English
Hūṃ Hoḥ! From each of their hand symbols arise. Spharaṇa phaṭ. Saṃharaṇa hūṃ. From the complete emanation and reabsorption, on the central seat, the Bhagavan Vajra Akṣobhya, holding a vajra in his right hand at his heart and supporting a bell on his left hip. The consort Vajradhātvīśvarī, holding a bell in her right hand and embracing with her left hand holding a vajra. On the four sides, in the east is Vajracakra Bodhisattva, and the Steadfast Mother holding a vajra bell. In the south is Ratnavajra Ratna, and the Blazing Mother holding a vajra bell. In the west is Dharma Vajra Padma, and the Gathering Mother holding a vajra bell. In the north is Karma Vajra Sword, and the Moving Mother holding a vajra bell. All are blue in color, adorned with the thirteen peaceful ornaments, and majestic with the nine attitudes. At the east gate is Yamāntaka, dark bluish-black, Nṛ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) with head raised, and the blue Iron Hook Mother holding an iron hook. At the south gate is Mahābala, yellowish-black, with a five-pronged vajra, and the yellow Lasso Mother holding a lasso. At the west gate is Hayagrīva, reddish-black, with a skull staff entwined with snakes, and the red Iron Chain Mother holding an iron chain. At the north gate is Amṛtakundalin, greenish-black, with various vajras, and the green Bell Mother holding a bell. All eight deities, father and mother, are adorned with wrathful attire, residing in the midst of blazing flames. Purify the empowerment substance, the rosary. Visualize the empowerment substance as non-existent, becoming emptiness. From emptiness, on a lotus, sun, and moon seat, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises a vajra, marked with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), from the complete emanation and reabsorption, becomes Vajra Akṣobhya, father and mother. To the maṇḍala of the heart and the deities of the empowerment substance, confer with Śūnyatā (藏文：ཤཱུ་ནྱ་ཏཱ，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：Emptiness) as the preliminary. Bless. Descend. Invite. Absorb. Stabilize. After offering, urged by the light emanating from the guru's union, all the deities, father and mother, in equal union, the afterglow causes the maṇḍala of the heart to dissolve into light, which is absorbed into the disciple, and by this cause, the disciple also dissolves into light, from the blue mass of light arises Vajra Akṣobhya, and the deities of the empowerment substance dissolve into light, becoming a rosary. Visualize handing such a rosary into the hand, dissolving into the bindu of the heart. Oṃ! Great son of the Buddhas of the three times, holder of the vajra of body, speech, and mind, to please and offer to all the Buddhas, all the Buddhas.
Chinese
并与之结合。如此观修的灌顶，从今以后，思维获得了将本尊观想与分别念无二无别地修持的权力。立愿：顶礼！十方四时…… 具缘持明者，你因观修的灌顶，愿获得无碍修持所有解脱道的殊胜权力！此处说要观修各自的本尊，也说了观修花朵落在哪尊本尊上。如今，由于大多数人不进行迁识的修持，所以与坛城的主尊金刚部本尊结合。对此，古代的人们说，可以随意指定为增上神、降临神或信奉神，这是第一种方式。第二，对于具有利益他人的能力和精进者，授予事业和讲经的灌顶。首先是事业的灌顶：上师观想为六种姓的父母双运，从交合处发出红色和黄色的“bhruṁ”（藏文，梵文天城体，bhrūṃ，汉语字面意思）字。光芒照射到弟子的双手手腕处，完全转化成一个四辐轮，变成一个四方形四门宫殿，中央和四辐上有莲花、日、月，四个门上各有一个太阳座，其上显现能作所作的明点自性，中央和四辐上有五个“hāṃ”（藏文，梵文天城体，hāṃ，汉语字面意思）字，四个门上有“hūṃ jaḥ”（藏文，梵文天城体，hūṃ jaḥ，汉语字面意思）、“hūṃ hūṃ”（藏文，梵文天城体，hūṃ hūṃ，汉语字面意思）、“hūṃ baṃ”（藏文，梵文天城体，hūṃ baṃ，汉语字面意思）、“hūṃ hoḥ”（藏文，梵文天城体，hūṃ hoḥ，汉语字面意思），各自变成各自的法器。“spha ra ṇa phaṭ”（藏文，梵文天城体，spharaṇa phaṭ，汉语字面意思），“saṃ ha ra ṇa hūṃ”（藏文，梵文天城体，saṃharaṇa hūṃ，汉语字面意思），光芒放射和收摄，完全转化后，中央的座上是薄伽梵不空成就佛，右手持十字金刚杵于心间，左手持铃置于腰间，明妃誓言度母右手持铃，左手持十字金刚杵，与之拥抱。四辐的东方是金刚事业，持剑，金刚舞母作舞蹈姿势。南方是金刚守护，持盔甲，金刚涂香母持海螺法螺。西方是金刚夜叉，持野猪獠牙，金刚铃母持铃。北方是金刚拳，持拳，金刚夜叉母持孔雀翎。所有这些身色都是绿色的，以十三种寂静的装饰品庄严，以九种姿态威严。东门是阎罗狱主，青黑色，举着人头，铁钩母
English
and combine with it. Having received the empowerment of such meditation, from now on, think that you have the power to meditate on the deity and conceptual thought as inseparable. Make the aspiration: Homage! In the ten directions and four times... O fortunate vidyadhara, by the empowerment of meditation, may you obtain the supreme power to meditate without obstruction on all paths of liberation! Here it is said to meditate on one's own yidam deity, and it is also said to meditate on the deity on whom the flower falls. Nowadays, since most people do not practice the transference of consciousness, it is combined with the main deity of the mandala, the Vajra family deity. To this, the ancients said that it can be designated as the Adhidaiva, the Bābhadeva, or the Abhimatadeva, whichever is appropriate, this is the first method. Second, for those who have the ability and diligence to benefit others, there are two empowerments: the empowerment of activity and the empowerment of teaching. First, the empowerment of activity: The teacher visualizes the union of the six-family father and mother, from the union emanates two red and yellow "bhruṁ" (Tibetan, Devanagari, bhrūṃ, literal meaning in Chinese) syllables. The rays of light radiate to the wrists of the disciples' hands, completely transforming into a four-spoked wheel, becoming a square four-doored palace, with lotus, sun, and moon in the center and on the four spokes, and a sun seat on each of the four doors, on which appear the bindus of the nature of the agent and the object, with five pairs of "hāṃ" (Tibetan, Devanagari, hāṃ, literal meaning in Chinese) syllables in the center and on the four spokes, and "hūṃ jaḥ" (Tibetan, Devanagari, hūṃ jaḥ, literal meaning in Chinese), "hūṃ hūṃ" (Tibetan, Devanagari, hūṃ hūṃ, literal meaning in Chinese), "hūṃ baṃ" (Tibetan, Devanagari, hūṃ baṃ, literal meaning in Chinese), "hūṃ hoḥ" (Tibetan, Devanagari, hūṃ hoḥ, literal meaning in Chinese) on the four doors, each transforming into their respective implements. "spha ra ṇa phaṭ" (Tibetan, Devanagari, spharaṇa phaṭ, literal meaning in Chinese), "saṃ ha ra ṇa hūṃ" (Tibetan, Devanagari, saṃharaṇa hūṃ, literal meaning in Chinese), the rays of light radiate and converge, completely transforming, on the central seat is the Bhagavan Amoghasiddhi, holding a crossed vajra in his right hand at his heart and a bell in his left hand resting on his hip, embraced by the consort Samaya Tara, holding a bell in her right hand and a crossed vajra in her left hand. To the east of the four spokes is Vajra Karma, holding a sword, and Vajra Garma performing a dance. To the south is Vajra Raksha, holding armor, and Vajra Bhupama holding a conch shell. To the west is Vajra Yaksha, holding a boar's tusk, and Vajra Ghantama holding a bell. To the north is Vajra Fist, holding a fist, and Vajra Yakshini holding a peacock feather. All of these are green in color, adorned with the thirteen peaceful ornaments, and majestic with the nine attitudes. At the east gate is Yama, the Lord of Death, bluish-black, holding a human head, and the iron hook mother.
Chinese
吽。吽 邦。吽 霍。从这些之中化为各自的法器。斯帕ra纳 帕特。桑哈ra纳 吽。从光芒和收摄完全转变之中，于中央的座上，薄伽梵无量光，右手持莲花于心间，左手持铃置于腰际。明妃白衣，右手持铃，左手持莲花，与佛相拥。四方的东面是金刚法莲花开放者，以及金刚歌女持琵琶。南面是金刚利剑和金刚灯母持灯。西面是金刚因轮和金刚锁母持铁钩。北面是金刚语者金刚舌，以及金刚明光母持灯。所有这些身色都是红色，以十三种寂静的装饰品庄严，以九种姿态威严。东门是阎魔敌青黑色，那哩（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）头颅高举，以及铁钩母蓝色持铁钩。南门是大威力者黄黑色，五股金刚杵，以及绢索母黄色持绢索。西门是马头明王赤黑色，颅杖以蛇缠绕，以及铁锁母红色持铁锁。北门是七宝盘绕者绿黑色，各种金刚杵，以及铃母绿色持铃。八位本尊父母全部都以忿怒的装束严饰，安住于火焰燃烧的中央。权杖法轮、海螺和手杖等进行净化。权杖观想为无自性，化为空性。从空性之中，于莲花、日、月之座上，从舍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字生出莲花，舍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字作为标志，从光芒和收摄完全转变之中，化为无量光佛父母。对于舌之坛城和权杖之神，以观察智先行加持。降临。迎请。融入。稳固。供养之后。从上师的结合处，以放射的光芒催动，所有本尊父母平等结合之后，以随之而来的贪欲，舌之坛城化为光芒融入弟子，以此为缘，弟子也化为光芒，从红色光团中生出无量光佛，权杖之神化为光芒，化为法轮、海螺和手杖等。观想将如此的权杖置于手中，融入舌之明点。嗡。以无上之法甘露，令具信之人满足。愿增
English
Hūṃ. Hūṃ Baṃ. Hūṃ Hoḥ. From these, they transform into their respective emblems. Spharaṇa Phaṭ. Saṃharaṇa Hūṃ. From the complete transformation of emanation and reabsorption, on the central seat, the Bhagavan Amitābha, holding a lotus in his right hand at his heart, and supporting a bell on his left hip. The consort, in white robes, embraces him, holding a bell in her right hand and a lotus in her left. To the east of the four directions are Vajra Dharma, the opener of the lotus, and Vajra Singer, holding a lute. To the south are Vajra Sharp, a sword, and Vajra Lamp Mother, holding a lamp. To the west are Vajra Cause, a wheel, and Vajra Chain Mother, holding an iron hook. To the north are Vajra Speaker, a vajra tongue, and Vajra Clear Light Mother, holding a lamp. All of them are red in color, adorned with the thirteen peaceful ornaments, and majestic with the nine attitudes. At the east gate is Yama's Destroyer, dark bluish-black, with a nṛ (藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：人) head raised, and Iron Hook Mother, blue, holding an iron hook. At the south gate is Mahābala, yellowish-black, with a five-pronged vajra, and Lasso Mother, yellow, holding a lasso. At the west gate is Hayagrīva, reddish-black, with a skull staff entwined with snakes, and Iron Chain Mother, red, holding an iron chain. At the north gate is Seven Jewels Entwined, greenish-black, with various vajras, and Bell Mother, green, holding a bell. All eight deities, male and female, are adorned with wrathful attire, and reside in the center of blazing flames. Purify the empowerment substances, the wheel, conch, and staff. Transform the empowerment substances into emptiness, without inherent existence. From within emptiness, on a lotus, sun, and moon seat, from Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：惭愧) arises a lotus, marked with Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：惭愧), from the complete transformation of emanation and reabsorption, they transform into Amitābha, male and female. To the mandala of the tongue and the deities of the empowerment substances, first bestow with discriminating wisdom. Descend. Invite. Absorb. Stabilize. After offering. From the union of the guru, urged by radiating light, after all the deities, male and female, are equally united, with the resulting attachment, the mandala of the tongue dissolves into light and is absorbed into the disciple, and through this cause, the disciple also dissolves into light, from the red mass of light arises Amitābha, and the deities of the empowerment substances dissolve into light, transforming into the wheel, conch, and staff. Contemplate that such empowerment substances are placed in the hand and dissolve into the bindu of the tongue. Oṃ. With the supreme nectar of Dharma, satisfy the faithful person. May it increase.