English
How do you feel? Remove the curtain. Place the vajra on the crown. Now you are blessed by all the Tathagatas and Vajrayogini. Therefore, I will generate vajra wisdom for you, by which you will also attain the accomplishment of glorious Heruka and Vajrayogini. What need is there to mention other accomplishments? You should not speak of this great mandala in front of those who have not seen it. If you speak, you will break your vows. Thus say. Touching the heart, say: Yogini, auspicious one, now you have truly entered your heart. If this principle is spoken, it will immediately be cut off and pass away. Again, place it on the crown and say: From now on, you, child, will be transformed from Vajrayogini. Recite the three syllables and feed nectar. This is you from... Udaka ṭha ṭha Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). The descent of wisdom is: The student sits in the lotus position and is made to hold his breath. On the crown of all the students, imagine the form of the guru Heruka. In the Dharma origin in the navel, Vajravarahi burns like a lamp, residing in a mandala that is full of symbols and can be transformed. Light radiates from the vam (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) in the guru's navel. Touching the body of Vajravarahi residing in the student's navel. Countless flames of wisdom radiate and burn, filling the entire body inside and out. Imagine that all sins and obscurations are burned away. Thus say, and make music. Incense with dust cloth, black cat feces, and guggul mixed. Om Vajravarahi Jnana Abeshaya Ah Hum Hrih Hrih Svaha (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). The second, the throwing ritual is: The students stand up, with their feet together and their chests straight. Hands clasped together and stretched out. In the space measured from the tip of the nose to eight fingers. Imagine a white Yungdrung symbol, burning like a flame. The breath goes out and hits the Yungdrung symbol. Focus on rotating violently to the left, holding your breath as much as you can. Light radiates from the guru's heart. Invite countless Buddhas, Bodhisattvas, heroes, dakas, and yab-yum. Come to the student's crown. From the union, the stream of bodhicitta descends like a stream of water. Enter from the crown. Body
English
Everything is empty. Focus your mind on each moment of bliss. After the root mantra, add "Phem Phem Hrih Hrih" and recite it one hundred and eight times, etc. If wisdom descends, let him cultivate that experience, and introduce it as it says below, "Look, look at your own mind," etc. If it doesn't descend, there is no need to say those things. Then, bless it firmly with "Tistha Vajra." In this true mandala, I introduce the disciple. May the lineage of the deities and the order of merit be the same. Thus, the master prays to the deities and has the disciple offer flowers, reciting "Om Praticcha Vajra Hoh" (Tibetan, Sanskrit Devanagari, Romanized Sanskrit, literal Chinese meaning: Om, Accept, Vajra, Hum). With "Prati Grihna Tvam Imam Sattva Maha Bala," tie the flower on the disciple's head. The two eyes become the light of Om (ཨོཾ་, Sanskrit Devanagari, Romanized Sanskrit, literal Chinese meaning: Om) burning. Yogini, auspicious, now from you, unsurpassed. Hey Vajra, look! (He Vajra Pashya)" Thus, remove the blindfold. Look at this beautiful mandala. Now generate great faith. You are a wise yogini. Bless with mantra and mudra. May all the perfect accomplishments of beings quickly manifest to you. Keep all vows and strive to practice secret mantras. Thus, urge him to look. Show the form of the mandala. The Dharma origin of the sand mandala is the Dharma nature of the three times. The Dharma origin in nectar is the Suchness of the three realms. The Dharma origin of the mirror symbolizes the wisdom of the three bodies. The swastika is the unchanging Dharma nature. Four is the four joys. In the letters, body, speech, and mind are united. The triangle is the three liberations. Inside is emptiness, free from elaboration. Red is compassion. The subtle root is the abandonment of afflictions. The fangs are wisdom, symbolizing the increase of qualities. Just say that, or elaborate in detail. Visualize the master as Vajravarahi and generate devout faith and longing. And, according to manifestation and realization, explain the form of the deity in front. The pig face symbolizes ultimate non-conceptualization. The curved knife symbolizes wisdom emptiness. The skull cup symbolizes skillful means and great bliss. The left leg extended symbolizes compassion not abiding in Nirvana. The right leg bent symbolizes wisdom not abiding in Samsara. In short, everything is the nature of union.
Chinese
说：是这样的。指示坛城、上师和本尊的真实性。然后，为了灌顶的正行，献曼扎，以“菩提金刚佛陀”等念诵三次祈请。观想上师与坛城本尊无别，以宝瓶之水进行灌顶。从灌顶金刚大（开始），给予。在嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）三（藏文：གསུམ，梵文天城体：त्रय，梵文罗马拟音：traya，汉语字面意思：三）之后，念诵“嗡 萨瓦 达塔嘎达 阿比谢嘎达 萨玛雅 希利 耶 吽（藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་བྷི་ཥེ་ཀ་ཏ་ས་མ་ཡ་ཤྲཱི་ཡེ་ཧཱུཾ，梵文天城体：ॐ सर्व तथागत अभिषेकत समय श्री ये हुं，梵文罗马拟音：oṃ sarva tathāgata abhiṣekata samaya śrī ye hūṃ，汉语字面意思：嗡，一切，如来，灌顶，誓言，吉祥，耶，吽）”，并将宝瓶置于头顶。倾倒宝瓶之水。观想宝瓶之本尊融入学徒。智慧之水充满学徒的整个身体。从头顶溢出，化为五部佛陀所严饰之顶髻。灌顶金刚等，并在嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）三（藏文：གསུམ，梵文天城体：त्रय，梵文罗马拟音：traya，汉语字面意思：三）之后，念诵“嗡 惹那 牟嘎达 阿比辛恰 吽（藏文：ཨོཾ་རཏྣ་མུ་ཀ་ཊ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ，梵文天城体：ॐ रत्न मुकुट अभिषिञ्च हुं，梵文罗马拟音：oṃ ratna mukuṭa abhiṣiñca hūṃ，汉语字面意思：嗡，珍宝，顶髻，灌顶，吽）”，并系上带有飘带的顶饰。这是宝瓶灌顶。再次献曼扎，念诵：“舍弃您的莲足后，我不再向其他主尊寻求庇护。请赐予我清净语之垢染的秘密灌顶。”念诵三次祈请。从镜子下的颅器中取出甘露，念诵嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）三（藏文：གསུམ，梵文天城体：त्रय，梵文罗马拟音：traya，汉语字面意思：三），并给予学徒。如此品尝甘露后，观想所有脉轮都充满甘露，三毒的分别念止息，生起安乐的智慧。如此念诵，这是秘密灌顶。再次献曼扎，祈请上师垂念我。如吉祥法金刚所开示的秘密真如，请赐予我灌顶。念诵三次祈请。从朱砂的字或喜旋中，以上师的无名指取出，涂抹在学徒的脐轮上，观想从朱砂坛城的智慧尊中，第二个智慧尊远远地分离出来，融入学徒脐轮的邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字中，使其立即转变为金刚瑜伽母之身。从今以后，不要与作为内外自性之本尊金刚瑜伽母分离。如此念诵，并涂抹在头顶上，念诵不要与观想头顶的金刚上师分离。并触碰额头、喉咙、心间三处，念诵观想身语意三者为乐空双运。这是智慧智慧灌顶。大多数旧文本说在下面出现。
English
Saying, "It is so." Indicates the suchness of the mandala, the lama, and the deity. Then, for the purpose of the actual empowerment, offer a mandala and make supplication three times with "Bodhi Vajra Buddha," etc. Since the guru and the deity of the mandala are not different, be pleased to empower with the water of the vase. From the Great Empowerment Vajra (beginning), give. At the end of Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Three (Tibetan: གསུམ, Sanskrit Devanagari: त्रय, Sanskrit Romanization: traya, Chinese literal meaning: Three), say "Om Sarva Tathagata Abhishekata Samaya Shri Ye Hum (Tibetan: ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་བྷི་ཥེ་ཀ་ཏ་ས་མ་ཡ་ཤྲཱི་ཡེ་ཧཱུཾ, Sanskrit Devanagari: ॐ सर्व तथागत अभिषेकत समय श्री ये हुं, Sanskrit Romanization: oṃ sarva tathāgata abhiṣekata samaya śrī ye hūṃ, Chinese literal meaning: Om, all, thus-gone, consecration, samaya, glorious, ye, hum)" and place the vase on the crown of the head. Pour the vase water. The deity of the vase dissolves into the student. The wisdom water fills the student's entire body. From the overflow at the crown of the head, it transforms into a crown adorned by the five Buddha families. Empowerment Vajra, etc., and at the end of Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Three (Tibetan: གསུམ, Sanskrit Devanagari: त्रय, Sanskrit Romanization: traya, Chinese literal meaning: Three), say "Om Ratna Mukuta Abhisincha Hum (Tibetan: ཨོཾ་རཏྣ་མུ་ཀ་ཊ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ, Sanskrit Devanagari: ॐ रत्न मुकुट अभिषिञ्च हुं, Sanskrit Romanization: oṃ ratna mukuṭa abhiṣiñca hūṃ, Chinese literal meaning: Om, jewel, crown, consecrate, hum)" and tie the crown with streamers. This is the vase empowerment. Again, offer a mandala and say: "Having abandoned your lotus feet, I have no other chief refuge. Please grant me the secret empowerment that purifies the stains of speech." Make the supplication three times. Take nectar from the skull beneath the mirror and, reciting Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Three (Tibetan: གསུམ, Sanskrit Devanagari: त्रय, Sanskrit Romanization: traya, Chinese literal meaning: Three), give it to the student. Having tasted the nectar in this way, visualize that all the channels are filled with nectar, the conceptualizations of the three poisons are stopped, and the wisdom of bliss is born. Say this, and this is the secret empowerment. Again, offer a mandala. Guru, please consider me. As the glorious Dharma Vajra revealed the secret suchness, please grant me the empowerment. Make the supplication three times. Take the syllable of vermillion or the joy swirl with the guru's ring finger and apply it to the student's navel, visualizing that from the wisdom being of the vermillion mandala, a second wisdom being is separated far away and dissolves into the Bam (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: Bam) at the student's navel, instantly transforming it into the body of Vajrayogini. From now on, do not separate from the Vajrayogini, the yidam deity who is the nature of outer and inner. Say this and apply it to the crown of the head, saying, "Do not separate from visualizing the Vajra Guru on the crown of the head." And touch the forehead, throat, and heart three times, saying, "Meditate on the three doors of body, speech, and mind as bliss and emptiness united." This is the wisdom-jnana empowerment. Most old texts say it will appear below.
Chinese
愿吉祥！ 第三是供养本尊的随许：弟子们，让弟子以咒语和手印向具足坛城的上师供养五种供品。我即一切勇士之本体，我即一切天女之处所，因此我将行持一切，我即瑜伽母之吉祥供养。从今以后，精勤供养本尊和上师。第四是行持的随许：彼等智慧瑜伽士，无有不可为之事，知晓彼等之后，勇士行持五欲。如今你等应行持最初之行，获得稳固之行，以及获得更大稳固之明咒禁行，各自于相应之时不紊乱地行持。第五是说法等利他之随许：以缘起而生起，众生乃幻化之自性。如是知晓三界后，成办无与伦比之利益。从今以后，应以自身能力相应，尽力为具缘之其他众生，成办力所能及之利益。第六是守护的随许：如前一般，在弟子的身上布置盔甲，并以金刚杵触碰。念诵盔甲咒。于头顶放置金刚交杵，念诵嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）三遍，苏母巴（藏文：སུམྦྷ，梵文天城体：सुम्भ，梵文罗马拟音：sumbha，汉语字面意思：苏母巴）一遍。若有依于口诀所出的守护轮，则安放，若无，则系上与共同仪轨一致的红色守护线于左臂。念诵守护咒，并进行守护。于此利他随许之时，交付轮、海螺、经函等。也有按照与共同仪轨一致的方式进行说法随许的仪轨，若有兴趣，则可如此行持。之后，如主尊如何开示等，以及曼扎供养，从今开始我为您的奴仆等，应当行持，与共同仪轨一致。若之前未施食会供，则于此时施食。之后的行为是：补充供品，加持，供赞祈请，念诵百字明，忏悔，送迎，自我守护，怖畏，发愿，吉祥等，与至尊女之法类共同仪轨一致。若想广行其供养仪轨等，则应如吉祥胜乐金刚之仪轨般行持。如是，双面