth, the immediately preceding condition is: having opened the understanding by obtaining the karma empowerment, but not yet having obtained the explanation empowerment. Third, the nature is: the empowerment of explanation. Fourth, the result is: the actual generation of ability, like tempering a sharp weapon. Fifth, the order is: after the karma empowerment, the explanation empowerment is bestowed. Sixth, in the sequence of activities, the first of the six is the mind generation: From the union of the Lord Samantabhadra and Samantabhadri, (Tibetan: བྷྲུཾ, Devanagari: भ्रुं, Romanized Sanskrit: bhrūṃ, Literal Meaning: bhrūṃ) radiates onto the tongue of the disciple, visualizing the palace together with the seat as before, and on the wheel above the seat, five pairs of (Tibetan: ཧྲཱིཿ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Meaning: hrīḥ), and on the door frames (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning: hūṃ) (Tibetan: ཛཿ, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Meaning: jaḥ) (Tibetan: ཧུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning: hūṃ) (Tibetan: ཧུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning: hūṃ) (Tibetan: ཧུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning: hūṃ) (Tibetan: བོ་, Devanagari: भो, Romanized Sanskrit: bho, Literal Meaning: bho) (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning: hūṃ) (Tibetan: ཧོ, Devanagari: हो, Romanized Sanskrit: ho, Literal Meaning: ho). From the light mass of the expansion and contraction of spharasanga, generate in order: Padma Ghaṇṭe, Padma Gitti, Tikna Aloke, Chakra Pota Baksha Koke Pa, Daṇḍa Angusha, Vajra Pasha Kapa La Shri Khala, Vishva Vajra Ghaṇṭe. Generate the lotus and bell, the lotus and lute, the sword and lamp, the wheel and iron hook, and in the expansion and contraction of spharasanga, generate Amitabha Buddha and consort holding a lotus and bell in the center of the wheel. Similarly, on the four spokes, generate Vajra Dharma, the lotus opener, Vajra Singer holding a lute, Vajra Cause Wheel, Vajra Iron Hook Mother holding an iron hook, Vajra Speaker, Vajra Tongue, and Vajra Clear Lamp holding a lamp. Generate the gatekeeper father and mother with their respective mantras, empower, bless, invoke the wisdom beings, invite and absorb, present offerings, urge with the mudra of union, enter into samadhi, and with the fire of desire, visualize the eighteen deities together with the disciple dissolving into light, and from the red light mass, transform into Amitabha Buddha. The proclamation is: With the supreme nectar of (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Meaning: oṃ), satisfy the faithful person. To those of superior, middling, and inferior intelligence, proclaim the secret accordingly, and not otherwise. The place of empowerment is: the hand. The empowerment substances: the wheel, conch, vessel, and the three trees.
Chinese
萨。以法轮为座，右手持海螺，左手持恰形，吹奏并使其旋转。融入之处是：融入于舌头上的语业触觉明点，从前众生的意识流中，清净了无法转法轮的障碍，观想现在真实生起了能够不断转法轮的能力。谛实语。以讲说之灌顶，愿一切众生的意识流中，获得转一切乘之法轮的殊胜权能。第七，未得灌顶之过患是：未得灌顶而进行讲说等，会有无果且被毁坏的过患。第八，获得灌顶之功德是：将成为胜者的儿子，寿命长，安乐幸福圆满，来世将成为天界和解脱的主人。第五，金刚国王一切语灌顶中，第八之第一，因之二，第一，相应的因是：五肢的脉结处，有五种运行触觉明点。第二，俱生之因是：金刚铃、普贤父母的加持物。第二，缘之四，第一，弟子是：远离不顺品之因，具足顺品之因。第二，所缘之缘是：具有灌顶物加持。第三，增上缘是：能够灌顶的上师，具足十四种功德。第四，等无间缘是：获得讲说灌顶，开启了获得金刚国王一切语灌顶之门，获得而未证得。第三，体性是：金刚国王一切语之灌顶。第四，果是真实生起能力，如利刃加钢。第五，次第是：在讲说灌顶之后，进行金刚国王一切语之灌顶。第六，事业次第之五，第一，意续是：观想自在父母、普贤父母的结合，从（བྷྲུཾ，Bhrūṃ，勃隆，种子字）中发出五光，照射到弟子的头顶、左右手掌等处，念诵五次“勃隆 毗湿婆 毗述提（བྷྲུཾ་བི་ཤྭ་བཱི་ཤུད་དྷེ，Bhrūṃ viśva viśuddhe，Bhrūṃ viśva viśuddhe，勃隆，一切，清净）”的咒语，在头等五处，观想为宫殿基
English
Sa. Having the wheel as a seat, holding a conch in the right hand and a hook in the left, blowing and making it spin. The place of absorption is: absorbing into the speech-action tactile bindu located on the tongue, from the past consciousness of sentient beings, purifying the obscurations that prevent the turning of the wheel of Dharma, and contemplating that the ability to continuously turn the wheel of Dharma has now actually arisen. Truth. By the empowerment of explanation, may the consciousness of all sentient beings obtain the supreme power to turn the wheel of Dharma of all vehicles. Seventh, the fault of not having received empowerment is: if one explains and so on without having received empowerment, there is the fault of being fruitless and destroyed. Eighth, the merits of having received empowerment are: one will become a son of the Victorious Ones, have a long life, happiness, and prosperity, and in the future will become the master of heaven and liberation. Fifth, in the empowerment of Vajra King All Speech, the first of the eight, the cause, the second of the two, the corresponding cause is: at the root of the five limbs, there are five moving tactile bindus. Second, the co-emergent cause is: the blessed objects of Vajra bell, Samantabhadra father and mother. Second, the condition, the first of the four, the disciple is: separated from the cause of unfavorable conditions, and possessing the cause of favorable conditions. Second, the object condition is: possessing the blessed empowerment substances. Third, the dominant condition is: the lama who is able to empower, possessing fourteen qualities. Fourth, the immediately preceding condition is: having obtained the empowerment of explanation, opening the door to obtaining the empowerment of Vajra King All Speech, having obtained but not realized it. Third, the nature is: the empowerment of Vajra King All Speech. Fourth, the result is the actual generation of ability, like tempering a sharp weapon. Fifth, the order is: after the empowerment of explanation, the empowerment of Vajra King All Speech is given. Sixth, the five stages of the activity, the first, the mind stream is: the union of the Lord and Lady, visualized as Samantabhadra father and mother, from the five parts of (བྷྲུཾ，Bhrūṃ，Bhrūṃ，seed syllable) emanating, radiating to the student's head, right and left palms, etc., reciting the mantra five times, "Bhrūṃ viśva viśuddhe (བྷྲུཾ་བི་ཤྭ་བཱི་ཤུད་དྷེ，Bhrūṃ viśva viśuddhe，Bhrūṃ viśva viśuddhe，Bhrūṃ, all, pure)," visualizing the palace base in the five places such as the head.
Chinese
我等生起五处，于头顶宫殿中央之轮，安布嗡字五对。如是，右手安布吽字五对，左手安布梭字五对，左脚安布昂字五对，右脚安布哈字五对。于身体之顶髻、心间、右乳、右臂、右肩胛、肩胛骨、左肩胛、左臂、左乳、粪门等处，各安布吽字一对。作拂散与收摄，化为七十尊神各自之手印。又作拂散与收摄，以七十尊神各自之生起咒，圆满生起其身。首先，于弟子头顶所生起之宫殿轮中，安住于日月莲花之座上，中央之脐间，嗡嗡，萨帕ra纳 帕特，桑哈ra纳 吽，匝格ra 冈杰 萨帕ra纳 帕特，桑哈ra纳 吽，嗡 杰纳 杰 嗡，朗达 效ra 迪 嗡。如是生起遍照佛父母。于前方之轮辐，嗡嗡 萨帕ra纳 帕特，桑哈ra纳 吽，班杂 达ra 萨帕ra纳 帕特，桑哈ra纳 吽，班杂 萨埵 嗡，班杂 拉瑟耶 嗡。如是生起金刚萨埵，手持金刚与拉瑟耶玛，手持明镜。于右方之轮辐，嗡嗡 萨帕ra纳 帕特，桑哈ra纳 吽，昂古夏 杜贝 嗡，萨帕ra纳 帕特，桑哈ra纳 吽，班杂 ra匝 嗡，班杂 杜贝 嗡。如是生起金刚国王，手持铁钩，杜贝玛手持香炉。于后方之轮辐，嗡嗡 萨帕ra纳 帕特，桑哈ra纳 吽，ra嘎 昂古夏 萨帕ra纳 帕特，桑哈ra纳 吽，嗡 班杂 ra嘎 嗡，嗡 班杂 昂古夏 嗡。如是生起金刚贪，张弓搭箭，与金刚铁钩。于左方之轮辐，嗡嗡 萨帕ra纳 帕特，桑哈ra纳 吽，萨度 ra迪 萨帕ra纳 帕特，桑哈ra纳 吽，班杂 萨度 嗡，班杂 ra迪 嗡。如是生起金刚善哉，摇动手铃，与金刚度母，蓝色，手持念珠。于右手之宫殿座垫之上，于轮之脐间，拂散吽字五对，以三种仪轨生起诸神。吽吽 萨帕ra纳 帕特，桑哈ra纳 吽，班杂 冈扎 萨帕ra纳 帕特，桑哈ra纳 吽，嗡 班杂 德日嘎 吽，穆 达 杜 效日 吽。如是生起不动佛父母。于前方之轮辐，吽吽 萨帕ra纳 帕特，桑哈ra纳 吽，萨埵 班杂 吽，迪效 班杂 吽。如是生起萨埵金刚与坚固金刚身。
English
We generate the five places, placing five pairs of Oṃ syllables in the center of the wheel in the palace of the head. Similarly, place five pairs of Hūṃ syllables on the right hand, five pairs of Sva syllables on the left hand, five pairs of Aṃ syllables on the left foot, and five pairs of Hā syllables on the right foot. In the crown of the head, heart, right breast, right arm, right shoulder blade, shoulder blade, left shoulder blade, left arm, left breast, and anus, place one pair of Hūṃ syllables in each place. Perform the scattering and gathering of Spara, transforming into the seventy deities' respective hand symbols. Again, perform the scattering and gathering of Spara, and with the generation mantras of the seventy deities, fully generate their bodies. First, in the wheel of the palace generated on the disciple's head, residing on the seat of the sun, moon, and lotus, in the central navel, Oṃ Oṃ Sparaṇa Phaṭ, Saṃharaṇa Hūṃ, Cakra Ghaṇṭe Sparaṇa Phaṭ, Saṃharaṇa Hūṃ, Oṃ Jina Jiḥ Oṃ, Laṃta Śvara Ti Oṃ. Thus generate the Samantabhadra Buddha Father and Mother. On the front spoke, Oṃ Oṃ Sparaṇa Phaṭ, Saṃharaṇa Hūṃ, Vajradhara Sparaṇa Phaṭ, Saṃharaṇa Hūṃ, Vajrasattva Oṃ, Vajralāsye Oṃ. Thus generate Vajrasattva, holding a vajra and Lāsyamā, holding a mirror. On the right spoke, Oṃ Oṃ Sparaṇa Phaṭ, Saṃharaṇa Hūṃ, Aṅkuśa Dhūppe Oṃ, Sparaṇa Phaṭ, Saṃharaṇa Hūṃ, Vajrarāja Oṃ, Vajradhūpe Oṃ. Thus generate Vajrarāja, holding an iron hook, and Dhūpemā, holding an incense burner. On the back spoke, Oṃ Oṃ Sparaṇa Phaṭ, Saṃharaṇa Hūṃ, Rāga Aṅkuśa Sparaṇa Phaṭ, Saṃharaṇa Hūṃ, Oṃ Vajrarāga Oṃ, Oṃ Vajrāṅkuśa Oṃ. Thus generate Vajrarāga, drawing a bow and arrow, and Vajra Iron Hook. On the left spoke, Oṃ Oṃ Sparaṇa Phaṭ, Saṃharaṇa Hūṃ, Sādhu Rati Sparaṇa Phaṭ, Saṃharaṇa Hūṃ, Vajrasādhu Oṃ, Vajrarati Oṃ. Thus generate Vajrasādhu, playing a hand bell, and Vajratārā, blue, holding a rosary. On the seat of the palace of the right hand, in the navel of the wheel, scatter five pairs of Hūṃ syllables, and generate the deities with three rituals. Hūṃ Hūṃ Sparaṇa Phaṭ, Saṃharaṇa Hūṃ, Vajraghaṇṭa Sparaṇa Phaṭ, Saṃharaṇa Hūṃ, Oṃ Vajradhṛk Hūṃ, Muṃda Du Śvari Hūṃ. Thus generate Akṣobhya Buddha Father and Mother. On the front spoke, Hūṃ Hūṃ Sparaṇa Phaṭ, Saṃharaṇa Hūṃ, Sattva Vajra Hūṃ, Tiṣṭha Vajra Hūṃ. Thus generate Sattvavajra and Ṭiṣṭhavajra body.
English
Standing on Ra, to the right, Hūṃ Hūṃ Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Ratna Jvāla Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Ratna Vajra Hūṃ, Jvāla Vajra Hūṃ. Thus, generate the Jewel Vajra, the Jewel Flame, and the Flaming Mother Vajra holding fire. Behind, Hūṃ Hūṃ Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Dharma Saṃgra, Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Dharma Vajra Hūṃ. Thus, generate the Dharma Vajra Lotus and the Gathering Mother Vajra holding a book. To the left, Hūṃ Hūṃ Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Viśva Cakra, Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Karma Vajra Hūṃ, Cakrala Vajra Hūṃ. Thus, generate the Vajra Karma Bell and the Moving Mother Vajra holding a banner. At the center of the wheel of the palace of the left hand, Sva Sva Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Ratna Ghaṇṭe Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Sva Ratna Dhṛk Maṃ Moharāti Svāhā, thus generate the Jewel Source Father and Mother. On the spokes in front, Svā Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Ratna Māle Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Vajra Ratna Svā, Vajra Mālye Svā. Thus, generate the Vajra Jewel, the Jewel sprout and garland. To the right, Svā Svā Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Sūrya Puṣpe Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Vajra Sūrya Svā, Vajra Puṣpe Svā, the Vajra Radiant Sun and the Flower Mother Flower. Behind, Svā Svā Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Ketu Pāśa Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Vajra Ketu Svā, Vajra Pāśa Svā, thus generate the Vajra Banner and the Vajra Lasso Mother Lasso. To the left, Svā Svā Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Hasye Rati Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Vajra Hasye Svā Vajra Ratna Svā, thus generate the Vajra Laughter showing a garland of teeth and the Vajra Fan Jewel Fan. At the center of the wheel of the palace of the left foot, Aṃ Aṃ Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Padma Ghaṇṭe Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Oṃ Arolik Aṃ Pyaṃ Rāgarati Aṃ, thus generate Amitābha Father and Mother. On the spokes in front, Aṃ Aṃ Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Dharma Gitti Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Vajra Dharma Aṃ, Vajra Gitti Aṃ, thus generate the Vajra Dharma Lotus and the Vajra Singer Mother Vīṇā. To the right, Aṃ Aṃ Spharaṇa Phaṭ, Saṃhāraṇa Hūṃ, Tigna Loke.