English
Holding a vajra in the right hand and a bell (the handle of the bell is made from the handle of the bell) in the left, crossed at the chest. Adorned with disheveled hair, a garland of skulls, and six bone ornaments. Wearing a tiger skin skirt. Abiding in a posture with the right leg extended, possessing three eyes. Manifesting as a body with an angry and seductive demeanor. On the forehead is Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om). On the neck is Ah (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：Ah). At the heart is Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). Because of the liking for vastness, this can also be generated with the inner ritual. Or it is also very good to visualize the deity to be meditated upon as the principal deity, the father and mother, of the mandala. Then, taking up the skull cup of the vase, at the end of the empowerment vajra great, etc., Om Ah Vajra Abhisinca (藏文：ཨོཾ་ཨཱཿབཛྲ་ཨ་བྷི་ཥིཉྩ，梵文天城体：ओम् आः वज्र अभिषिञ्च，梵文罗马拟音：oṃ āḥ vajra abhiṣiñca，汉语字面意思：Om Ah Vajra Abhisinca). At the end of the root mantra and the two mantras, Vajra Abhisinca Hum (藏文：བཛྲ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ，梵文天城体：वज्र अभिषिञ्च हुं，梵文罗马拟音：vajra abhiṣiñca hūṃ，汉语字面意思：Vajra Abhisinca Hum), thus performing the water empowerment. If summarizing, it is acceptable to do it with the heart mantra of the father and mother deity. The five families of Heruka empower with a diadem marked with a vajra chain. From Om Vajra Dhatvishvari (藏文：ཨོཾ་བཛྲ་དྷཱ་ཏྭི་ཤྭ་རི，梵文天城体：ओम् वज्र धात्वीश्वरि，梵文罗马拟音：oṃ vajra dhātviśvari，汉语字面意思：Om Vajra Dhatvishvari) onwards, to Abhisinca Ah (藏文：ཨ་བྷི་ཥིཉྩ་ཨཿ，梵文天城体：अभिषिञ्च अः，梵文罗马拟音：abhiṣiñca aḥ，汉语字面意思：Abhisinca Ah). From Om Ah Vajra Mukuta (藏文：ཨོཾ་ཨཱཿབཛྲ་མུ་ཀུ་ཊ，梵文天城体：ओम् आः वज्र मुकुट，梵文罗马拟音：oṃ āḥ vajra mukuṭa，汉语字面意思：Om Ah Vajra Mukuta) onwards, to Hrih Ah (藏文：ཧྲིཿཨཱཿ，梵文天城体：ह्रीः आः，梵文罗马拟音：hrīḥ āḥ，汉语字面意思：Hrih Ah). Give the vajra of the wrathful one, Anger always arises from desire, The vajra is the body of a heap of fire, The blazing Vajrayogini, The dakinis are all blazing. The hero without beginning or end is, Vajrasattva, great joy, Samantabhadra is the all-lord, The lord of the vajra's proud manner, The Bhagavan is the supreme first person. Giving the bell arising from Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih) as the nature of the Bhagavati, Om Akaro Mukham (藏文：ཨོཾ་ཨ་ཀཱ་རོ་མུ་ཁཾ，梵文天城体：ओम् आकारो मुखं，梵文罗马拟音：oṃ ākāro mukhaṃ，汉语字面意思：Om Akaro Mukham), etc., and, Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih) all is the nature of space, Space also has no nature, United equally with space, All supreme appears as equality. Ah Existence is the lord of self-nature, Existence is severed from self-nature, By nature pure is the supreme hero, Will become supreme existence. At the end of the empowerment vajra, etc., is the Tathagata named so-and-so glorious. The consort is Vajravarahi or Prajnaparamita, with a white body, holding a curved knife and a skull cup, manifesting as a body adorned with the five seals and in union. Showing the bliss of laughter and embrace in the body's demeanor. Because it is extremely supreme, it turns into bliss, in order to purify great suffering, extreme bliss is the supreme means, you enjoy this samaya, the enjoyment of desire.
Chinese
所有行为，都如所愿般稳固，与自己的殊胜本尊相结合，为自他作供养。所有如来，都不示现涅槃，这被称为手印誓言，为了意之身的稳固。只要在轮回的殊胜之处，殊胜智者安住，那时起，无与伦比的利益众生，就能不入涅槃。为了意之身的稳固，所以宣说手印誓言。谁的身都稳固，因此被称为手印。之后， 为了稳固，需要以宝瓶之水灌顶。从灌顶金刚开始向上，从剩余物中，金刚持大尊作为顶饰。从坛城主尊的心间放出光芒。智慧本尊吉祥黑汝嘎，以及空行母海的生起坛城的所有本尊众迎请，与充满十方虚空界的所有灌顶之神一同融入自身。 ཛཿཧཱུཾ་བཾ་ཧོཿ （藏文） ཨརྒྷཾ། （藏文，梵文天城体，Argham，供水）乃至ཤཔྟའི་（藏文）之间进行供养。伴随着音乐，以应有的赞颂进行赞颂。如果将弟子观想为坛城的主尊，则以八句赞颂，如果观想为金刚持，则说以五句赞颂。ཨོཾ་སུ་པྲ་ཏིཥྛ་བཛྲ་ཡེ་སྭཱ་ཧཱ། （藏文，梵文天城体，Om Supratistha Vajra Ye Svaha，嗡，善安住，金刚，耶，梭哈！）安住。之后开始，瑜伽士，从所有续部中所说的，无余不剩的仪轨，绘制坛城。如所愿般，自己所愿本尊的进入，瑜伽士的成就，殊胜、中等和下等，如所观想的意念，如所能般进行其他修持。细微等事业，以此成就的修持，自他所称扬的，对此成就没有怀疑。如是说。这是金刚阿阇黎的灌顶仪轨。此时，进行随许等辅助也很好。这样，在外形坛城中获得宝瓶灌顶。对于修持道次第生起次第有力量。守护共同和不共同的二十二条誓言。是使果位化身显现的缘起，已经很好地安排了。为了秘密灌顶的缘故，献曼扎。
English
All actions, just as desired, are stable, combined with one's own supreme deity, make offerings to oneself and others. All Tathagatas do not show Nirvana, this is called the Mudra Samaya, for the stability of the mind body. As long as the supreme wise ones reside in the supreme place of Samsara, from that time on, the incomparable benefit of sentient beings, will be able to not enter Nirvana. For the stability of the mind body, therefore, the Mudra Samaya is proclaimed. Whose body is all stable, therefore it is called Mudra. Then, In order to stabilize, it is necessary to empower with vase water. Starting from the empowerment Vajra upwards, from the remainder, the Great Vajradhara as the crown ornament. From the heart of the main deity of the mandala, rays of light emanate. The wisdom deity glorious Heruka, and all the deity assembly of the arising mandala of the ocean of Dakinis are invited, and together with all the empowerment deities filling the ten directions of space, dissolve into oneself. Jaḥ Hūṃ Vaṃ Hoḥ. Argham. Up to Shabda are offered. Accompanied by music, praise with appropriate praises. If the disciple is visualized as the main deity of the mandala, then praise with eight verses, if visualized as Vajradhara, then say praise with five verses. Oṃ Supratiṣṭha Vajra Ye Svāhā. Abide. Then starting, the yogi, from all the tantras that are spoken, without leaving anything remaining, with the ritual, draw the mandala. As desired, the entry of one's own desired deity, the yogi's accomplishment, supreme, medium and inferior, as the mind that is visualized, as able, perform other practices. Subtle and other activities, with this accomplishment practice, what is praised by oneself and others, there is no doubt about this accomplishment. Thus it is said. This is the empowerment ritual of the Vajra Acharya. At this time, it is good to perform the ancillary such as subsequent permission. Thus, in the outer form mandala, the vase empowerment is obtained. There is power to practice the generation stage of the path. Keep the twenty-two vows, common and uncommon. It is the auspicious coincidence of manifesting the fruition Nirmanakaya, which has been well arranged. For the sake of secret empowerment, offer the mandala.
Chinese
于汝。以汝之足之恩德，我得无上菩提。是故以秘密之灌顶，祈请怙主慈悲于我。三遍。以三字（唵ōng，阿ā，吽hōng）系缚眼带。金刚阿阇黎与坛城之主，轮之自在者吉祥黑汝嘎无别无异。明妃乃一切族之轮之主母。薄伽梵母金刚亥母以真实之拥抱为身相。额间唵（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵），喉间阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），心间吽（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）。父之密处不可见，从空性之状态至平等入住之喜乐声之间，如修法仪轨。十方直至虚空边际所安住之，如来父父子与妃眷属一切迎请降临。上方虚空所安住之一切，以方便智慧平等入住之缘故，化为后得菩提心，融入。 轮之自在者父母之面容中融入。与基位之菩提心融为一体。于四脉轮稳固四喜之智慧。金刚宝与那罗那斯嘎，俱生智长久修持之所依菩提心如实受用，置于舌上。灌顶金刚等之后。如逝去之诸佛，如对菩提子灌顶般。以我之秘密灌顶，以心之相续作灌顶。此乃勇士天女众，乃誓言稀有大者，了知五蕴之味，体验彼安乐。唵（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵），阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）。自入之时仅此即可，从胜乐之坛城仪轨中。菩提心。从修成之后至施与弟子之间。吉祥何者安住于一切有情之心间。如是等等作吉祥语。如是作吉祥语有三种方式。秘密灌顶之眼带系缚之后。迎请灌顶之神作吉祥语。若广则作水灌顶乃一种方式，秘密灌顶真实灌顶完成之际，吉祥语先行。菩提心与瓶水混合作灌顶乃第二种方式。 诸佛
English
To you. By the grace of your feet, I have attained the unsurpassed enlightenment. Therefore, with the secret empowerment, please, protector, have compassion on me. Three times. Bind the eye-band with the three syllables (Om, Ah, Hum). The Vajra Acharya and the lord of the mandala, the glorious Heruka, the lord of the wheel, are inseparable and indistinguishable. The consort is the mistress of the wheel of all families. May I become the embodiment of the Bhagavati Vajravarahi, who is embraced in perfect union. Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) on the forehead. Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah) at the throat. Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हु, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) at the heart. The secret place of the father is invisible, from the state of emptiness to the sound of joy of equal entry, according to the sadhana ritual. All the Tathagatas, fathers, mothers, sons, and consorts, residing at the ends of the ten directions of space, are invited to come. All those who dwell in the sky above also dissolve into the after-attainment bodhicitta through the union of skillful means and wisdom, and enter. They merge into the faces of the lord and lady of the wheel. They blend into one taste with the ground bodhicitta. The wisdom of the four joys is stabilized in the four chakras. The Vajra Jewel and the Narana Nasi, the co-emergent wisdom, are taken as the support for the long practice of the body, and the bodhicitta is truly taken and placed on the tongue. After the empowerment Vajra, etc. Just as the Buddhas of the past empowered the bodhisattva sons, so with my secret empowerment, I empower the stream of mind. These are the heroes and goddesses, the great and wondrous samaya, who realize the taste of the five aggregates. Experience that bliss. Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah), Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हु, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). At the time of self-entry, that is enough. From the mandala ritual of the supreme bliss, the bodhicitta, from the completion of the practice to the giving to the disciples. May the auspiciousness that dwells in the hearts of all sentient beings, etc., be said as auspicious words. There are three ways to say auspicious words in this way. Immediately after the eye-band of the secret empowerment is tied, the empowerment deity is invited and auspicious words are spoken. If you wish, giving the water empowerment is one way, and at the completion of the actual secret empowerment, the auspicious words precede. Mixing the bodhicitta and the vase water and giving the empowerment is the second way. The Buddhas