English
Similar to other empowerments, but the difference is that there is no need to recite the pure parts of the empowerment. The thumb vajra is used as the empowerment object for ascetic conduct, such as "black mustard flower" and so on. From green mustard flower to blue, if there is only one or two thumb vajra rings, omit reciting "a part of the thumb vajra ring." The disciple transforms into the two-armed form of Kalachakra, that is, the form united with the wisdom mother. Empowerment objects, purified by स्वाभाव (svabhāva, self-nature). The crown chakra arising from the syllable ཧཾ་ (hūṃ), is the three-faced form of Akshobhya, holding the four-faced form, which, when melted, becomes the crown chakra, as a headdress with a jewel. oṃ hūṃ pañca ākāra mahāśūnyatā svabhāva vajra śiromaṇi śirasi hūṃ phaṭ. (Tibetan: ཨོཾ་ཧཾ་པཉྩ་ཨཱ་ཀཱ་ར་མཧཱ་ཤཱུ་ནྱ་ཏ་སྭ་བྷཱ་བ་བཛྲ་ཤི་རོ་མ་ཎི་ཤི་ར་སི་ཧཱུཾ་ཕཊ།, Sanskrit Devanagari: ॐ हं पञ्चा आकार महाशून्यता स्वभाव वज्र शिरोमणि शिरसि हूँ फट्, Sanskrit Romanization: oṃ hūṃ pañca ākāra mahāśūnyatā svabhāva vajra śiromaṇi śirasi hūṃ phaṭ, Literal Chinese meaning: Om, Hum, Five, Form, Great, Emptiness, Self-nature, Vajra, Head, Jewel, Head, Hum, Phat.) The form of the immovable wheel, Adorns the supreme body, Turns the wheel in the three realms, The stream of water dwells in the supreme body, Instantly turns the Dharma wheel, Will accomplish great benefit for beings. Thus it is given. The two earrings arise from the syllables ཧཾ་ (hūṃ) ཧཿ (hāḥ), are the three-faced form of Amitabha, holding a rosary, which, when melted, becomes earrings. oṃ hūṃ hāḥ vāma dakṣiṇa karṇa yor vajra kuṇḍali hūṃ hūṃ phaṭ phaṭ. (Tibetan: ཨོཾ་ཧཾ་ཧཿབཱ་མ་དཀྵི་ཎ་ཀརྞ་ཡོར་བཛྲ་ཀུནྚ་ལི་ཧཱུཾ་ཧཱུཾ་ཕཊ་ཕཊ།, Sanskrit Devanagari: ॐ हं हः वाम दक्षिण कर्ण योर् वज्र कुण्डलि हूँ हूँ फट् फट्, Sanskrit Romanization: oṃ hūṃ hāḥ vāma dakṣiṇa karṇa yor vajra kuṇḍali hūṃ hūṃ phaṭ phaṭ, Literal Chinese meaning: Om, Hum, Hah, Left, Right, Ear, Two, Vajra, Earring, Hum, Hum, Phat, Phat.) The form of the immeasurable earrings, Adorns the ears, Arises attachment in the three realms, With this, it will accomplish the benefit of beings. The necklace arises from the syllable ཨཾ་ (aṃ), is the three-faced form of Ratnasambhava, holding light rays, which, when melted, becomes a necklace. oṃ aṃ kaṇṭhe vajra kaṇṭhīke hūṃ phaṭ. (Tibetan: ཨོཾ་ཨཾ་ཀན្ឋེ་བཛྲ་ཀན្ឋྀ་ཀེ་ཧཱུཾ་ཕཊ།, Sanskrit Devanagari: ॐ अं कण्ठे वज्र कण्ठीके हूँ फट्, Sanskrit Romanization: oṃ aṃ kaṇṭhe vajra kaṇṭhīke hūṃ phaṭ, Literal Chinese meaning: Om, Am, Neck, Vajra, Necklace, Hum, Phat.) The form of the jewel necklace, Adorns my neck, Having subdued these beings with taste, Beings will enter like water. The bracelets ཨ་ (a) ཨཱཿ (āḥ) and anklets ཧ་ (ha) ཧཱཿ (hāḥ) arise from the three-faced form of Vairochana, holding a bell, which, when melted, becomes bracelets and anklets. oṃ ā ā vāma dakṣiṇa kara yor vajra ruca kau hūṃ hūṃ phaṭ phaṭ. (Tibetan: ཨོཾ་ཨཱ་ཨཱ་བཱ་མ་དཀྵི་ཎ་ཀ་ར་ཡོར་བཛྲ་རུ་ཙ་ཀཽ་ཧཱུཾ་ཧཱུཾ་ཕཊ་ཕཊ།, Sanskrit Devanagari: ॐ आ आ वाम दक्षिण कर योर् वज्र रुच कौ हूँ हूँ फट् फट्, Sanskrit Romanization: oṃ ā ā vāma dakṣiṇa kara yor vajra ruca kau hūṃ hūṃ phaṭ phaṭ, Literal Chinese meaning: Om, Ah, Ah, Left, Right, Hand, Two, Vajra, Light, Hook, Hum, Hum, Phat, Phat.) oṃ ha hāḥ vāma dakṣiṇa pāda yor vajra nūpure hūṃ hūṃ phaṭ phaṭ. (Tibetan: ཨོཾ་ཧ་ཧཱཿབཱ་མ་དཀྵི་ཎ་པཱ་ད་ཡོར་བཛྲ་ནཱུ་པུ་རེ་ཧཱུཾ་ཧཱུཾ་ཕཊ་ཕཊ།, Sanskrit Devanagari: ॐ ह हः वाम दक्षिण पाद योर् वज्र नूपुरे हूँ हूँ फट् फट्, Sanskrit Romanization: oṃ ha hāḥ vāma dakṣiṇa pāda yor vajra nūpure hūṃ hūṃ phaṭ phaṭ, Literal Chinese meaning: Om, Ha, Hah, Left, Right, Foot, Two, Vajra, Anklet, Hum, Hum, Phat, Phat.) The very form of Vairochana's bracelets, Adorns the hands, If one engages in the benefit of beings, Birth will be as stable as the earth. The belt arises from the syllable ཨཿ (āḥ), is the meaning
Chinese
从三面成就者口中，持白色者，由融化而成的腰带。嗡啊嘎加扬班杂美卡拉吽啪。具有意义的腰带，以其形体，庄严腰部。驯服此行者之风，以无始之风调伏众生。从大灰烬旺字所生的金刚萨埵三面者，持四面者，彼融化后成为大灰烬。嗡旺萨瓦昂给达斯米吽啪。于三处等处涂抹之法。菩提心之自性，以灰烬庄严身体，彻底净化殊胜之行，以安乐之心调伏众生。如是说。然后是随许：如是说，能怖畏降伏之殊胜者，仅以见其袈裟，非天便遁入地下。比丘金刚持者，空性慈悲汝加持。空性慈悲恒不断。于相执持金刚铃。如是如是示于他。汝乃圆满之导师，亦是住持长老。汝已清凉无垢染。比丘阿罗汉漏已尽。彻底舍弃漏失之贪欲，汝已拔除所有痛苦。利益他者之殊胜者，汝乃现前佛子。如是。之后，若欲广说，则结合其他仪轨之明咒，执持金刚灌顶金刚，大铃。今日成为金刚阿阇黎，摄受弟子。如是，为灌顶之义，观察土地，森林、城市、村镇、村落之方位等，以及灶台之特征，与瓶等，粉末、彩粉、火供、橛等，以及摄受弟子等，无论何者，胜者之主以殊胜之坛城描绘，知晓后，阿阇黎为善与不善之果，寂静等一切皆应彻底行之。如是说。此随许仅此即可，若喜好广说，如诸多古老典籍所载，实践中亦多有行持，舍弃七灌顶中之随许，而作明咒，眼药，镜子，弓箭等。
English
From the mouths of the three-faced accomplished ones, holding the white one, transformed into a belt from melting. Om Ah Katyam Vajra Mekhala Hum Phat. The meaningful belt, with its form, adorns the waist. Having tamed this traveler's wind, subdue beings with beginningless wind. From the Vajrasattva with three faces born from the great ashes Vam, holding the four-faced one, it melts and becomes great ashes. Om Vam Sarva Ange Bhasmi Hum Phat. The method of applying to the three places, etc. The nature of Bodhicitta, adorning the body with ashes, thoroughly purifying the supreme conduct, subduing beings with a blissful mind. Thus it is said. Then comes the subsequent permission: Thus it is said, the supreme one who terrifies and subdues, merely by seeing his monastic robe, the Asuras flee beneath the earth. Bhikshu Vajradhara, emptiness and compassion bless you. Emptiness and compassion are constant. Hold the Vajra bell in form. Show it to others as it is. You are the perfect teacher, and also the elder abbot. You have become cool and without defilement. Bhikshu Arhat, outflows are exhausted. Having completely abandoned the leaking desire, you have removed all suffering. The supreme one who benefits others, you are the manifest son of the Buddha. Thus. Afterwards, if you wish to elaborate, combine the knowledge of other rituals, hold the Vajra consecration Vajra, the great bell. Today you have become the Vajra Acharya, gathering disciples. Likewise, for the sake of empowerment, observe the land, forests, cities, towns, villages, directions of villages, etc., as well as the characteristics of the hearth, and with vases, etc., powder, colored powder, fire offerings, pegs, etc., and gathering disciples, etc., whatever the lord of the victors depicts with the supreme mandala, having known it, the Acharya should thoroughly perform everything for the sake of good and bad results, peace, etc. Thus it is said. This subsequent permission is sufficient, but if you like elaboration, as recorded in many old texts, and as is often practiced, abandoning the subsequent permission among the seven empowerments, and making mantras, eye medicine, mirrors, bows and arrows, etc.
Tibetan
ས་བྱིས་འཇུག་སློབ་མ་ལ་བསྐུར་བའི་སྐབས་སུ་བཤད་པ་བཞིན་དང༌། ཆོས་བཤད་ཀྱི་རྗེས་གནང་བདག་འཇུག་གི་སྐབས་ལྟར་བྱེད་པའང་ཡོད་མོད་ཀྱི་ངེས་པར་དགོས་པ་ནི་མ་ཡིན་ལ། རྡོ་རྗེ་སློབ་དཔོན་དུ་སྒྲུབ་པ་ལ་མ་འབྲེལ་ བའང་མེད་དོ། །འདིར་ལུང་བསྟན་བྱེད་པ་ནི་ཤེས་བྱེད་ཡང་དག་པ་ཅི་ཡང་མེད་དོ། །དེ་ནས་རྡོ་རྗེ་སློབ་དཔོན་དུ་སྒྲུབ་པའི་བྱ་བ་མཆོག སླར་ཡང་བུམ་དབང༌། གསང་དབང༌། ཤེས་རབ་ཡེ་ཤེས་ཀྱི་དབང་རྣམས་བདག་འཇུག་གི་སྐབས་སུ་བཤད་པ་བཞིན་དུ་བསྐུར། སླར་ཡང་སྐུ་གསུང་ཐུགས་རྡོ་རྗེ་བྱིན་གྱིས་བརླབ་པའི་དཽན་དུ། མཆོད་ཕྱིར་ཐོགས། ཨ་ཨཿཨཾ་ལས་བྱུང་བའི་སྐུ་རྡོ་རྗེ་ཞལ་གསུམ་ནས། ཡུམ་དང་བཅས་པ། དེ་ཞུ་བ་ལས་བྱུང་བའི་མཆོད་ཕྱིར་ཐོགས་སུ་གྱུར། ཨོཾ་ཨ་ཨཱཿཨཾ་སརྦ་སྭཱ་ར་ཨེ་ཀ་ཏྲི་སྭཱ་ར་སྭ་བྷཱ་བ་བཛྲ་ཡཱ་ཛྙཱོ་པ་བཱི་ཏ། སྐན་དྷེ་ཧཱུཾ་ཧཱུཾ་ཕཊ་ཕཊ། དཔལ་ལྡན་སྐུ་ཡི་རྡོ་རྗེ་འཛིན། །སོགས་ཤོ་ལོ་ཀ་གཉིས་བརྗོད་ལ། ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཀཱ་ཡ་བཛྲ་སྭ་བྷཱ་བ་ཨཱཏྨ་ཀོ྅ཧཾ། གསུང་གི་དོན་དུ་མེ་ཏོག་གང་ལ་ཕོག་པའི་ལྷའི་ཕྱག་མཚན་གྱིས་དབང་བསྐུར་བར་བཤད་ཀྱང༌། ངོས་ཟིན་པ་དཀའ་ན་རིག་དྲུག་གི་ཕྱག་མཚན། ཨ་ཨི་རྀ་ཨུ་ལྀ་ཨཾ་ཞེས་པ་རྣམས་ལས་བྱུང་བའི་གསུང་རྡོ་རྗེ་ཞལ་གསུམ་ནས། ཡུམ་དང་བཅས་པ། དེ་ཞུ་བ་ལས་རིགས་དྲུག་གི་ཕྱག་མཚན་དུ་གྱུར། ཨོཾ་ཨ་ཨཱ་ཨི་ཨཱི་རྀ་རཱྀ་ཨུ་ཨཱུ་ལྀ་ལཱྀ་ཨཾ་ཨཿསྭཱཧཱ། དཔལ་ལྡན་གསུང་གི་རྡོ་རྗེ་འཛིན། །སོགས། ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་བཱཀ་བཛྲ་སོགས་བརྗོད། དར་དཔྱངས་ཨཾ་ཡིག་ལས་དང༌། ཅོད་པན་ཧཾ་ཡིག་ལས་བྱུང་བའི་ཐུགས་རྡོ་རྗེ་ཞལ་གསུམ་ནས། ཡུམ་དང་བཅས་པ། དེ་ཞུ་བ་ལས་བྱུང་བའི་དར་དཔྱངས་དང་ཅོད་པན་དུ་གྱུར། ཨོཾ་ཨཾ་ཨརྟཱ་ནཱ་རཱི་ཤྭ་ར་བཛྲ་ཙནྡྲ་བཛྲ་པཊྚ་ཨུནྡྷེ་ཧཱུཾ་ཧཱུཾ་ཕཊ་ཕཊ། ཨོཾ་ཧཾ་པཉྩ་ཨཱ་ཀཱ་ར་སོགས་གོང་བཞིན་བརྗོད། དཔལ་ལྡན་ཐུགས་ཀྱི་ རྡོ་རྗེ་འཛིན། །སོགས་དང༌། ཙིཏྟ་བཛྲ། དེ་ནས་སློབ་དཔོན་གྱིས། ཚངས་པ་སྐུ་ཡི་རྡོ་རྗེ་འཛིན། །གསུང་གི་རྡོ་རྗེ་དབང་ཕྱུག་ཆེ། །རྒྱལ་པོ་ཐུགས་ཀྱི་རྡོ་རྗེ་འཛིན། །དེ་ཉིད་ཁྱབ་འཇུག་རྫུ་འཕྲུལ་ཆེ། །རྡོ་རྗེ་སློབ་དཔོན་ཁྱོད་ཉིད་དོ། །གཙུག་ཕུད་ཕུད་བུ་ལྕང་ལོ་ཅན། །རལ་པ་མུཉྫ་ཅོད་པན་ཐོགས། །གདོང་ལྔ་གཙུག་ཕུད་ལྔ་དང་ལྡན། ཟུར་ཕུད་ལྔ་པ་མེ་ཏོག་ཐོད། །ཅེས་བརྗོད་ལ་མཆོད་པ་བཅུ་གཉིས་ཀྱིས་མཆོད། ཨོཾ་སུ་པྲ་ཏིཥྛ་བཛྲ་ཡེ་སྭཱཧཱ། ཞེས་མེ་ཏོག་གཏོར་ལ་བརྟན་བཞུགས་བྱ། འདི
Chinese
如同在授予孩童入门弟子的场合所说的那样，也有像讲经的随许灌顶自入场合那样做的，但并非必须如此。与成就金刚上师也并非没有关联。 在此进行授记，没有任何正确的能知。 之后，成就金刚上师的最胜事业，再次授予瓶灌顶、秘密灌顶、智慧智慧灌顶等，如同自入场合所说的那样。再次为了加持身语意金刚，献供品。从阿阿啊昂（藏文：ཨ་ཨཿཨཾ་，梵文天城体：अ अः अं，梵文罗马拟音：a āḥ aṃ，汉语字面意思：阿阿啊昂）中生起的身金刚三面，与明妃一同，那融化后变成献供品。嗡阿阿啊昂 萨瓦 斯瓦拉 诶嘎 德日 斯瓦拉 斯瓦巴瓦 瓦日ra 亚扎 欧帕 比达。斯坎德 吽 吽 帕特 帕特。具德身之金刚持。等两句颂词。嗡 萨瓦 达塔嘎达 嘎亚 瓦日ra 斯瓦巴瓦 阿玛 阔杭。 为了语的意义，说是以花朵落在哪位本尊的手印上来授予灌顶。如果难以辨认，则以六族的法器，从阿伊日乌里昂（藏文：ཨ་ཨི་རྀ་ཨུ་ལྀ་ཨཾ་，梵文天城体：अ इ ऋ उ ऌ अं，梵文罗马拟音：a i ṛ u ḷ aṃ，汉语字面意思：阿伊日乌里昂）等生起的语金刚三面，与明妃一同，那融化后变成六族的法器。嗡 阿 阿 阿 伊 伊 日 日 乌 乌 里 里 昂 阿 斯瓦哈。具德语之金刚持。等。嗡 萨瓦 达塔嘎达 瓦嘎 瓦日ra 等念诵。从幡幢昂字（藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）以及发髻杭字（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）中生起的心金刚三面，与明妃一同，那融化后变成幡幢和发髻。嗡 昂 阿尔达 纳日西瓦拉 瓦日ra 赞扎 瓦日ra 帕达 温德 吽 吽 帕特 帕特。嗡 杭 班扎 阿嘎拉 等如前念诵。具德意之金刚持。等。以及，心金刚。之后，上师说：梵天身之金刚持。语之金刚自在者。国王意之金刚持。彼即遍入大神通。金刚上师您即是。发髻发辫柳叶者。发绺芒草发髻戴。五面五发髻具。五角发髻花朵戴。这样念诵，以十二供养供养。嗡 苏普拉提提 瓦日ra 耶 梭哈。这样撒花，进行坚住。
English
As explained during the initiation of a child disciple, and also done like the self-entry during the subsequent permission of Dharma teaching, but it is not necessarily required. It is also not unrelated to accomplishing Vajra Master. Here, making a prophecy has no correct means of knowing. After that, the supreme activity of accomplishing Vajra Master, again bestow the vase empowerment, secret empowerment, wisdom-wisdom empowerments, as explained during the self-entry. Again, for the purpose of blessing the body, speech, and mind vajras, offer the offering objects. From the body vajra three faces arising from A Aḥ Aṃ (Tibetan: ཨ་ཨཿཨཾ་, Devanagari: अ अः अं, Romanized Sanskrit: a āḥ aṃ, Literal Meaning: A Aḥ Aṃ), together with the consort, that melting becomes the offering object. Oṃ A Āḥ Aṃ Sarva Svāra Eka Tri Svāra Svabhāva Vajra Yājñopavīta. Skandhe Hūṃ Hūṃ Phaṭ Phaṭ. Glorious holder of the body vajra. Recite two verses such as these. Oṃ Sarva Tathāgata Kāya Vajra Svabhāva Ātmako'haṃ. For the meaning of speech, it is said that the empowerment is bestowed by the hand symbol of the deity on which the flower falls. If it is difficult to recognize, then the implements of the six families, from the speech vajra three faces arising from A I Ṛ U Ḷ Aṃ (Tibetan: ཨ་ཨི་རྀ་ཨུ་ལྀ་ཨཾ་, Devanagari: अ इ ऋ उ ऌ अं, Romanized Sanskrit: a i ṛ u ḷ aṃ, Literal Meaning: A I Ṛ U Ḷ Aṃ), together with the consort, that melting becomes the implements of the six families. Oṃ A Ā I Ī Ṛ Ṝ U Ū Ḷ ḹ Aṃ Aḥ Svāhā. Glorious holder of the speech vajra. Etc. Oṃ Sarva Tathāgata Vāka Vajra etc. recite. From the banner arising from the Aṃ syllable (Tibetan: ཨཾ་, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Meaning: Aṃ) and the crest arising from the Haṃ syllable (Tibetan: ཧཾ་, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Meaning: Haṃ), the mind vajra three faces, together with the consort, that melting becomes the banner and the crest. Oṃ Aṃ Artā Nārīśvara Vajra Candra Vajra Paṭṭa Undhe Hūṃ Hūṃ Phaṭ Phaṭ. Oṃ Haṃ Pañca Ākāra etc. recite as before. Glorious holder of the mind vajra. Etc. And, Citta Vajra. After that, the master says: Brahmā holder of the body vajra. Great powerful one of the speech vajra. King holder of the mind vajra. That itself is the all-pervading great magical power. You yourself are the Vajra Master. One with a topknot, braids, and willow leaves. Wearing dreadlocks, muñja grass, and a crest. Having five faces and five topknots. Wearing a five-cornered topknot of flowers. Saying this, make offerings with the twelve offerings. Oṃ Supratiṣṭha Vajra Ye Svāhā. Scattering flowers like this, perform the stabilization.