Chinese
心间月亮上吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。双眼中带着光芒的嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），今日即是金刚萨埵，努力开启你的眼睛。金刚之眼无与伦比，祈愿一切开启眼睛。这样揭开面罩。之后劝请观看，并且特别念诵，这些旧派按照花鬘的方式进行。现在以信心的力量，观看这美好的坛城。你生于佛陀的种姓，以手印咒语加持，圆满一切成就，成为殊胜的誓言者，以金刚莲花嬉戏，修持所有密咒。这样劝请观看。弟子合掌，嗡 金刚坛城，我进入大坛城。嗡 瑜伽坛城，我见大坛城。嗡 秘密坛城，我被授予大坛城之权。霍 霍 霍（藏文：ཧོཿཧོཿཧོཿ）这样复诵特别念诵之语。从主尊开始，到守护轮之间，完整展示了包括所依和能依的一切坛城。或者，也可以在揭开面罩后立即展示。
English
Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum) on the moon in the heart. Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese Meaning: Om) with flames in both eyes. Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese Meaning: Om), today you are Vajrasattva himself, strive to open your eyes. The vajra eye is unsurpassed, may all open their eyes. Thus, the face covering is opened. Then, encourage them to look and recite this special verse, the old traditions perform it like a garland. Now, with the power of faith, look at this excellent mandala. You are born into the Buddha family, blessed by mudras and mantras, complete with all siddhis, may you become the supreme samaya holder, playing with vajra and lotus, practice all secret mantras. Thus, encourage them to look. The disciple joins their palms and says: Om Vajra Mandala, I enter the great mandala. Om Yoga Mandala, I see the great mandala. Om Secret Mandala, I am empowered in the great mandala. Ho Ho Ho (Tibetan: ཧོཿཧོཿཧོཿ) Thus, repeat the special recitation. From the main deity to the protective wheel, the entire mandala with its support and supported is fully shown. Or, it can be shown immediately after opening the face covering.
Chinese
在东方，将弟子安放在有八瓣莲花和垫子的座上，或者乐意安放。在灌顶台珍贵的宝座垫子上，弟子是坛城的主尊，金刚萨埵的自性，嗔怒阎魔敌，身红色，与明妃红色金刚罗浪母拥抱等如前。吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字所生的金刚，加持成为摧毁一切魔障的宝剑。诸佛之大宝剑，三界众生皆敬礼，犹如业之胜宝剑，为胜魔军执持之。这样交付。无始无终之勇士，金刚萨埵大欢喜，普贤如来一切主，金刚慢姿主中主，薄伽梵胜妙第一之士夫。这样宣说金刚或真如，并解释其义。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字所生的铃，成为方便与智慧的自性。智慧方便之自性，为善成就金刚铃，弟子以正信恭敬持，汝当摄受诸弟子。这样交付。有寂本体自性空，自性空故离有寂，自性清净最胜有，能作有寂胜妙事。这样宣说铃的真如，并解释其义。弟子是薄伽梵阎魔敌自显现，以智慧印金刚罗浪母，如十六岁妙龄少女般，真实拥抱而获得殊胜安乐时，神的身相和，安乐和，空性双运的智慧，此乃瓶灌顶之主要内容。令其行拥抱印。意之身坚固彼性，手印誓言善宣说，何者之身皆坚固，因此手印善宣说。这样说并解释其义。之后灌顶等如前，在水灌顶上，特别的是授予大胜金法螺的灌顶，咒语是：嗡 萨瓦 达他嘎达 阿毗 贝克 嘎达 萨玛雅 希利 吽 梭哈。嗡 萨瓦 达他嘎达 瓦日拉 阿杂日亚 阿毗 希卡 嘎达 萨玛雅 希利 吽。以及，由大金刚持作为顶严。安住虚空的灌顶诸尊，也与弟子无二无别地融入。扎 吽 班 霍。嗡 索 普拉 提 提 扎 巴日拉 耶 梭哈。
English
In the east, place the disciple on a seat with an eight-petaled lotus and a cushion, or be pleased to place them. On the precious throne cushion of the empowerment platform, the disciple is the main deity of the mandala, the essence of Vajrasattva, Wrathful Yamantaka, with a red body, embracing the consort Red Vajra Rohini, etc., as before. The vajra arising from Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) is blessed into a sword that destroys all demonic obstacles. The great sword of all Buddhas, revered by the three realms, like the supreme sword of karma, held to conquer the demons. Thus, it is entrusted. The hero without beginning or end, Vajrasattva, is greatly delighted, Samantabhadra, the master of all, the lord of Vajra's pride, the supreme and first man of the Blessed One. Thus, the vajra or Suchness is proclaimed, and its meaning is explained. The bell arising from A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) becomes the essence of method and wisdom. The very nature of wisdom and method, for the sake of accomplishing the Vajra bell, the disciple holds it with true reverence. You should gather the disciples. Thus, it is entrusted. Existence is empty by its very nature, because of emptiness, it is free from existence. The supreme existence is pure by nature, it will accomplish the sacred deed of existence. Thus, the Suchness of the bell is proclaimed, and its meaning is explained. The disciple is the self-manifestation of the Blessed Yamantaka. With the wisdom mudra, Vajra Rohini, like a sixteen-year-old maiden, when truly embraced and supreme bliss is attained, the deity's form, bliss, and the wisdom of the union of emptiness, this is the main part of the vase empowerment. Let them perform the embracing mudra. The stable body of the mind itself, the vows of the mudra are well proclaimed. Whose body is entirely stable, therefore, the mudra is well proclaimed. Thus, it is said and its meaning is explained. Then, the empowerment, etc., as before, on the water empowerment, especially the empowerment of the great victorious conch shell is bestowed, and the mantra is: Om Sarva Tathagata Abhi Bheka Gata Samaya Shri Hum Svaha. Om Sarva Tathagata Vajra Acharya Abhi Sheka Gata Samaya Shri Hum. And, with the Great Vajradhara as the crown ornament. All the empowerment deities residing in the sky also dissolve into the disciple without duality. Dza Hum Bam Hoh. Om Supratistha Vajra Ye Svaha.
English
Hā. Thus scattering flowers, uttering auspicious words accompanied by the sound of music. Among these, the one who performs the empowerment is the four consorts for the five empowerments, and for the empowerment of the master, it is mainly with the wisdom consort. At the end of each empowerment, when the empowerment deity is absorbed into the disciple, just as it is said in the water empowerment, the invocation of the empowerment deity is also required one by one. Those who have the wisdom deity absorbed after empowering the disciple and the empowerment substance, and all those empowerments that do not have the invocation of the empowerment deity, those rituals are slightly mistaken. The absorption of the wisdom deity after the empowerment is a special characteristic of the father tantra, and it is a mistake of the continuation of the mistake that is thought to arise from this. Not saying auspicious words to the disciple is following after Shri Holder (དཔལ་འཛིན་), and it also contradicts his treatise. Then, the suchness should be spoken. Here, after speaking the suchness of the mandala and the deity, not speaking the suchness of the master is a state of being overcome by forgetfulness. Therefore, after speaking the suchness, all three must be spoken. If the suchness of the mandala and the deity is spoken like the purity of manifest realization, because the suchness of the deity appears first, even if the order is slightly disordered, that suchness is also a word of the tantra, so it will become very good. However, to summarize, even just these that appear in the tantra are enough: The mandala is square, the four truths, the four corners are the four abodes of Brahma, the four doors make the four demons afraid, the four descents are the four means of attraction. Thus is the suchness of the mandala. Homage to the Bhagavan, the form of Yama, the executioner of anger, oppressing beings with anger, seeing beings, may all anger be exhausted. Homage to the Bhagavan. Ignorance, Yama. Ignorance is, all ignorance. Homage to the Bhagavan, jealousy, Yama, oppressing beings with jealousy. All jealousy. Homage to the Bhagavan. Desire, Yama. With desire. All desire. Homage to the Bhagavan, envy. Yama. Envy. May all envy be exhausted. Loving-kindness is said to be Tsartsi (ཙརྩི་ཀ), the sow is likewise compassion, know that Saraswati is joy, equanimity is in the form of Gauri. The body color of other changes such as attachment
Chinese
玛。三时知者具三眼，断除二边分别具二手，方便与智慧如实结合。如是说。阿阇黎的真如是说：阿阇黎行持守护的誓言，朵玛的仪轨，守护，遣除，修持坛城，引入弟子等等阿阇黎的事业请成办。如是说。对此，一般而言，这三个真如，对于获得阿阇黎灌顶者，需要从一般性上解说，但并非一定要作为灌顶仪轨的支分。因此，很多标准的坛城仪轨中没有出现，即使出现，也有各种词语的表达方式，吉祥持所造的红黑坛城仪轨中，详细安住也是像燃灯贤的四百五十颂所说的注释一样结合，并非续部的词句。其后，应当布施边饰等，即随许，律仪，授记，宣告秘密，以及舒缓。第一，弟子刹那间变成阎罗敌吉祥忿怒金刚坛城主尊的形象。从空性中，由（藏文：བྷྲུཾ་，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字） （藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） （藏文：ཨོཾ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡） （藏文：ཛྲིཾ་，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：种子字） （藏文：ཁཾ་，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空）中生出的轮，变成毗卢遮那的自性，金刚不动的自性，宝生宝性的自性，莲花无量光的自性，宝剑不空成就的自性。依次将五部的法器置于手中。为利一切有情故，于一切世间一切处，如何调伏诸有情，法轮殊胜常运转。如是金刚，珍宝，莲花，种种轮殊胜常运转。如是说。第二，金刚从空性中，由（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出的金刚萨埵白色，手持金刚和铃，拥抱自显的智慧母，以绸缎和珍宝庄严，彼融化后变成最初的金刚。将其置于手中，此即一切佛，金刚萨埵手中持，汝亦恒常当持之，金刚手律
English
Ma. The Knower of the Three Times has three eyes, Abandoning the two extremes of thought has two hands, Skillful means and wisdom are perfectly united. Thus it is said. The affirmation of the suchness of the Acharya is: The Acharya should accomplish the vows of protection, the ritual of the torma, protection, repulsion, the accomplishment of the mandala, the initiation of disciples, and so forth, the activities of the Acharya. Thus it is said. In general, these three suchnesses, for those who have received the empowerment of the Acharya, need to be explained in a general way, but it is not absolutely necessary as a part of the empowerment ritual. Therefore, they do not appear in many standard mandala rituals, and even when they do appear, there are various ways of expressing the words. In the red-black mandala ritual composed by Palden, the detailed dwelling is also combined like the commentary said in Lampmaker's Four Hundred and Fifty Verses, but it is not a sentence from the tantra. After that, the surrounding supports should be given, namely the subsequent permission, the vows, the prophecy, the proclamation of secrets, and the relaxation. First, the disciple instantly becomes the form of the chief deity of the Yamari, the Glorious Wrathful Vajra mandala. From emptiness, the wheels arising from (Tibetan: བྷྲུཾ་, Devanagari: भ्रुं, Romanized Sanskrit: bhrūṃ, Literal Meaning: seed syllable), (Tibetan: ཧཱུཾ་, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning: Hum), (Tibetan: ཨོཾ་, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Meaning: Om), (Tibetan: ཛྲིཾ་, Devanagari: ज्रिं, Romanized Sanskrit: jriṃ, Literal Meaning: seed syllable), (Tibetan: ཁཾ་, Devanagari: खं, Romanized Sanskrit: khaṃ, Literal Meaning: space) become the nature of Vairochana, the nature of Vajra Akshobhya, the nature of Ratnasambhava, the nature of Padma Amitabha, and the nature of the sword Amoghasiddhi. The emblems of the five families are placed in the hands in order. For the benefit of all sentient beings, In all worlds and all places, Howsoever various beings are tamed, The Dharma wheel is supremely turned. Likewise, the vajra, jewel, lotus, and various wheels are supremely turned. Thus it is said. Second, the vajra from emptiness, the white Vajrasattva arising from (Tibetan: ཧཱུཾ་, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning: Hum), holding the vajra and bell, embracing the self-appearing wisdom mother, adorned with silk and jewels, that melts and becomes the first vajra. Place it in the hand, This is all the Buddhas, Abiding in the hand of Vajrasattva, You too should always hold it, Vajra-handed vows.