English
e The Tathagata who subdues. Because existence is extremely pure, He liberates from the evil destinies of existence. Obeisance to the Tathagata named Glorious Great Vajra. In the lower, upper, and higher realms, Bhur Bhuva Svaha. Whoever I have prophesied this to, the assembly of deities of the mandala, and all the Buddhas and Bodhisattvas, unanimously prophesy to great enlightenment. This is the power of this mantra and this mudra. To exhale is: Like being free from desire, There is no sin in the three realms. Therefore, regarding being free from desire, You should never do it. Om Maha Samaya Hana Hum Phat. (Tibetan: ཨོཾ་མཧཱ་ས་མ་ཡ་ཧ་ན་ཧཱུཾ་ཕཊ, Sanskrit Devanagari: ॐ महासमय हन हुं फट्, Sanskrit Roman transliteration: oṃ mahāsamaya hana hūṃ phaṭ, Chinese literal meaning: Om, great vow, strike, Hum, Phat.) Those who hold mantras and tantras, Buddhas, Bodhisattvas, and all the gods praise in unison. With compassion for sentient beings, Write according to the mandala ritual. You should diligently generate effort, And connect practitioners with the tantra. With the ritual of explaining mantras, Always tell people. Having done so, to the Buddha, Benefit and repay kindness. All Vajra holders, Will always protect you. The praise is: Today you have found me well, Human existence is meaningful. Born into the lineage of all Buddhas, The unique secret mantra arises from the mind. The mind itself is a treasure of precious origin, Perfectly complete and near. The great mandala of uncontaminated bliss, By seeing it, one enters into it, And is liberated from all sins. The supreme and wonderful Bodhicitta is found, The supreme refuge for all beings. Destroying the four maras and the suffering of, Birth, old age, sickness, and death are destroyed. The nature of existence is pure, Now you have become Vajrapani. Thus, in the outer form mandala, one receives the vase empowerment, The impurities of the body are purified. One gains the power to meditate on the generation stage, The interdependence of the manifestation of the Nirmanakaya is manifested. A mandala is offered for the meaning of the secret empowerment. Just as the Bodhi Vajra Buddha, How the great offering is given, I also, for the sake of protection, Request the space Vajra to grant me today. Bind the face covering with three syllables. Again, protect the inner offering torma with three syllables. The main deity of the mandala, the glorious Vajrabhairava.
English
In great bliss, embraced by the consort Vajra Vetali, father and mother equally united, with the sound of joy, invite all the Buddhas. Enter the father's mouth, dissolve into light at the heart. The Bodhicitta arising from the Vajra path, placed on the tongue. This precious and supreme drink, for the sake of accomplishing the Vajra body, you, my son, should know this. Drink the water that arises in the mind. After HRIH HSTHIH (藏文，梵文天城体：ह्रीः ह्स्ठिः，梵文罗马拟音：hrīḥ hsthiḥ，汉语字面意思：啥，嘶地), add the three syllables and taste the inner offering. AHO MAHASUKHAM (藏文，梵文天城体：आहो महासुखं，梵文罗马拟音：āho mahāsukhaṃ，汉语字面意思：啊！大乐). The body is filled with Bodhicitta, the eighty innate discriminations cease, and true wisdom is manifested. Open the face cover with the three syllables. Thus, in the Bhaga mandala, the secret empowerment is obtained. The defilement of speech is purified, and one gains power over mantra recitation and wind meditation. The interdependent conditions for manifesting the Sambhogakaya are arranged. In order to obtain the empowerment of wisdom and primordial awareness, offer the mandala, pray as before, bind the face cover, and protect with the three syllables. Transforming oneself into the great Vajrabhairava, the consort Vajra Vetali blesses and entrusts. This captivating consort, you should regard as the teaching, observed by all the Buddhas. Through the union of Vajra attachment, experience supreme bliss. Buddhahood is not attained by other means, Buddhahood is not attained by the three realms, these three realms are the truth. Therefore, you should always, not separate from the union of Samsara. This is the supreme, rational asceticism of all the Buddhas. Whoever foolishly abandons this, has no supreme accomplishment. He also clarifies the channels of the Vajradhatu Ishvari, the self-born lotus of myself, is perfectly endowed with all bliss. If the ritual is shown, I will be in front of it, and perform the activities such as the Buddha's teachings in the lotus as it is. The king of great bliss himself, always dwells here. BHANJA MOKSHA HO (藏文，梵文天城体：भञ्ज मोक्ष हो，梵文罗马拟音：bhañja mokṣa ho，汉语字面意思：摧坏 解脱 呼). From the father's secret place, a blue Vajra arises from HUM, marked with HUM. From the mother's lotus palace, a red lotus arises from AH, the pistil is marked with AM. The openings of both are blocked by PHAT. Father and mother are equally united, and the four joys of forward and reverse arise. Open the face cover with the three syllables. Yogi
Chinese
以巴（པ་）字菩提心，如若未曾施与，彼时获得恒不断，喜乐所生何有他？成为一切成就之宝藏，菩提心若已堕落，五蕴识念将昏厥，无有丝毫之成就。虚空界金刚之行持，与触碰者之奇妙甚大，何者能生喜乐？彼乃生起胜喜者。于离喜乐之中间，观视表征而稳固之。莲花虚空中金刚之，以脐压制之诸处所，以金刚跏趺坐之意，如观安住于宝珠内，何为生起之智慧？名为智慧之自性，非是贪欲亦非离贪，亦不于中观而缘念。何时瑜伽见智慧，不应于彼而安住，或一瞬间或一日，或一月一年乃至，一劫或千劫之中，以智慧现行而安住。如是说且思其义。如是则于世俗菩提心之坛城中，获得智慧智之灌顶，意之垢染净除，得于修持使者道之权，乃是显现法身之缘起善妙集聚也。为第四灌顶之义，献曼扎，如前祈请。如是亦云，无有菩提亦无现证，无有界亦无了别识，无有事物亦无修习，与虚空乃是等性住。如虚空般无有我，此法乃是大安乐。如是说，诸法之法性无有变异，本初成就之双运俱生智，各自以自证知者，乃是第四究竟之灌顶。稳动之事物无余，于应修之时，不以分别念而修，若不识一切之体性，则非修习彼真实。若能遍知一切事物，彼乃极善宣说为修习。如是则于究竟菩提心之坛城中，获得第四灌顶，身语意三之垢染及习气皆净除，得于修持不可思议大手印道之权，乃是显现自性身之缘起集聚。
English
With the syllable Pa (པ་), the mind of Bodhi, if it is not given, then the attainment will be continuous and unbroken. What other happiness is born from joy? Becoming the treasure of all accomplishments, if the mind of Bodhi falls, the aggregates and consciousness will faint, and there will be no slightest accomplishment. The conduct of Vajra in the realm of space, and the wonder of those who touch it is great. What brings joy? That is what brings supreme joy. In the midst of joy and detachment, look at the symbol and be firm. In the lotus sky, the Vajra's, in the places where the navel is pressed down, with the Vajra full lotus posture, the mind, like looking at dwelling inside a jewel, whatever is the arising of wisdom, is called the nature of wisdom, it is not desire nor is it without desire, nor does it become focused on the middle way. When the yogi sees wisdom, one should not dwell on it, whether for a moment or a day, or a month, a year, or even a kalpa or a thousand kalpas, one should dwell with the manifestation of wisdom. Thus it is said and its meaning is contemplated. Thus, in the mandala of conventional Bodhicitta, by obtaining the empowerment of wisdom and knowledge, the defilements of the mind are purified, one gains power over meditating on the path of the messengers, and it is a well-arranged auspicious gathering of interdependence for the manifestation of the Dharmakaya. For the meaning of the fourth empowerment, offer the mandala, and pray as before. Thus it is also said, there is no Bodhi and no realization, there is no realm and no consciousness, there is no object and no meditation, and it abides in equality with space. Like space, without self, this Dharma is great bliss. Thus it is said, the Dharmata of all Dharmas is unchanging, the co-emergent wisdom of union that is primordially accomplished, individually realized by oneself, is the fourth ultimate empowerment. All stable and moving things, at the time of meditation, do not meditate with conceptual thought, if one does not know the characteristics of all, then it is not meditating on that very reality. If one knows all things completely, then that is proclaimed as meditation. Thus, in the mandala of ultimate Bodhicitta, the fourth empowerment is obtained, the defilements and habitual tendencies of body, speech, and mind are purified, one gains power over meditating on the inconceivable Mahamudra path, and it is an auspicious gathering of interdependence for the manifestation of the Svabhavikakaya.
Chinese
是这样的。 主尊如何开示？ 所有这些我都将做。 （念诵）三遍。 奉献曼扎。 从今以后我为您的奴仆， 我将自己献给您， 请您接纳我为弟子， 也请您享用我的所有。 （念诵）三遍。 之后，无论是为了引入弟子， 嗡，虚空生者具名故， 无始无终之至尊， 勇士金刚大自性， 不动金刚今日请加持我。 大成就一切之至尊， 大自在超胜之天， 金刚持一切之胜者， 不变至尊请加持我。 您无过失且恒常， 贪欲一切皆随顺， 薄伽梵大贪大乐者， 彼即请您加持我。 极清净一切之至尊， 本初解脱如来者， 普贤一切之自性， 菩提心者请加持我。 大成就一切之至尊， 大自在胜中之胜者， 成就金刚大赞颂， 金刚慢者请您加持我。 遍及一切有情之心， 安住一切有情之心， 成为一切有情之父， 贪欲誓言至上者。 真实为何之智慧胜， 智慧方便我之坛城， 真实之加持为何者， 真实彼之怙主于我身， 请您圆满一切所愿。 诸法如影像， 清净明亮无垢染， 不可执取不可说， 从因和业中真实生， 如是彼性定然生， 真实彼之坛城者， 影像清晰众弟子， 愿皆无碍得见之。 如是唱诵三昧耶之歌，陈述谛实力。 第六，引入弟子并灌顶，仪轨大多与自入时相同，只需更换念诵内容即可。而实修大多通过眼见即可明白，对于咒语也应精进。在“如是”之后，应如实显现本尊，舍弃坛城和诸神的生起次第，广为宣说。同样，在弟子灌顶的祈请文念完之后，对于驱逐魔障稍微详细地阐述。
English
It is so. How did the Lord command? All of these I will do. (Recite) three times. Offer the mandala. From this day forward, I am your servant, I offer myself to you, Please accept me as a disciple, And please use all of my parts as well. (Recite) three times. Then, whether it is for introducing disciples, The supreme one without beginning or end, The great Vajra hero of self-nature, Immovable Vajra, please bless me today. The great accomplishment, the supreme of all, The great powerful, the supreme of gods, The Vajra holder, victorious over all, Unchanging supreme, please bless me. You are faultless and eternal, All desires follow you, Bhagavan, great desire, great joy, May you bless me. The most pure, the supreme of all, The primordial liberated Tathagata, Samantabhadra, the self-nature of all, The Bodhichitta, please bless me. The great accomplishment, the supreme of all, The great powerful, the supreme of victors, The accomplished Vajra, greatly praised, The Vajra pride, please bless me. Pervading the minds of all sentient beings, Dwelling in the hearts of all sentient beings, Becoming the father of all sentient beings, The supreme of desire vows. The supreme wisdom of what is true, The wisdom and means of my mandala, What is the blessing of truth, The protector of that truth, to me, Please fulfill all your wishes. All phenomena are like reflections, Pure, clear, and without defilement, Unseizable and unspeakable, Truly arising from cause and action, Thus, that nature certainly arises, The mandala of that truth, The reflections clearly, the disciples, May all see it without obstruction. Thus, sing the song of Samaya, and state the power of truth. Sixth, introducing disciples and bestowing empowerment, the rituals are mostly the same as during self-entry, only the recitations need to be changed. And most of the practice can be understood by seeing, and one should also strive for the mantras. After "Thus," one should truly show the face of the deity as in the realization, abandon the generation stages of the palace and the deities, and explain it extensively. Similarly, after the prayer for the disciple's empowerment is finished, elaborate slightly on dispelling obstacles.