Chinese
身语意三密。 从处所生起我作布施。 名为是水。 以信心的意念如实地。 也以宝冠作灌顶。 以结合而作稳固。 如次第手印一般。 彼是宝冠也。 以佛金刚之威力。 今日汝作灌顶。 此乃一切诸佛之。 为成就故受持金刚。 嗡 班匝 阿迪 巴德 萨当 阿比钦匝 弥 迪叉 班匝 萨玛雅 萨当。（藏文：ཨོཾ་བཛྲ་ཨ་དྷི་པ་ཏི་སྟྭཾ་ཨ་བྷི་ཥིཉྩཱ་མི་ཏིཥྛ་བཛྲ་ས་མ་ཡ་སྟྭཱཾ།，梵文天城体：ॐ वज्र अधिपति स्त्वम् अभिषिञ्चामि तिष्ठ वज्र समय स्त्वाम्，梵文罗马拟音：oṃ vajra adhipati stvaṃ abhiṣiñcāmi tiṣṭha vajra samaya stvām，汉语字面意思：嗡，金刚，主宰，汝，灌顶，住立，金刚，誓言，汝。） 无始无终之菩萨乃。 金刚萨埵大欢喜。 普贤一切之自性。 金刚傲慢主之主。 此名为金刚。 此乃一切诸佛之。 说为智慧音声之后行。 国王欲求殊胜菩提。 汝亦恒常执持之。 此名为铃。 有自性清净之有。 以自性而作离有。 以自性清净之菩萨。 作神圣之有也。 如是摇动之。 有之安乐极微小。 大痛苦乃是积聚。 极度安乐神圣之方便。 此誓言内彼是快乐。 一切欲妙受用乃。 以随适而行亲近。 以自之本尊结合。 对自与他作供养。 菩提心乃极殊胜。 如同有情安住于轮回。 如是无等有情之义。 能作故燃起火焰。 智慧波罗蜜多方便与。 福德加持所生起之。 一切成就自在成。 为有情义而作稳固。 为咒之身稳固之故。 一切身极度稳固乃。 是故手印极著名。 名为是誓言。 彼即受持金刚。 摇动佛法之铃。 以誓言乃大手印。 加持后念诵心要。 如是所说之彼各别显示。 嗡 班匝 阿迪 巴德 萨当 阿比钦匝 弥 班匝 纳玛 阿比谢嘎达。（藏文：ཨོཾ་བཛྲ་ཨ་དྷཱི་པ་ཏི་སྟྭཾ་ཨ་བྷི་ཥིཉྩཱ་མི་བཛྲ་ནཱ་མཱ་བྷི་ཥེ་ཀ་ཏ།，梵文天城体：ॐ वज्र अधिपति स्त्वम् अभिषिञ्चामि वज्र नाम अभिषेकत，梵文罗马拟音：oṃ vajra adhipati stvaṃ abhiṣiñcāmi vajra nāma abhiṣekata，汉语字面意思：嗡，金刚，主宰，汝，灌顶，金刚，名字，灌顶。） 祈请吉祥金刚某某，应念诵吉祥之语。 如是。 三身地等与。 力量与波罗蜜多等。 此乃一切诸佛之。 执金刚于手中安住。 执金刚苦行稳固。 汝
English
The three secrets of body, speech, and mind. I bestow what arises from the place. This is called water. With faithful intention, just as it is. Also, bestow empowerment with a crown. Make it stable with union. Like the sequence of hand gestures. That is a mistake with the crown. By the power of the Buddha Vajra. Today, you are empowered. This is of all the Buddhas. For the sake of accomplishment, hold the vajra. Om Vajra Adhipati Tvam Abhishinca Mi Tistha Vajra Samaya Tvam. (Tibetan: ཨོཾ་བཛྲ་ཨ་དྷི་པ་ཏི་སྟྭཾ་ཨ་བྷི་ཥིཉྩཱ་མི་ཏིཥྛ་བཛྲ་ས་མ་ཡ་སྟྭཱཾ།, Sanskrit Devanagari: ॐ वज्र अधिपति स्त्वम् अभिषिञ्चामि तिष्ठ वज्र समय स्त्वाम्, Sanskrit Romanization: oṃ vajra adhipati stvaṃ abhiṣiñcāmi tiṣṭha vajra samaya stvām, Literal Chinese Meaning: Om, Vajra, Lord, You, Empower, Abide, Vajra, Vow, You.) The Bodhisattva without beginning or end is. Vajrasattva, great joy. Samantabhadra, the nature of all. Vajra arrogance, the lord of lords. This is called the vajra. This is of all the Buddhas. Said to follow the voice of wisdom. The king desires supreme Bodhi. You also constantly hold it. This is called the bell. Existence is pure by its own nature. Made free from existence by its own nature. By the Bodhisattva of self-nature purity. Making existence sacred. Thus, shake it. The bliss of existence is extremely small. Great suffering is a collection. The supreme method of extreme bliss. Within this vow, that is happiness. All desirable enjoyments are. Serve by whatever is comfortable. With the union of one's own deity. Make offerings to oneself and others. The Bodhicitta is extremely supreme. As long as sentient beings remain in samsara. So long, for the sake of unequaled sentient beings. Able to act, ignite the flame. The method of the wisdom paramita and. What arises from the blessings of merit. All accomplishments are freely achieved. Make it stable for the sake of sentient beings. For the sake of the stability of the mantra's body. All bodies are extremely stable. Therefore, the mudra is extremely famous. This is called the vow. Immediately take the vajra. Shake the bell of the Dharma. With the vow, it is the great mudra. After blessing, recite the essence. As said, these are shown separately. Om Vajra Adhipati Tvam Abhishinca Mi Vajra Nama Abhishekata. (Tibetan: ཨོཾ་བཛྲ་ཨ་དྷཱི་པ་ཏི་སྟྭཾ་ཨ་བྷི་ཥིཉྩཱ་མི་བཛྲ་ནཱ་མཱ་བྷི་ཥེ་ཀ་ཏ།, Sanskrit Devanagari: ॐ वज्र अधिपति स्त्वम् अभिषिञ्चामि वज्र नाम अभिषेकत, Sanskrit Romanization: oṃ vajra adhipati stvaṃ abhiṣiñcāmi vajra nāma abhiṣekata, Literal Chinese Meaning: Om, Vajra, Lord, You, Empower, Vajra, Name, Empowerment.) O glorious Vajra, so-and-so, the word of glory should be spoken. Likewise. The three bodies, earth, and so on, and. Powers and paramitas, and so on. This is of all the Buddhas. Holding the vajra in hand, abiding. Holding the vajra, asceticism is stable. You
Chinese
也恒常执持。嗡 萨瓦 达塔噶达 悉地 班杂 萨玛雅 迪叉 诶夏 吞 达拉雅 弥 嘻嘻嘻嘻 吽（藏文，梵文天城体：，梵文罗马拟音：oṃ sarva tathāgata siddhi vajra samaya tiṣṭha eṣa tvaṃ dhāraya mī hi hi hi hi hūṃ，汉语字面意思：嗡，一切，如来，成就，金刚，誓言，安住，此，你，执持，弥，嘻嘻嘻嘻，吽）以此是金刚禁行。此后，无罪清净之弟子，以花等供养。置于莲花坛城上，此后赐予彼灌顶。与嘛嘛格等相合，自语我具缘之后，收摄金刚莲花，于彼安乐中入定，从金刚莲花中引出，弟子之口中，智者令入。语奇哉安乐，生起之觉受当体验。于不智之弟子，此即当开示。仅灌顶，以此，弟子之功德增长。于一切往来与非往来，以乐成为导师。此乃秘密。智慧灌顶之初，当施予誓言，呵责金刚导师等，如是根本堕罪十四，及粗重之罪十，令弟子听闻彼等，作承诺后，从旃陀罗、沐浴者、舞女等中，随取任何五族之明妃加持，金刚导师于半夜，当施予彼弟子。彼时明妃对弟子如是说：大小便与血，精液以及肉，阴门莲花中，于女人等信为最。汝于金刚者何能为？说大乐子。此后薄伽梵金刚持，微笑如是开示：精液血等食，天女为何我不能？阴门中及，恒常于女人信奉。其后彼天女，脱去衣服，真实示现自己之莲花：唉玛我之莲花此，具足一切安乐，以何仪轨而依止，于彼之前我安住。有情界极解脱，此乃清净之法界，此乃一切事物之自性，于此大乐王安住。于彼之中安住之，宣说脉之轮。阴门中央虚空满，以五虚空所庄严，精
English
And also always hold. Oṃ Sarva Tathāgata Siddhi Vajra Samaya Tiṣṭha Eṣa Tvaṃ Dhāraya Mī Hi Hi Hi Hi Hūṃ (Tibetan, Sanskrit Devanagari:, Sanskrit Roman transliteration: oṃ sarva tathāgata siddhi vajra samaya tiṣṭha eṣa tvaṃ dhāraya mī hi hi hi hi hūṃ, Chinese literal meaning: Om, all, thus gone, accomplishment, vajra, samaya, abide, this, you, hold, mi, hi hi hi hi, hum) This is the Vajra Asceticism. Then, the sinless and virtuous disciple should make offerings with flowers and so on. Having placed him in the center of the lotus mandala, then give him the empowerment. Combining with Māmakī and others, after saying "I am fortunate," gather the vajra and lotus, and if he enters into samadhi in that bliss, draw him out from the vajra and lotus, and the wise one should place him in the disciple's mouth. By saying "Alas, bliss!" the arising mind should be experienced. To the unskilled disciple, this itself should be taught. Just the empowerment, by this, the disciple's qualities will increase. In all going and not going, he will become the teacher through bliss. This is secret. At the beginning of the wisdom empowerment, the vows should be given, such as "reviling the vajra teacher," and so on, the fourteen root downfalls, and the ten gross transgressions. The disciple should be made to listen to them, and after making a commitment, from among the caṇḍālas, bathers, and dancers, whichever mudrā woman of the five families is blessed, the vajra teacher should give her to that disciple at midnight. At that time, the mudrā woman should say this to the disciple: "Feces and urine, and blood, semen as well as flesh, in the lotus of the bhaga, faith in women is supreme. What can you do with the vajra holder? Speak, son of great bliss." Then the Bhagavan Vajradhara, smiling, spoke thus: "Eating semen, blood, and so on, why can't I, goddess? In the bhaga, and always have faith in women." After that, that goddess, taking off her clothes, truly shows her own lotus: "Emaho, this lotus of mine, is endowed with all bliss. With what ritual should one rely on it? I abide before it. The realm of sentient beings is completely liberated, this is the pure realm of dharma, this is the very nature of all things, in this abides the great king of bliss." There, the wheel of the nāḍīs abiding within it is shown. In the center of the bhaga, the sky is filled, adorned with the five skies, the sti-
Tibetan
སར་དང་ལྡན་པ། །འདབ་མ་བརྒྱད་ཀྱིས་རྣམ་པར་བརྒྱན། །ཤུ་ཀྲའི་རང་བཞིན་བདུད་རྩི་ནི། །དེ་ལ་གནས་པ་རྟག་ཏུ་འཛག ། དེ་ནས་སློབ་མ་བཀའ་སྩལ་ཏེ། །བྷཉྫ་མོ་ཀྵ་ཧོ་ཞེས་བྱའོ། །དེ་ནས་སྔགས་བཤད་པས། རྡོ་རྗེ་དབྱིངས་ཀྱི་དབང་ཕྱུག་མ། །བྷ་གའི་དབུས་སུ་རྩ་གང་གནས། །སུམ་ཅུ་རྩ་གཉིས་རྩ་གཞན་རྣམས། །དེ་ཡི་ནང་ན་དེ་གཙོ་བོ། །གོམས་དང་བླ་མའི་ཞལ་ནས་ནི། །བཙལ་བས་དེ་ཉིད་ ༄། །རྙེད་ནས་ནི། །ཅུང་ཟད་སོར་མོས་བསྐུལ་བ་དང༌། །སླར་ཡང་ལྕེ་ཡི་རྩེ་མོས་བསྐུལ། །དཀར་མཆོག་རབ་ཏུ་རྒྱུ་བ་ནི། །དེ་ནས་རྩ་དེ་ཁ་ཕྱེད་གྱུར། །ཕ་རོལ་ཕྱིན་པ་བཅུ་སྟོབས་ནས། །དེ་བཞིན་སྟོབས་དང་དབང་ཉིད་བཅུ། །ས་ནི་བཅུ་ལ་འདས་ནས་ནི། །དེ་ནས་རྡོ་རྗེ་རེངས་པར་གྱུར། །དེ་ཉིད་ཀྱི་ཕྱིར་ལེའུ་བཅོ་བརྒྱད་པ་ལས་ཀྱང༌། བསྒྲུབ་བྱ་སྒྲུབ་བྱེད་སྦྱོར་བ་ནི། །གང་ཕྱིར་བསྙེན་པ་བཤད་པ་དང༌། །རྡོ་རྗེ་པདྨ་སྦྱོར་བས་ནི། །ཉེ་བར་བསྒྲུབ་པར་འདོད་པ་ཡིན། །ཧཱུཾ་དང་ཕཊ་གཉིས་ལྡན་པ་ནི། །བསྐྱོད་པ་སྒྲུབ་པར་རབ་བཤད་པའོ། །རང་ངོ་རང་བདེ་བཞི་པ་ནི། །སྒྲུབ་པ་ཆེན་པོར་བཤད་པ་ཡིན། །དཔལ་ལྡན་སངས་རྒྱས་ཀུན་གྱི་བདག །རྡོ་རྗེ་འཆང་ཆེན་གྱི་གོ་འཕང༌། །སངས་རྒྱས་ཀུན་གྱི་ཐབས་འབྱུང་བ། །དེ་ནི་ཆོས་རྣམས་ཆོས་ཉིད་དོ། །ཞེས་གསུངས་སོ། །དེ་ཁོ་ན་ཉིད་དོ། །དེ་ནས་ལྷ་མོ་དེས་རེངས་པ་རྡོ་རྗེའི་སྟེང་དུ་བཞུགས་ལ་བསྒྲུབ་པ་བྱའོ། །སློབ་མས་ཀྱང་ཨོཾ་སརྦྦ་ཏ་ཐཱ་ག་ཏ་ཨཱ་ནུ་ར་ག་ཎ་བཛྲ་སྭ་བྷཱ་བ་ཨཱཏྨ་ཀོ྅ཧཾ་ཞེས་བྱ་བ་ལ་བརྗོད་པར་བྱའོ། །དེ་ནས་སློབ་དཔོན་གྱིས་ཀྱང་རྡོ་རྗེ་དཔང་ཕྱུག་མ་དང་སྙོམས་པར་ཞུགས་པའི་སློབ་མ་གཟིགས་ཏེ་རང་གི་ཐུགས་ཀ་ནས་མོ་ཧ་ར་ཏི་ལ་སོགས་པ་ལྷ་མོ་བཞི་པོ་སློབ་མའི་སྙིང་གར་ཞུགས་པར་བྱའོ། །མཁའ་དབྱིངས་རྡོ་རྗེ་སྤྱོར་བ་ཡིས། །ཡང་དག་རིག་པས་རྨད་བྱུང་ཆེ། །མཆོག་ཏུ་དགའ་བ་སྐྱེད་བྱེད་པའི། །གང་ཞིག་བདེ་བ་དེ་སྐྱེ་འགྱུར། །བྲལ་དང་དགའ་བའི་དབུས་སུ་ནི། །མཚོན་ཆ་བལྟས་ནས་བརྟན་པར་གྱིས། །པདྨ་ཡིན་ནི་མཁའ་དང༌། །རྡོ་རྗེ་ནོར་བུའི་ལྟེ་བ་དག །བཙིར་བས་རྡོ་རྗེ་སྐྱིལ་ཀྲུང་གིས། །ནོར་བུའི་ནང་འགྲོའི་སེམས་བལྟ་བྱ། །གང་ཞིག་ཡེ་ཤེས་སྐྱེ་འགྱུར་ཏེ། །ཡེ་ཤེས་དེ་ངོ་སྨྲ་མི་ནུས། །ཆགས་པ་མ་ཡིན་ཆགས་བྲལ་མིན། །བར་པ་ཡང་ནི་མི་དམིགས་སོ། །གང་ཚོ་ཡེ་ཤེས་ལྟ་བ་ཡིས། །རྣལ་འབྱོར་པ་ཡིས་སྐད་ཅིག་གམ། །ཡང་ན་ཐུན་གཅིག་གམ་བདུན་ནམ། །ཟླ་ཕྱེད་ཟླ་གཅིག་ལོ་གཅིག་
Chinese
具足精液。八瓣莲花作庄严， శుక్ర（藏文，梵文天城体，śukra，梵文罗马拟音，精液）之自性甘露，于彼处恒常滴落。其后，上师开示弟子，念诵བྷཉྫ་མོ་ཀྵ་ཧོ་。其后，宣说真言，金刚界之自在母，于བྷ་ག་（藏文，梵文天城体，bhaga，梵文罗马拟音，女性生殖器）之中，何脉安住？三十二脉及其他脉，于彼之中，彼为最主要。从习气及上师之口中，寻觅彼脉。寻得之后，稍微以指端策励，复又以舌尖策励。白妙光明极流动，其后，彼脉开口。十度波罗蜜多之力，如是十力与十自在。超越十地之后，其后，金刚坚挺。因此，于第十八章中亦云：所成之事，能成之事，结合之事，何故宣说亲近耶？以金刚莲花结合故，欲求亲近成办。具足吽（藏文，梵文天城体，हूँ，梵文罗马拟音，hūṃ，种子字）与帕特（藏文，梵文天城体，फट्，梵文罗马拟音，phaṭ，摧破）二者，善说为策动成办。自性自乐第四者，说是大成办。具德一切佛之主，大金刚持之果位，一切佛之方便生，彼乃诸法之法性。如是说。彼即是也。其后，彼天女安住于坚挺金刚之上而作修持。弟子亦应念诵：嗡 萨瓦 达塔嘎达 阿努拉嘎 嘎纳 班匝 梭巴瓦 阿玛 阔杭（藏文，梵文天城体，ॐ सर्व तथागत अनुरग गण वज्र स्वभाव आत्माकोऽहं，梵文罗马拟音，oṃ sarva tathāgata anurāga gaṇa vajra svabhāva ātmako'haṃ，我是所有如来爱欲众金刚自性）。其后，上师亦应观视与金刚自在母平等入定之弟子，从自己心间将摩诃罗底等四天女融入弟子心间。以虚空界金刚之结合，以真实智慧生稀有，生起极大欢喜者，彼安乐将生起。于离与乐之中间，观视器械而作稳固。莲花即是虚空，金刚宝之脐轮，以挤压金刚跏趺坐，应观视宝中行之心。何者智慧将生起，彼智慧无法言说。非贪着，非离贪着，中间亦不可得。何者以智慧观视，瑜伽士以一刹那，或一禅定，或七日，或半月，或一月，或一年。
English
Possessing semen. Adorned with eight petals, the nectar of the nature of śukra (Tibetan, Devanagari, śukra, Romanized Sanskrit, semen) constantly drips there. Then, the teacher instructs the disciple, reciting Bhañja Mo Kṣa Ho. Then, the mantra is spoken: The sovereign mother of the Vajra realm, in the middle of the bhaga (Tibetan, Devanagari, bhaga, Romanized Sanskrit, female genitalia), which channel abides? The thirty-two channels and other channels, among them, that one is the most important. From habit and the teacher's mouth, seek that channel. Having found it, gently stimulate with the fingertip, and again stimulate with the tip of the tongue. The supreme white light flows intensely, and then that channel opens halfway. The power of the ten pāramitās, likewise the ten powers and ten freedoms. Having passed the ten bhūmis, then the vajra becomes erect. Therefore, in the eighteenth chapter it is also said: The thing to be accomplished, the means to accomplish, the union, why is closeness explained? Because of the union of vajra and lotus, it is desired to accomplish closeness. Possessing both Hūṃ (Tibetan, Devanagari, हूँ, Romanized Sanskrit, hūṃ, seed syllable) and Phaṭ (Tibetan, Devanagari, फट्, Romanized Sanskrit, phaṭ, to destroy), it is well explained to accomplish movement. The fourth, self-nature self-bliss, is said to be the great accomplishment. The lord of all glorious Buddhas, the state of the great Vajradhara, the source of the means of all Buddhas, that is the dharmatā of all dharmas. Thus it is said. That is indeed it. Then, that goddess should sit on the erect vajra and practice. The disciple should also recite: Oṃ Sarva Tathāgata Anurāga Gaṇa Vajra Svabhāva Ātmako'haṃ (Tibetan, Devanagari, ॐ सर्व तथागत अनुरग गण वज्र स्वभाव आत्माकोऽहं, Romanized Sanskrit, oṃ sarva tathāgata anurāga gaṇa vajra svabhāva ātmako'haṃ, I am the self-nature of all Tathāgata's desire assembly vajra). Then, the teacher should also look at the disciple who is equally absorbed with the Vajra Sovereign Mother, and from his own heart, the four goddesses, such as Moharati, should enter the disciple's heart. By the union of the vajra of the space realm, with true wisdom, the rare arises, generating great joy, that bliss will arise. In the middle of separation and joy, look at the weapon and make it firm. The lotus is the space, the navel of the vajra jewel, by squeezing the vajra cross-legged, one should look at the mind that goes within the jewel. Whatever wisdom will arise, that wisdom cannot be spoken. Not attachment, not detachment, the middle is also not perceived. Whoever sees with wisdom, the yogi in a moment, or one dhyāna, or seven days, or half a month, or a month, or a year.