Chinese
没有解脱之时，必须忍受难以忍受的痛苦，所以，守护誓言！ 嗡 班匝 萨玛雅 吽（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。 这样将金刚置于头顶。 之后，为了使弟子的相续清净，是金刚摧坏的沐浴灌顶：用事业宝瓶清扫弟子，在莲花月轮之上。 吽字生出金刚摧坏，身色蓝绿色，一面二手，具有三眼，双足金刚跏趺坐，右手持多种金刚，左手持银白色铃铛依靠在腰间。 相续自性中生出摧坏蓝色。 右边是白色宝瓶，用金刚交杵封口，左手期克印握持橛。 说是四种龙族装饰身体。 以绸缎和珍宝装饰，从身语意的三个字放出光芒，从自性处和东北方的柳林处迎请薄伽梵金刚摧坏，由佛和菩萨的眷属围绕。 观想无二融入。 用古古香的烟熏，发出乐器的声音。 纳玛 旃扎 班匝 卓达 亚 呼鲁 呼鲁 吽 啪（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。 念诵此咒二十一遍，在头顶放置金刚交杵，用迪斯扎使之稳固。 事业宝瓶本身，从勃隆字生出具有相的宝瓶，外观是宝瓶的形状，内里观想为宫殿，在莲花月轮之上观想金刚摧坏被沐浴天女围绕。 迎请并融入智慧尊。 用五种供品供养。 用柳林宫殿等各种赞颂赞颂。 观想本尊众放出光芒，使甘露宝瓶充满甘露。 念诵是： 嗡 班匝 旃扎 萨瓦 阿布达 然。 扬 萨瓦 布达 霍让 然 然 旺 然 然 班匝 旃扎 然 然（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。 这样念诵百千遍。 之后，将宝瓶置于头顶而灌顶： 吽！ 甘露清净的智慧身， 法性虚空般的智慧瓶， 清净一切行为的智慧水， 具有明智的智慧精华， 虚空秘密和合的盐味， 清净无垢的精华摄取药， 从欲望功德产生的珍宝， 珍宝光芒闪耀的香气芬芳的香， 治疗的金刚乳汁之水， 成就欲望的
English
There is no time for liberation, and unbearable suffering must be endured, so keep the vows! Oṃ Vajra Samaya Hūṃ (Tibetan, Sanskrit Devanagari:, Sanskrit Romanization:, Chinese literal meaning:). Thus, place the vajra on the crown of the head. Then, in order to purify the student's lineage, is the ablution empowerment of Vajra Destroyer: Cleanse the student with the action vase, and on the lotus moon disc. From Hūṃ arises Vajra Destroyer, with a blue-green body, one face, two arms, and three eyes, with legs in vajra posture. The right hand holds various vajras, and the left hand holds a silver-white bell resting on the hip. From the lineage itself arises the blue Destroyer. On the right is a white vase sealed with a crossed vajra, and the left hand holds a threatening mudra with a coiled phurba. It is said that the four types of nāgas adorn the body. Light radiates from the three letters of body, speech, and mind, adorned with silk and jewel ornaments. From the natural abode and the northeast willow grove, invite the Bhagavan Vajra Destroyer, surrounded by a retinue of Buddhas and Bodhisattvas. Contemplate their non-duality merging. Fumigate with gugul incense and play musical instruments. Namaḥ Caṇḍa Vajra Krodhāya Hulu Hulu Hūṃ Phaṭ (Tibetan, Sanskrit Devanagari:, Sanskrit Romanization:, Chinese literal meaning:). Recite this mantra twenty-one times, place a crossed vajra on the crown of the head, and stabilize it with Tiṣṭha Vajra. The action vase itself, from Bhrūṃ arises a vase with characteristics. Outwardly, the vase appears, inwardly contemplate it as a palace, and on the lotus moon disc, contemplate Vajra Destroyer surrounded by bathing goddesses. Invite and merge the wisdom beings. Offer with the five offerings. Praise with various praises such as the sacred willow grove palace. Contemplate the deity assembly radiating light, filling the nectar vase with nectar. The recitation is: Oṃ Vajra Caṇḍa Sarva Abuddha Ram. Yaṃ Sarva Buddha Ho Raṃ Raṃ Vaṃ Raṃ Raṃ Vajra Caṇḍa Raṃ Raṃ (Tibetan, Sanskrit Devanagari:, Sanskrit Romanization:, Chinese literal meaning:). Recite this a hundred thousand times. Then, place the vase on the crown of the head and empower: Hūṃ! Nectar, pure wisdom body, Dharmata, space-like wisdom vase, Pure, all-encompassing wisdom water, Endowed with the essence of discerning wisdom, Space, secret union, salty taste, Pure, stainless essence-extracting medicine, Jewels arising from desirable qualities, Precious, radiant, fragrant incense, Healing vajra milk water, Fulfilling desires
English
Shig! In the heart, the abode of the Dharmakaya, the five Buddha families, father and mother, reside. In the five rays of light, shig! In the throat, in the palace of enjoyment, the hero, the victorious ones, the ocean, reside. Bindu, light body, ya la la! On the crown of the head, in the wheel of great bliss, at the tip where the three bodies converge, the laughter of the wrathful king, ya la la! Om Bodhicitta Shanti Krodha Sapariwara Abeshaya A A. Bless with the sound of music. Fumigate with the smoke of gugul incense and meat, etc. Place the vajra on the crown of the head and stabilize it with Supratistha. Then, throw flowers: Emaho! From the time without beginning until this present moment, may the deity with whom we have had karmic connections from before, descend into this supreme lineage! Thus saying, when the flower falls in the center of the mandala, various things are naturally liberated. In the east is Vajra Essence, in the south is Desire-Quality Self-Arisen, in the west is Great Bliss King, and in the north is Five Gates Non-Action. Then, open the eyes: Ema, fortunate son of lineage! I have opened your eyes of ignorance and delusion into eyes of wisdom. Look at this excellent mandala. Thus, indicate slowly. Indicating what is seen: With slightly closed eyes, look into the mandala, and colors such as white, yellow, red, green, and blue, etc., will cause the attainment of the respective siddhis of each family. Then, indicate the mandala with a golden needle, and the round center appearing dark blue is a symbol of being free from antidotes in the meaning of the ground's Dharmata. The eight lotus petals appearing in beautiful colors are a symbol of the ground possessing the essence of the five winds. The appearance of four corners is having the light of the four elements. The appearance of four walls with doors is a symbol of the four activities being complete in oneself. The appearance of the five Panca Rekha walls is a symbol of having the enclosure of the five wisdoms. The four horse heads are a symbol of the ground naturally accomplishing the four immeasurables. The four umbrellas are a symbol of the ground's sphere being permanent, stable, unchangeable, and naturally accomplished, existing from the beginning. The various vajras are a symbol of all phenomena being enlightened from the beginning, abiding in the state of Great Perfection. The silk of desire-qualities is a symbol of desire-qualities not being abandoned but appearing as adornments. Pagu is a symbol of desire-qualities not being abandoned but arising from oneself. The half-net is the qualities of the ground.
Chinese
这是圆满的象征。箭羽是：对慈悲没有偏袒的象征。箭杆是：已转变为光明之精华的象征。刹土是：自显任运成就的象征。日垫是：智慧融入法界的象征。莲花是：未被本智垢染的象征。金刚墙是：法界不可变迁的象征。光芒之环围绕是：法界中，五身与五智的游舞任运成就的象征。如是说。此后，展示物质的所见是：唉玛，了知象征的具缘之子。象征与誓物的陈设之集合。观看这象征实相的物质。告诉我你所见之义。如是说之时，弟子答道：一切皆见为法性之游舞。如是回答。上师展示物质之实相是：以勺子象征。嗟，具缘者。显现为五个宝瓶是：五部圆满于自身的象征。五个颈饰是：五母五父无别的象征。口饰是：身语意功德事业五者本自圆满的象征。水晶是：本体原始清净法身之基础的象征。五彩孔雀翎是：自性光明五灯于自身显现，任运成就报身刹土的象征。五个镜子是：慈悲觉性之精华，具足五智，化身放射之基础的象征。五箭是：象征智慧之基础。五色丝绸是：五气象征于法界。四个橛是：觉性法界不可变迁，从四边解脱的象征。四把刀是：以觉性之本体证悟，斩断四生之胎门的象征。内外之供养，朵玛会供，处所之陈设以圆满具足庄严是：显有世间器情，五妙欲之显现境，一切皆自明觉之自性中，如梦如幻般无有阻碍，本自显现的象征。如是说。此后，上师展示所见是：具缘之弟子，你将上师见为何？弟子答道：上师您见为指示成佛之道的处所。此后，展示道友所见是：唉玛，稀有种姓之子。何为殊胜之友？对于进入一道之门的道友。
English
These are symbols of completion. The arrow feathers are: symbols of impartiality towards compassion. The arrow shaft is: a symbol of having transformed into the essence of clear light. The field is: a symbol of self-manifestation being spontaneously accomplished. The sun cushion is: a symbol of wisdom swirling in the sphere of reality. The lotus is: a symbol of pristine awareness being unstained. The vajra fence is: a symbol of the sphere of reality being immutable. Being surrounded by a garland of light rays is: a symbol of the spontaneous accomplishment of the play of the five bodies and five wisdoms in the sphere of reality. Thus it is said. Then, showing the vision of the substances is: Ema, son of good fortune who understands symbols. This collection of symbols and samaya substances. Look at these substances that represent reality. Tell me the meaning of what you see. When this is said, the student replies: I see everything as the play of reality itself. Thus he replies. The lama shows the reality of the substances: Symbolized by the spoon. Alas, fortunate one. The appearance as five vases is: a symbol of the five families being complete in oneself. The five neckbands are: a symbol of the five mothers and five fathers being inseparable. The mouth ornament is: a symbol of the five - body, speech, mind, qualities, and activities - being primordially complete. The crystal is: a symbol of the basis of the essence, primordial purity, the dharmakaya. The five peacock feathers are: a symbol of the spontaneous accomplishment of the sambhogakaya realm, with the five lights of self-nature shining in oneself. The five mirrors are: a symbol of the basis for the emanation of the essence of compassionate awareness, endowed with the five wisdoms. The five arrows are: symbolizing the basis of wisdom. The five colored silks are: a symbol of the five winds in the sphere of reality. The four daggers are: a symbol of awareness, the sphere of reality being immutable, being liberated from the four extremes. The four knives are: a symbol of realizing the essence of awareness, cutting the womb doors of the four births. The outer and inner offerings, the torma feast, the arrangement of the place being adorned with perfect abundance is: a symbol of the unobstructed, primordial arising of all the appearances of the world of phenomena and existence, vessel and contents, the objects of the five senses of desire, from within the self-nature of self-awareness, like a dream, like an illusion. Thus it is said. Then, the lama shows the vision: Fortunate student, what do you see the lama as? The student replies: I see the lama as the place that shows the path to enlightenment. Then, showing the vision of the dharma siblings: Ema, wondrous son of lineage. What is the supreme friend? To the dharma siblings who enter through the one door.
Chinese
啊，你已显现， 清晰地观看智慧的坛城。 吽！ 以无碍之眼， 从坛城四面八方观看。 在四个方位点上香，让人观看坛城的四个门。 吽！ 东方的门显现智慧， 为了象征智慧和般若， 显现清净的般若之光， 因此称为东方的门。 这也是为了向你展示， 不要害怕，不要惊慌，迅速观看。 以无执之眼观看时， 能见到不变的清净般若。 吽！ 南方的门是生起般若的象征， 是显现自在之光的标志， 以般若之眼无执地观看。 吽！ 西方的门是习气消逝的门， 五毒是具备五种般若的光芒， 五光不混杂，是圆满之地， 以智慧之眼观看之后， 你将见到坛城的本尊众。 吽！ 北方的门是净治地道的门， 是五身自然成就的门， 这伟大的是事业圆满的门， 以明智之眼迅速观看。 这伟大的金刚自性， 在一切有情众生的自续中， 坛城如是安住。 如粉末坛城一般， 存在于自己的身体上。 如是观看坛城宫殿， 自身如宫殿一般， 诸佛无需生起，自然圆满， 因此观看灌顶的坛城， 迅速观看就能获得成就。 嗡 萨瓦 达塔嘎达 曼达拉 阿 斯瓦 吽！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 这样进行灌顶。 嗡 阿 吽 梭哈！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 哞 啦 嘛 啪 达！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 菩提萨埵 牟那耶 梭哈！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 念诵阿哩嘎哩和耶达玛， 念诵吉祥增长之语， 享受会供轮。 如此获得灌顶的成就， 外灌圆满后，一切受用将会增长。 法性现见，五蕴圆满为五智。 以上是寂静菩提心之灌顶。 现在是忿怒尊的灌顶：坛城是深蓝色的三角形，外圈是绿色的，半月形是红色的，其外层是圆形的外圈，其中有八个轮辐，颜色是黄色的，辐条之间装饰着美丽的色彩，四方形有四个门，角是绿色的，外层是圆形的，金刚墙，门饰等都装饰得很精美，在中央布置的是：中央的