English
It can be done outside the house, or it can be done inside the house. It is not impossible to do it in the mandala house from the very beginning. The so-called "entering" refers to entering the palace of the mandala, so "outer entering" and "inner entering" are also distinguished by this, depending on the place of the object of focus. This is not just the meaning of entering the house where the mandala is built. The master and disciples do not like being verbose, and for those who understand the ritual by relying only on their own rituals, just doing these things will be free of adulteration, and all purposes can be achieved. So, it is not like saying that this abbreviation is also okay. This is the most excellent, even in the "Great Mandala Ritual - Ocean of Wisdom", only such a brief instruction is given. However, it seems that many people do not believe in brevity, do not trust it, and only like verbosity. In general, even if the essence of the ritual is good, if the disciple does not generate faith or does not believe, it will not be meaningful, so nowadays, the practice is almost always done with supplements. Secondly, if according to the supplementary method, relative to the entry itself, there is the outer entry after the preliminary practice is completed, and the inner entry after the formal part of the entry itself is completed. The first part has six aspects: offering the mandala and making supplications, taking the vows of the six lineages, discarding the tooth stick and being protected by the six lineages, cleaning the mouth with a handful of water and nectar, asking and answering questions and generating bodhicitta, and secretly instructing and entering. First, the disciples bathe and transform their good thoughts, then offer the mandala, and then recite "Fear of endless samsara" etc. three times to make supplications. Second, the disciple joins his palms and bows before the master, and then takes the vows. This is called making a vow, that is, vowing to practice these vows and making a commitment. That is, after the master explains these vows to the disciple, he says: By giving you the initiation, you will obtain the vows of mantra, and after doing so, you must accomplish these vows. If you do not accept or reject these, even if I give you the initiation, I, the initiator, and you, the initiate, will have no other effect than to create great meaninglessness.
Chinese
说此语时，弟子也将应取应舍置于修行中，并发愿如果自己能够做到就努力去做，如此立誓，因为是不以舍弃之心而持守戒律，所以称为“受戒”，但实际上并未授予灌顶。是否持守戒律取决于是否立誓，这与询问别解脱戒的障碍是同一回事。此处有些大车乘师也说，以三次“受戒”即可获得密咒戒。另一些人反驳说，如果已经获得了戒律，就不需要正行灌顶的仪轨。对此可以回答说，即使已经获得了戒律，也不存在不需要进行后续仪轨的过失，就像通过羯磨仪轨获得了比丘戒，也必须明确时间、教言等一样。因此，羯磨仪轨和受戒可以互相替代，水灌顶等和时间等也可以互相替代，这是暗中承认的。但这并不相同，也不合理，因为对于已经通过羯磨仪轨获得别解脱戒的比丘来说，即使没有进行后续的两个仪轨，也能体验一百零一种行为，并且在修持戒律方面，与听过后续两个仪轨的比丘没有区别。否则，从事羯磨的阿阇黎等会犯下仪轨不完整的过失，因为后续的两个仪轨并没有赋予修行者在戒律方面行事的权力，而是由正行仪轨来完成。后续的两个仪轨仅仅是使修行者粗略了解如何守护戒律而已。按照你的观点，即使在进行了五部受戒之后，没有授予任何灌顶，那个弟子也可以修持密咒，进行自他一切利益之事。而阿阇黎只会犯下仪轨不完整的过失。必须这样认为，这个过失是无法避免的。因此，无论接受三乘的哪种戒律，都是通过正行仪轨获得戒律，而绝不可能通过前行和后行仪轨获得。仅仅是“正行”这个名称，也必须理解为这个意思。在授予戒律的仪轨中，各个部分都是平等的，哪个仪轨不能获得戒律，它又怎么可能是戒律仪轨的正行呢？
English
When this is said, the disciple also places what should be taken and what should be discarded into practice, and vows to strive to do it if he can. Thus, because he holds the precepts without the intention of abandoning them, it is called "receiving the precepts," but in reality, no empowerment is conferred. Whether or not to keep the precepts depends on whether or not to take the vow, which is the same as asking about the obstacles to individual liberation vows. Here, some great chariot masters also say that the mantra vows can be obtained by saying "receiving the precepts" three times. Others refute that if the precepts have already been obtained there, then the actual empowerment ritual is not necessary. To this, it can be answered that even if the precepts have already been obtained there, there is no fault in not having to perform the remaining rituals, just as even though the Bhikshu vows are obtained through the Karma ritual, it is still necessary to specify the time, instructions, etc. Therefore, the Karma ritual and receiving the precepts can be substituted for each other, and water empowerment, etc., and time, etc., can also be substituted for each other, which is tacitly admitted. But this is not the same and not reasonable, because for a Bhikshu who has already obtained the individual liberation vows through the Karma ritual, even if the subsequent two rituals are not performed, he can experience one hundred and one actions, and in terms of practicing the precepts, there is no difference from a Bhikshu who has heard the subsequent two rituals. Otherwise, the Acharya, etc., who perform the Karma will commit the fault of incomplete rituals, because the subsequent two rituals do not give the practitioner the power to act in terms of the precepts, but are performed by the actual ritual. The subsequent two rituals merely serve to give the practitioner a rough understanding of how to keep the precepts. According to your view, even if the five-family precepts are received and no empowerment is conferred, that disciple can practice mantra and perform all the benefits of himself and others. And the Acharya will only commit the fault of incomplete rituals. It must be thought so, this fault is unavoidable. Therefore, whichever of the three vehicles' precepts is taken, the precepts are obtained through the actual ritual, and it is never possible to obtain them through the preliminary and subsequent rituals. The very name "actual" must also be understood in this way. In the ritual of bestowing precepts, the various parts are equal, and how can the ritual that does not obtain the precepts be the actual part of the precept ritual?
Chinese
如果不能获得，那么作为正行的理由一个也没有出现。如果仅仅通过受持誓言就能获得誓言，那么这本身就成了灌顶的正行，水灌顶等正行就成了非正行，因为仅仅是获得密咒誓言之后的行为，所以成了后续的仪轨。又想，受持誓言的仪轨正行虽然是受持誓言，但总的来说灌顶的正行本身不是成熟的因，如果这样想，那么灌顶使相续成熟，如果不是通过获得密咒誓言的方式使相续成熟，那么需要说通过其他什么方式使相续成熟。如果成熟因使相续成熟的主要方式不是通过获得密咒誓言，如果不获得誓言，那么灌顶本身就成了没有必要的，并且所谓的道的根本是灌顶和誓言也仅仅成了空话，并且不使相续成熟的密咒誓言，即使获得也没有必要。还有，在灌顶正行的时候，密咒和手印，以及三摩地的仪轨加持，和清楚宣说的语加持非常广大的存在，如果这些不能使获得密咒誓言，那么什么都没有的仅仅通过承诺就能获得誓言是不合理的，这是愚笨的人也容易明白的，像这样贤者智慧颠倒的状态是不可思议的。还有，水灌顶等正行的仪轨如果都是与受持誓言相关的仪轨，那么誓言就成了通过受持誓言已经获得之后的后续仪轨，如果不相关，那么灌顶本身就成了完全不是密咒誓言的仪轨。甚至从近住戒开始，所有的方式承诺守护誓言，都不是获得誓言的正行仪轨，而是仅仅是仪轨的支分，请务必铭记于心，不要仅仅因为是新出现的法相就认为遍是善说。因此，密咒誓言是通过正行的仪轨获得的，而受持誓言是上师为了赐予弟子灌顶，弟子承诺守护誓言，如果与经常忏悔相关，那么也会成为依靠道，否则就是发起心。
English
If it cannot be obtained, then there is no reason for it to be the main practice. If vows can be obtained simply by taking them, then that itself becomes the main part of the empowerment, and water empowerments and other main practices become non-main practices, because they are merely actions performed after having already obtained the mantra vows, and therefore become subsequent rituals. Furthermore, if one thinks that although the main practice of the ritual for taking vows is the taking of vows, the main practice of the empowerment in general is not itself the cause of maturation, then if the empowerment matures the continuum, and it is not through the means of obtaining mantra vows that the continuum is matured, then one must say by what other means the continuum is matured. If the main way that the maturing cause matures the continuum is not through obtaining mantra vows, and if vows are not obtained, then the actual empowerment becomes unnecessary, and the saying that the root of the path is empowerment and samaya becomes mere words, and the mantra vows that do not mature the continuum become unnecessary even if obtained. Furthermore, if the blessings of the rituals of mantra, mudra, and samadhi during the actual empowerment, and the very extensive verbal instructions that are clearly explained, do not cause the obtaining of mantra vows, then it is unreasonable for vows to be obtained merely through a promise without any of these things, which even a fool can easily understand. Such a state of distorted wisdom in a wise person is inconceivable. Furthermore, if the rituals of water empowerment and other main practices are rituals related to taking vows, then the vows become subsequent rituals after having already been obtained through taking vows, and if they are not related, then the actual empowerment becomes not at all a ritual of mantra vows. Even the mere promise to protect vows in all ways, starting from the observance of the eight precepts, is not the actual ritual for obtaining vows, but merely a part of the ritual, so please keep this in mind, and do not assume that something is a well-spoken explanation merely because it is a newly coined Dharma term. Therefore, mantra vows are obtained through the rituals of the main practice, and taking vows is the student's promise to protect the vows in order for the teacher to bestow empowerment on the student, and if it is related to constant confession, then it will also become relying on the path, otherwise it is generating the mind.
Chinese
也包含在您的范围内。这里受持六种姓氏的誓言，是代替其他地方出现的受持五种姓氏的誓言。除了莲花轮之外，大部分也相同。虽然在分类上稍微有些不同，但比五种姓氏的意义更广。其中，所谓金刚部，一般指不动尊和金刚萨埵两者。另外，以金刚和钩刀区分的金刚部是不动尊，钩刀部是金刚萨埵。还有，五股金刚部是不动尊，三股和一股的金刚部是金刚萨埵。这里所希望的是五种，即五股金刚不动尊部的誓言是金刚心誓言，也就是修持具有大悲菩提心；铃杵是语誓言，也就是修持无戏论之相的智慧空性；手印是身誓言，也就是将自己的身语意三门以及器情都以本尊瑜伽来增广。这些是生圆共道，或者是生起次第方面的誓言。在圆满次第的真实意义方面，对于心语二者，在之前的那些之上，心要学习成为不退转安乐之因的守护菩提心之行，语要努力成为不坏音声之因的将命气导入中脉并守护的方法，身不需要生起次第的那个基础作为所依，但也是好的部分。本体是修持空色大手印，并反复熏修。二者的共同誓言是上师誓言，也就是要知道将自己灌顶到最胜坛城并赐予金刚瑜伽加持的上师是诸佛总集的坛城之主，并以一切事物来承侍。这样，这个主要是后得的誓言，与之前三种分开的六种是主要着重于等持的誓言。这样，不动尊部的这个誓言是其他各部誓言的根本。宝生部的誓言是布施。
English
It is also included in your scope. Here, taking the vows of the six families is a substitute for the vows of the five families that appear elsewhere. Except for the lotus wheel, most are the same. Although there are slight differences in classification, this is broader in meaning than the five families. Among them, the so-called Vajra family generally refers to both Acala and Vajrasattva. In addition, the Vajra family distinguished by Vajra and hook knife is Acala, and the hook knife family is Vajrasattva. Also, the five-pronged Vajra family is Acala, and the three-pronged and one-pronged Vajra family is Vajrasattva. What is desired here are five, that is, the vow of the five-pronged Vajra Acala family is the Vajra heart vow, that is, to practice with great compassion Bodhicitta; the bell is the speech vow, that is, to practice the wisdom of emptiness with the aspect of non-proliferation; the mudra is the body vow, that is, to expand one's own body, speech, and mind, as well as the vessel and essence, with the yoga of the deity. These are the common paths of generation and completion, or the vows on the aspect of the generation stage. In terms of the true meaning of the completion stage, for the mind and speech, on top of the previous ones, the mind must learn to protect the Bodhicitta practice as the cause of irreversible bliss, and the speech must strive to introduce the life force into the central channel and protect the method as the cause of indestructible sound, the body does not need that basis of the generation stage as a support, but it is also a good part. The essence is to practice the emptiness-form Mahamudra and repeatedly cultivate it. The common vow of both is the guru vow, that is, to know that the guru who empowers oneself to the supreme mandala and bestows the blessings of Vajra Yoga is the lord of the mandala of the collection of all Buddhas, and to serve with all things. In this way, this is mainly the subsequent vow, and the six separated from the previous three are the vows that mainly focus on equanimity. Thus, this vow of the Acala family is the root of the vows of the other families. The vow of the Ratnasambhava family is generosity.