English
These are the rules of other tantras, therefore, it is not necessary to consider whether the Vajra Acharya empowerment of this (tantra's) own tradition is valid or not. If it must be considered, then one should not perform the permission and the subsequent permission of teaching the Dharma, etc. It is unreasonable to obtain the state of immortality without obtaining the state of Acharya. How can it be permissible to grant permission to a non-Acharya to perform the activities of an Acharya? Therefore, here, according to the practice of following later ones, to supplement and improve, both of those should be done. Generally speaking, not doing both, or not doing any one, will not constitute the fault of interrupting the ritual, and because one has obtained the position of Acharya dependent on other tantras, there is no fault seen in doing it. Among them, the permission is: After that, holding an umbrella over the disciple and joining the palms, circumambulating the mandala once and placing it at the east gate, the Acharya says: "This disciple who holds the mantras and tantras is an offering." Saying this, he prays to the main deity of the mandala. After that, placing the umbrella elsewhere and abiding, now you become the Acharya of the mandala, the holder of mantras and tantras, the Buddhas and Bodhisattvas and, all the gods will also know. For the benefit of sentient beings, you should diligently depict according to the mandala ritual, so that practitioners are in accordance with the tantra. After that is the praise: By seeing and dwelling in, the supremely secret and sacred mandala, one will surely be liberated from all sins. Today you are at peace, for this great bliss vehicle, henceforth you will have no death, you have escaped the suffering of samsara, because samsara has completely ended. All Vajradhara Buddhas, today bestow the longevity empowerment, you are surely the master of the great kingdom of the three realms. Like the sin of being without desire, there is no other in the three realms, therefore for desire, you should never have attachment. Because of enjoying all desires, enjoying without fear of anything, one should eat the five meats and five nectars, in addition to this, one must also protect the vows. One should not kill living beings, one should not abandon precious women, abandoning the Acharya
Chinese
不要做，誓言非常难以违越。以智慧方便的思量，没有丝毫不可做之事。不要害怕，你没有罪过。如来所说的那样。如果那样，就成为最胜和金刚。依止自己不尽的誓言，给予安乐。为了众生迅速获得安乐，与金刚萨埵，相同的常恒之性，你们将会依止。如是说。然后，佛法僧三宝。等等，坛城的清净，以及天女、佛、明妃，与树木和宝瓶一起，是胜者的清净之身。等等，也应宣说坛城本尊的真实性。应如修法仪轨般宣说。仅此即可圆满孩童入门灌顶。上位灌顶，如自入一般给予，仪轨上，降临身语意智慧金刚加持的口诀引导，前行灌顶之时，上位所作之事。如从各方彻底胜利之足等，于此时结合而作，也极为殊胜。进行孩童入门和上位灌顶为一体之时，宣说十四根本堕一次即可，若分时进行，则在胜灌顶之时，宣说智慧智慧灌顶的不共誓言之后，再宣说一次。金刚阿阇黎灌顶的仪轨将在别处宣说。第七，无论是自入，还是给弟子灌顶，一旦完成慈悲灌顶，就如食子仪轨般，广作食子供养。之后的结行：修供、斋戒等，以上面所说即可。坛城迎请诸尊返回之时，从供养加持，到结行百字明念诵之间，与通常一样。之后，以此善根愿诸众生等，以及一切智智所作的灌顶愿文，以及其他广大愿文，皆应祈愿。伴随着乐器的声音，绕坛城三圈后，金刚阿阇黎坐在坛城的东方，念诵不少于三遍百字明。无论如何，由于我心愚昧，所作罪
English
Do not do, the vows are very difficult to transgress. With the thought of wisdom and means, there is not the slightest thing that cannot be done. Do not be afraid, you have no sin. Just as the Tathagata said. If so, then become the most excellent and vajra. Rely on your own inexhaustible vows, giving bliss. For beings to quickly attain bliss, with Vajrasattva, the same constant nature, you will rely. Thus it is said. Then, the Buddha, Dharma, and Sangha. And so on, the purity of the mandala, and the goddess, Buddha, vidya, together with trees and vases, are the pure body of the Victorious Ones. And so on, the suchness of the mandala deities should also be declared. It should be declared as in the sadhana ritual. With just this, the child's entry initiation will be completed and expanded. The higher initiations are given as in the self-entry, and in the ritual, the oral instruction of bestowing the blessings of body, speech, mind, and wisdom vajra, at the time of the preliminary initiation, the things done by the superiors. It is also very excellent to do as the feet of complete victory from all directions, etc., are combined and done at this time. When performing the child's entry and the higher initiations as one, it is sufficient to declare the fourteen root downfalls once, but if done at different times, then at the time of the supreme initiation, after declaring the uncommon vows of the wisdom and wisdom initiation, declare it once again. The ritual of the Vajra Acharya initiation will be explained elsewhere. Seventh, whether it is self-entry or giving initiation to disciples, once the compassion initiation is completed, then like the torma ritual, offer extensive tormas. Then the concluding practice: the sadhana offering, fasting, etc., are sufficient with what was said above. When inviting the deities of the mandala to return, from the blessing of the offerings to the recitation of the hundred-syllable mantra of the concluding practice, it is the same as usual. Then, with this merit, may all beings, etc., and the aspiration prayer of the initiation made by the Omniscient One, and other extensive aspiration prayers, should all be prayed. Accompanied by the sound of musical instruments, after circumambulating the mandala three times, the Vajra Acharya sits in the east of the mandala, reciting the hundred-syllable mantra no less than three times. In any case, due to my foolish mind, the sins committed.
Chinese
稍微做了些什么，因为是为有情众生作救护，祈请怙主您都宽恕。主尊因为没有能力，没有找到完全不知晓，这里做了什么错事，祈请您都宽恕。这样祈请宽恕。 嗡，您成办一切有情众生的利益，赐予随顺的成就，祈请前往佛的刹土，并再次降临。三次。 嗡 阿 吽 班匝 穆（藏文：ཨོཾ་ཨཱཿཧཱུཾ་བཛྲ་མུཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ vajra muḥ，汉语字面意思：嗡 啊 吽 瓦吉拉 穆）。 将智慧萨埵坛城的轮，收摄于自己的心间莲花中，或者如收摄自生坛城般，收摄于自己的身体上。世间众返回各自的处所。用无患子树的叶子或者金刚杵，用自己的手从梵穴道分开，在阿字的后面，念诵嗡 阿 吽 穆（藏文：ཨོཾ་ཨཱཿཧཱུཾ་མུཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ muḥ，汉语字面意思：嗡 啊 吽 穆），思维无生之义，应当分开到大乐轮之间。之后在自己的头顶上放少许彩粉，中央的莲花等等也是如此。将彩粉倒入瓶中，举起肩舆，伴随着伞盖、胜幢、拂尘、乐器等等众多供品迎请，到流入大海的河边。用白色彩粉画八瓣莲花。陈设牛奶供水，用三白（牛奶、酥油、酸奶）浸染的朵玛，以及其他共同的供品。在莲花的中心放置三个宝堆，八个花瓣上各放置一个。朵玛加持中等，供品进行加持。从自己的心间放射光芒。迎请吉祥金刚萨埵十龙王围绕的坛城，一切龙众围绕。安坐于座垫上：中央是薄伽梵金刚萨埵，三面六臂，根本的面和身色是蓝色，右面红色，左面白色，右边的三只手拿着金刚杵、弯刀、钺斧，左边的三只手拿着金刚铃、颅碗、持着梵天四面头颅，拥抱和自己一样的般若佛母。在八瓣莲花和上下方：力量之因和莲花如雨云之色，财宝丰盛如海螺守护珊瑚的堆积，无边具种如白色茉莉花般明亮，安置莲花极大极为黄色，胜
English
Whatever little has been done, since it is for the protection of sentient beings, please, O Protector, forgive all that. O Lord, because of lack of ability, not finding, not fully knowing, and whatever wrong actions have been done here, please forgive all that. Thus, forgiveness is requested. Oṃ, may you accomplish all the purposes of sentient beings, grant siddhis that are in accordance. May you go to the Buddha's realm and also cause to come again. Three times. Oṃ Āḥ Hūṃ Vajra Muḥ. The wheel of the wisdom being mandala is gathered into the lotus of one's own heart, or like gathering the self-generation mandala, it is gathered into one's own body. The worldly ones depart to their own places. With an ashvattha leaf or a vajra, with one's own hand, separate from the path of the Brahma aperture, and at the end of the A-kara, while reciting Oṃ Āḥ Hūṃ Muḥ, thinking of the meaning of unborn, it should be separated to between the great bliss wheels. Then, having placed a little colored powder on one's own head, the central lotus and so forth are also the same. The colored powders are poured into a vase, lifted onto a palanquin, and with umbrellas, victory banners, yak tails, musical instruments, and so forth, with many offerings, they are invited to the bank of a river that flows into the ocean. With white colored powder, draw an eight-petaled lotus. Offer milk libations, and torma mixed with the three whites (milk, butter, yogurt), and also arrange other common offerings. In the center of the lotus, place three heaps, and on each of the eight petals, place one each. Bless the torma moderately, and bless the offerings. Rays of light emanate from one's own heart. Invite the mandala of glorious Vajrasattva surrounded by the ten Naga kings, surrounded by all the hosts of nagas. As for being seated on the seat: In the center is the Bhagavan Vajrasattva, with three faces and six arms, the root face and body color are blue, the right face is red and the left face is white, the three right hands hold a vajra, a curved knife, and an axe, the three left hands hold a vajra bell, a skull cup, and holding the four-faced head of Brahma, embracing the Prajnaparamita mother who is like oneself. On the eight petals and above and below: The cause of power and the lotus are like the color of rain clouds, wealth is abundant like a conch shell guarding a heap of coral, the limitless lineage holders are clear like white jasmine, placing the lotus is very large and extremely yellow, victorious.
Chinese
以及名为“胜利”的青绿色之源。安住于金刚座，以珍宝严饰。手持宝瓶、金刚、莲花、如意宝。与不可思议的眷属众一起显现。 嗡 阿 吽 舍 札 巴 惹 萨 嘎 然 阿 汤 阿 嘉 玛 南 札 帝 恰 纳 玛 （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）（供水，洒水，供养）等四水供养。 嗡 阿 吽 霍 札 雅 毕 札 雅 等十龙之朵玛咒语念诵三遍，供养朵玛。 班匝 根 德 札 帝 恰 纳 玛 等十二种供品供养。 以光芒四射的宝珠光芒，彻底摧毁地下黑暗的众生，对教法极为欢喜，具有不可思议的威力和力量。向龙王及其眷属顶礼赞叹。胜者、胜利、力量之源莲花，以及财富增长、海螺守护、无边、具种姓者，以及乔布和莲花大士，向十位伟大的龙王顶礼赞叹。伟大的龙族，我将这些大坛城的彩粉托付给你们。请将它们带到大海之中，为众生做广大的利益。祈请您们也赐予我等成就的助伴，并使一切地方的殊胜安乐增长。嗡 班匝 穆 这样念诵后，将彩粉供品、朵玛以及龙的坛城一起倒入水中。用装满水的宝瓶返回坛城房间，擦拭线条，使其痕迹不显现。如果之前实际安放了橛，是否需要进行坛城送神后的后续仪式？因为此时需要拔出橛，所以念诵：嗡 班匝 吉 利 乌 吉 利 雅 萨 瓦 吉 利 纳 班匝 达 Ra 阿 嘉 雅 吽 吽 吽 吽 啪 霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以此拔出橛。嗡 汝 汝 斯普 汝 匝 瓦 拉 帝 斯 塔 悉 地 洛 匝 尼 萨 瓦 阿 塔 萨 达 尼 梭 哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵一百零八遍，用牛奶清洗橛。在孔中再次供养朵玛，并用土填满。然后，要广行吉祥之语：吉祥之源，具德上师，以及吉祥自性时轮金刚，为了将吉祥传播给众生，顶礼之后，将宣说吉祥之海的音声。于莲花中心，在魔众和暴恶者之上，安住于嬉戏之座，乃大乐之身。与空性大光明、各种各样的明妃相合。愿乐空时轮金刚带来吉祥！十相自在，光明聚集