English
Purification. Purifying impurities by fumigating with incense. In this context, the meaning of "or if there is no ability" in the scripture is that if one can truly manifest the mandala, or if one has a complete assembly mandala and all the necessary implements are arranged properly, then there is no need to invite the empowerment deity, because the deities of the manifested mandala or the assembly mandala in places such as colored powders themselves will purify impurities, speak auspicious words, and perform empowerments. If one cannot do that or does not have the implements, and only relies on mental visualization, then it is also necessary to invite the empowerment deity, and one must strive to focus on the object of meditation. That is the meaning of it. Thus, the mandala deities and the main empowerment deity conceive the intention of empowerment. Vajravarahi and the four consorts sing the Vajra song. The heroes and heroines offer offerings. The Buddhas and Bodhisattvas filling the expanse of the sky make the sound of musical instruments, shower flowers, and speak auspicious words. If one likes a slightly more elaborate ritual, then recite the auspicious prayer for the mandala composed by the Brahmin Ratnavajra. If one wants to be brief, one can omit it, or just recite the first verse of it. Finally, recite the auspicious prayers of the Three Jewels such as "Om, possessor of perfect abundance, golden...", and recite "Day auspicious" etc., recite the heart mantra of the father tantra deity many times and scatter flowers, make great musical sounds, and speak auspicious words. The flower garland empowerment, in the translation of the scripture and most versions, it says: "With the sign of the lineage of the gods, scatter flowers as appropriate." The order is clear, and it is in accordance with the chapters of the Nalingpa and other rituals, but there are also some other statements, therefore, offering flowers is definitely necessary at this time, and the absence of this sentence in some translations here seems to be incorrect, and it is not good to think that these are mantra empowerments. That is to say, if there is a specific deity of the lineage where the flower falls, then that deity must be generated, but if not, because the deities of all lineages are the all-pervading lords, it is sufficient to meditate on the main deity, therefore, purify with Svabhava (Tibetan: སྭཱ་བྷཱ་ཝ, Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, meaning: self-nature). From emptiness, oneself transforms into the two-armed form of glorious Heruka. Om Praticcha Vajra Ho (Tibetan: ཨོཾ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ, Sanskrit Devanagari: ओम् प्रतीच्छ वज्र होः, Sanskrit Romanization: oṃ pratīccha vajra hoḥ, Om Accept Vajra Hum)
Chinese
献上花朵。对于献给坛城本尊的花朵，念诵主尊父母的心咒七遍等多次后，（念诵：）“大灌顶金刚，三界众生皆敬礼，诸佛之身语意密，从彼处生赐予之。”（藏文：ཨོཾ་སརྦ་བུདྡྷ་ཌ་ཀི་ནཱི་，梵文天城体：ॐ सर्व बुद्ध डाकिनी，梵文罗马拟音：oṃ sarva buddha ḍākinī，汉语字面意思：嗡，一切，佛，空行母）等和（藏文：ཨོཾ་དྷརྨཱ་ཀུན་ད་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ，梵文天城体：ॐ धर्म कुन्द अभिषिञ्च हुं，梵文罗马拟音：oṃ dharma kunda abhiṣiñca hūṃ，汉语字面意思：嗡，法，俱生，灌顶，吽），将花朵系于顶髻。 （藏文：ཨོཾ་པྲ་ཏི་གྲྀཧྞ་སྟཾ་ཨི་མཾ་ས་ཏྭ་མ་ཧཱ་པ་ལ，梵文天城体：ॐ प्रति गृह्ण स्तं इमं सत्व महा पल，梵文罗马拟音：oṃ prati gṛhṇa staṃ imaṃ satva mahā pala，汉语字面意思：嗡，接受，此，有情，大，果），观想将自己的弟子交付于种姓本尊。从前生本尊心间的种子字放出光芒，迎请来无数的主尊黑汝嘎父母，从毛孔进入，身体全部充满自种姓本尊的微细粒子。如是说。此时，从毛孔融入诸佛，充满身体内部，此举，经文中说，花朵灌顶等全部如仪轨般给予，坛城融入身体内部。这表明，上师们和被认为是那若巴口诀持有者的译师们，对此作内灌顶的称谓。然而，通常所说的“使弟子成佛”被称为内灌顶，容易产生混淆，因此，称为“加持身体内部的灌顶”，不应使用内灌顶的称谓。这与水灌顶等各自都有的情况一致。然而，玛尔派和饶派，在各自灌顶之后进行，玛多和洛琼派等，想到“之后是尊胜佛母宝瓶”等经文的意义，首先给予这个，然后以此为缘使弟子生起为本尊，前一种方式更好。然而，属于身体内部的坛城，如“依智者仪轨而灌顶”所说，是指使弟子成佛的内灌顶，并非指其他，与“坛城融入身体内部”意义不同。接下来是水灌顶。以梭巴瓦清净。将灌顶品——尊胜宝瓶之水观为非实有，化为空性。从空性中，于莲花和日轮之上，生起不动佛，身色蓝色，右手持金刚杵，左手持以金刚杵为柄的铃，发髻高耸，以颅骨鬘为顶饰。
English
Offer flowers. For the flowers offered to the deities of the mandala, recite the essence mantras of the main father and mother seven times and more. (Recite:) "The great empowerment vajra, revered by all three realms, originating from the secret three of all Buddhas, may it be bestowed." (Tibetan: ཨོཾ་སརྦ་བུདྡྷ་ཌ་ཀི་ནཱི་, Sanskrit Devanagari: ॐ सर्व बुद्ध डाकिनी, Sanskrit Romanization: oṃ sarva buddha ḍākinī, Literal Chinese meaning: Om, all, Buddha, Dakini) and so on, and (Tibetan: ཨོཾ་དྷརྨཱ་ཀུན་ད་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ, Sanskrit Devanagari: ॐ धर्म कुन्द अभिषिञ्च हुं, Sanskrit Romanization: oṃ dharma kunda abhiṣiñca hūṃ, Literal Chinese meaning: Om, Dharma, Kunda, Abhiṣiñca, Hūṃ), tie the flower on the crown of the head. (Tibetan: ཨོཾ་པྲ་ཏི་གྲྀཧྞ་སྟཾ་ཨི་མཾ་ས་ཏྭ་མ་ཧཱ་པ་ལ, Sanskrit Devanagari: ॐ प्रति गृह्ण स्तं इमं सत्व महा पल, Sanskrit Romanization: oṃ prati gṛhṇa staṃ imaṃ satva mahā pala, Literal Chinese meaning: Om, accept, this, sentient being, great, fruit), visualize entrusting your disciple to the deity of the lineage. From the seed syllable at the heart of the front generation, rays of light emanate, inviting countless Heruka father and mother, entering through the pores of the hair, filling the entire body with the subtle particles of the deity of one's own lineage. So it is said. At this time, this act of dissolving all the Buddhas through the pores of the hair and filling the body, the scriptures say that all the flower empowerments and so on are given according to the ritual, and the mandala is absorbed into the body. This indicates that the previous lamas and translators who were said to be holders of Naropa's instructions used the term inner empowerment for this. However, since the common saying "making the disciple a Buddha" is widely known as inner empowerment, and it is easy to cause confusion, it should be called "empowerment that blesses the inside of the body," and the term inner empowerment should not be used. This is consistent with the fact that each of the water empowerments and so on has it. However, the Mar tradition and the Ra tradition perform it after each empowerment, while the Mar Do and Lo Chung traditions, thinking of the meaning of the scriptural words such as "after that, the vase of the Victorious Mother," first give this, and then cause the disciple to arise as the deity through this cause, the former method is better. However, the mandala belonging to the inside of the body, as it says, "empower according to the ritual of the wise," refers to the inner empowerment of making the disciple a Buddha, not the other, and the meaning is not the same as "the mandala is absorbed into the body." Next is the water empowerment. Purify with Svabhava. Visualize the water of the empowerment substance, the vase of the Victorious Mother, as non-existent and becoming emptiness. From the state of emptiness, on top of a lotus and sun disc, arises Akshobhya, with a blue body, holding a vajra in his right hand and a bell with a vajra handle in his left hand, with a matted hair topknot and a garland of skulls as a crown.
Chinese
以大地六庄严所庄严， 佛母玛玛格蓝色，持钺刀和颅碗，与（明妃）结合，双足金刚跏趺坐。额间嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），心间吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从前生本尊心间放出光芒，迎请智慧尊不动佛父母， 呸（藏文：ཕཻཾ，梵文天城体：फें，梵文罗马拟音：pheṃ，汉语字面意思：呸） 扎（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：扎） 吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦） 霍（藏文：ཧོཿ，梵文天城体：ह，梵文罗马拟音：hoḥ，汉语字面意思：霍），无二融入。那融化后变成甘露瓶之水。此时若喜欢广繁仪轨，则可做灌顶物灌顶，以及供养赞颂念诵等。若做简略仪轨，则不迎请智慧尊也可，此处所说是中等仪轨。从主尊心间幻化出八大门神，以吉祥甘露瓶之水灌顶。如初生时一般……沐浴。嗡 嘎嘎色耶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 吾鲁嘎色耶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 瓦纳色耶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 苏嘎啦色耶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 亚玛丹迪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 亚玛度迪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 亚玛当色知尼亚玛玛塔尼耶吽吽啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。嗡 班扎巴瓦阿比钦扎吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。从坛城主尊心间放出光芒，照到自己身上，身体变成光团。主尊心间的种子字的光芒牵引，进入自己口中，身形从金刚道进入佛母的空性之中。嗡 梭巴瓦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等。从空性中，于莲花、日轮、怖畏金刚、时母之上，自己化为胜乐金刚，身蓝色，持金刚杵和铃，拥抱自显现的佛母，圆满一切装饰和服饰，刹那间成就包括六十二尊身坛城本尊。额间嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）……直到心间吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），如前。由主尊心间的种子字的光芒迎请的，所有佛和菩萨进入自己口中，融化为菩提心，从金刚道流出，以无二融入自己的方式灌顶。吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字从空性中放出，安住在灌顶台上。观想坛城和灌顶本尊，祈请：请诸位为我灌顶。如此祈请后，金刚亥母等所有本尊，手持盛满胜乐甘露瓶之水的颅碗，灌顶大金刚，是三界
English
Adorned with the six ornaments of the earth, the Mother Mamaki, blue in color, holding a curved knife and a skull cup, united in union, seated in the vajra posture. Om at the forehead, Ah at the throat, Hum at the heart. Light radiates from the heart of the front generation. The wisdom being, Akshobhya, father and mother, are invited. Phet Ja Hum Bam Hoh, they dissolve into indivisibility. That melts and becomes the water of the vase. At this time, if you like to expand, you can perform the empowerment with the empowerment substances, and also perform offerings, praises, recitations, etc. If you want to condense, you can skip inviting the wisdom being. The explanation here is for an intermediate empowerment. From the heart of the main deity, the eight gate guardians are emanated. Empower with the auspicious vase water. Just as at the time of birth... bathe. Om Kaka Syai, Uluka Syai, Shvana Syai, Sukara Syai, Yama Dandi, Yama Duti, Yama Damshtini Yama Mathaniye Hum Hum Phet. Om Vajri Bhava Abhisincha Hum. Light radiates from the heart of the main deity of the mandala, striking one's own body. The body becomes a mass of light. Drawn by the light of the seed syllable in the heart of the main deity, it enters the mouth. The form of the body descends from the vajra path into the space of the mother. Om Svabhava, etc. From the state of emptiness, on top of the lotus, sun, Vajrabhairava, and Kalratri, one transforms into Chakrasamvara, blue in color, holding a vajra and bell, embracing the self-appearing mother. Complete with all ornaments and attire. The sixty-two deities of the body mandala are instantly created. Om at the forehead... up to Hum at the heart, as before. The Buddhas and Bodhisattvas invited by the light of the seed syllable in the heart of the main deity enter the mouth. Melting into bodhicitta, it flows from the vajra path, empowering in a way that is indivisible with oneself. The syllable Hum radiates outward from space and sits on the empowerment platform. Focusing on the mandala and the empowerment deities, pray: Please grant me empowerment. After praying in this way, all the deities, including Vajravarahi, holding a skull cup filled with the water of the victorious vase, empower the great vajra, which is the three realms.