Chinese
烧炭，礼拜，上师赐予，抛掷鲜花，赐予成就，组合饰品和陀罗尼，立誓，降临加持。其中，1）开启门： 吽。以大悲的加持力，在度脱母鬼的腹部上，显现紫黑色月形宫殿。为了圆满四种事业，从东西南北四个方向，开启大智慧之门。加持2）祈请加持： 吽。在无生本来清净的虚空中，智慧自显现为光明的慈悲。以智慧善巧方便的加持力，祈请加持为舞蹈自在的大尊主。然后3）礼拜： 吽。在真实甚深的密咒净土中，寂怒尊众的大坛城里，对天神和具慧的上师，以手印和舞蹈作礼拜。如是说。并且也念诵前面所说的礼拜文。对诸佛的坛城， 吽。对金刚上师和道友及姐妹， 吽。对空行母众和金刚誓言者， 吽。如是说。如同过去时代燃灯佛作大礼拜一样，此处瑜伽士也应作礼拜。各自的本尊和心咒以及上师赐予的密名，这三者献给上师。然后4）上师： 允许瑜伽士各自从密名中生起，安住在金刚行列中，并允许观修本尊，念诵心咒。如是说。然后5）抛掷鲜花： 吽。在不可思议的秘密坛城中，修行者具缘有权，是诸佛之子。天神和上师二者欢喜而献上鲜花，祈请无上身语意的成就。如是抛掷。然后6）赐予成就： 吽。对于不住的伟大金刚，如是亲近和修持，为了成就金刚的殊胜种姓，祈请赐予身语意的成就。 吽。对于不住的金刚空行母，如是亲近和修持，为了成就金刚空行母的成就，祈请赐予身语意的成就。如是说。然后7）进行组合饰品和陀罗尼的事业： 上师金刚上师对所有弟子，取出甘露，给予身语意的灌顶
English
Charring, prostration, giving by the lama, throwing flowers, bestowing accomplishments, combining ornaments and dharanis, making vows, bestowing blessings. Among these, 1) Opening the door: Hūṃ. By the blessings of great compassion, in the abdomen of the liberated Mātraṃ, a crescent-shaped palace of dark purple arises. From the four directions of east, south, west, and north, which complete the four kinds of activities, open the door of great wisdom. Blessing 2) Requesting blessings: Hūṃ. In the sky of unborn, primordially pure space, wisdom self-arises as the compassion of light. By the blessings of wisdom skillful in means, please bless as the great lord of dance. Then 3) Prostration: Hūṃ. In the pure land of secret mantra, which is true and profound, in the great maṇḍala of peaceful and wrathful deities, to the deities and the wise guru, I prostrate with gestures and dance. Thus it is said. And also recite the prostration mentioned above. To the maṇḍala of the Buddhas, hoḥ. To the vajra guru and brothers and sisters, hoḥ. To the assembly of ḍākinīs and vajra vow-holders, hoḥ. Thus it is said. Just as in the past, Dīpaṃkara Buddha made prostrations, here too, the yogi should do likewise. Offer one's own deity, mantra, and secret name given by the guru, these three, to the guru. Then 4) The guru: Allows the yogis to arise individually from their secret names, to be placed in the vajra row, and allows the meditation on the yidam deity and the recitation of the mantra. Thus it is said. Then 5) Throwing flowers: Hūṃ. In the inconceivable secret maṇḍala, the practitioner, fortunate and powerful, is the son of the Buddhas. Since the deity and the guru, the two, joyfully offer flowers, please grant the supreme accomplishment of body, speech, and mind. Thus throw. Then 6) Bestowing accomplishments: Hoḥ. To the non-abiding, great glorious Vajra, as you are approached and practiced, in order to accomplish the supreme vajra lineage, please grant the accomplishment of body, speech, and mind. Hoḥ. To the non-abiding Vajra Ḍākinī, as you are approached and practiced, in order to accomplish the accomplishment of the Vajra Ḍākinī, please grant the accomplishment of body, speech, and mind. Thus it is said. Then 7) Performing the activity of combining ornaments and dharanis: The guru, the vajra guru, to all the disciples, takes nectar and gives the empowerment of body, speech, and mind.
Chinese
并且，寂静的时候以寂静的装饰和标志为特征，忿怒的时候以忿怒的装饰和标志为特征的一切，如同下面出现的那样，此时也应取用。然后８）兄弟姐妹以方便智慧交合而安住并发誓。上师这样宣告：吽！法性胜义谛无有聚散的命索上，以明觉生命摄持的连珠，为了成就身语意的悉地，乃至生生世世之间不要舍弃！我也这样发誓。弟子你们在未获得身语意的悉地之前，也不要舍弃。对此，金刚兄弟们也发誓说：三句末尾，乃至生生世世也不舍弃。这样说完之后，在未获得身语意的悉地之前，发誓不舍弃。然后９）焚烧大量的香，降临加持。这样说道：吽！从与虚空边际等同的坛城中，瑜伽自在者与种姓之母一同，诸佛连同眷属，具誓护法，顶礼供养处上师们。我们这些低劣的众生，没有亲友势力助伴，祈请安乐逝者的伟大慈悲，不要像水流一样减少而低落，也不要像煮沸后溢出的残渣一样。具慈悲誓言者，不超越调伏所化之时的慈悲誓言者，不要偏离救护，忆念以前的誓言。虽然未从智慧胜者的波浪中动摇，但誓言自性完全显现证悟，祈请此时赐予巨大的加持。阿拉拉吼！薄伽梵！萨玛雅吼！萨玛雅斯德旺！吽！迎请坛城的时候已到，降临大加持的时候已到，灌顶大权的时候已到，发出威力的时候已到，赐予悉地的时候已到。大加持请降临加持，薄伽梵！大权请灌顶，薄伽梵！大威力请赐予威力，薄伽梵！愿标志和征兆稳固，愿我的想法成就。阿拉拉吼！这样说道。也迎请八位郭里玛女神，降临加持。再次献供，委派事业。５）圆满大
English
And, in times of peace, everything characterized by peaceful ornaments and symbols, and in times of wrath, everything characterized by wrathful ornaments and symbols, should be taken as it appears below. Then, 8) the brothers and sisters remain in union of skillful means and wisdom and take vows. The teacher proclaims thus: Hūṃ! On the life-thread of the ultimate truth of Dharma-nature, which is without gathering or scattering, a string of beads held by the life of awareness, in order to accomplish the siddhi of body, speech, and mind, do not abandon it until the end of lifetimes! I also vow to do so. Disciples, you must not abandon it until you have attained the siddhi of body, speech, and mind. To that, the Vajra brothers also vow: At the end of the three verses, we will not abandon it until the end of lifetimes. Having said this, they vow not to abandon it until they have attained the siddhi of body, speech, and mind. Then, 9) burn a large amount of incense and invoke blessings. Say this: Hūṃ! From the maṇḍala equal to the edge of the sky, together with the Yogīśvara and the mother of the family, all the victorious ones together with their retinue, the oath-bound protectors, I prostrate to the gurus who are the objects of offering. Since we are inferior sentient beings, without relatives, friends, power, or allies, please do not diminish the great compassion of the Sugatas like a stream of water, nor treat us like scum overflowing from boiling. O compassionate ones with vows that do not stray from the time of taming those to be tamed, do not stray from refuge, remember the previous vows as one. Although unmoved by the waves of the wisdom of the victorious ones, the nature of the vow is fully manifested and realized, please grant great blessings at this time. Alala ho! Bhagavān! Samaya ho! Samaya stvaṃ! Hūṃ! The time to receive the maṇḍala has come. The time to bestow great blessings has come. The time to bestow great empowerment has come. The time to unleash power has come. The time to grant siddhis has come. Great blessings, please bestow blessings, Bhagavān! Great empowerment, please empower, Bhagavān! Great power, please grant power, Bhagavān! May the signs and symbols be firm, and may my intentions be fulfilled. Alala ho! Thus it is said. Also invite the eight goddesses of Kauri, and bestow blessings. Again, make offerings and entrust activities. 5) Completion of the great
Chinese
定增说：加持物品和用具分为三种：加持使用的物品用具，加持供品，以及加持为空性。1）关于使用的物品用具，有六个口诀：第一是祈请，第二是回答，第三是用古古香熏，第四是撒芥子，第五是清扫，第六是真正的加持。第一是祈请。将这些供品陈设布置好后，由业之羯磨作如下祈请： 吽！十方无边广大不可思议的佛刹，所有一切都聚集而来的，瑜伽自在的大尊主，以及成就者兄弟姐妹眷属的诸佛如海，无有阻碍地知晓和观照，处于大悲之中，作为众生的怙主救护而安住，以誓言之殊胜开启秘密之门，以意念之力量聚集于此坛城等等，所有一切都请垂念。这称为“敬礼祈请”。于此盛大加持之时，我等瑜伽士们，以具足的供养，具备丰盛的会供用具，以及适合作为食品的，以优质纯净的材料相宜且适宜，并随顺于四季所生的与体性相合的食品等，毫无虚假地积聚，与世间的受用和佛法的权威相符地陈设，如此之多犹如虚空的庄严星辰般遍布，如大地的庄严草木和森林般生长涌现，如大海的庄严波涛般回旋，如虚空的庄严云朵般密集，将供品真实地陈设。以各种意念幻化，为了供养诸佛，以及十方瑜伽士持明者们，为了圆满意愿而供养，请以慈悲垂念而纳受。如是说。第二是回答。对此，上师给予回答： 吽！瑜伽士们以无虚假的信心积聚，以信乐的供养奉献，传于十方瑜伽士的耳中，大自在者们以慧眼观照，以心意也欢喜而允许纳受。如是应允后，第三是熏香。之后
English
Tingdzin said: The blessing of substances and implements is threefold: blessing the substances of used implements, blessing offerings, and blessing into emptiness. 1) Regarding the substances of used implements, there are six key points: first, requesting; second, answering; third, fumigating with gugul; fourth, scattering mustard seeds; fifth, sweeping; and sixth, the actual blessing. First, requesting: After arranging these offerings with a feast, the Karma of Action makes the following request: Hūṃ! From all the immeasurable and inconceivable Buddha-fields of the ten directions, all gathered and come forth, the great lords of yoga, and the accomplished brothers and sisters, along with the victorious ones like an ocean, knowing and seeing without obstruction, abiding in great compassion, dwelling as protectors and saviors of beings, opening the secret door with the supreme of vows, gathering in this mandala by the power of intention, and all else, please consider. This is called "prostration and request." At this great blessing today, we yogis, with abundant offerings, possess abundant gathering implements, and foods that are suitable, with good quality and pure materials that are appropriate and fitting, and foods that are in accordance with the elements that arise in the four seasons, accumulate without deception, arrange in accordance with worldly enjoyment and the authority of Dharma, so much that it is spread like the adornment of stars in the sky, growing and emerging like the adornment of plants and forests on the earth, swirling like the adornment of waves in the ocean, dense like the adornment of clouds in the sky, truly arranging the offerings. Emanating various thoughts, in order to offer to the Buddhas, and to the vidyādharas, the yogis of the ten directions, offering in order to fulfill their intentions, please accept with compassion. Thus it is said. Second, the answer: To this, the teacher gives the answer: Hūṃ! Yogis accumulate with unwavering faith, offer with joyful offerings, proclaim to the ears of the yogis of the ten directions, the great lords see with their eyes of wisdom, and with their minds also rejoice and allow acceptance. After giving this permission, third, fumigation. Then
English
Heap the materials for the used implements in front of the lama, and fumigate them with gugul incense. Fourth, scatter mustard seeds. Recite the long mantra of Vajrakila on the mustard seeds and then scatter them. Fifth, cleanse. Cleanse with incense smoke, cleanse with scented water, and recite Sarva Drayaṃ. Sixth, actually bless the materials for the used implements. Then, visualize the torma or the container of the implements as a precious immeasurable palace arising from the emanation and absorption of BHRUM. Inside it, visualize the implements in the center of a sun mandala transformed from MA. From the heart of the glorious self, visualize that all conceptualizations are burned away by the emanation and absorption of a blue HUM, and contemplate emptiness. Then, in the center of a moon mandala transformed from A, visualize that the red AH radiates light in the ten directions, gathering all the nectar of the vessels and essences back onto the moon, transforming it into white nectar. In its center, visualize that from the emanation and absorption of the white OM, the goddesses of the six desirable qualities, inseparable from the five bodies and five wisdoms, arise: the goddess of form, white, holding a mirror; the goddess of sound, yellow, holding a lute; the goddess of smell, green, holding an incense burner; the goddess of taste, red, holding a nectar bowl; the goddess of touch, white, in an embracing posture; and the goddess of dharmadhatu, blue, holding a vajra bell. Then, in order to increase and expand them, recite this mantra seven or twenty-one times: OM AH HUM. BALIM TA TE DZWA BALING TA BALA BA TI GUHYA SAMAYA SVAHA. By reciting this, visualize that each offering goddess multiplies immeasurably and becomes equal to the expanse of the sky. 2) Then, there are six ways to bless the offering substances: blessing alcohol, blessing nectar, blessing torma, blessing rakta, blessing palshos, and blessing tsok. Among these, blessing alcohol 1): Visualize that the top of the container transforms into a precious palace from the emanation and absorption of the letter BHRUM. On top of it, in the center of a sun mandala transformed from MA, visualize HUM, and from its emanation and absorption, visualize that the objects are burned and become emptiness. Again, H