English
Place the vajra at the heart and bestow the samaya. Then, this is your hell-water. If you transgress the samaya, it will burn you. You will become a great Vajra Wrathful One. Drink this vajra water. Oṃ Vajra Yaksha Hūṃ. Having said this, pour the samaya water. Again, therefore, child, you must protect these samayas. If you protect the samayas, by means of accomplishment, drink the vajra nectar water. Oṃ Vajra Ukaṭa Ya Hūṃ Ṭha. Thus, strongly request the offering water. Then, with the mind of skillful means and wisdom, always be without doubt. Enjoy the qualities of the five desires. Thus, proclaim the received samaya. Then, garlands of flowers and other precious things. Gods who were previously approached for wisdom, please accept with compassion and descend upon whoever is connected to them. Oṃ Pratītya Vajra Hoḥ. Throw the flower garland and examine which deity has a karmic connection. Then, take the flower and place it on the crown of the head. Invoke the deity upon whom the flower fell, with Ehyehi to the crown of the child's head, and dissolve it with Jaḥ Hūṃ Baṃ Hoḥ. After the words of truth, speak the name of that deity, enter the heart of this disciple, and may this life and future lives be accomplished with perfect siddhi. Having said this, visualize opening the child's body with Praveśa, and with Āveśa, think that the deity and that one are non-dual. Then, according to the family of the deity upon whom the flower fell, bestow a secret name such as Vajra King, and bestow the deity's meditation and recitation. Then, today, by the power of faith, one will look upon the sacred mandala. Born into the lineage of the Buddha's speech, one will become a supreme achiever. Vajra Cakṣuḥ Praveśa Phaṭ. By this, remove the face covering and open the eyes, dispelling the darkness of ignorance. One should aspire to see the mandala of wisdom. Then, all phenomena are non-dual, clear light dissolving into the sphere. There is no oneness and no proliferation. The mandala is a sphere of non-proliferation. By these words and so forth, explain the meaning and symbols of the mandala. Because everything is naturally pure, through the forty-two illusions, everything is always united with the deity. Everything without exception is the supreme mandala. One should know its characteristics well. Thus, the suchness of the deities is shown.
Chinese
然后，无论供养是否实际存在，都承诺并以意念供养： ཧོཿ，祈请不住之大智慧自性，以及秘密坛城。伟大的瑜伽自在上师，金刚持某某尊者之前，从劫如尘土般的时间里，精勤修习极其微细的法性。现在安住于秘密大坛城之主的位置，ཧོཿ，祈请垂念。如果祈请所有这些共同和不共的甚深教言，幻化网的灌顶，即使是不具法器者，也请垂念具有众生自性坛城者，赐予加持，ཧོཿ，祈请垂念。为了不辜负恩德，仅供养这些象征性的回礼。这样承诺供养。这是引入弟子的仪轨。第二，实际灌顶的次第分为二，首先是授予十种利益的灌顶：头饰、宝冠、花鬘，盔甲、胜幢、手印，伞、宝瓶、食物和五种精华的灌顶。从今以后，成为胜者的儿子，消除一切恶趣，寿命绵长，安乐圆满，成为天界和解脱的主人。因此，观想弟子为本尊，以珍宝头饰加冕，灌顶为三界之法王，作为不退转的象征，以五部加冕。这也是为了使八识聚显现为五种智慧的必要。加冕宝冠，具有结合方便与智慧的必要。花鬘，具有获得菩提分，获得色身和禅定的必要。同样，盔甲能抵挡烦恼的武器，净化以根脉为基础，如网络般存在的十三万个脉结。胜幢能战胜不顺之方，即能战胜轮回的战场。手印能使四十二种念头获得文字轮的地位。伞能从烦恼的痛苦中解救，降下慈悲之雨，净化位于肚脐处的三十二个脉瓣。宝瓶能净化烦恼的垢染，以无漏的甘露之流滋润相续。
English
Then, whether the offering is actually present or not, one promises and offers with the mind: HOḤ, please consider the self-nature of the great non-abiding wisdom, together with the secret mandala. Before the great lord of yoga, the Vajradhara so-and-so, from kalpas as numerous as dust motes, diligently practiced the extremely subtle nature of reality. Now residing in the position of the lord of the great secret mandala, HOḤ, please consider. If one requests such a profound teaching, the empowerment of the net of illusion, which is common and uncommon to all of these, even if one is not a suitable vessel, please consider those who possess the mandala of sentient beings' nature, and grant blessings, HOḤ, please consider. In order not to betray the kindness, I offer only these symbolic returns. Thus, one promises the offering. This is the ritual for introducing the disciple. Second, the actual sequence of empowerment is divided into two, first is the conferring of the ten beneficial empowerments: the head ornament, crown, garland, armor, victory banner, mudra, umbrella, vase, food, and the empowerment of the five essences. From this time forward, you will be a son of the Victorious One, eliminating all lower realms, with long life, perfect bliss, and become the lord of the higher realms and liberation. Therefore, visualizing the disciple as the deity, crowning them with a precious head ornament, empowering them as the Dharma King of the three realms, as a symbol of irreversibility, crowning them with the five families. This is also necessary to manifest the eight consciousness aggregates as the five wisdoms. Crowning with the crown has the necessity of uniting skillful means and wisdom. The garland has the necessity of obtaining the limbs of enlightenment, obtaining the form body and samadhi. Similarly, the armor can withstand the weapons of afflictions, and purify the thirteen million channels that exist as a network based on the root places. The victory banner overcomes the unfavorable side, that is, it overcomes the battlefield of samsara. The mudra enables the forty-two thoughts to attain the position of the wheel of letters. The umbrella protects from the suffering of afflictions and pours down the rain of compassion, purifying the thirty-two petals of the channels located in the navel. The vase purifies the stains of afflictions and moistens the continuum with a stream of undefiled nectar.
English
Food and drink appear as ornaments of desirable qualities, eliminating decline and satisfying with the bliss of meditation. The five essential points purify the five afflictions and the five aggregates, the five wisdoms and the five families. Thus, the ten empowerments are bestowed with their respective empowerment substances, and one should contemplate having the ability to fully possess the body, speech, mind, qualities, and activities of all Buddhas. Their essence is from ashes: ten realms, two paths of bliss, the central channel, essence knots, proper measure, the network of channels and faculties, aggregates, etc., the wheel of wisdom and bliss. 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), together with the wisdom of bliss, the eight consciousnesses, the five self-existing wisdoms, mantra substances taken by intention, arising from all and protecting, one is certain to be liberated from suffering. Thus it is said. Second, among the five empowerments of ability, the empowerment of listening: from the union of the Guru father and mother, the main deity appearing as father and mother, a red-yellow letter Bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable) radiates and strikes the student's ear. The Karma Vajra places a drop of nectar there, and as Bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable) dissolves, a four-petaled wheel with four breaks forms in the two ears, opening four doors. The letter Trāṃ (藏文：ཏྲཱཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：seed syllable) doubled five times, Ya ten, Jaḥ Hūṃ Baṃ Hoḥ together dissolve into light. In the four directions of Ratnasambhava father and mother: Vajra Ratna, Sun, Victory Banner, four Nooses. Consort Māle (藏文：མཱ་ལེ，梵文天城体：माले，梵文罗马拟音：māle，汉语字面意思：Garland), Puṣpe (藏文：པུཥྤེ，梵文天城体：पुष्पे，梵文罗马拟音：puṣpe，汉语字面意思：Flower), Pāśa (藏文：པ་ཤ，梵文天城体：पाश，梵文罗马拟音：pāśa，汉语字面意思：Noose), Vajra Delight, the ten deities of the palace. The doorkeeper father and mother, a total of eighteen, are visualized clearly. From the heart of the Guru, four mudra goddesses emanate, and similar wisdom beings are invited from Akanishta and absorbed. In general, all obscurations are purified, and especially the obscurations to listening to the Dharma are completely purified. The student and the deities dissolve into light, and one is generated as Ratnasambhava, entrusting the book of the Secret Essence, reciting Trāṃ (藏文：ཏྲཱཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：seed syllable). Secret, Great Secret, Supreme Secret, whatever, listen from all secrets. The meaning of the secret should only be examined, and nothing else should be said. Thus it is proclaimed. Similarly, explain the following as well. Second, the empowerment of meditation: from the seed syllables of the five families of the deity on whom the flower falls, generate that mandala and dissolve it. Again, generate as that deity, entrust the empowerment substance rosary, reciting Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om). Great Bodhisattva of the Buddhas of the three times, holding the Vajra of body, speech, and mind, Buddhas
Chinese
有些人将深观灌顶三者合为一体，认为是十六种。但在这里，将利益的灌顶和能力的灌顶归纳为两种。因此，深观灌顶包含在能力灌顶之中，所以只有十五种。第三，宣扬利益并举行庆典，作为结尾的仪轨有五种。第一，灌顶的利益有成为佛子、不退转于小乘、时间临近、获得授记四种。成为佛子是指从获得灌顶开始，就被认为是佛的儿子，今生愿望成就，来世获得天界和解脱，一切恶趣断绝。正如经文所说：从今以后成为佛子，一切恶趣都将消失，寿命长，安乐圆满，成为天界和解脱的主人。不退转于小乘，如《金刚顶经》所说：只要未获得八地，就会被小乘所摧毁。进入这伟大的密乘，无论谁，都是佛子。时间临近，如经中所说：其他人需要十六世才能获得的，今生就能获得。即使获得了佛子的地位，如果没有进入秘密坛城，你怎么能做到呢？所以要相信这个法门。在一切生世中，都会精进修持金刚持。最终在十六世时，获得寂静的佛果。即使获得了佛子的地位，也要修行无数劫。因为没有进入秘密乘，所以十六世不能成就。又如《秘密藏续》所说：如果灌顶圆满且具足布施，生生世世都会获得灌顶。在那之后的七世中，即使没有修持也能获得成就。获得授记，如《佛平等和合续》所说：将弟子引入坛城后，接受最好的供养，授予金刚之名，就被如来授记。通过这些手印的结合，直到菩提树之间，都将被称为金刚之名，之后也会成佛。也就是说，获得地的功德和获得灌顶，在神通等方面有所不同
English
Some consider the three profound empowerments as one, totaling sixteen. However, here, the empowerment of benefit and the empowerment of power are condensed into two. Therefore, the profound empowerment is included within the empowerment of power, making it only fifteen. Third, proclaiming the benefits and holding celebrations, the concluding activities consist of five parts. First, the benefits of empowerment include becoming a son of the Buddhas, not reverting to the Lesser Vehicle, nearness in time, and receiving prophecy, which are four. Becoming a son of the Buddhas means that from the moment of receiving the empowerment, one is regarded as a son of the Buddha, fulfilling desires in this very life, achieving higher realms and liberation in future lives, and severing all evil destinies. As it says in this very text: 'From this time forth, a son of the Buddhas, all evil destinies will be no more, long life and happiness will be complete, becoming the master of higher realms and liberation.' Not reverting to the Lesser Vehicle, as it says in the Vajra Peak Sutra: 'As long as the eighth ground is not attained, it will be destroyed by the Lesser Vehicle. Whoever enters this great secret vehicle, is a son of the Buddhas.' Nearness in time, as it says in the same text: 'What others attain in sixteen lifetimes, one will attain in this very life. Even having attained the ground of a son of the Buddhas, if one has not entered the secret mandala, how could this happen to you? Therefore, have faith in this vehicle. In all births, one will diligently strive as Vajradhara. By the end of sixteen births, one will attain the peaceful Buddhahood. Even having attained the ground of a son of the Buddhas, one will practice for countless eons. Because one has not entered the secret vehicle, one will not transform in sixteen.' Also, as it says in the Secret Treasury Tantra: 'If the empowerment is perfectly bestowed and endowed with generosity, one will receive empowerment in every birth. In the seventh birth after that, even without practice, one will attain accomplishment.' Receiving prophecy, as it says in the Buddha Samayoga Tantra: 'Having placed the disciple in the mandala, and having taken the best of offerings, by conferring the empowerment of the Vajra name, the Tathagata prophesies that one will become a Buddha. Through these combinations of mudras, until the Bodhi tree, one will be renowned as the Vajra name, and thereafter, one will also become a Buddha.' That is to say, the qualities of attaining the ground and receiving empowerment differ in terms of miraculous powers, etc.