Chinese
第六灌顶时，念诵：嗡 चित्त प्रति विधं करोमि （藏文：ཨོཾ་ཙིཏྟ་པྲ་ཏི་བི་དྷཾ་ཀ་རོ་མི།，梵文天城体：ॐ चित्त प्रति विधं करोमि，梵文罗马拟音：oṃ citta prati vidhaṃ karomi，汉语字面意思：嗡，心，对，方法，我做）。再次念诵第二句：嗡 菩提 चित्त 乌巴达亚弥 （藏文：ཨོཾ་བོ་དྷི་ཙིཏྟ་ཨུ་པ་ད་ཡ་མི།，梵文天城体：ॐ बोधिचित्त उपदयमि，梵文罗马拟音：oṃ bodhicitta upadāyami，汉语字面意思：嗡，菩提心，生起，我）。在月亮之上，安住金刚（藏文：ཏིཥྛ་བཛྲ།）。从金刚中发出光芒。所有如来都变成金刚，融入金刚之中。金刚 乌特玛 郭 吽 （藏文：བཛྲ་ཨུཏྨ་ཀོ྅ཧཾ།，梵文天城体：वज्र उत्म कोऽहं，梵文罗马拟音：vajra utma ko'haṃ，汉语字面意思：金刚，至上，我是谁）。从中发出光芒。自身是天神的身体，大乐。嗡 萨瓦 雅 他 萨瓦 达 他 嘎 达 阿 哈姆 （藏文：ཨོཾ་སརྦ་ཡ་ཐ་སརྦ་ཏ་ཐཱ་ག་ཏཱ་ཐ་ཨ་ཧཾ།，梵文天城体：ॐ सर्व यथा सर्व तथागता तथा अहं，梵文罗马拟音：oṃ sarva yathā sarva tathāgatā tathā ahaṃ，汉语字面意思：嗡，一切，如是，一切，如来，如是，我）。这样念诵，以五种现证菩提心生起。然后，阿 康 贝 Ra 吽 （藏文：ཨཱ་ཁཾ་བཱི་ར་ཧཱུཾ།）。然后放入其中，从四个方向念诵：嗡，顶礼上师圣足之莲花，能明晰显现真实智慧。吽 顶礼 吽 （藏文：ཧཱུཾ་ན་མ་ཏེ་ཧཱུཾ།）。顶礼我 吽 （藏文：ན་མཱ་མི་ཧཱུཾ།）。顶礼顶礼 吽 梭哈 （藏文：ན་མོ་ན་མཿཧཱུཾ་སྭཱཧཱ）。这样从每个方向做三次顶礼。如念珠中出现的那样，做五种誓言。降下智慧有三种方式，第一种也如念珠降下智慧那样做。第二种以上师的加持降下智慧，头顶上师如实观想为具有等持手印的形象，十二岁的女子真实拥抱，彼者入定，菩提心充满身体，上师从心间出来，身体充满大乐，咒语的声音嗡嗡作响，观想以此激发快乐，乐器声音逐渐增强减弱。第三种是弟子们观想为度母种姓的十二岁女子形象，快乐增长，心专注于心间，观想成就者父母双运，无数勇士和空行母从毛孔进入，这是上师的观想。嗡 玛 丽 米 丽 吽 啪 （藏文：ཨོཾ་མ་ལི་མི་ལི་ཧཱུཾ་ཕཊ།），猛烈念诵并演奏乐器。乐器的声音如仪轨一样，快速和缓慢交替进行。如果这样还没有降下，那就是有障碍，猛烈念诵甘露旋转的咒语，再次降下。降临之后要稳固，嗡 安住金刚 三昧耶， 帕ra 迪 帕 迪 达， 吽 吽 啪 啪 梭哈 （藏文：ཨོཾ་ཏིཥྛ་བཛྲ་ས་མ་ཡ། པྲ་ཏི་པ་ཏི་ཏ། ཧཱུཾ་ཧཱུཾ་ཕཊ་ཕཊ་སྭཱཧཱ།）。安住金刚 迪 迪 卓 麦 巴瓦 （藏文：ཏིཥྛ་བཛྲ་ཌིཌྷྲོ་མེ་བྷ་བ༴）等等，撒花。然后在外边用香和天然的粉末做成方形的坛城，布置与本尊数量相同的花朵，然后观想诸本尊，从对生本尊的心间迎请两位智慧尊，以供养赞颂为主，念诵心咒，以此加持。
English
At the sixth empowerment, recite: Om citta prati vidhaṃ karomi (藏文：ཨོཾ་ཙིཏྟ་པྲ་ཏི་བི་དྷཾ་ཀ་རོ་མི།，梵文天城体：ॐ चित्त प्रति विधं करोमि，梵文罗马拟音：oṃ citta prati vidhaṃ karomi，汉语字面意思：Om, mind, against, method, I do). Recite the second line again: Om Bodhi citta upadāyami (藏文：ཨོཾ་བོ་དྷི་ཙིཏྟ་ཨུ་པ་ད་ཡ་མི།，梵文天城体：ॐ बोधिचित्त उपदयमि，梵文罗马拟音：oṃ bodhicitta upadāyami，汉语字面意思：Om, bodhicitta, arise, I). Above the moon, abide vajra (藏文：ཏིཥྛ་བཛྲ།). From the vajra, rays of light emanate. All Tathagatas become vajra, dissolving into the vajra. Vajra Utma Ko Hum (藏文：བཛྲ་ཨུཏྨ་ཀོ྅ཧཾ།，梵文天城体：वज्र उत्म कोऽहं，梵文罗马拟音：vajra utma ko'haṃ，汉语字面意思：Vajra, supreme, who am I). From that, rays of light emanate. Oneself is the body of a deity, great bliss. Om Sarva Yatha Sarva Tathagata Tatha Aham (藏文：ཨོཾ་སརྦ་ཡ་ཐ་སརྦ་ཏ་ཐཱ་ག་ཏཱ་ཐ་ཨ་ཧཾ།，梵文天城体：ॐ सर्व यथा सर्व तथागता तथा अहं，梵文罗马拟音：oṃ sarva yathā sarva tathāgatā tathā ahaṃ，汉语字面意思：Om, all, thus, all, Tathagatas, thus, I). Thus reciting, generate bodhicitta with the five abisambodhis. Then, Ah Kham Bi Ra Hum (藏文：ཨཱ་ཁཾ་བཱི་ར་ཧཱུཾ།). Then place it inside, and from the four directions, recite: Om, I prostrate to the lotus of the holy feet of the lama, which clearly illuminates the true wisdom. Hum, I prostrate, Hum (藏文：ཧཱུཾ་ན་མ་ཏེ་ཧཱུཾ།). I prostrate to me, Hum (藏文：ན་མཱ་མི་ཧཱུཾ།). I prostrate, I prostrate, Hum Svaha (藏文：ན་མོ་ན་མཿཧཱུཾ་སྭཱཧཱ). Thus, make three prostrations from each direction. As it appears from the rosary, make the five vows. There are three ways to invoke wisdom. The first is done as invoking wisdom from the rosary. The second is invoking wisdom through the blessing of the lama. On the crown of the head, visualize the lama exactly as he is, with the mudra of meditative equipoise. A twelve-year-old girl embraces him perfectly. He enters into samadhi, and bodhicitta fills the body. The lama emerges from the heart, and the body is filled with great bliss. The sound of the mantra buzzes, and one should think of stimulating bliss with this. The music should gradually increase and decrease. The third is that the disciples should imagine themselves as twelve-year-old girls of the Tara lineage, with increasing bliss. The mind should be focused on the union of the accomplished father and mother in the heart. The guru should imagine countless heroes and yoginis entering through the pores of the skin. Om Mali Mili Hum Phet (藏文：ཨོཾ་མ་ལི་མི་ལི་ཧཱུཾ་ཕཊ།), recite fiercely and play music. The sound of the music should alternate between fast and slow, as in the practice. If it still does not descend, it is an obstacle. Recite the mantra of nectar swirling fiercely, and invoke it again. The arrival should be stabilized: Om Tishtha Vajra Samaya, Prati Pati Ta, Hum Hum Phet Phet Svaha (藏文：ཨོཾ་ཏིཥྛ་བཛྲ་ས་མ་ཡ། པྲ་ཏི་པ་ཏི་ཏ། ཧཱུཾ་ཧཱུཾ་ཕཊ་ཕཊ་སྭཱཧཱ།). Tishtha Vajra Didhro Me Bhava (藏文：ཏིཥྛ་བཛྲ་ཌིཌྷྲོ་མེ་བྷ་བ༴), etc., scatter flowers. Then, outside, make a square mandala with incense and natural powders, arrange flowers equal to the number of deities, then visualize the deities individually, and invite the two wisdom beings from the heart of the front generation deity. Offerings and praises are the main thing, and blessings are made by reciting the heart mantra extensively.
Chinese
加持。将甘露汇集，并以不动明咒作守护，覆盖红色绸缎。此时，观想供养坛城，实际抛掷花朵坛城。示意这是种姓之神。之后，如念珠般摇动神像面部的绸缎，劝请观看。上师首先掷花，详细讲解坛城诸神的观修方法。 嗡 班杂 曼扎拉 玛哈 曼扎拉 扎贝舍 吽。（藏文：ཨོཾ་བཛྲ་མཎྜ་ལ་མཧཱ་མཎྜ་ལ་པྲ་བེ་ཤོ྅ཧཾ།，梵文天城体：ओཾ वज्रमण्डल महामण्डल प्रबेशोऽहम्，梵文罗马拟音：oṃ vajramaṇḍala mahāmaṇḍala prabeśo'ham，汉语字面意思：嗡，金刚坛城，大坛城，进入，我。） 嗡 瑜伽 曼扎拉 玛哈 曼扎拉 哲舍多 吽。（藏文：ཨོཾ་ཡོ་ག་མཎྜ་ལ་མཧཱ་མཎྜལ་དྲི་ཤེ་ཏྭོ྅ཧཾ།，梵文天城体：ओṃ योगमण्डल महामण्डल दृशेट्वोऽहम्，梵文罗马拟音：oṃ yogamaṇḍala mahāmaṇḍala dṛśeṭvo'ham，汉语字面意思：嗡，瑜伽坛城，大坛城，看见，我。） 嗡 咕雅 曼扎拉 玛哈 曼扎拉 阿比 喀多 吽。（藏文：ཨོཾ་གུ་ཧྱ་མཎྜ་ལ་མཧཱ་མཎྜལ་ཨ་བྷི་ཥ་ཀ་ཏྭོ྅ཧཾ།，梵文天城体：ओṃ गुह्यमण्डल महामण्डल अभि ष कत्वोऽहम्，梵文罗马拟音：oṃ guhyamaṇḍala mahāmaṇḍala abhiṣakatvo'ham，汉语字面意思：嗡，秘密坛城，大坛城，灌顶，我。） 特意念诵。之后，向上师献曼扎，祈祷菩提金刚等。内灌顶与支分寂静共同，观想种姓之神以鲜花花鬘束于顶髻。 嗡 扎德 格热 纳 斯当。额芒 萨垛 玛 巴拉。（藏文：ཨོཾ་པྲ་ཏི་གྲྀཧྞ་སྟཾ། ཨི་མཾ་སཏྭ་མ་བཱ་ལ།，梵文天城体：ओṃ प्रतिगृह्ण स्तम्। इमं सत्वमाबाल।，梵文罗马拟音：oṃ pratigṛhṇa stam। imaṃ satvamābāla，汉语字面意思：嗡，接受，他们。这个，有情，小孩。） 将鲜花置于顶髻。观想以诸佛的咒语赞叹的香水，从法螺中取出，观想为诸佛灌顶，念诵“如来降生”等并灌顶。观想诸佛以珍宝冠冕束于顶髻，将鲜花花鬘系于头上。观想从上师的心间转移到弟子的心间，将骨鬘置于颈间，念诵传承三次，并作加持的传承。此后，切勿舍弃本尊和上师！如此说。这些是付托智慧的灌顶。之后，将瓶中的水
English
Blessed. Accumulate nectar, and protect with the mantra of the immovable, and cover with red silk. At this time, be willing to offer to the sand mandala, and actually discard the flower mandala. Indicate that this is the deity of the lineage. Then, shake the silk covering the face of the deity like a rosary, urging to look. The teacher throws the flower first, and explains in detail the meditation methods of each of the deities of the mandala. Oṃ vajramaṇḍala mahāmaṇḍala prabeśo'ham. (藏文：ཨོཾ་བཛྲ་མཎྜ་ལ་མཧཱ་མཎྜ་ལ་པྲ་བེ་ཤོ྅ཧཾ།，梵文天城体：ओṃ वज्रमण्डल महामण्डल प्रबेशोऽहम्，梵文罗马拟音：oṃ vajramaṇḍala mahāmaṇḍala prabeśo'ham，汉语字面意思：Om, Vajra Mandala, Great Mandala, Enter, I.) Oṃ yogamaṇḍala mahāmaṇḍala dṛśeṭvo'ham. (藏文：ཨོཾ་ཡོ་ག་མཎྜ་ལ་མཧཱ་མཎྜལ་དྲི་ཤེ་ཏྭོ྅ཧཾ།，梵文天城体：ओṃ योगमण्डल महामण्डल दृशेट्वोऽहम्，梵文罗马拟音：oṃ yogamaṇḍala mahāmaṇḍala dṛśeṭvo'ham，汉语字面意思：Om, Yoga Mandala, Great Mandala, See, I.) Oṃ guhyamaṇḍala mahāmaṇḍala abhiṣakatvo'ham. (藏文：ཨོཾ་གུ་ཧྱ་མཎྜ་ལ་མཧཱ་མཎྜལ་ཨ་བྷི་ཥ་ཀ་ཏྭོ྅ཧཾ།，梵文天城体：ओṃ गुह्यमण्डल महामण्डल अभि ष कत्वोऽहम्，梵文罗马拟音：oṃ guhyamaṇḍala mahāmaṇḍala abhiṣakatvo'ham，汉语字面意思：Om, Secret Mandala, Great Mandala, Abhisheka, I.) Recite specifically. Then, offer a mandala to the teacher, and pray to Bodhi Vajra, etc. The inner empowerment is in accordance with the peaceful and common aspects, and visualize the deity of the lineage tying a garland of flowers on the crown of the head. Oṃ pratigṛhṇa stam. imaṃ satvamābāla. (藏文：ཨོཾ་པྲ་ཏི་གྲྀཧྞ་སྟཾ། ཨི་མཾ་སཏྭ་མ་བཱ་ལ།，梵文天城体：ओṃ प्रतिगृह्ण स्तम्। इमं सत्वमाबाल।，梵文罗马拟音：oṃ pratigṛhṇa stam। imaṃ satvamābāla，汉语字面意思：Om, Accept, Them. This, Being, Child.) Place the flower on the crown of the head. Visualize taking the scented water praised by the mantras of all the deities from the conch shell, and visualize bestowing empowerment to all the deities, reciting "How to be born," etc., and bestowing empowerment. Visualize the deities tying a precious crown on the crown of the head, and tie a garland of flowers on the head. Visualize transferring from the heart of the teacher to the heart of the student, place the bone rosary on the throat, and give the transmission of recitation three times, and the transmission of blessing. From now on, never abandon the deity and the lama! Thus say. These are the empowerments of entrusting wisdom. Then, the vase water
Chinese
嗡 吽 珍宝 顶髻 灌顶 吽！ 如此将头饰戴在头上，观想为五部佛的头饰。从金刚康字中，生起不空成就佛，具有自显现的佛母。 嗡 吽 康 吽！ 班杂 阿比钦扎 吽！ 如此将金刚杵交给（学生），也给予金刚杵的真实性。从铃铛当字中，生起主尊并融化，使弟子成为不空成就佛。 嗡 吽 当 吽 班杂 阿底巴 当 斯当！ 阿比钦扎 吽！ 将铃铛交给左手，也给予铃铛的真实性，以及真实的明妃，以手印也给予其真实性。 札 吽 邦 霍！ 从（此）观想金刚杵和铃铛为四门守护神的自性。使弟子成为毗卢遮那佛，嗡 札 吽 邦 霍！ 班杂 萨埵 斯当！ 阿比钦扎 米。 班杂 纳玛 阿比谢嘎 达 嘿 希日！ 命名为“某某金刚”。对于女性，则生起嘛嘛ki等佛母，由佛父拥抱。在每个灌顶的结尾，都给予水灌顶。在此开头和结尾出现的所有水灌顶，都要演奏音乐，并由手持供品的童男童女进行供养。然后，如念珠中出现的那样，（给予）眼药、镜子、弓箭、铃铛。弟子们各自生起四事业的明妃，并从坛城的中心，将各自的智慧尊融入其中，给予四事业各自的宝瓶灌顶，给予各自的念诵传承。给予与金刚橛母续共同的（内容）。将从吽字中生起的弯刀，以及从阿字中生起的颅碗血交给左手。 嗡 嘎尔吉 嘎日！ 萨瓦 玛ra 纳姆！ 玛姆 巴嘎 达雅 达雅 吽 啪特！ 嗡 班杂 嘎巴拉 萨瓦 夏 仲 纳姆！ ra 刚 达ra 雅 吽 啪特！ 以念诵心咒的鼗鼓在右（手），以念诵根本咒的乌巴拉花在左（手）给予，在腋下放置卡章嘎，并观修乐空无二的智慧。然后，预言、放松、赞颂和指示誓言等，也如念珠中出现的那样进行。安住于誓言的共同弟子们，暂时成为具有如此意义的不空成就佛。如果不能守护五部的誓言，则守护菩提心誓言。舍弃智慧火焰，进入。
English
Oṃ Hūṃ Ratna Mukuṭa Abhiṣiñca Hūṃ! By placing the crown on the head in this way, contemplate it as the crown of the five Buddha families. From the vajra khaṃ, generate Amoghasiddhi, with a self-arisen consort. Oṃ Hūṃ Khaṃ Hūṃ! Vajra Abhiṣiñca Hūṃ! Thus, hand over the vajra. Also bestow the suchness of the vajra. From the bell tāṃ, generate the main deity and melt (it), making the disciple into Amoghasiddhi. Oṃ Hūṃ Tāṃ Hūṃ Vajra Adhipa Tāṃ Staṃ! Abhiṣiñca Hūṃ! Hand over the bell to the left hand. Also bestow the suchness of the bell, and the true vidyā. By means of the mudrā, also bestow that very suchness. Jaḥ Hūṃ Vaṃ Hoḥ! From (this), visualize the vajra and bell as the nature of the four gatekeepers. Generate the disciple as Vairocana. Oṃ Jaḥ Hūṃ Vaṃ Hoḥ! Vajra Sattva Staṃ! Abhiṣiñca Mi. Vajra Nāma Abhiṣeka Ta He Śrī! Name (him/her) "So-and-so Vajra." For women, generate Māmakī and so forth, the consort embraced by the father. At the end of each of these empowerments, bestow a water empowerment. At the beginning and end of this, for all the water empowerments that occur, make the sound of music, and have young boys and girls holding offerings make offerings. Then, (give) eye medicine, a mirror, a bow and arrow, and a bell, as they appear in the rosary. Have the disciples generate the four goddesses of action individually. From the heart of the maṇḍala, dissolve each of the wisdom beings individually. Bestow the vase empowerment of each of the four actions individually. Bestow the recitation transmission of each individually. Bestow (teachings) in accordance with the common Vajrakīlaya tantra. Hand over the curved knife arising from Hūṃ and the skull cup of blood arising from Ā to the left hand. Oṃ Karki Kari! Sarva Māraṇaṃ! Māṃ Paga Tartaya Tartaya Hūṃ Phaṭ! Oṃ Vajra Kapāla Sarva Śatruṃ Ṇaṃ! Raktaṃ Dhāraya Hūṃ Phaṭ! Give the ḍamaru played with the heart mantra in the right (hand), and the utpala flower played with the root mantra in the left (hand). Place the khaṭvāṅga in the armpit, and meditate on the wisdom of non-duality of bliss and emptiness. Then, predictions, relaxation, praise, and instructions on vows, etc., should also be done as they appear in the rosary. The common disciples who abide by the vows should temporarily become Amoghasiddhi with such meaning. If one cannot keep the vows of the five families, then keep the bodhicitta vow. Abandon the flames of wisdom and enter.