Chinese
祈请诸位本尊及眷属垂念我与弟子。之后，上师应安住于准备阶段：由རྒྱལ་ཐེབས་和ཀརྨས་在西方妥善制作坛城，以五种香涂抹，铺设鲜花，其上铺设丝绸等物。迎请上师安坐后，手持金刚杵，祈请加持修行者以及希求灌顶和诀窍之人。应如是说。准备法器和物品分为两种：法器和物品。其中法器又分为两种：修法之法器和灌顶之法器。所有这些都应如前所述在共同之下积聚。特别是灌顶之法器，准备宝瓶应如下进行：材质为金或银的宝瓶，大小适中，至少能容纳一 ब्रे。或者准备与本尊数量相同的宝瓶，或者准备两个宝瓶：胜乐宝瓶和事业宝瓶。这两个宝瓶应无污损。其中一个胜乐宝瓶，用上好的颜料绘制五部佛的标志：金刚杵、法轮、如意宝、莲花、十字金刚杵、宝剑。另一个事业宝瓶则绘制金刚杵、十字金刚杵、宝剑。加持灌顶宝瓶的方法是：念诵 सत्य，用芥子和金刚夜叉的咒语加持后抛洒，驱除障碍。然后，观想从自己的心间生出一个白色的ཨ་字，净化宝瓶的物质，使其显现为空性。在空性之中，观想一个མུཾ་字，通过收放，显现为一个金铃。从铃声中发出 महा रातिज，由此生起一位具足相好的本初佛母。于其虚空中，从བྷྲཱུྃ་字生起宫殿，四辐法轮具足轮围，有角隅和中庭，有额外的耳房，以及四门，各自具备台座。在其中注入五药、五谷、五香、五宝、五心要和五甘露之水。然后，从自己的心间，放射出咒语的种子字，融入佛母的虚空中：ཧཱུྃ་མཱུྃ་和ༀ་ལྃ་
English
May the deities and their retinues look upon me and my disciples with favor and consider us with compassion. Then, the master should abide in the preparatory stage: རྒྱལ་ཐེབས་ and ཀརྨས་ should properly construct a mandala in the west, anoint it with five scents, spread flowers, and lay silk and other materials on it. Invite the master to sit there, holding a vajra in his hand, and request him to bless the practitioner and those who desire empowerment and instructions. Thus it should be said. Preparing the implements and materials is twofold: implements and materials. Among these, implements are twofold: implements for practice and implements for empowerment. All of these should be gathered as mentioned before in general. In particular, the implements for empowerment, preparing the vase, should be done as follows: A vase made of gold or silver, of suitable size, capable of holding at least a ब्रे. Or prepare vases equal to the number of deities, or prepare two vases: the victorious vase and the activity vase. These two vases should be without flaws. One, the victorious vase, should be painted with good colors with the emblems of the five families: vajra, wheel, jewel, lotus, crossed vajra, and sword. The other, the activity vase, should be painted with vajra, crossed vajra, and sword. To bless the empowerment vase: Recite the truth, bless mustard seeds with the mantra of Vajra Yaksha, scatter them, and dispel obstacles. Then, visualize a white ཨ་ (A) syllable arising from one's heart, purifying the substance of the vase, making it appear as emptiness. Within that emptiness, visualize a མུཾ་ (MUM) syllable, and through contraction and expansion, it appears as a golden bell. From the sound of the bell, emit महा रातिज (mahārātija), from which arises a primordial mother, complete with marks and signs. In her space, from the syllable བྷྲཱུྃ་ (BHRUM) arises a palace, a four-spoked wheel complete with circumference, with corners and a courtyard, with additional side chambers, and with four doors, each with its own seat. Inside it, pour water with five medicines, five grains, five scents, five jewels, five essences, and five nectars. Then, from one's heart, radiate the seed syllables of the mantra, dissolving them into the space of the mother: ཧཱུྃ་མཱུྃ་ (HUM MUM) and ༀ་ལྃ་ (OM LAM).
Chinese
观察梦境。 首先是布置坛城：精通羯磨事业的人，在东面好好地布置坛城，用五种牛粪涂抹，做成皮革的样子。第二是迎请弟子进入。然后观察弟子是否堪能成为灌顶和口诀的法器，将以前没有混合誓言的修行者请出去，用眼罩遮住眼睛。将混合誓言的人迎请进来，这样说： “喂！喂！种姓之子，请过来！ 您是属于大乘密咒的种姓。 因为是深奥密咒的法器， 所以这深奥的密咒仪轨， 将如实地为您宣说。 圆满的佛陀已逝去， 同样那些尚未到来者， 以及现在安住的圆满佛， 他们都知晓密咒的， 这深奥的仪轨。 过去最早在菩提树下， 获得了遍知一切的法身。 凭借这深奥的密咒见修行， 救怙主金刚萨埵， 极其难忍的魔众， 以及强大的军队，也被他摧毁。 因此，为了获得一切智， 现在就开启儿子的智慧。” 这样说完。第三，弟子进行六种清净，首先是顶礼支分：然后弟子们这样说： “三宝和本尊， 三世一切善逝， 寂静与忿怒尊众的宫殿， 身语意三顶礼您。 世间之中，无论任何亲友， 都无法超越的引导者，珍贵的上师。 拥有众多功德的宝藏， 顶礼导师天亲。 从前世延续至今， 此时以同一誓言作为金刚饰品， 今生来世永不分离的， 顶礼金刚道友眷属。 第二，皈依支分：皈依佛法僧，三世一切善逝，本尊和上师，我恒时皈依。具有大悲心的金刚萨埵等，安住坛城的所有本尊，我恒时皈依。特别是金刚上师，以及持明誓言者，请安住于此。菩提金刚道友眷属
English
Examining Dreams. First, arranging the mandala: Skilled in Karma activities, arrange the mandala well on the east side, smear it with five types of cow dung, making it like leather. Second, inviting the disciples inside. Then, examine whether the disciples are suitable vessels for empowerment and oral instructions, and send away those practitioners who have not previously mixed vows, covering their eyes with blindfolds. Invite in those who have mixed vows, saying these words: "Hey! Hey! Son of the lineage, please come here! You belong to the lineage of the Great Vehicle's secret mantra. Because you are a vessel for profound secret mantras, This profound secret mantra ritual, Will be truly explained to you. The perfect Buddhas have passed away, Likewise, those who have not yet come, And the perfect Buddhas who are now present, All of them know the secret mantra, This profound ritual. In the past, first at the Bodhi tree, They attained the Dharmakaya of omniscience. Through this profound secret mantra view and practice, The protector Vajrasattva, The extremely unbearable hosts of demons, And even the great armies, were destroyed by him. Therefore, in order to attain omniscience, Let the son's wisdom be awakened at this time." After saying this. Third, the disciples perform six purifications, first the branch of prostration: Then the disciples say these words: "The Three Jewels and the Yidam deities, All the Sugatas of the three times, The palace of peaceful and wrathful deities, Body, speech, and mind, I prostrate to you. In this world, no matter what relatives or friends, Can surpass the guide, the precious Lama. Possessing a treasury from which many qualities arise, I prostrate to the teacher, the divine friend. Continuing from previous lifetimes, At this time, with the same vow as a vajra ornament, In this life and the next, inseparable, I prostrate to the assembly of vajra brothers and sisters." Second, the branch of taking refuge: I take refuge in the Buddha, Dharma, and Sangha, all the Sugatas of the three times, the Yidam deities and the Lama, I always take refuge. Vajrasattva and others who possess great compassion, all the deities residing in the mandala, I always take refuge. Especially the Vajra Master, and the Vidyadhara vow-holders, please reside here. Bodhi Vajra brothers and sisters.
Chinese
拉！ 恒常我皈依。 第三支，供养支。 于诸佛上师本尊众眷属， 身语意三受用及眷属， 真实供养及意幻变现之， 内外密供广大如海供。 第四支，忏悔罪支。 从无始劫以来之往昔， 直至获得此身以来， 所积一切罪障悉皆忏， 违犯誓言亦皆发露忏悔。 第五支，随喜支。 一切本初圆满天众坛城中， 从昔至今瑜伽士们所， 圆满成办诸善业之上， 于彼等一切我皆随喜。 第六支，祈请加持。 我等轮回之有情众， 因无明愚痴之习气， 于轮回之处漂泊时， 祈请以大悲而加持。 如是说已。 第四，上师发菩提心，弟子承诺。 上师言：于秘密殊胜之坛城中， 为成办无上之果位及， 为得善逝之成就之故， 我发殊胜菩提心。 如是说已。 弟子复言：我亦自此之时起， 直至菩提心藏之间， 皆如上师之教而修， 祈请如医诊断而衡量。 如是说已。 第五，立誓。 上师言：于内供上，嗡啊吽 萨瓦 班匝 阿弥利达，班匝 亚夏 卓达 哈那哈那吽 啪 (藏文，梵文天城体：ॐ आः हूँ सर्व पञ्चामृत वज्र यक्ष क्रोध हन हन हूँ फट्，梵文罗马拟音：oṃ āḥ hūṃ sarva pañcāmṛta vajra yakṣa krodha hana hana hūṃ phaṭ，汉语字面意思：嗡啊吽，一切五甘露，金刚 夜叉 忿怒 杀 杀 吽 啪) 以甘露加持之。 吽！根本身语意及支分等， 不越誓言直至成就护， 再三再四所立此誓言， 纵遇身命亦勿舍弃也。 萨玛雅 吽！如是说。 以根本与支分所摄之誓言触及，说其过患。 吽！所有如来一切之， 菩提心与金刚持， 如是修持之瑜伽士， 于彼等若生吝啬心， 金刚夜叉恶鬼众， 将剖汝心而饮用之。 吽！于心真实安住之， 此乃有情地狱之水， 若毁誓言则焚烧之， 若护誓言则成就乃， 以此金刚甘露之水成。 伊丹 爹 纳 惹 嘎 纳 萨
English
La! I always take refuge. The third branch, the branch of offering. To the precious guru, the assembly of deities with their retinue, Body, speech, and mind, enjoyments and retinue, Actual offerings and those emanated by the mind, I offer the vast ocean of outer, inner, and secret offerings. The fourth branch, the branch of confessing sins. From the beginningless past lives, Until taking this present body, All the accumulated sins and obscurations, And the broken samayas, I confess and reveal. The fifth branch, rejoicing. In the mandala of the spontaneously perfect deities, From the past until now, the yogis have, Perfectly accomplished all virtuous deeds, In all of those, I rejoice. The sixth branch, requesting blessings. We sentient beings of samsara, Due to the habits of ignorance and delusion, Wandering in the places of samsara, I pray that you bless us with compassion. Having said that. Fourth, the teacher generates the mind of enlightenment, and the disciple promises. The teacher says: In the supreme secret mandala, In order to accomplish the unsurpassed fruit, And to attain the siddhis of the Sugatas, I generate the supreme mind of enlightenment. Having said that. The disciple says again: I also, from this time onwards, Until the essence of enlightenment, Will practice according to the guru's instructions, I pray that you measure me like a doctor diagnoses. Having said that. Fifth, establishing the samaya. The teacher says: On the inner offering, Oṃ āḥ hūṃ sarva pañcāmṛta vajra yakṣa krodha hana hana hūṃ phaṭ (Tibetan, Devanagari: ॐ आः हूँ सर्व पञ्चामृत वज्र यक्ष क्रोध हन हन हूँ फट्, Romanized Sanskrit: oṃ āḥ hūṃ sarva pañcāmṛta vajra yakṣa krodha hana hana hūṃ phaṭ, Literal meaning: Om Ah Hum, all five ambrosias, Vajra Yaksha Wrathful Strike Strike Hum Phat) bless the nectar. Hūṃ! The root, body, speech, and mind, and all the branches, Protect the vows without transgressing until accomplishment, This commitment made again and again, Even if it costs body and life, do not abandon it. Samaya Hūṃ! Thus he speaks. Touching the samaya gathered by the root and branches, and explaining the faults. Hūṃ! All the Buddhas, The mind of enlightenment and the Vajradhara, Likewise, the yogis who practice, If you are stingy towards them, The Vajra Yaksha demons, Will cut out your heart and drink it. Hūṃ! This which truly dwells in the heart, Is the water of the hells for sentient beings, If the samaya is broken, it will burn, If the samaya is kept, then the accomplishment is, Accomplished by this water of Vajra nectar. Idam te narakaṃ sa.
English
Saying, "Ma ya ya kyi hum." Taking the nectar that has transformed into Hum and placing it on the tongue. Hum enters his heart. The disciple's consciousness is blessed into Hum. Sixth, requesting the opening of the eyes. Then, the disciple says again: "Hum! Due to the cataract of the eye of ignorance, it has become extremely dim. Please, with the blessing of great compassion, remove the obscurations of afflictions." Thus requested. Seventh, opening the eyes. The master says: "For sentient beings in the cycle of afflictions, the cataract of ignorance that your son does not know, shall be removed by the intention of the Sugata. Caksur pravesaya phat! Open your eyes!" Thus he speaks. The eye covering is removed. Eighth, throwing the flower. Again, the disciple says: "Hum! The minds of all the Sugata Buddhas of the three times, Vajrasattva, this supreme deity of commitment, the heart of the profound yoga of single-pointed practice, please bestow it upon me now!" Saying this, he throws the flower. Then, placing the disciple in front, on the moon in the master's heart is a blue Hum syllable. From the seed syllable, emanating the five hero syllables, dissolving into the disciple's body. With the rays of wisdom, the nature of the blazing Ram syllable, burning and purifying the negative imprints that are approached like firewood. From the mind, which is clear like a lamp, with the essence of Vajrasattva, Hum Vajradhrik (Tibetan: ཧཱུྃ་བཛྲ་དྷྲྀཀ྄, Sanskrit Devanagari:, Sanskrit Romanization: hūṃ vajradhṛk, Literal Meaning: Hum, Vajra Holder). May the disciple be blessed to be just like the glorious Vajrasattva. From that, with the three syllables Om Ah Hum, blessing into the nature of Vajra of body, speech, and mind. Hum! Possessing the glorious Vajra body, speech, and mind, possessing the indestructible Vajra body, speech, and mind. Now, I hold the body, speech, and mind of the supreme deity, bestow upon you the accomplishments of body, speech, and mind. Five wisdoms Om, Sarva Tathagata, of all the Thus-Gone Ones, Kaya Vak Citta Vajra, the Vajra of body, speech, and mind, Svabhava Atmako 'Ham, the nature is myself. The nectar is placed on the tongue three times. It is also said to place it on the four places (chakras). Then, taking the flower and placing it on the crown of the head, saying: From countless lifetimes in the past, the deity relied upon by pure actions, this supreme deity of commitment, may it descend upon you now! Saying this, empowering with the deity's heart mantra and mudra.