Chinese
以其本性清净故，我亦本性极清净。一切如来之，誓句最胜自性者。无余一切无量众生，以与成办最胜之性相合故，一切胜者海会集，祈请于身之界中生起我。智慧珍宝之顶饰胜，光荣聚无上者，一切佛陀珍宝之会集，向于遍胜者敬礼。界之智慧主尊，执持金刚圣者胜者，您乃誓句之主，祈请赐予我自在之王位。我以金刚现前灌顶故，一切佛陀亦如是灌顶我。一切薄伽梵乃最胜之我，为成办最胜故，我当受持金刚。金刚之王您安住故，身语意之金刚，以金刚誓句最胜之性，祈请赐予圆满成就之灌顶。一切法皆金刚之体性，然金刚亦无体性。如金刚之瑜伽士，一切义皆显现为金刚性。此乃佛陀之语调，怀持智慧有情之誓句，金刚有情之苦行誓，我当恒常受持。吽。（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）金刚有情誓句随顺护，智慧有情亲近降临，明王恒常忆念我，祈请秘密自在之自性，赐予胜妙觉悟，于我生欢喜，一切贪欲执着，于我作染着。最初之佛陀平等性具大悲者，于一切业，我心转为善妙。三世善逝，于我一切处所，成办金刚持与誓句有情。如来欢喜，欢喜哉，金刚于我，莫永舍弃。哉。金刚法界一切之主，不住大贪着，一切无余之生处胜，乃胜妙安乐之圣者。您乃一切誓句之主，金刚有情之生母，于成办有情义之事业，祈请以悲心平等和合而成就。为生起一切佛陀功德故，珍宝金刚无上者，以法金刚歌唱，业
English
Since it is pure in nature, I am also completely pure in nature. Of all the Tathagatas, the supreme vow, the very essence. Since all sentient beings without exception are united to accomplish the supreme nature, all the victorious ones, the ocean of assembly, please generate me in the realm of the body. Supreme wisdom, jewel crown, a mass of glory, unsurpassed, the assembly of all Buddha jewels, I prostrate to the completely victorious one. The very essence of the wisdom of the realm, holding the supreme Vajra saint, you are the lord of vows, please empower me as the king of freedom. Since I am manifestly empowered by the Vajra, all the Buddhas also empower me in the same way. All the Bhagavat are the supreme self, and for the sake of accomplishing the supreme, I shall hold the Vajra. Since you, the King of Vajras, reside, the Vajra of body, speech, and mind, with the supreme nature of the Vajra vow, please grant the empowerment of perfect accomplishment. All dharmas are the nature of Vajra, but Vajra also has no nature. By the yogi who is like Vajra, all meanings are clearly Vajra nature. This is the very tone of the Buddha's speech, bearing the vow of the wisdom being, the ascetic vow of the Vajra being, I shall always hold it. Hūṃ. (Tibetan: ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: 吽) Vajra being, vow, follow and protect, wisdom being, closely descend, King of Knowledge, always remember me, please pray for the self-nature of secret freedom, grant supreme enlightenment, generate joy in me, all greed and attachment, make attachment to me. The first Buddha, equality, possessing great compassion, in all actions, transform my mind into goodness. Sugatas of the three times, in all my places, accomplish Vajradhara and vow beings. Tathagata rejoices, rejoices, kye, Vajra, do not ever abandon me. Kye. Vajra, the lord of all dharmadhatu, non-abiding great attachment, the supreme source of all without exception, is the holy one of supreme bliss. You are the lord of all vows, the mother who generates Vajra beings, in the work of accomplishing the meaning of sentient beings, please accomplish with compassion, equality, and union. For the sake of generating all Buddha qualities, the precious Vajra is unsurpassed, singing the Vajra of Dharma, karma
Chinese
愿成为金刚。萨玛雅 霍！萨玛雅 斯德旺！如是说。第二，关于引入弟子。大多数情况下，按照幻化金刚的仪轨进行，但只是稍微简化。如果这里按照经部的规矩，根据《释论·授记母》之前引用的文句的后续部分：然后，按照引入金刚瑜伽母的方式引入，或者按照此处的入坛仪轨引入，进行引入的仪式。金刚灌顶之章，第七十章，以及此章本身，以此三者进行灌顶。如根本续的金刚瑜伽母引入之章的十法，以及《意集经》的入坛仪轨，如三十品和三十一品中所说，合并为三十或三十二法。在《嘿茹迦集》中：沐浴后，手持香物珍宝，用红色丝绸等遮面，祈请、持誓、生起本尊，开眼、示现本尊等仪式，按照适当的方式进行。虽然有说是八法的，但这里为了方便掌握详略适中的方法，按照杰·卓普巴的灌顶仪轨，补充遗漏的部分进行书写。首先，让弟子们在坛城房间外用事业瓶之水沐浴，然后进入，顶礼并就座。遣除障碍，划定界限。以发菩提心和听法的行为规范为先导。这里所听闻之法，从“这里”开始，到“此时是于此根本坛城中，授予续部四河之灌顶”为止，如准备工作一样，根据意愿进行繁简。其中也有两种：上师应做的，建立坛城，修持并供养，自身进入，为了引入弟子而请求允许，以及唱诵祈请坚定誓言之歌等已经完成。在此，对于成为你们的份额，为了与本尊平等，进入坛城的法，以及进入后进行灌顶的仪轨，二者之中，首先是《意集经》中说：诸位聚集的胜者之子们，如果想要见到各自的真如，就必须进入三大坛城之门。以及，根本
English
May it become a vajra. Samaya Ho! Samaya Tvam! Thus it is said. Secondly, regarding the initiation of disciples. In most cases, it is done according to the ritual of the Magical Vajra, but it is only slightly simplified. If here according to the system of the Sutra, according to the continuation of the previously quoted passage from the Commentary Prophecy Mother: Then, perform the ritual of initiation as entering the Vajrayogini, or as entering the mandala of this very one. The chapter of the Vajra Empowerment, the seventieth chapter, and this very chapter, with these three, one should empower. As the ten dharmas according to the chapter of entering the Vajrayogini of the root tantra, and the ritual of entering the mandala of the Rudra of the Gongdü, as stated in the thirtieth and thirty-first chapters, combine into thirty or thirty-two dharmas. In the Heruka Assembly: Having bathed, holding fragrant jewels, covering the face with red silk, etc., supplicating, holding vows, generating the deity, opening the eyes, showing the deity, the rituals, perform the rituals as appropriate. Although there are said to be eight dharmas, here, in order to easily grasp the concise and detailed methods, according to the empowerment ritual of Je Drophukpa, supplement the omitted parts and write it down. First, have the disciples bathe outside the mandala room with the water of the action vase, then enter, prostrate, and sit in order. Dismiss obstacles and set boundaries. Preceding with the generation of bodhicitta and the code of conduct for listening to the Dharma. Here, the Dharma to be heard, from "here" to "At this time, it is appropriate to bestow the empowerment of the four rivers of the tantric system in this root mandala," as in the preparation, do as you wish to simplify or elaborate. There are also two of these: What the teacher should do, establishing the mandala, practicing and offering, entering oneself, requesting permission for initiating disciples, and singing the song of urging commitment, etc., have been completed. Here, for what has become your share, in order to be equal to the deity, the Dharma of entering the mandala, and the ritual of empowerment after entering, of the two, first, it is said in the Gongdü: O assembly of gathered sons of the victorious ones, if you wish to see your own suchness, you must enter through the gate of the three great mandalas. And, the root
English
Please trust. What do you trust in? What do you desire? When asked thus, answer that you like to attain unsurpassed enlightenment, and trust in this. We, the fortunate ones, are of great bliss. We are very happy, our hearts filled with joy. We trust in the supreme truth. Alas! In this joyful garden of supreme bliss, through the Buddha's difficult practice, we trust that we can save all beings. Then, pray to open the door and behold the face, as follows: In this spontaneously accomplished great bliss mandala, from the four doors of liberation, open the door of immeasurable compassion, please show your loving face. Three times. After praying thus, please trust that the light of the great glorious one's smiling face opens the four doors of the mandala. Alas! Assembly of fortunate ones, in order to cut off the path of samsara, in order to enter the path of enlightenment, open the vajra secret door. Saying this, unveil the curtain. Holding the vajra in the hand of the karma vajra, with the entry of the four immeasurables, trust to enter from the four doors. The master hands over half of the vajra in his hand, in the great assembly mandala, surpassing with the power of the vajra, entering with the initial intention, giving the sacred blessing. After guiding thus, place it at the east door. Then, from the yoga of entering inside, hiding life and expelling obstacles. When the master says भ್ರೂം (Tibetan, भ्रूम्, bhrūṃ, seed syllable), in each navel there is a red crescent moon shape, with only one skylight. In its center, when saying हुं (Tibetan, हुं, hūṃ, seed syllable), the light of the blue burning हुं (Tibetan, हुं, hūṃ, seed syllable) syllable located on the sun pervades the whole body. When saying आः यु हुं जः, that light gathers all the essence of life and dissolves into हुं (Tibetan, हुं, hūṃ, seed syllable). When saying ༀ་བཛྲ་ཀྲོ་དྷ་ཧཱུཾ་ཀཱ་ར་ཧཱུཾ་, from the completely transformed हुं (Tibetan, हुं, hūṃ, seed syllable), arises the blue-green हुं (Tibetan, हुं, hūṃ, seed syllable), holding the vase of life. On the skylight of the crescent moon shape, when saying ༀ་བཛྲ་ཀྲོ་དྷ་ཨཱརྱ་ཨ་ཙ་ལ་ཧཱུཾ་, Acala, blue-black in color, holding a sword, becomes the doorkeeper. Visualize yourself as the great glorious one, from the heart and all the pores, emanate countless burning wrathful deities, raining down a rain of weapons, subduing all the obstacles that hinder entering and receiving empowerment, purifying in the fierce action mandala. हुं हुं हुं बिश्वा बज्र क्रोध ज्वाल मण्डल फट्। हला ह
Chinese
以“拉 讓” (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Ra Ram) 之声，伴随着焚香和乐器的演奏来驱除。将坟场的两个忿怒尊和所有化现的忿怒众融入到弟子的身体中，如同融化一般。身体的每个部分都充满了忿怒尊的微细粒子。然后是净化罪业和障碍：从自身大吉祥尊心间的“吽”字 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Hum 吽) 中发出“讓 樣 康” (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Ram Yam Kham)。智慧之火转化为风和水，焚烧、净化和摧毁所有罪业和障碍的实体，使其消失不见。念诵“达坚 达坚 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Ta kem Ta kem Phat)！哈拉 哈拉 讓 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Hala Hala Ram)！谛什那 谛什那 康 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Tisna Tisna Kham)！卓达 卓达 樣 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Krodha Krodha Yam)！”。然后，净化六道的种子字并关闭门户：念诵“在你们的头顶上是 邦 莲花坛城 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Pam Padma Mandala)”，观想在四瓣莲花的中央是 阿 和 尼 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Ah Nri)，东方是 苏 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Su)，南方是 智 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Tri)，西方是 帕 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Pre)，北方是 杜 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Duh)，每个种子字上都压着一个燃烧的“吽”字 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Hum 吽)。上师通过手印和咒语进行净化：双手小指压住拇指，三指并拢，在额头交叉，这是阻止神和非天进入的手印。念诵“吉玛汝扎 卓达 吉 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Ki ma ru dra Krodha Ki Hum)”，观想“吽”字 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Hum 吽) 如智慧之火般燃烧，焚烧中央的“阿”字和东方的“苏”字。双手交叉，捂住腋窝，这是阻止人道众生的手印。念诵“吉玛汝扎 卓达 吉 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Ki ma ru dra Krodha Ki Hum)”，观想燃烧的“吽”字 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Hum 吽) 焚烧中央的“尼”字。握拳，竖起食指，左手压在右手上，这是阻止畜生道众生的手印。念诵“吉玛汝扎 卓达 吉 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Ki ma ru dra Krodha Ki Hum)”，观想燃烧的“吽”字 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Hum 吽) 焚烧南方的“智”字。双手合掌，中指尖相触，中指背部交叉无名指，用食指环绕颈部，这是阻止饿鬼道众生的手印。念诵“舍日萨玛帕匝 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Hri sa ma pa tsa Hum)”，观想燃烧的“吽”字 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Hum 吽) 焚烧西方的“帕”字。左手放在上面，右手背贴着，无名指和食指互相环绕，这是关闭地狱之门的手印。念诵“舍日萨玛帕匝 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Hri sa ma pa tsa Hum)”，观想燃烧的“吽”字 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Hum 吽) 焚烧北方的“杜”字。然后是生起本尊并进行守护：这样，五个“吽”字 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Hum 吽) 如智慧之火般燃烧，焚烧了六道众生的种子字及其习气。净化了心中的念头以及由此产生的身语，脱离了能取和所取，成为了五种智慧的自性，化为五种光芒的光团。