English
Although there are also those who do it like the self-entry during the subsequent permission of the explanation, it is not necessarily required. It is also not unrelated to accomplishing the Vajra Master. There is no correct knower here to make predictions. Then, the most excellent activity of accomplishing the Vajra Master. Again, bestow the vase empowerment, secret empowerment, and wisdom-gnosis empowerment as explained during the self-entry. Again, for the meaning of blessing the body, speech, and mind vajra. Hold for offering. From the three faces of the body vajra arising from a aḥ aṃ (Tibetan, Devanagari: अ अः अं, IAST: a aḥ aṃ, Literal meaning: A A Ah Am), together with the consort, they melt and become the holding for offering. oṃ a āḥ aṃ sarva svārā eka tri svarā svabhāva vajra yājñopavīta, skandhe hūṃ hūṃ phaṭ phaṭ (Tibetan, Devanagari: ॐ अ आः अं सर्व स्वारा एक त्रि स्वरा स्वभाव वज्र यज्ञोपवीत, स्कन्धे हुं हुं फट् फट्, IAST: oṃ a āḥ aṃ sarva svārā eka tri svarā svabhāva vajra yājñopavīta, skandhe hūṃ hūṃ phaṭ phaṭ, Literal meaning: Om A A Ah Am All Self One Three Self Nature Vajra Sacrifice Thread, Shoulder Hum Hum Phat Phat). Glorious Vajra Holder of the Body. Recite two such shlokas. oṃ sarva tathāgata kāya vajra svabhāva ātmako'haṃ (Tibetan, Devanagari: ॐ सर्व तथागत काय वज्र स्वभाव आत्माकोऽहं, IAST: oṃ sarva tathāgata kāya vajra svabhāva ātmako'haṃ, Literal meaning: Om All Thus Gone Body Vajra Nature Self I). For the meaning of speech, it is said to empower with the hand symbol of the deity on whom the flower falls. If it is difficult to recognize, then with the hand symbols of the six families. From the three faces of the speech vajra arising from a i ṛ u ḷ aṃ (Tibetan, Devanagari: अ इ ऋ उ ऌ अं, IAST: a i ṛ u ḷ aṃ, Literal meaning: A I Ri U Li Am), together with the consort, they melt and become the hand symbols of the six families. oṃ a ā ī ī ṛ rī u ū ḷ ḷī aṃ aḥ svāhā (Tibetan, Devanagari: ॐ अ आ इ ई ऋ ॠ उ ऊ ऌ ॡ अं अः स्वाहा, IAST: oṃ a ā ī ī ṛ rī u ū ḷ ḷī aṃ aḥ svāhā, Literal meaning: Om A A I I Ri Ri U U Li Li Am Ah Svaha). Glorious Vajra Holder of the Speech. And so on. oṃ sarva tathāgata vāka vajra (Tibetan, Devanagari: ॐ सर्व तथागत वाक वज्र, IAST: oṃ sarva tathāgata vāka vajra, Literal meaning: Om All Thus Gone Speech Vajra) and so on, recite. From the banner arising from the letter aṃ (Tibetan, Devanagari: अं, IAST: aṃ, Literal meaning: Am) and the diadem arising from the letter haṃ (Tibetan, Devanagari: हं, IAST: haṃ, Literal meaning: Hang), the three faces of the mind vajra, together with the consort, they melt and become the banner and diadem. oṃ aṃ artā nārīśvara vajra candra vajra paṭṭa undhe hūṃ hūṃ phaṭ phaṭ (Tibetan, Devanagari: ॐ अं अर्ता नारीश्वर वज्र चन्द्र वज्र पट्ट उন্ধে हुं हुं फट् फट्, IAST: oṃ aṃ artā nārīśvara vajra candra vajra paṭṭa undhe hūṃ hūṃ phaṭ phaṭ, Literal meaning: Om Am Arta Narishvara Vajra Moon Vajra Patta Undhe Hum Hum Phat Phat). oṃ haṃ pañca ākāra (Tibetan, Devanagari: ॐ हं पञ्च आकार, IAST: oṃ haṃ pañca ākāra, Literal meaning: Om Hang Five Form) and so on, recite as before. Glorious Vajra Holder of the Mind. And so on. Citta Vajra. Then the master says. Brahma, Vajra Holder of the Body. Great Lord of the Vajra of Speech. King, Vajra Holder of the Mind. He is the All-Pervading Great Magic. You are the Vajra Master. With topknot, braided hair, and locks. Matted hair, munja grass, and diadem held. Five faces, possessing five topknots. Five-pointed flower crown. Thus saying, offer with the twelve offerings. oṃ supratiṣṭha vajra ye svāhā (Tibetan, Devanagari: ॐ सुप्रतिष्ठ वज्र ये स्वाहा, IAST: oṃ supratiṣṭha vajra ye svāhā, Literal meaning: Om Well Established Vajra Ya Svaha). Thus scatter flowers and perform the firm abiding. Here, for the empowerment of the speaker, manifestly empower the monk or novice.
Chinese
路啊！不应做在家人的受雇等法，以及在家人的行为。如果做刀剑、墨水和买卖等，就会违背誓言，违背誓言会堕入无间地狱，因为破坏了上师的法。利益是：在此于续部之王时轮金刚的坛城中灌顶，就是于一切坛城中灌顶。也成办外道徒众的天神和天女，如遍入天和大力神等，以及胜乐轮等被调伏者的坛城。将会在瑜伽母和瑜伽的所有续部中获得灌顶，成为所有续部的导师，所有真言的随许者，以及所有成就的成办者。时轮金刚续部的导师金刚上师，应被那些寻求解脱的人视为如同薄伽梵文殊菩萨，以及第一位时轮金刚佛陀一样。之后是放松：在弟子头上举着伞，合掌。绕圈，心想从东门献给上师和本尊。 愿此成为持有真言和续部的弟子之供养。 愿能持有真言和续部。 诸佛菩萨和众天神， 皆一致赞同。 以慈悲心对待众生， 如仪轨般绘制坛城。 您应精进努力， 使修行者们专注于真言。 以讲解真言之仪轨， 恒常为人们宣说。 如此行持， 即是报答诸佛之恩。 所有金刚持， 亦将恒常护佑您。 如是说。 之后如弟子灌顶时所说， 在这至极秘密的坛城中。 等等，广作赞颂。 主尊如何等等。 献曼茶罗。 从今以后等等念诵。 其中，即使舍弃六印的偈颂，以及七灌顶中的随赐加持等，以及三金刚的偈颂祈请，生起慢，放松和赞颂等，也不会有仪轨中断的过失。
English
O path! One should not engage in the Dharma of being employed by householders, nor in the activities of householders. If one engages in swords, ink, trade, and so on, one will break the vows, and from breaking the vows, one will go to Avici hell, because one has destroyed the Dharma of the teacher. The benefit is: Here, by being empowered in the mandala of the Kalachakra, the king of tantras, one is empowered in all mandalas. One also accomplishes the mandalas of the gods and goddesses of the tirthikas, such as Vishnu and Maheshvara, and of those who have been tamed, such as Chakrasamvara. One will be empowered in all the tantras of yoginis and yoga, and will be the teacher of all tantras, the अनुज्ञा (anujñā, permission) giver of all mantras, and the accomplisher of all siddhis. The vajra master who teaches the Kalachakra tantra should be regarded by those who seek liberation as being like the Bhagavan Manjushri and the first Buddha of Kalachakra. Then, the relaxation is: Holding an umbrella over the disciple and joining the palms. Circling, thinking of offering from the east gate to the guru and deity. May this be the offering of the disciple who will hold the mantras and tantras. May he become one who holds the mantras and tantras. All the Buddhas, Bodhisattvas, and gods, unanimously agree. With compassion for sentient beings, draw the mandala according to the ritual. You should diligently cultivate, and engage the practitioners in mantras. With the ritual of explaining mantras, always tell the people. If you do so, it is said to repay the kindness of the Buddhas. All the Vajradharas will also always protect you. Thus it is said. Then, as said at the time of the disciple's empowerment, In this supremely secret mandala. Etc., make extensive praise. How the main deity, etc. Offer the mandala. Recite from today onwards, etc. Among them, even if one abandons the verses of the six mudras, and the अनुज्ञा (anujñā, permission) bestowal among the seven empowerments, and the verses of the three vajras, the supplication, the holding of pride, the relaxation, and the praises, there will be no fault of the ritual being broken.
English
As for the transformation, the compensation for the empowerment of the six mudras of asceticism is that a Bhikshu Vajradhara does not need to be separately granted the empowerment of asceticism. However, it is good to receive this Vajra ring empowerment for the purpose of bestowing it upon others, so it is good to do this as well. In detail, for all arising deities, bless the place, invite the wisdom deity, extensively perform the empowerment, make offerings, etc., and when the body, speech, and mind are transformed into Vajra, as soon as the empowerment substance is blessed, just like in the case of the supreme accomplishment of activity, bless the three Vajras. There is also the purpose of bestowing the empowerment, because it is an extensive practice. If you are interested, there is no contradiction in doing so. If it is abbreviated, then the empowerment substances, etc., do not arise from those seed syllables, but merely contemplating them as the nature of each deity is also considered complete. Among the three types of Vajradharas, the empowerment platform for a Bhikshu has a line of five railings, in the center of a square of one fathom, a wooden cushion with a width of two cubits, with an eight-petaled lotus painted in five colors in the center. For a Shramanera, the line is two cubits, and a wooden cushion without a lotus painted on it. And for a householder, the line of three railings is one cubit square in the center, and it is said that a common cushion with stuffing inside is placed. For a Shramanera, four girls hold four vases, and two young girls are as before. The empowerment also bestows the empowerment of water and hanging silk. From the binding of mudras onwards, it is the same as before. For a householder, one girl holds a vase, and one young girl holds the Ushnishavijaya. Only the water empowerment and the asceticism empowerment are bestowed. The subsequent permission, etc., are the same. It is said that for both the Shramanera and the householder, the single verse "Whoever wears the saffron robe," etc., is not recited. These are also present in practice, but it seems to depend especially on the power of faith and is not absolutely certain. Uncommon to others, when explaining the empowerment of the master, whatever small amount of merit is obtained, may all beings become the masters of the victors. Now, the empowerment of the great master will be explained. Since the mandala, etc., have already been performed, either arrange the ten Vidyadharis in reality, or visualize them clearly in the realm of the mind. If the disciple is a householder, then offer the ten Vidyadharis of their own lineage to the master. If the disciple is a renunciate, then the master for them
Chinese
为了我的缘故，其他种姓应该给予十种明妃，即：外孙女和女儿，姐妹以及生育者母亲，同样是妻子之母，同样是岳父之妻，父亲兄弟之妻，同样是父亲的姐妹，自己的母亲的兄弟，自己的妻子，殊妙形貌者，度母等法界尽，从自己种姓所生之明妃十种。希求解脱的在家者，在灌顶之时应当极度贫乏。这些明妃为了守护种姓，如果未献给上师，那时安住于家者，不给予其他的灌顶。对于比丘比丘尼们，在坛城中灌顶的，平民种姓等其他者，上师应给予人主。风等次第为平民种姓女，王族女同样婆罗门女，领主女、婢女、渔夫女，舞女同样染匠女，制革女、暴怒母，乃是法界尽所生之母十种。真实宣说明妃大母，能极度给予受用解脱果。她们也将会清净十度，十灌顶，十地，以及十力。大遍照佛，大雄猛具大雄猛，从大秘密真言法生出，具有秘密真言法之自性，获得十度，安住于十度，清净十度，乃是十度之法。怙主乃是十地之自在，乃是安住于十地者，具有十智清净之自性，乃是执持十智清净者，十种相乃是十义之义，雄猛十力遍布之主，执持十智清净者，十种相乃是十义之义，雄猛十力遍布之主，成办一切众生之义，乃是十种自在之大者。如是说。之后弟子祈请说： 唉！薄伽梵获得一切度者，现在我该作何事？ 如是说。对此，导师如此说： 从十者之中，抓住自己的妻子，和她一起向我祈请。 此外，在家者是自己种姓的二十岁女子，出家者则是暴怒母所生的二十岁女子，法界