Chinese
敬礼！嗡！十方四时一切的，身语意之金刚大，坛城一切的作者，坛城一切的布施享用。如是金刚国王的灌顶，从今以后，思维获得成办自他一切利益之权。发愿：敬礼！十方四时……具缘持明者，您被授予金刚国王一切经典之灌顶，因此持有金刚国王之位，成为一切坛城的作者之殊胜权能。如是，于内身之坛城中，因灌输五种能力之权，而有权实际成办自他之利益。尤其是，成为能够听闻、修习、讲授次第生起和次第圆满之顺应者的有缘者。三者，对于行智双运之瑜伽士，授予甚深秘密之三灌顶，分为三。初、秘密灌顶。安立坛城和正行二者。初者，于无垢涂抹之标准台基上，为了象征明妃之虚空坛城，应制作具有四瓣的红色莲花，其尺寸为四指；为了象征方便之秘密宝，应制作具有五个尖端的蓝色金刚杵，其尺寸为一指长，各自带有标志。二者，以供曼茶罗为先导。金刚萨埵主尊，我向您顶礼。我渴望伟大的解脱道。因此，恳请您赐予灌顶、誓言和庇护主勇士，让我进入大乘殿堂，并将智慧赐予我。如是念诵三遍。对此，上师说：孩子，来这里，一切安好。为了次第进行事业和行为，以及为了安住于身语意之双运金刚，以及圆满智慧大乐之中，以无有执着的舍弃之心，施舍并坚定自己的心。赐予智慧自性圆满之权。如是给予许可。之后，观想上师为坛城之主尊，薄伽梵金刚萨埵，于五处观想五部佛，于左右手、口和秘密处之外，观想四忿怒尊，二十手印母，于五处观想金刚界自在母等五部母，于四肢观想忿怒母
English
Homage! Om! Of all times in the ten directions, the great Vajra of body, speech, and mind, the maker of all mandalas, the enjoyer of all mandalas' offerings. Thus, by the empowerment of the Vajra King, from now on, may I have the power to accomplish all the benefits of myself and others. The aspiration is: Homage! In all times in the ten directions... You, the fortunate Vidyadhara, have been empowered with the Vajra King's vast teachings, therefore hold the position of the Vajra King, and may you obtain the supreme power of being the maker of all mandalas. Thus, by bestowing the five powers in the mandala of the inner body, one has the power to actually accomplish the benefit of oneself and others. In particular, one is made capable as a fortunate one who can listen, meditate, and teach the corresponding generation stage and completion stage. Thirdly, for the yogi who embodies the union of conduct and wisdom, the three profound secret empowerments are bestowed, divided into three. First, the secret empowerment. Establishing the mandala and the actual practice, two aspects. The first is: On a clean and flawless platform, to represent the space mandala of the consort, a red lotus with four petals, measuring four fingers, should be made; to represent the secret jewel of means, a blue vajra with five points, measuring one finger length, each with its own mark, should be prepared. Secondly, with the offering of the mandala preceding it: Vajrasattva, the main deity, I prostrate to you. I desire the great path of liberation. Therefore, grant me empowerment, vows, and refuge in the protector hero, allow me to enter the great vehicle's mansion, and bestow wisdom upon me. Recite this three times. To this, the Lama says: Child, come here, may all be well. In order to proceed in stages with actions and conduct, and to abide in the union of the Vajra of body, speech, and mind, and in the great bliss of perfect wisdom, with a mind of generosity free from attachment, give and hold your mind steady. Bestow the empowerment of the perfection of wisdom's own nature. Thus, permission is given. Then, visualize the master as the main deity of the mandala, the Bhagavan Vajrasattva, visualize the five Buddhas in the five places, the four wrathful deities in the right and left hands, mouth, and outside the secret place, the twenty Mudra mothers, the five mothers of the families such as Vajradhatvishvari in the five places, and the wrathful mothers on the four limbs.
Chinese
不动父尊母尊嬉戏时， 乐明显现而无所执， 乃是智慧方便之手印。 莲花智慧收摄盘绕间， 芥子大小金刚萨埵心。 从尖端融入于尖端时， 自性法界坛城之中， 种子双三与二相结合， 三恶趣业悉皆得清净， 无缘心之五种妙智慧， 如火焚烧诸种子一般， 乃是不生之方便法门。 发愿：顶礼！十方四时……具缘持明者，您以秘密菩提心灌顶，清净恶趣种子习气，证得实相无生之
English
When the immovable father and mother play, Bliss is clear and without clinging, It is the mudra of wisdom and means. In the lotus wisdom gathered and coiled, The mustard seed-sized Vajrasattva heart. When absorbed from tip to tip, In the self-nature Dharmadhatu mandala, The seed dual three combined with two, The three lower realms are purified, The five wisdoms of the non-conceptual mind, Like fire burning the seeds, Is the method of non-birth. Make the aspiration: Homage! To the ten directions and four times... O fortunate vidyadhara, by bestowing the secret Bodhicitta empowerment upon you, may the seeds and habitual tendencies of the lower realms be purified, and may you realize the unborn nature of reality.
Chinese
祈请道。孩子到这里来吧，一切安好。为了事业次第进行，为了身语意的金刚双运，为了安住于圆满的智慧大乐之中，以舍弃悭吝的意乐，施舍并坚定自心，赐予智慧自性圆满之灌顶。说完便给予。然后，将弟子的右手中指和手印的左手中指腹部相合，用宝串束缚，从顶端用自在的拇指和食指抓住，观想交给弟子。大乐即是法身，以智慧方便而圆满。此生以及一切生世中，不要舍弃此成就之乐。所有胜者佛陀的圆满手印皆从你而生。舍弃之后，若不了解金刚界自在之根本，勾招和束缚，则于无尽金刚劫中，也不会获得法身。说完便交付。之后，弟子和交付的手印二者，以相互爱欲的论典使乐增长之后，弟子观想为坛城主尊薄伽梵金刚萨埵，于五处观想五部佛，左右手、口和秘密处之外观想四忿怒尊。手印明妃观想为金刚界自在母，于五处观想五部明妃，四肢观想四忿怒母。以空性为前行，迎请，加持，降临，引导，融入，稳固，供养后，从父尊的密处吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，于智慧金刚五股杵的中央，观想菩提心白色嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）安住，孔穴被啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）字堵塞。五股上观想安住于日轮上的五勇士种子字。从母尊的空性邦（藏文：པཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字中，于四瓣红色莲花的中央，观想日轮上红色惹（藏文：རཀྟ་ཨཾ，梵文天城体：रक्तं，梵文罗马拟音：raktaṃ，汉语字面意思：红色的惹）字安住，于花蕊中央为埃字，四瓣上为安住于月轮上的五勇母种子字所标志。观想后，以三昧耶 斯埵（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），三昧耶 吼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），阿努拉郭 杭（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），阿努拉郭 雅 咩（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等结合的表示，相互交错催动，以 扎 吽 邦 吼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）四手印拥抱束缚后，进入平等味。由后生乐之风推动，以拙火燃烧之缘故，依靠菩提心融化，从所有脉轮处明点摇动，生起乐开始升起的景象
English
He prayed, saying, "Child, come here, may all be well. In order for activities to proceed in order, for the union of the Vajra of body, speech, and mind, to abide without focus in the complete wisdom of great bliss, with a mind of abandoning miserliness, give and hold your mind steady. Bestow the complete empowerment of wisdom's own state." Having said this, he gave it. Then, the student's right middle finger and the mudra's left middle finger are joined belly to belly. From the tip bound by a string of jewels, the thumb and forefinger of the powerful one hold it, and he imagines handing it to the student. Great bliss is the Dharmakaya, perfected by wisdom and means. In this and all lifetimes, do not abandon this attainment of bliss. The complete mudra of all victorious Buddhas arises from you. Having abandoned it, if you do not know the root of the Vajradhatu's power, how to attract and bind, then in endless Vajra kalpas, you will not attain the Dharmakaya. Having said this, he hands it over. Then, the student and the handed-over mudra, after increasing bliss with the teachings of mutual desire, the student visualizes himself as the main deity of the mandala, the Bhagavan Vajrasattva, and in the five places, he visualizes the five Buddha families, and in the outer aspects of the right and left hands, mouth, and secret place, the four wrathful ones. The mudra consort is visualized as the Vajradhatu Ishvari, and in the five places, the five consorts of the families, and on the four limbs, the four wrathful women are visualized. With emptiness as the preliminary, he invites, blesses, descends, guides, merges, stabilizes, and after offering, from the father's secret place, from the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), in the center of the five-pointed wisdom vajra, he visualizes the bodhicitta, 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), abiding, and the hole is blocked by Phat (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪). On the five prongs, he visualizes the five hero seed syllables abiding on the sun. From the mother's space, Pam (藏文：པཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦), in the center of the four-petaled red lotus, he visualizes Rakta Am (藏文：རཀྟ་ཨཾ，梵文天城体：रक्तं，梵文罗马拟音：raktaṃ，汉语字面意思：红色的惹) abiding on the sun, and in the pistil, E, and on the four petals, marked by the five heroine seed syllables abiding on the moon. Having visualized this, with Samaya Tvam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Samaya Ho (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Anurago Ham (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Anurago Ya Mye (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), he stimulates them to intertwine with the gestures of union. With Ja Hum Bam Ho (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), he embraces and binds with the four mudras, and having entered into equanimity, by the movement of the wind of subsequent desire, due to the blazing of inner heat, relying on the melting of the bodhicitta, from all the nadi places, the bindus move, and bliss arises in the manner of beginning to rise.
Chinese
自明安住于乐故，名为金刚萨埵也，于诸佛母及天女，如欲受用得自在。已成种姓执此法，随顺入定调伏众，定是自在之王也。如是说。三者无别大乐之灌顶者，先以曼扎供养，献与上师具相年满十二，且已清净续部之明妃，祈请曰：金刚萨埵主尊我敬礼，我欲殊胜解脱道，彼之灌顶与誓句，怙主勇士我皈依，请引入大乘殿堂，祈赐予我智妙慧。如是祈请。告曰：子来此处随汝意，事业次第而行者，为令身语意金刚，安住圆满智大乐，无有执着故以舍，舍弃悭吝及犹豫，施舍且持自心坚，自性智中赐圆灌。如是赐予。彼后学人之右中指与明妃之左中指腹相合，以宝鬘系缚之，从顶端执持自在之拇指与食指，令学人信解而付嘱之，大乐即是法身也，以智方便而成满，于此以及一切生，莫舍此胜妙安乐，一切胜者诸佛之，圆满手印汝所生，舍弃若不知金刚界，引与系缚之根本，金刚无边俱胝劫，不能获得于法身。如是付嘱。彼后学人与付嘱之明妃，以互相爱乐之论典而增长安乐之后，学人于坛城之主尊薄伽梵金刚萨埵，于明观之五处，五部佛与左右手、口与秘密之外四处，明观四忿怒尊，于明妃金刚界自在母，于明观之五处，五部母与四肢四忿怒母等皆明观之。以空性为前行。供养。加持。降临。迎请融入。稳固。供养后。从父之密处吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，于五股智慧金刚杵之中央，于莲心处有菩提心白色嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），以啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）字堵塞之
English
Since self-awareness abides in bliss, it is called Vajrasattva. To all consorts and goddesses, one becomes the master who enjoys as desired. Those who have become lineages should hold this method. Certainly, he is the king of power who subdues beings from the boundary of harmonious entry. Thus it is said. The third is the empowerment of inseparable great bliss. Preceded by the mandala, offer to the guru a mudra-bearing maiden of twelve years who has purified the lineage. Pray, saying: Vajrasattva, principal one, I prostrate to you. I desire the supreme path of liberation. Grant me that empowerment and samaya. I take refuge in the protector, the hero. Please lead me into the great vehicle's mansion, and bestow upon me wisdom and knowledge. Thus, make supplication. He says: Son, come here, be at ease. Those who proceed in the order of activities, for the sake of the pair of vajras of body, speech, and mind, abiding in the great bliss of complete wisdom, without any clinging, with a mind of generosity, abandoning stinginess and hesitation, give and hold your mind firm. Bestow the complete empowerment in the self-abiding wisdom. Thus, he bestows the permission. Then, the student's right middle finger and the consort's left middle finger are placed belly to belly, bound with a ratna garland. Holding the master's thumb and forefinger from the top, he entrusts it to the student, believing: Great bliss is the dharmakaya. It is perfected by wisdom and means. In this and all lifetimes, do not abandon this excellent bliss. From you arises the complete mudra of all victorious Buddhas. If you abandon it and do not know the root of the Vajradhatu, the drawing and binding, you will not attain the dharmakaya for endless eons. Thus, he entrusts it. Then, after the student and the entrusted consort have increased bliss through treatises of mutual desire, the student visualizes the five families of victorious ones in the five places of the principal deity of the mandala, the Blessed Vajrasattva, and the four wrathful ones in the outer places of the right and left hands, mouth, and secret place. In the five places of the consort, the Vajradhatu Ishvari, he visualizes the five mothers of the families and the four wrathful mothers on the four limbs. With emptiness as the preliminary, offering, blessing, descending, inviting and merging, stabilizing, and after making offerings, from the secret place of the father, from the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), in the center of the five-pointed wisdom vajra, in the center of the lotus heart, is the white bodhicitta Om (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡), the opening is blocked by the syllable Phat (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪).