Chinese
作。 束缚金刚铁钩与， 铁钩母前敬礼赞。 智慧以及三摩地力， 摧毁恶见的近取。 倾泻金刚铃杵与， 铃杵母前敬礼赞。 阿赖耶识转依清净界， 清净智慧世间界。 一切庄严所庄严， 无量宫殿敬礼赞。 业与烦恼种种的， 痛苦迷惑诸有情， 安立金刚处之表征， 八大尸林敬礼赞。 不变胜义智慧胜， 周遍炽燃于一切， 无上守护之轮前， 我以虔诚敬礼赞。 方法智慧日月和合放出中， 大欲乐之安乐状态的， 坛城所依与能依俱全者， 以无二之方式恭敬礼赞。 如是赞颂之善根我等， 能摧毁一切魔之坛城的， 心之金刚秘密主之， 果位此生即能获得愿。 如此。 中间若能，亦以火供之供养而供养，若不能成办亦无有相违。 其后，前生之念诵如其所应而作，祈请安乐逝者大悲具足者们，赐予我与一切有情殊胜与共同之成就无余。 述说谛实力： 诸法如影像， 清净明亮无垢染， 不可执持不可说， 由因与业而生起， 如是彼性定能生。 彼真实之坛城， 影像明亮诸弟子， 愿皆无碍得见之。 念诵三遍。 总结： 沐浴已，献曼扎，祈请，受誓戒。 生起本尊，戴面具，清净，发心。 秘密付嘱，施誓水，乃外入。 内引导，绕圈，祈请，降智慧。 稳固，秘密付嘱，聆听教诲，抛花。 观花之系缚与虚空之颜色。 开面具，示本尊面容，乃内入。 如是总结，须铭记于心。 初沐浴者，如是诞生等，以及，阿毗षेक（梵文天城体：अभिषेक，梵文罗马拟音：abhiṣeka，汉语字面意思：灌顶）等念诵。 对弟子灌顶者，沐浴后，
English
And. Bow to the Vajra Iron Hook and the Iron Hook Mother who bind. Wisdom and the power of Samadhi, Destroy the causes of evil views. Bow to the Vajra Bell and the Bell Mother who pour down. The pure space where the basis of all is transformed, The pure wisdom realm. Adorned with all ornaments, Bow to the immeasurable palace. All sentient beings who are confused by the suffering of various actions and afflictions, A sign of establishing the Vajra state, Bow to the eight charnel grounds. The unchanging ultimate wisdom, Burning pervadingly, To the unsurpassed protective wheel, I bow with devotion. From the union of skillful means and wisdom, sun and moon, In the state of great bliss of great desire, To the mandala with its support and supported, I bow with reverence in a non-dual manner. May we who have praised in this way, Be able to destroy all the mandalas of demons, May we attain the state of the Lord of Secrets, the Vajra of the Mind, in this very life. So it is. In the meantime, if possible, one should also make offerings with burnt offerings, but if it is not accomplished, there is no contradiction. After that, recite the front generation as appropriate, and pray to the Sugatas who are endowed with great compassion to grant me and all sentient beings all the supreme and common accomplishments without exception. Speaking the power of truth: All phenomena are like images, Pure, clear, and without impurity, Unreachable and unspeakable, Arising from causes and actions, Likewise, that nature will surely arise. That mandala of truth, May all the disciples see the images clearly without obstruction. Recite three times. Summary: Having bathed, offered the mandala, prayed, and taken the vows. Generate the deity, wear the mask, purify, and generate the mind. Secret instructions, giving oath water, is the outer entry. Inner guidance, circumambulation, prayer, descending wisdom. Stabilizing, secret instructions, listening to the teachings, throwing flowers. Observe the binding of the flower and the color of the sky. Opening the mask, showing the face of the deity, is the inner entry. This summary should be kept in mind. The first bath is like being born, etc., and Abhisheka (梵文天城体：अभिषेक，梵文罗马拟音：abhiṣeka，汉语字面意思：灌顶) etc. are recited. For the disciple's empowerment, after bathing,
English
These are the throwing of lots, gathering, generating bodhicitta, clarifying instructions, etc. Second is offering a mandala as the fee for entering. Third is: Great Bliss, you are my master, etc., supplicate three times. Fourth is: With all the Buddhas and Bodhisattvas, from that to: Establish sentient beings in Nirvana, it is the same as the general holding of the five families. Fifth is generating as the deity: With one's own voice, say, Bhagavan Vajrapani, one face, two arms, three eyes, adorned with tiger skin and snakes, completely possessing the appearance of a wrathful one. Say this. During the disciple's initiation, change "oneself" to "you all," this applies to all situations. During the entrance, because the body's actions correspond to the body's postures, it changes into various postures, therefore, the fixed postures such as extending the left hand are not approved here, and according to the custom, hand gestures are not made at this time either. Sixth is blindfolding: Āḥ khaṃ vīra hūṃ (藏文，आः खं वीर हूं，āḥ khaṃ vīra hūṃ，Ah, khaṃ, vīra, hūṃ). Seventh is cleansing: Shake the vajra and recite: Oṃ vajra amṛta kuṇḍali hana hana hūṃ phaṭ (藏文，嗡 班匝 阿玛日达 滚扎里 哈纳 哈纳 吽 帕特，oṃ vajra amṛta kuṇḍali hana hana hūṃ phaṭ，Om Vajra Amrita Kundali Hana Hana Hum Phat) three times. During the disciple's initiation, sprinkle with water from the vase. Eighth is generating bodhicitta: In one's own heart, on the moon, there is a white five-pronged vajra, which transforms into the essence of bodhicitta, inseparable from love, great compassion, and emptiness wisdom vajra. Oṃ vajra yoga citta utpādayāmi (藏文，嗡 班匝 约嘎 泽达 吾巴达亚弥，oṃ vajra yoga citta utpādayāmi，Om Vajra Yoga Citta Utpadayami). Place the vajra in the heart. Surate samaya stāṃ (藏文，苏ra 德 萨玛雅 斯当，surate samaya stāṃ，Surate Samaya Stam). Ho siddhi vajra yathā sukham (藏文，霍 悉地 班匝 亚塔 苏康，ho siddhi vajra yathā sukham，Ho Siddhi Vajra Yatha Sukham). Ninth is the secret instruction of the mandala: All Tathagatas, this most secret mandala, do not show it to anyone who has not seen it and is not suitable for the vessel. Saying this, place the vajra on the crown of the head. Tenth is giving the samaya water: Cleanse the inner offering, this is the vajra samaya water, protect it, if you don't protect it, it will burn, if you protect it, it will give accomplishments, please enjoy this nectar. Oṃ pañca amṛta udaka ṭha ṭha ṭha (藏文，嗡 班匝 阿玛日达 吾达嘎 塔 塔 塔，oṃ pañca amṛta udaka ṭha ṭha ṭha，Om Panca Amrita Udaka Tha Tha Tha). These are the children's entrance, therefore, during the disciple's initiation, it should be done outside the mandala room or outside the curtain. Eleventh is the beginning of the inner entrance, bathing inside the curtain: The karma vajra emanated from the heart of the main deity of the mandala, grabs the vajra in the hand of the vajra acharya, and enters into the protection wheel.
Chinese
第十二，绕坛和顶礼：吽 吽 吽。 这样观想绕坛。 嗡 纳玛 德 吽。 纳玛 美 吽。 纳摩 纳玛 吽 梭哈。 这样观想从东门顶礼。 第十三，为降临智慧而祈请：祈请所有勇士和瑜伽母加持！ 祈请尊胜金刚手降临于我！ 三遍。 第十四，降临智慧：轮回一切皆是痛苦，有为一切皆是无常，显现和存在的一切法皆如幻象。 我将自己的身体、受用以及三时的一切善行供养上师和轮涅大坛城之诸神。 从空性中，观想自己刹那间变为双手金刚手，双足之下是蓝色的弓形风轮，其弦向上。 头顶是根本上师大金刚持，身着六印庄严，安住于极乐之中。 在脐轮化身轮的中央，从本尊母的自性阿（藏文：ཨཿ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字中，升起燃烧的拙火旃扎里的火焰，高约一指。 足下的弓形火焰摇动，自身向上提升，拙火的热力之光充满整个身体。 从头顶上师的心间降下红色的阿（藏文：ཨཿ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，如降雨般。 从心间升起火焰，充满整个身体，身心充满喜悦。 从坛城主尊的心间发出光芒，迎请所有佛陀化为金刚手的形象，从毛孔进入并融入。 达雅塔，波 波 纳斯，夏 德 吽，班匝 阿贝夏 阿 阿。 念诵并演奏音乐。 第十五，稳固：从坛城主尊或上师的心间发出光芒，从头顶进入，在心间化为身着蓝色衣服的佛陀。 在心间或头顶放置金刚交杵。 嗡 尼蓝巴拉 达拉 班匝 巴尼 泽达 曼达拉 班匝 萨玛雅，德叉 德。 第十六，秘密传授本尊咒语：威力金刚手啊！ 您的...
English
Twelfth, circumambulation and prostration: Hūṃ Hūṃ Hūṃ. Thus, visualize circumambulating the mandala. oṃ namaḥ te hūṃ. namaḥ me hūṃ. namo namaḥ hūṃ svāhā. Thus, visualize prostrating from the east gate. Thirteenth, praying for the descent of wisdom: Bless all heroes and yoginis! Please let the glorious Vajrapani descend upon me! Three times. Fourteenth, the descent of wisdom: All of samsara is suffering. All that is compounded is impermanent. All phenomena of appearance and existence are like illusions. I offer my body, possessions, and all virtuous deeds of the three times to the lama and the assembly of deities of the great mandala of the wheel. From emptiness, visualize yourself instantaneously transforming into the two-armed Vajrapani, with a blue, bow-shaped wind mandala beneath your feet, its string pointing upwards, upon which your two feet are placed. At the crown of your head is the root guru, the great Vajradhara, adorned with the six seals, abiding in great bliss. In the center of the navel, the wheel of emanation, from the essence of the Bhagavati, the letter A (Tibetan: ཨཿ, Sanskrit Devanagari: अ, Sanskrit Romanized: a, Literal Chinese meaning: A), rises the blazing fire of the fierce Caṇḍālī, about a finger's breadth high. The flames of the bow beneath the feet sway, lifting oneself upwards, and the light of the heat of the Caṇḍālī fills the entire body. From the heart of the guru at the crown of the head, red A (Tibetan: ཨཿ, Sanskrit Devanagari: अ, Sanskrit Romanized: a, Literal Chinese meaning: A) letters descend like rain. From the heart rises a flame that fills the entire body, pervading the entire body and mind with bliss. From the heart of the main deity of the mandala, rays of light emanate, inviting all the Buddhas in the form of glorious Vajrapani, entering and dissolving through the pores of the skin. Tadyathā. bho bho nas. ṣya ti hūṃ. vajra āveśa ā ā. Recite and play music. Fifteenth, stabilizing: From the heart of the main deity of the mandala or the guru, light emanates, entering from the crown of the head, transforming into a Buddha wearing blue clothes in the heart. Place a vajra crossed vajra in the heart or at the crown of the head. oṃ nīlāṃbara dhara vajrapāṇi citta maṇḍala vajra samaya. tiṣṭhantu. Sixteenth, secretly instructing the deity's mantra: O mighty Vajrapani! Your...
Chinese
于心真实入。 恒常本尊是天神。 此理切莫说。 若然说了此理者。 当下即刻断裂而逝。 第十七，教诲听闻教言者： 我乃金刚手。 我之教言应听闻。 切莫轻蔑于我。 若然汝轻蔑于我者。 以此誓言将焚烧。 堕入大热之处。 第十八，供养鲜花者： 于威力自在之坛城中。 以此智慧之鲜花供养故。 往昔修持智慧之天神。 无论何者降临于彼。 第十九，鲜花系缚者： 第二十，观察虚空之颜色者： 显现与自己之业相符之颜色。 如是说。 于弟子灌顶之时。 此时，问答乃不便实修，于抛掷鲜花之前行持，如有一切共通之实修，故无有相违。 于一些古籍和往昔之实修中，此时出现安立密名之传统。 难道不是宁玛巴之错谬实修吗？ 无论如何，因贤者们不作此行，故略微不作此行，然宁玛巴如是行持亦有必要。 第二十一，开眼者： 自性清净自性之。 勇士自在母之处。 无垢自性之坛城。 汝子当可观见。 嗡 嘉纳 匝秋 吽 阿。（藏文：ཨོཾ་ཛྙཱ་ན་ཙཀྵུ་ཧཱུཾ་ཨཿ，梵文天城体：ओṃ ज्ञानचक्षु हूँ आः，梵文罗马拟音：oṃ jñānacakṣu hūṃ āḥ，汉语字面意思：嗡，智慧，眼，吽，阿） 第二十二，指示本尊者： 观见世尊吉祥秘密主金刚手大轮之所依与能依坛城一切如现量。 如是说。 于弟子灌顶之时，如现证般详细指示则善妙。 其后于正行中。 为弟子灌顶之义故，献曼扎。 总摄而言： 祈请灌顶本尊迎请与。 水与顶冠金刚与。 铃铛名与咒灌顶与。 苦行庄严与舒气与。 授记当知晓。 第一者： 不可思议之法器。 祈请作殊胜灌顶。 三次。 第二者： 若有与本尊数量相等之宝瓶。 则将眷属之宝瓶水赐予胜
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Truly entered into the heart. Always the Yidam is a deity. Do not speak of this manner. If you speak of this manner, Immediately it will be torn apart and depart. Seventeenth, advising to listen to the instructions: I am Vajrapani. You should listen to my instructions. Do not despise me. If you despise me, This samaya will burn you. You will fall into a place of great heat. Eighteenth, offering flowers: In the mandala of the powerful lord, By offering this flower of wisdom, May the deity who cultivated wisdom in the past, Descend upon whoever it may be. Nineteenth, binding the flowers: Twentieth, examining the color of the sky: May the color that is in accordance with one's own karma be seen. Thus it is said. At the time of the disciple's empowerment. At this time, there is no contradiction as there is a common practice of doing the question and answer before throwing the flower, which is inconvenient to practice. In some old texts and past practices, there has been a tradition of bestowing secret names at this time. Isn't it a mistaken practice of the Nyingma school? In any case, since the wise do not do this practice, they slightly do not do this practice, but there is also a need for the Nyingma to do so. Twenty-first, opening the eyes: The self-nature is pure. The place of the hero and the powerful mother. The stainless self-nature mandala. Son, you should look at it. Om Jnana Chakshu Hum Ah. (藏文：ཨོཾ་ཛྙཱ་ན་ཙཀྵུ་ཧཱུཾ་ཨཿ，梵文天城体：ओṃ ज्ञानचक्षु हूँ आः，梵文罗马拟音：oṃ jñānacakṣu hūṃ āḥ，汉语字面意思：Om, Wisdom, Eye, Hum, Ah) Twenty-second, showing the deity: May all the mandalas of the Blessed One, the glorious Lord of Secrets, Vajrapani, the great wheel, with its support and supported, be seen as if directly perceived. Thus it is said. At the time of the disciple's empowerment, it is good to show it in detail as if it were a direct realization. Then, in the main practice. For the sake of the disciple's empowerment, offer the mandala. In summary: The supplication, the invitation of the empowerment deity, and The water, the crown, the vajra, and The bell, the name, the mantra empowerment, and The ascetic ornaments and the breathing out, and The prophecy should be known. The first is: Inconceivable vessel of Dharma. Please perform the sacred empowerment. Three times. The second is: If there are vases equal to the number of deities, Then give the vase water of the retinue to the victorious