Chinese
在供养完寂静尊众坛城中的本尊后，也给追随者们布施少许食子，不仅如此，也给所有众生布施一份。这里是给六十护法、空行母们、地方神、地神和所有众生布施食子，如果可以，就去往六个方向布施食子，如果不能那样做，就去往一个方向，比如东方。在那里将所有食子一起供养，最后再分到各个方向，甚至只是朝一个方向抛洒也可以。如果六十护法的数量相等，也可以按照他们各自所居的方向来区分。或者按照元素的划分，东方敬献给护方神，南方敬献给星曜，北方敬献给龙族，西方敬献给诸鬼，上方敬献给耗尽者，下方敬献给忿怒尊，这样敬献。上方和下方是指楼上或楼下等，如果是山坡上的坛城房屋，实际上也是有的，否则就朝向东方的东方和西方的西方抛洒。这样，内部是供养坛城本尊，聚集了所有出世间者，外部是用食子使所有轮回和寂静的宾客都感到满足，但主要是世间众生。如何做的方法在坛城仪轨中已经阐明。在此之后的支分，如绕行、开门、顶礼、献花等，大多与秘密总的仪轨金刚鬘相同。即使那样做，一般来说也没有矛盾。因为时轮自宗在直接、暗示和间接方面都没有提及。如果加入过多的补充，则有混杂的危险。因此，自宗的上师们不这样做。第七，关于自己和他人的灌顶次第，有自己进入并接受灌顶，以及引导弟子进入并给予灌顶。第一种情况是，大多数人这样说：争论时代的导师们很少没有誓言的过失，如果有过失，就不能给弟子灌顶，所以为了恢复戒律而接受自入。对此进行分析，一般来说，要恢复破损的密咒誓言，通常需要从上师那里请求灌顶。特别是适合作为上师的
English
After offering to the deities in the mandala of the peaceful deities, a small amount of torma is also given to the followers, and not only that, but a share is also given to all beings. Here, tormas are given to the sixty protectors, the dakinis, the local deities, the earth deities, and all beings. If possible, go to the six directions and offer the tormas, and if that is not possible, go to one direction, such as the east. There, offer all the tormas together, and finally distribute them to each direction, or even just scatter them in one direction. If the number of the sixty protectors is equal, it is also permissible to distinguish them according to the direction in which they reside. Alternatively, according to the division of the elements, the east is offered to the guardians of the directions, the south to the planets, the north to the nagas, the west to the spirits, the zenith to the exhausters, and the nadir to the wrathful deities. The zenith and nadir refer to the upper or lower floors, etc. If it is a mandala house on a hillside, it actually exists, otherwise it is scattered towards the east of the east and the west of the west. In this way, internally, the deities of the mandala are offered to, gathering all those who have transcended the world, and externally, all the guests of samsara and nirvana are satisfied with tormas, but mainly the worldly beings. The method of how to do this has been explained in the mandala ritual itself. The subsequent branches, such as circumambulation, opening the door, prostration, offering flowers, etc., are mostly the same as the general secret ritual Vajra Garland. Even if that is done, there is generally no contradiction. Because the Kalachakra tradition does not mention it directly, indirectly, or implicitly. If too many additions are made, there is a danger of mixing. Therefore, the masters of our own tradition do not do this. Seventh, regarding the order of self and other empowerment, there is oneself entering and receiving empowerment, and guiding disciples to enter and giving empowerment. The first case is that most people say this: It is rare for the masters of the age of strife to be without faults of vows, and if there are faults, they cannot give empowerment to disciples, so they take self-entry in order to restore the vows. Analyzing this, in general, to restore broken mantra vows, it is usually necessary to request empowerment from a guru. Especially suitable as a guru
Chinese
如果没有找到，就多多进行以皈依和发心为先导的忏悔和还净，然后进行以与道友一同建立坛城为先导的自入，也讲述了恢复誓言的方法。要知道，进行自入，大多数并非仅仅为了恢复律仪，如果没有发生根本堕罪，仅仅是细微的支分，就不需要恢复律仪，如果发生了根本堕罪，那么附近多半有金刚上师，那时仅仅通过自入也无法恢复律仪，即使能够恢复，也不能立即给其他人灌顶，因为即使恢复了律仪，根本堕罪的罪过也没有清净，而且由于誓言衰损，从选址开始，直到修供之间都不能做，因此，在这些续部注释中，也没有明确说明进行自入，因此，虽然建立坛城后进行修供的组成部分，以及作为在弟子相续中生起密咒律仪的因缘，不一定需要自入，但是，一般来说，接受自入有特殊的利益，并且也是安排能够获得道和果的灌顶的特殊缘起，并且也是使自相续的密咒律仪更加清净和更加美好的方法，并且为了增长福德资粮，接受自入是最好的。因此，没有说灌顶的上师的特征必须是接受过自入，而且必须是已经获得了需要知道的自在者和自在者的灌顶，而且为了恢复誓言的细微支分，也不需要接受自入，即使被细微支分所染污，如果根本誓言清净，也不会阻碍在弟子相续中生起密咒律仪，因此，具备上师的一般特征非常重要，如果自己没有进行大的实修，仅仅用空洞的言辞赞叹孩童灌顶的自入，是没有意义的，那完全是虚伪。此外，在本续中，在金刚怖畏金刚瑜伽时，说通过密咒灌顶的方式自己接受所有的灌顶正行，那么自入实际上也被包括在内了，有些人说自入仅仅是七种灌顶，这是毫无关联的随意之说。
English
If it is not found, then perform a lot of confession and purification with refuge and bodhicitta as the preliminary. Then, perform self-entry with the preliminary of building a mandala together with Dharma friends. It also explains a method of restoring vows. Know that performing self-entry is mostly not only for the sake of restoring vows. If the root downfall has not occurred, then there is no need to restore the vows for just the subtle branches. If the root downfall has occurred, then there is mostly a Vajra Master nearby. At that time, merely through self-entry, one cannot restore the vows. Even if one can restore them, one should not immediately give empowerment to others, because even if the vows are restored, the sins of the root downfall have not been purified. Moreover, because the vows have deteriorated, one cannot perform from the selection of the site for the sake of others until the performance of sadhana and offering. Therefore, in these tantra commentaries, there is no clear explanation of performing self-entry. Therefore, although self-entry is not necessarily needed as a component of performing sadhana and offering after building a mandala, and as a cause for generating mantra vows in the disciple's mindstream, generally, taking self-entry has special benefits, and it is also arranging a special connection to obtain the empowerments of the path and the fruit, and it is also a method to make one's own mantra vows more pure and better, and it is best to take self-entry for the sake of increasing the accumulation of merit. Therefore, it is not said that taking self-entry is necessary as a characteristic of the empowerment master, and one must have already obtained the empowerment of the lord who knows what is necessary and the great lord. Moreover, it is not necessary to take self-entry to restore the subtle branches of the vows. Even if one is stained by the subtle branches, if the root vows are pure, it will not hinder the generation of mantra vows in the disciple's mindstream. Therefore, it is important to have the general characteristics of a master. If one does not practice great practice oneself, it is meaningless to praise the self-entry of children's empowerment with mere words, it is completely hypocrisy. Furthermore, in this tantra, during the Vajrayogini practice of Vajrabhairava, it is said that one takes all the actual empowerments oneself through the method of mantra empowerment. Then, self-entry is actually included. Some say that self-entry is only the seven empowerments, which is an irrelevant and arbitrary statement.
Chinese
中已明确说明。此外，如果进入自入（自灌顶）的完整过程尚未完成，那么打开门并抛洒鲜花，然后进入正行即可，这虽然是密宗的一般规则。但在进行反驳时，自入的意义在于恢复誓言。如果未持守誓言，则无法恢复，诸如此类的说法，都是因为被无知和愚昧的沉重睡眠所压迫，以至于不时地胡言乱语。如果各个灌顶的观想都清晰明了，那么口中念诵的咒语灌顶本身，也足以使灌顶正行的仪轨完整无缺。因为在完整的灌顶仪轨中，有些只是补充性的细节，而大部分都是对观想的准确描述。关于这些，有很多要说的，但暂时搁置。唱诵三昧耶之歌也只是为了补充其他续部的不足，而在此处进行世间超度仪轨也只是口诀而已。第二，引入弟子并进行灌顶，首先讲述进入坛城的前行仪轨，其次讲述最初引入孩童的七种灌顶，再次讲述殊胜灌顶之上的四种灌顶，最后稍微讲述弟子和上师的行为。首先，确定不补充的仪轨，详细讲述补充的次第。首先，正如续部大释的意旨那样，弟子应在神圣上师的脚下，献上带有金花的曼扎。如果是居家者，则应供养财物、自身、儿子和女儿等，以及可供享用的仆人，即三清净之物。如果是出家人，如果拥有资具，则供养前两者；如果没有，则只供养自身。从意念上，所有人都要供养一切，然后祈请并发誓守戒，然后丢弃木枝，用手捧水清洁口腔，在舌头上放置誓言物五甘露，降下智慧，在身体上布置六道种子字。在此，施予黄色衣服，或者在施予二十五种苦行之后，用一个咒语施予衣服和眼罩。绕坛城后，在头上进行清洁洒扫，献上鲜花，观察种姓后，打开眼罩，首先向种姓本尊和坛城主尊致敬，然后仅仅是展示坛城的所有本尊。按照这种方式，在降下智慧之前，都是坛城
English
It has been clearly stated in the talk. Furthermore, if the complete process of entering self-entry (self-initiation) is not completed, then it is permissible to open the door and scatter flowers, and then enter the main practice, although this is the general rule of tantra. But when refuting it, the meaning of self-entry is to restore the vows. If the vows are not kept, then it is impossible to restore them, and such statements are only due to being oppressed by the heavy sleep of ignorance and unawareness, so that one speaks nonsense from time to time. If the visualizations of each initiation are clear, then the mantra initiation itself, which is recited in the mouth, is sufficient to make the ritual of the main practice of initiation complete and without lack. Because in the complete initiation ritual, some are only supplementary details, and most are accurate descriptions of the visualization. There is much to be said about these, but I will put them aside for now. Singing the Samaya song is only to supplement the deficiencies of other tantras, and performing the worldly transcendence ritual here is only a pith instruction. Second, introducing disciples and bestowing initiations, first explaining the preliminary ritual of entering the mandala, then explaining the seven initiations of initially introducing children, then explaining the four initiations above the supreme initiation, and finally briefly explaining the actions of the disciple and the master. First, identify the rituals that are not supplemented, and explain in detail the order of supplementation. First, as the meaning of the Great Commentary on the Tantra is, the disciple should offer a mandala with golden flowers at the feet of the holy master. If he is a householder, he should offer wealth, himself, sons and daughters, etc., and servants who can be enjoyed, that is, the three pure things. If he is a renunciant, if he has possessions, he offers the first two; if he does not, he offers only himself. From the mind, everyone must offer everything, then pray and vow to keep the precepts, then discard the wooden stick, clean the mouth with cupped water, place the five ambrosias of the samaya substance on the tongue, descend wisdom, and arrange the six realms of seed syllables on the body. Here, give yellow clothes, or after giving twenty-five ascetic practices, give clothes and blindfolds with one mantra. After circumambulating the mandala, perform a cleansing sprinkling on the head, offer flowers, observe the lineage, open the blindfold, first pay homage to the lineage deity and the main deity of the mandala, and then simply show all the deities of the mandala. According to this method, before descending wisdom, it is the mandala.
Chinese
可以在房屋外面进行，也可以在房屋里面进行。从一开始就在坛城房屋里进行，也不是不可以的。所谓“进入”，是指进入坛城的宫殿之中，所以“外入”、“内入”也是根据这个来区分内外，取决于所缘的处所。这不仅仅是进入建造坛城的房屋之内的意思。上师和弟子不喜欢繁琐，对于仅仅依靠自己的仪轨就能明白仪轨的人来说，仅仅做这些就没有掺杂，并且所有目的都能达成。所以说，简略的这种也还行，不是这样的。这是最殊胜的，即使在《坛城仪轨大部·智慧海》中，也只是简略地这样开示而已。然而，似乎很多人不相信简略的，不信任，只喜欢繁琐的。一般来说，即使仪轨的本质很好，如果弟子没有生起信心或者不相信，也不会有意义，所以现在实践中几乎都采用补充的方式。第二，如果按照补充的方式，相对于进入本身，有前行结束后的外入，以及进入本身的正式部分结束后的内入。第一部分有六个方面：献曼荼罗并祈请，受持六种姓的律仪，丢弃木牙并由六种姓守护，用捧水和甘露清洁口腔，提问回答并生起菩提心，秘密地教导并进入。第一，弟子们沐浴并转变善念后，献上曼荼罗，然后念诵“不尽轮回所怖畏”等三次进行祈请。第二，弟子在上师面前合掌并弯腰，然后受持律仪。这被称为发愿，即发愿行持这些誓言并立下誓言。也就是上师为弟子讲解这些誓言后说：通过给你灌顶，使你获得密咒的律仪，这样做之后，必须成办这些誓言。如果不对此进行取舍，即使给你灌顶，我和灌顶者，以及你这个受灌顶者，除了产生巨大的无意义之外，没有其他作用。