Chinese
所有具有鲜血力量的，都具有愤怒和凶猛且面容扭曲的形象。以舞蹈的九种姿态展现魅力，以尸林嬉戏的装束装饰，在劫末火焰燃烧之中，以诛灭恶毒者的姿态安住。如此，包括能依和所依在内的所有坛城，都如镜中影像或水中月亮般，安住在显现空性幻化网的智慧轮中。第二是以外缘增上的大清净智慧之水灌顶：在具备三处的坛城命脉处，各自本像的智慧勇识，舍弃装饰和法器，各自心间，由各自的法器种子字咒鬘发出光芒，迎请十方四时的所有如来，以五部灌顶本尊的姿态，班杂萨玛扎（藏文，梵文天城体：वज्रसमाजा，梵文罗马拟音：vajra samāja，金刚集合）。嗡，萨瓦达塔嘎达玛哈阿努拉嘎纳班杂桑巴瓦阿玛阔昂（藏文，梵文天城体：ॐ सर्वतथागतमहा अनुरागण वज्र सम्भव आत्माकोऽहम्，梵文罗马拟音：oṃ sarvatathāgatamahā anurāgaṇa vajra sambhava ātmako'ham，嗡，所有如来大爱金刚生自性我）。以此祈请，以随喜融乐的甘露之流灌顶。五蕴转化为五部佛，烦恼转化为五种智慧，五界转化为五位佛母，十二处转化为勇士空行，业力转化为忿怒尊和忿怒母。甘露之水留在头顶，完全转变，以自部主尊为主的五部，以报身形象严饰头顶。如此念诵，并配合各自的灌顶手印和灌顶咒语。以不动尊为例，从金刚外缚印伸出两中指，置于头顶。嗡，玛哈舜雅达嘉纳班杂梭巴瓦阿玛阔昂（藏文，梵文天城体：ॐ महाशून्यताज्ञान वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ mahāśūnyatājñāna vajra svabhāva ātmako'ham，嗡，大空性智慧金刚自性我）。由该手印伸出两食指，置于额头。嗡，玛哈阿达夏嘉纳班杂梭巴瓦阿玛阔昂（藏文，梵文天城体：ॐ महाआदर्शज्ञान वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ mahādarśajñāna vajra svabhāva ātmako'ham，嗡，大圆镜智金刚自性我）。伸出无名指，置于右耳后。嗡，玛哈萨玛达嘉纳班杂梭巴瓦阿玛阔昂（藏文，梵文天城体：ॐ महासमताज्ञान वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ mahāsamatājñāna vajra svabhāva ātmako'ham，嗡，大平等智金刚自性我）。伸出拇指，置于后脑。嗡，玛哈扎亚贝卡纳嘉纳班杂梭巴瓦阿玛阔昂（藏文，梵文天城体：ॐ महाप्रत्यवेक्षणज्ञान वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ mahāpratyavekṣaṇajñāna vajra svabhāva ātmako'ham，嗡，大妙观察智金刚自性我）。伸出小指，置于左耳后。嗡，玛哈格热扎努塔纳嘉纳班杂梭巴瓦阿玛阔昂（藏文，梵文天城体：ॐ महाकृत्यानुष्ठानज्ञान वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ mahākṛtyānuṣṭhānajñāna vajra svabhāva ātmako'ham，嗡，大成所作智金刚自性我）。 坛城之主本尊和， 所作能作父母尊，六能仁前安住。 不动尊于中央住， 五部佛陀为首严。 以此为例其他四部也，
English
All those with the power of blood and strength have wrathful and fierce countenances that are transformed. They are graceful with the nine moods of dance and adorned with the accoutrements of charnel ground revelry. In the midst of the blazing fire of the eon, they dwell in the posture of subduing the wicked. Thus, all the mandalas, including the support and the supported, are like reflections in a mirror or the moon in water, dwelling in the wheel of wisdom of the illusory net of appearance and emptiness. Secondly, the empowerment with the water of great purification wisdom, which expands upon that through external conditions: At the life-force point of the mandala complete with the three seats, the wisdom beings of one's own likeness, having abandoned ornaments and implements, from the hearts of each, light radiates from their respective implements, seed syllables, and mantra garlands, inviting all the Tathagatas of the ten directions and four times in the form of the five families of empowerment deities. Vajra Samaja (藏文，梵文天城体：वज्रसमाजा，梵文罗马拟音：vajra samāja，Vajra Assembly). Oṃ Sarva Tathāgata Mahā Anurāgaṇa Vajra Saṃbhava Ātmako'haṃ (藏文，梵文天城体：ॐ सर्वतथागतमहा अनुरागण वज्र सम्भव आत्माकोऽहम्，梵文罗马拟音：oṃ sarvatathāgatamahā anurāgaṇa vajra sambhava ātmako'ham，Om, all Tathagatas, great passion, Vajra, born of self, I). By this urging, empowerment is bestowed by the stream of bliss and melting. The five aggregates are transformed into the Buddhas of the five families, the afflictions into the five wisdoms, the five elements into the five mothers, the twelve sources into heroes and heroines, and karma into wrathful deities and wrathful mothers. The remaining water remains stable on the crown of the head, completely transformed, and the five families, with the chief of one's own family as the main one, adorn the head with the aspect of the Nirmāṇakāya. Recite this, and align the respective empowerment seals and empowerment mantras. For example, in the case of Akṣobhya, from the Vajra outer binding mudra, extend the two middle fingers and place them on the crown of the head. Oṃ Mahāśūnyatājñāna Vajra Svabhāva Ātmako 'haṃ (藏文，梵文天城体：ॐ महाशून्यताज्ञान वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ mahāśūnyatājñāna vajra svabhāva ātmako'ham，Om, great emptiness wisdom, Vajra, self-nature, I). From that mudra, extend the two index fingers and place them on the forehead. Oṃ Mahādarśajñāna Vajra Svabhāva Ātmako 'haṃ (藏文，梵文天城体：ॐ महाआदर्शज्ञान वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ mahādarśajñāna vajra svabhāva ātmako'ham，Om, great mirror-like wisdom, Vajra, self-nature, I). Extend the ring finger and place it on the right back of the ear. Oṃ Mahāsamatajñāna Vajra Svabhāva Ātmako 'haṃ (藏文，梵文天城体：ॐ महासमताज्ञान वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ mahāsamatājñāna vajra svabhāva ātmako'ham，Om, great equality wisdom, Vajra, self-nature, I). Extend the thumb and place it on the back of the head. Oṃ Mahāpratyavekṣaṇajñāna Vajra Svabhāva Ātmako 'haṃ (藏文，梵文天城体：ॐ महाप्रत्यवेक्षणज्ञान वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ mahāpratyavekṣaṇajñāna vajra svabhāva ātmako'ham，Om, great discriminating wisdom, Vajra, self-nature, I). Extend the little finger and place it on the left back of the ear. Oṃ Mahākṛtyānuṣṭhānajñāna Vajra Svabhāva Ātmako 'haṃ (藏文，梵文天城体：ॐ महाकृत्यानुष्ठानज्ञान वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ mahākṛtyānuṣṭhānajñāna vajra svabhāva ātmako'ham，Om, great accomplishing wisdom, Vajra, self-nature, I). The mandala lord, the deity, and, The acting and acted upon, father and mother, dwell before the six sages. Akṣobhya dwells in the center, The five victorious ones adorn the head. By this example, the other four families also,
Chinese
将第一个真言和手印放在中央。在中央消失的地方放置不动佛。毗卢遮那佛的灌顶手印是伸出食指，在以阿达夏开始的五组五咒语的结尾：毗卢遮那佛、地藏菩萨、弥勒菩萨，以及阎魔天母。调伏者安住在中央，五部佛陀为其加冕。宝生佛的灌顶手印是伸出无名指，在以萨玛塔开始的五组五咒语的结尾：宝生佛、虚空藏菩萨、除盖障菩萨，以及大威力天母。宝生佛安住在中央，五部佛陀为其加冕。无量光佛的灌顶手印是伸出拇指，在以普拉提亚开始的五组五咒语的结尾：无量光佛、观世音菩萨、普贤菩萨、马头明王，以及父母。无量光佛安住在中央，五部佛陀为其加冕。不空成就佛的灌顶手印是伸出小指，在以克里提亚开始的五组五咒语的结尾：不空成就佛、金刚手菩萨、文殊菩萨、甘露漩明王。不空成就佛成为主尊，五部佛陀为其加冕。第三，加持圆满次第为金刚三昧耶：所有诸佛的顶轮上，有安住在月亮上的白色嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。其光芒激发了所有如来佛的心续。身金刚的本尊众充满虚空，融入嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中。所有如来佛的身与嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）无二无别。嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）完全转变，毗卢遮那佛手持白色法轮，令其增长广大。金刚手印触碰顶轮，嗡 萨尔瓦 达塔嘎达 玛哈嘎雅 瓦吉ra 斯瓦巴瓦 阿特玛 阔 杭（藏文：ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཀཱ་ཡ་བཛྲ་སྭཱ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅་ཧཾཿ，梵文天城体：，梵文罗马拟音：oṃ sarva tathāgata mahākāya vajra svābhāva ātmako'haṃ，汉语字面意思：嗡，一切如来，大身，金刚，自性，我）。在喉咙的莲花上，有红色阿（藏文：ཨཱཾཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。其光芒激发了所有如来佛的心续。语金刚的本尊众充满虚空，融入阿（藏文：ཨཱཾཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）中。所有如来佛的语与阿（藏文：ཨཱཾཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）无二无别。阿（藏文：ཨཱཾཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）完全转变，无量光佛手持红色莲花，令其增长广大。金刚手印触碰喉咙，嗡 萨尔瓦 达塔嘎达 玛哈瓦嘎 瓦吉ra 斯瓦巴瓦 阿特玛 阔 杭（藏文：ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཝཱཀ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅་ཧཾཿ，梵文天城体：，梵文罗马拟音：oṃ sarva tathāgata mahāvāka vajra svabhāva ātmako'haṃ，汉语字面意思：嗡，一切如来，大语，金刚，自性，我）。在心间的太阳上，有蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。其光芒激发了所有如来佛的心续。
English
Place the first mantra and mudra in the center. In the place where the center has gone, place Akshobhya. The empowerment mudra of Vairochana is to extend the index finger, and at the end of the five sets of five mantras beginning with Adarsha: Vairochana, Kshitigarbha, Maitreya, and Yama's consort. The subduer dwells in the center, adorned with the five Buddha families. The empowerment mudra of Ratnasambhava is to extend the ring finger, and at the end of the five sets of five mantras beginning with Samata: Ratnasambhava, Akashagarbha, Nivarana-Vishkambhin, and the powerful consort. Ratnasambhava dwells in the center, adorned with the five Buddha families. The empowerment mudra of Amitabha is to extend the thumb, and at the end of the five sets of five mantras beginning with Pratya: Amitabha, Avalokiteshvara, Samantabhadra, Hayagriva, and the parents. Amitabha dwells in the center, adorned with the five Buddha families. The empowerment mudra of Amoghasiddhi is to extend the little finger, and at the end of the five sets of five mantras beginning with Kritya: Amoghasiddhi, Vajrapani, Manjushri, Amrita Kundalin. Amoghasiddhi becomes the lord, adorned with the five Buddha families. Third, the perfection stage is to bless as the three vajras: On the crown of the head of all the deities, there is a white Om (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) residing on the moon. Its rays stimulate the mind-streams of all the Tathagatas. The assembly of body vajra deities comes forth, filling the sky, and dissolves into Om (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡). The body of all the Tathagatas becomes inseparable from Om (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡). From the complete transformation of Om (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), white Vairochana, holding a wheel, causes it to increase and expand. Touching the crown of the head with the vajra mudra, Om Sarva Tathagata Maha Kaya Vajra Svabhava Atmako'ham (藏文：ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཀཱ་ཡ་བཛྲ་སྭཱ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅་ཧཾཿ，梵文天城体：，梵文罗马拟音：oṃ sarva tathāgata mahākāya vajra svābhāva ātmako'haṃ，汉语字面意思：嗡，一切如来，大身，金刚，自性，我). On the lotus in the throat, there is a red Ah (藏文：ཨཱཾཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). Its rays stimulate the mind-streams of all the Tathagatas. The assembly of speech vajra deities comes forth, filling the sky, and dissolves into Ah (藏文：ཨཱཾཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). The speech of all the Tathagatas becomes inseparable from Ah (藏文：ཨཱཾཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). From the complete transformation of Ah (藏文：ཨཱཾཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), red Amitabha, holding a lotus, causes it to increase and expand. Touching the throat with the vajra mudra, Om Sarva Tathagata Maha Vaka Vajra Svabhava Atmako'ham (藏文：ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཝཱཀ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅་ཧཾཿ，梵文天城体：，梵文罗马拟音：oṃ sarva tathāgata mahāvāka vajra svabhāva ātmako'haṃ，汉语字面意思：嗡，一切如来，大语，金刚，自性，我). On the sun in the heart, there is a blue Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Its rays stimulate the mind-streams of all the Tathagatas.
Chinese
向诸位种姓之母顶礼！ 诸位是清净识、根之身语意， 是诸位善逝之殊胜之子， 向八大菩萨顶礼！ 美女手持花鬘，以珍宝歌舞， 以等同虚空的供养供养诸佛， 向菩提天女众顶礼！ 焚香、鲜花、灯盏、香水、浴水， 供养奉献于诸佛海， 向供养天女众顶礼！ 以猛烈方便调伏有情， 具备四无量，守护四门， 摧毁者，向四门神顶礼！ 断常之见生起，秘密空性母之状态， 铁钩、羂索、铁链、铃铛， 向四位智慧门母顶礼！ 于上下四方，是调伏世间之主， 摧毁六种烦恼，清净六种相续， 向六位薄伽梵能仁顶礼！ 向无所缘法身顶礼！ 向圆满受用身顶礼！ 向种种化身顶礼！ 向无变金刚身顶礼！ 向现证菩提身顶礼！ 过去现在未来一切诸佛所成就， 圆满二资粮，功德至究竟， 向身与智慧之聚顶礼！ 阿底布伙！ 扎底布伙！ 如是作顶礼。 第二，供养有十三种，第一是手印供养。 从无上瑜伽部共同之见修行果手印中取出， 此处就供养而言， 显现为天尊大手印， 种子字法印安立誓言印， 解脱业印之义确定， 右手五指的指节上， 玛苏亚曼扎拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 五个太阳坛城， 中指、食指、无名指、拇指、小指上， 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 左手五指的指节上， 阿赞扎曼扎拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 五个月亮坛城， 中指等五指上， 穆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 朗（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 芒（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 邦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 当（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 观想以这些来标识。 吽，幻化网圆满， 一切菩提殊胜之印， 秘密彼性确定， 心髓手印难以逾越。 不动如来太阳坛城字， 珍宝月亮坛城字， 五二相合， 从此处相合， 相合是手印生起之因， 嗡和穆二