Chinese
我将自身如尸体般在此刻锻炼，祈请赐予成为大威德金刚之身的成就。如此抛掷，并补充于旧法。此处因先前已获得灌顶并已进入修持，故无需开门和开眼。持甘露时应如此说：种姓之子，你的本尊是吾，如我所吩咐，你当谨守誓言，不可违越。若誓言破损，则自相续焚毁而逝。若不破损，则必将前往佛地，故利害重大。如是说后，于舌上涂甘露，并添加誓言。对其加持者，于弟子之下，观想日轮，其上安放弟子。自观为无二父母之虚空二尊，从智慧之光芒中，如铁匠之火花般锐利迅速之光芒照射于弟子之身，焚烧近取蕴，清净分别之障，其心之自性显现为白色ཧཱུྃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，由其放出又收回，化为一金刚。彼复放出又收回，化为各自之本尊，或大威德金刚自身，以根本咒语生起之。于身圆满时，将彼本尊以咒语及手印，将花置于顶上而灌顶之。抛掷尸林之物之花，于语意上有四：抛掷花，迎请，加持灌顶物，灌顶之物。第一，抛掷花。弟子等书写祈请文，包裹于绸缎中，如是说：于此不可思议之秘密坛城中，抛掷尸林之物之花，祈请赐予往昔所修之本尊，身语意之成就。如是抛掷。第二，迎请。其后，于弟子之手中给予半个金刚杵，于此尸林秘密殊胜之坛城中，亦引导至菩提金刚之道，如法修持之瑜伽士汝等，将赐予身语意之成就。如是说后。第三，加持灌顶物。上师亲自取班杂和颅碗，持于手中。
English
I train my body like a corpse at this moment, I pray to grant the accomplishment of becoming the body of the Great Glorious One. Thus cast, and added to the old practice. Here, since one has previously received empowerment and entered into practice, there is no need to open the door or open the eyes. When holding the nectar, one should say this: Son of the lineage, your yidam deity is I. As I command, you should keep the vows and not transgress them. If the vows are broken, your own continuum will be burned and you will depart. If they are not broken, you will certainly go to the Buddha's land, so the benefit and harm are great. After saying this, apply nectar to the tongue and add the vows. To bless it, visualize a sun mandala beneath the student, and place the student on top of it. From the two spaces of the father and mother who are without duality, many rays of wisdom, sharp and swift like the sparks of a blacksmith, radiate onto the student's body, burning the aggregates of appropriation, purifying the obscurations of conceptuality. From the nature of his mind, a single white letter ཧཱུྃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) becomes clear. From its emanation and reabsorption, it becomes a single vajra. That again emanates and reabsorbs, transforming into one's own yidam deity, or the Great Glorious One himself, generated by the root mantra. At the completion of the form, that deity, with mantra and mudra, places the flower on the crown of the head and bestows empowerment. Casting the flower of charnel ground substances, in terms of meaning, there are four: casting the flower, inviting, blessing the empowerment substances, and the empowerment substance itself. First, casting the flower. The students write a petition and wrap it in silk, saying this: In this wondrous secret mandala, casting this flower of charnel ground substances, I pray to grant the accomplishment of body, speech, and mind of whichever deity was practiced in the past. Thus cast. Second, inviting. Then, giving half a vajra to the student's hand, in this secret and supreme charnel ground mandala, also leading to the path of the Bodhi Vajra, to you yogis who practice according to the scriptures, may the accomplishments of body, speech, and mind be bestowed. After saying this. Third, blessing the empowerment substances. The teacher himself takes the bhanta and skull cup and holds them in his hands.
Chinese
萨乐。吽哈嘿帕 贝友。这样说着，观想坛城本尊，自身观为大吉祥身。像这样念诵十三句词和如如，从虚空中存在的和现在观想的，从心间二处如如八字带着光芒放射，十方三世一切善逝的身和智慧，以及一切有情的光彩、光芒和精华全部聚集，融入班杂和灌顶物中，班杂和灌顶物中融入智慧的加持，观想具有智慧的身和光芒、光彩，第四是真实灌顶，首先是宝瓶灌顶，如上所示了解。那有八种，班杂的灌顶，食子的，灯的，金刚铃的，吉祥的八种饰物的，五甘露的，五肉的，五欲的灌顶。第一是大吉祥处所面的灌顶。这些每一个都有真实的灌顶和变为如此的祈愿二者。之后用班杂和碗来灌顶，吽。离戏论的班杂妙物，是往昔殊胜成就者的圣物，对具缘瑜伽士灌顶，愿获得大吉祥身三身成就。嗡 班匝 希日 嘿热嘎 班匝 卓地 效日 斯当。班匝 嘎巴拉 达玛嘎雅 桑布嘎雅 尼玛嘎雅 阿比辛匝 阿。现在对你某某，金刚上师我，用班杂灌顶，从意义法性生灭灭有的虚空中，征相觉性的智慧显现为大吉祥身，以慈悲的化身做利益有情众生的事业无有障碍且具有威力的灌顶，愿你获得。这样说。其次，现在对你某某，金刚上师我用班杂灌顶，成就大吉祥身，获得九种忿怒舞姿，九种寂静姿态，成就语，获得如如八字，成就意，证悟法性无生灭之义，三身任运成就，自利圆满，利他究竟无有障碍且具有威力的力量，愿你获得。这样说。之间身语意
English
Sala. Hūṃ ha he phaṭ bhyo. Saying this, visualize the deities of the mandala, and meditate on oneself as the glorious great body. By reciting thirteen lines such as these and the Rulu mantra, from what exists in the sky and what is being meditated upon now, from the two places in the heart, the eight syllables of Rulu radiate with light. Gathering all the body and wisdom of all the Sugatas of the ten directions and three times, and all the radiance, splendor, and essence of all sentient beings, it dissolves into the Bhaṇḍa and the empowerment substances. The blessings of wisdom enter the Bhaṇḍa and the empowerment substances, and meditate on them as having the body of wisdom, light, and splendor. The fourth is the actual empowerment. First, the vase empowerment should be understood as explained above. There are eight of them: the Bhaṇḍa empowerment, the Tsalbu empowerment, the lamp empowerment, the vajra and bell empowerment, the eight auspicious ornaments empowerment, the five amṛtas empowerment, the five meats empowerment, and the five desirable qualities empowerment. The first is the empowerment of the face of the great glorious place. Each of these has both the actual empowerment and the aspiration to become so. Then, empower with the Bhaṇḍa and bowls. Hūṃ. This supreme substance of the Bhaṇḍa, free from the elaborations of characteristics, is the substance of the noble achievers of the past. By empowering this fortunate yogi, may the glorious three bodies attain accomplishment. Oṃ Vajra Śrī Heruka Vajra Krodhiśvari Svaṃ. Vajra Kapāla Dharmakāya Saṃbhogakāya Nirmāṇakāya Abhiṣiñca Ā. Now, to you, so-and-so, I, the Vajra Master, empower with the Bhaṇḍa. From the space of the meaning of Dharma-nature, without arising or ceasing, may the wisdom of cognizance manifest as the glorious great body. May you obtain the empowerment to act for the benefit of sentient beings through the compassionate emanation, without obstruction and with power. Thus it is said. Secondly, now, to you, so-and-so, I, the Vajra Master, empower with the Bhaṇḍa. Having accomplished the glorious great body, may you obtain the nine wrathful dances, the nine peaceful postures, accomplished speech, the eight syllables of Rulu, accomplished mind, realizing the meaning of Dharma-nature without arising or ceasing, the three bodies spontaneously accomplished, self-benefit perfected, and the power to bring others to ultimate benefit without obstruction. Thus it is said. In between, body, speech, and mind.
Chinese
的灌顶，以及五种智慧的灌顶，与上述相同。第二，颅器。然后，依次取用空行母的班杂八个，并给予灌顶。此无相离戏班杂之妙物，乃昔日圣贤修行者之物，以此灌顶有缘瑜伽士，愿得金刚亥母之身语成就。嗡 班杂 郭日 吽 阿 比辛扎 阿。愿金刚空行郭日母之身语意成就，获得灌顶与加持。如是说。以此解释九尊本尊。此外，如狮面母、门母、自在母等，圆满诸尊，依凭唐卡和嚓格里，各自宣说其名号与功德，而作灌顶。第三，以灯灌顶。大乐父母秘密心意融摄故，无生法界智慧火光明，转 Kunzhi 为处，赐予九眼之智慧。愿修行遣除外障，智慧光明。今于某某，金刚上师我以灯灌顶，净除一切障碍，获得大乐九种智慧之灌顶与成就。亦作二元之祈愿。第四，金刚铃之灌顶亦如前灌顶。第五，赐予吉祥八饰之灌顶。第六，五甘露。然后，取用修行之物甘露宝瓶，从自身心间之吽字，放射出五部勇士之种子字，落入班杂甘露中，甘露五种转为五部勇士之种子字，五种子字转为五种法器，五法器转为五部嘿汝嘎之身，各自将身色融入弟子之五处，观想转为五种姓，以此灌顶。首先，大粪之灌顶。嗡。妙食大粪持金色，从此念生智慧，以此灌顶有缘瑜伽士，愿得如来之成就。嗡 萨瓦 达塔嘎达 玛哈 嘎雅 班杂 梭巴瓦 阿玛 郭 吽。如来种姓身大金刚自性我的本体。于某某，金刚上师我以大粪之灌顶，如来
English
and the empowerment of the five wisdoms are conferred as before. Second, the skull cup. Then, taking eight Bhantas of the Dakinis one by one, empower them, saying: This supreme substance of the Bhanta, free from conceptual elaboration, Is the substance of the accomplished ones of the past. By empowering this fortunate yogi, May the accomplishment of Keuri's body and speech be attained! OM Vajra Kouri Hum Abhishintsa Ah. May the body, speech, and mind accomplishments of Vajra Dakini Kouri Ma be attained, and may empowerment and blessings be received! Thus it is said. This explains the nine deities. Furthermore, such as Lion-headed Mother, Door Mother, and Powerful Woman, completely empower the deities, relying on paintings and Chaklis, reciting their respective names and qualities. Third, empower with a lamp, saying: By the union of the secret minds of the great blissful father and mother, From the unborn realm, the wisdom fire shines brightly, Transforming the basis of all into the abode, bestowing the wisdom of the nine eyes. May practice dispel external obstacles, and may wisdom shine brightly! Today, to so-and-so, the Vajra Master, by empowering with the lamp, may all obscurations be purified and cleansed, and may the empowerment and accomplishment of the great blissful nine wisdoms be attained! May twofold aspirations also be established. Fourth, the empowerment of the Vajra Bell is also conferred as before. Fifth, the empowerment of the eight glorious ornaments is conferred. Sixth, the five elixirs. Then, taking the vase of elixir, the substance of practice, From the Hum syllable in my own heart, five hero seed syllables emanate, Falling upon the Bhanta elixir, the five elixirs transform into the five hero seed syllables, The five seed syllables transform into the five hand implements, The five hand implements transform into the forms of the five families of Herukas, Each merging their body color into the five places of the disciple, Thinking that they have transformed into the five families, empower with this. First, the empowerment of great excrement. Om. Supreme food, great excrement, holding golden color, From this thought, wisdom is generated, By empowering this fortunate yogi, May the accomplishment of Suchness be attained! OM Sarva Tathagata Maha Kaya Vajra Svabhava Atma Ko Ham. The Tathagata family, the great Vajra essence of my body is my self. To so-and-so, the Vajra Master, by empowering with great excrement, the Tathagata
Chinese
以加持力赐予灌顶和成就，使你的五种烦恼自然清净。五蕴和八识显现为身和智慧，获得五部和五智的灌顶和成就。愿你获得五身、五语、五意、五功德和五种事业，以及五种清净刹土。如是说。第七，然后是五种肉。第八，将五种欲妙等与弟子相续结合，并授予相应的灌顶。总而言之，以五十一种灌顶方法进行灌顶。总的来说，上师的行持方式、自己的觉性和口诀的组合这三者，通过口诀结合，加持弟子，并授予相应的灌顶。这是其含义。８༽。第八个总义的结尾。关于事业剩余部分的教导有十二个要点。如果有人想知道那是什么，那么通过陈述原文本身就很容易理解：布施１，焚烧，黑汝嘎的事业，念诵２，空行母３，守护。埋藏宝藏４，收集坛城５。誓愿６，吉祥７，跳舞击鼓８。回向９，忏悔不清净１０。持续的禅定１１，努力修行。一切都为了众生的利益而回向１２。如是说。如果有人想知道如何进行事业的次第，那么在伟大的修法朵玛上，连同智慧本尊的宫殿，聚集身语意的加持，并且获得成就的剩余物质也是修法的真实物质，因此将其分为三部分。第一部分１༽，教导进行火供，分为两个部分：教导火供的事业次第和教导回向善根。１༽。其中，教导火供的事业次第有四个方面：准备火坛，积累材料，供养火神，以及供养本尊的次第。其中，１༽在准备火坛时，无论喜欢哪种四种事业，在这里，在红色半月形的火坑中央，画上以太阳金刚杵为标志的图案，并用金刚杵在中心标上吽字。在火坑的边缘画上金刚杵和火焰山，在那里用紫檀木按照火坑的形状堆砌。２༽积累材料有四种