Chinese
全部平息。 刺柏橛，四方棱。 增益寿命与福德。 乌木橛，弯月形。 一切皆摄于掌控。 紫檀橛，增长种姓。 乌木菩提，增长心。 红檀木橛。 摄取少女于掌控。 母牦牛，摄取大臣于掌控。 紫檀，摄取民众于掌控。 铜，摄取国王于掌控。 木，摄取鬼神于掌控。 如是显现。 字句解释是： “诸佛之智慧身。” 如是说。如贝生说：遣散无明黑暗之网，智慧如莲花般盛开而盛开。一切是过去、未来、现在三时。身是智慧之身，如是说。如比玛拉说：佛之法身是所依。如巴沃说：遣散五毒，增长五智。一切是过去、未来、现在三时。身是智慧之身，如是说。如比玛拉说：佛之法身是所依。如巴沃说：遣散五毒，增长五智。智慧有三种：自生之智慧，他生之智慧，转变之智慧。身是功德之所依，如是说。 “自性金刚法界中。” 如是说。如贝玛说：法身之自性是金刚，空性法界是无为法，如是说。如比玛拉说：自性是法性金刚，彼即是法性，如是说。如巴沃说：无生之自性，无灭之金刚，法界是法身，如是说。 “炽燃之忿怒不可忍。” 如是说。如贝玛说：调伏恶毒而炽燃，彼是忿怒不可忍。如比玛拉说：是指舞蹈之九种姿态。如巴沃说：遣除无明而炽燃，忿怒是主尊，不可忍是眷属，如是说。 “于身之坛城中生起我。” 如是说。如贝玛说：显示生起本尊之身。如比玛拉说：是次第生起，如是说。如巴沃说：是圆满次第生起，如是说。橛是物质之次第。 第三总义：三界以命灌顶，命以智慧，灌顶有情之命，是祈请与灌顶。第一是：以方便之行利益众生。此为一颂。第二是：祈请与五部。
English
All are pacified. Juniper phurba, with four corners. Increases life and prosperity. Ebony phurba, crescent-shaped. Gathers all under control. Sandalwood phurba, increases lineage. Ebony bodhi, increases mind. Red sandalwood phurba. Gathers girls under control. Female yak, gathers ministers under control. Sandalwood, gathers the masses under control. Copper, gathers the king under control. Wood, gathers the demons under control. Thus it appears. The explanation of the words is: "The wisdom body of all Buddhas." Thus it is said. As Ru Pema says: Disperses the net of ignorance and darkness, wisdom blossoms like a lotus and flourishes. All are the three times of past, future, and present. The body is the wisdom body, thus it is said. As Ru Bimala says: The Dharma body of the Buddha is the support. As Ru Bawo says: Disperses the five poisons, increases the five wisdoms. All are the three times of past, future, and present. The body is the wisdom body, thus it is said. As Ru Bimala says: The Dharma body of the Buddha is the support. As Ru Bawo says: Disperses the five poisons, increases the five wisdoms. Wisdom has three types: self-born wisdom, other-born wisdom, and transformed wisdom. The body is the support of qualities, thus it is said. "From the Dharmadhatu of the self-nature Vajra." Thus it is said. As Ru Pema says: The essence of the Dharma body is Vajra, emptiness Dharmadhatu is unconditioned, thus it is said. As Ru Bimala says: Self-nature is Dharma-nature Vajra, that itself is Dharma-nature, thus it is said. As Ru Bawo says: The self-nature of unborn, the indestructible Vajra, Dharmadhatu is the Dharma body, thus it is said. "The blazing wrathful one, unbearable." Thus it is said. As Ru Pema says: Blazing to subdue evil, that is the unbearable wrathful one. As Ru Bimala says: Refers to the nine gestures of dance. As Ru Bawo says: Blazing to dispel ignorance, wrathful is the main deity, unbearable is the retinue, thus it is said. "Generate myself in the mandala of the body." Thus it is said. As Ru Pema says: Shows the generation of the deity's body. As Ru Bimala says: It is generated gradually, thus it is said. As Ru Bawo says: It is generated in the complete stage, thus it is said. The phurba is the sequence of substances. The third general meaning: The three realms empower life, life empowers wisdom, empower the life of sentient beings, is supplication and empowerment. The first is: To benefit beings with the practice of skillful means. This is one verse. The second is: Supplication and the five families.
Chinese
观想将五部佛顶戴于头顶，东方部主赐予水灌顶，南方部主赐予宝冠灌顶，西方部主赐予金刚灌顶，北方部主赐予铃灌顶，中央部主赐予名字灌顶，这是宝瓶灌顶。然后，观想五部佛父佛母交合，从交合处生出菩提心，从我的头顶向下融入，清净罪障，这是秘密灌顶。然后，观想五部佛从各自的头顶向下全部聚集融入，这是智慧甘露灌顶。在那时，生起乐空之体验，这是第四灌顶。然后，观想五部佛的一部分向上返回，作为头饰，这是灌顶的标志。这是三世诸佛赐予我的灌顶。通过这个灌顶，念诵“སྥ་ར་ཎ་ཕཊ་（藏文），स्फरण फट् (梵文天城体)，spharaṇa phaṭ (梵文罗马拟音)，遍满 啪 (汉语字面意思)”，触及三界众生。他们融化，诸天变为ཨ་（藏文，अ，a，阿），人类变为ནྲྀ་（藏文，नृ，nṛ，人），非天变为སུ（藏文，सु，su，善），畜生变为ཏྲི（藏文，त्रि，tri，三），饿鬼变为པྲེ（藏文，प्रे，pre，爱），地狱变为དུར་（藏文，दुर，dur，难）。然后用རྃ་ཡྃ་ཁྃ་（藏文，रं यं खं，ram yam kham，燃 扬 康）焚烧净化，观想他们变为甘露之神。然后，观想光芒收回，念诵“སཾ་ཧ་ར་ཎ་ཧཱུྃ་（藏文），संहारण हूँ (梵文天城体)，saṃhāraṇa hūṃ (梵文罗马拟音)，摧毁 吽 (汉语字面意思)”，融入心中之马头明王。通过灌顶而变得光彩夺目，这是赐予生命力的灌顶。然后，观想马头明王佛父佛母交合，菩提心融入智慧勇识。灌顶，因光彩夺目而所有光芒聚集，触及金刚脐轮的ཧཱུྃ་（藏文，हूँ，hūṃ，吽）。那个ཧཱུྃ་（藏文，हूँ，hūṃ，吽）充满光彩和光芒，这是赐予智慧勇识生命力的灌顶。从中观想生出铁的命脉。然后，观想三个“དལ་”的头顶为白色ༀ་（藏文，ओं，oṃ，嗡），喉咙为红色ཨཱཿ（藏文，आः，āḥ，啊），心间为蓝色ཧཱུྃ་（藏文，हूँ，hūṃ，吽）。通过展开和收缩，观想头顶为白色毗卢遮那佛，喉咙为红色阿弥陀佛，心间为蓝色不动佛，这是灌顶的标志。灌顶结束。关于种子的解释：以方便的行持利益众生。因此，莲花生大师说，为了众生的利益，以不可思议的方便来调伏他们。如比玛拉米扎说，以善巧方便利益众生。如巴尔波说，以方便的行持来摄持。以慈爱和悲悯调伏谁？因此，莲花生大师说，发心是慈爱，实践是悲悯。如比玛拉米扎说，大乘的慈爱和
English
Visualize inviting the five Dhayani Buddhas onto the crown of your head. The eastern ones bestow the water empowerment. The southern ones bestow the crown empowerment. From the west, the vajra empowerment. From the north, the bell empowerment. From the center, contemplate receiving the name empowerment, this is the vase empowerment. Then, as the five families of fathers and mothers engage in union, bodhicitta arises from the point of union, dissolving downwards from the crown of my head, purifying obscurations, this is the secret empowerment. Then, all of those five families gather and dissolve downwards from their respective crowns into my crown, this is the prajna-jnana empowerment. At that time, the experience of bliss and emptiness arises in the mindstream, this is the fourth empowerment. Then, visualize one part of the five families returning upwards, becoming a crown, this is the sign of empowerment. This is the empowerment bestowed upon me by the Buddhas of the three times. Through this empowerment, by uttering "སྥ་ར་ཎ་ཕཊ་（藏文），स्फरण फट् (梵文天城体)，spharaṇa phaṭ (梵文罗马拟音)，遍满 啪 (汉语字面意思)", it affects sentient beings of the three realms. They dissolve, the gods become ཨ་（藏文，अ，a，阿）, humans become ནྲྀ་（藏文，नृ，nṛ，人）, asuras become སུ（藏文，सु，su，善）, animals become ཏྲི（藏文，त्रि，tri，三）, pretas become པྲེ（藏文，प्रे，pre，爱）, hell beings become དུར་（藏文，दुर，dur，难）. Then, by burning and purifying them with རྃ་ཡྃ་ཁྃ་（藏文，रं यं खं，ram yam kham，燃 扬 康）, contemplate them becoming deities of nectar. Then, the rays of light gather back, and by saying "སཾ་ཧ་ར་ཎ་ཧཱུྃ་（藏文），संहारण हूँ (梵文天城体)，saṃhāraṇa hūṃ (梵文罗马拟音)，摧毁 吽 (汉语字面意思)", they dissolve into Hayagriva within the heart. Being radiant with empowerment, this is the empowerment of life force. Then, as Hayagriva father and mother engage in union, that bodhicitta dissolves into the jnanasattva. Empowerment. Being radiant, all radiance gathers and strikes the ཧཱུྃ་（藏文，हूँ，hūṃ，吽）at the vajra navel. That ཧཱུྃ་（藏文，हूँ，hūṃ，吽）is filled with radiance and splendor, this is the empowerment of the life force of the jnanasattva. From that, contemplate the iron life-channel being anointed. Then, contemplate at the crown of the three "དལ་", a white ༀ་（藏文，ओं，oṃ，嗡）, at the throat, a red ཨཱཿ（藏文，आः，āḥ，啊）, and at the heart, a blue ཧཱུྃ་（藏文，हूँ，hūṃ，吽）. By expanding and contracting them, contemplate at the crown, a white Vairochana, at the throat, a red Amitabha, and at the heart, a blue Akshobhya, this is the sign of empowerment. The empowerment is complete. Explanation of the syllables: Through the conduct of skillful means, for the benefit of beings. Therefore, Guru Padmasambhava said that for the benefit of sentient beings, he tames them with inconceivable skillful means. Guru Vimalamitra said, "One should benefit beings with skillful means." Guru Balpo said, "One is seized by the conduct of skillful means." Who is tamed by love and compassion? Therefore, Guru Padmasambhava said, "The intention is love, the practice is compassion." Guru Vimalamitra said, "Love and compassion for the Mahayana
English
Tram. Om Vajra Girti Hrih. Om Vajra Nirti Ah. Furthermore, to amuse the goddess of desirable qualities, recite: Om Vajra Moha Rati, Raga Rati, Karma Rati, Vajra Rati, and offer with mudras. The meaning is: To accomplish the phurba of existence. Therefore, as Padmasambhava said, existence is the same as before. The places for accomplishment are: the place of the Khara Rakshasa, the place of the single tree Gandharva, the cave Yaksha, the spring Naga, the charnel ground Mama Dakini. In that place, the wisdom beings are invited: Who invites? The one with vows invites. From where is the invitation? From Akanishta. Where is the invitation to? To the leisure of Samadhi. For what purpose is the invitation? For the accomplishment of the phurba. After inviting, the accomplishment is divided into common and special. First, there are three: the accomplishment of the wisdom deity, the Mama Dakini, and the hero Ging. First, there are three: the accomplishment of the fifty-one blood-drinking deities, the five blood-drinking deities, and the one hero. Secondly, the accomplishment in the manner of the outer mother is Dhati. The accomplishment in the manner of the inner sister is Dula. The secret accomplishment in the manner of the servant girl is Duyi. Thirdly, Ging has three: the accomplishment of the two-one Ging, the accomplishment of the four Ging, and the accomplishment of Marutse one. Furthermore, it is said that each mantra needs to have suppression and one's own mantra, one's own messenger, one's own place, one's own necessity, one's own method, and one's own complete Samadhi. As Vimalamitra said, the three existences are accomplished as body, speech, and mind. As the Nepalese said, the three existences are accomplished as Dharmakaya. For the sake of obtaining empowerment and siddhi. Therefore, as Padmasambhava, empowerment includes the empowerment of realizing the nature of reality, the empowerment of the power of awareness, and the empowerment of liberating the three realms. Siddhi has three: the best is Buddha, the intermediate is Vidyadhara, and the lowest is eye medicine. As Vimalamitra, empowerment is similar, and siddhi is the siddhi of body, speech, and mind. As the Nepalese, siddhi includes transcendent and worldly siddhis. Please invite the wisdom wrathful ones to come. Therefore, as Padmasambhava, wisdom is as it is and as much as it is. Wrathful is fierce and expressive. As Vimalamitra said, the wisdom of the Dharmadhatu descends to subdue evil. As the Nepalese said, not wisdom but wrathful, like the five peaceful families, not wisdom but wrathful, like demons and Rakshasas, is wis
Chinese
像既不是智慧也不是忿怒的六道众生，以及既是智慧又是忿怒的金刚橛本尊众。这里说迎请后者。说道：“大忿怒尊已降临。”如贝玛说，请以大悲降临。如比玛拉说，为了谁而降临？如尼泊尔人将这四个词语组合起来。说到“展示征兆和象征”，如贝玛展示殊胜的面容，中等的是金刚橛飞舞，下等的是展示梦兆。如比玛拉说，征兆在外，象征在内。如尼泊尔人说，征兆是身体放松，语言端正，内心安乐，象征是无分别念。说道：“赐予金刚橛的成就。”如贝玛说，获得佛陀的果位。如比玛拉说，为了救度三界。如尼泊尔人说，请赐予金刚童子的身语意成就。迎请智慧尊结束。第三是朵玛的供养：以大誓言供养主尊，以大化身供养十方忿怒尊，以大手印供养二十个头印，供养四个夏纳，以大自在供养ra ma ti，地神供养四个bswe mo，供养你们誓言的时 लिंग。观想诸神的舌头以管状吸食。词语解释是：“大誓言之时已到。”对于此，如贝玛说，以前降伏鲁扎时，请像所有佛陀之子的誓言一样，让此时刻到来。如比玛拉说，请让激励三世诸佛心意的伟大誓言之时到来。如尼泊尔人说，以前毗提吉达生起根本菩提心之时已到。说道：“大化身之时已到。”如贝玛说，降伏鲁扎时，请让化现百千俱胝忿怒尊之时到来。如比玛拉说，天界之主帝释天化现十忿怒尊并派遣，要击败非天。如尼泊尔人说，现在瑜伽士激励时也如此化现。说道：“大手印之时已到。”如贝玛说，降伏鲁扎时，许多由辫子编成的女人，生出许多头身不协调的怪物，降伏它们的时刻已到。如比玛拉说，以前金刚手降伏傲慢的夜叉女时，kho ri ma la