English
Now praise and offer fire, practice through recitation, accumulate and offer. Seven days and six times complete, through these, contemplate the mandala of peaceful and wrathful deities and their supports in six times, invite the wheel of self-nature wisdom, and make it non-dual. From the rituals of offering praise and other activities, open the recitation room, and practice recitation with the three clarities. Also offer fire and tsok offerings, thereby practicing and offering the mandala. The third is entering, in which it says: All is done, enter with the wisdom of freedom, disciples are given missions, generate Bodhicitta, and enter the mandala in order. Therefore, after the master has completed all the activities of practice and offering, at the end of the seven days, he himself enters the mandala with wisdom, and then the disciples generate relative and ultimate Bodhicitta, thereby entering the outer and inner mandala in order. Second, the empowerment to be conferred is, in which it says: Among them, there are eleven inner empowerments, empowered by six hundred and six branches, obtained from the blessing of arising water. Thus it is said. Among them, there are eleven root inner empowerments, from the distinction of the meaning of empowerment: After that, enter into it, the first is the empowerment of hearing secrets, the second is the empowerment of the four actions, the third is the empowerment of explaining the Victorious lineage, the fourth is the empowerment of the Vajra King, the fifth is the empowerment of the awe-inspiring seat, the sixth is the special precious empowerment, the seventh is the empowerment of the mudra image, the eighth is the empowerment of the wisdom mind, the ninth is the empowerment of body, speech, and mind, the tenth is the empowerment of subduing demons and auspiciousness, the eleventh is the empowerment of the secret name. Thus it is. From that, divided into six hundred and six branches, there are two types of teachings and explanations, among which the brief teaching is, from the extensive distinction of the meaning of empowerment: Second, there are eleven rivers of arising, the first, second, third, and fourth each have one, the sixth and seventh each have five hundred and eighty-three, the eighth and ninth each have one, the tenth has eight auspicious ones, the eleventh has one secret name empowerment. Thus it is. Second, the extensive explanation is, in which it says: First, the empowerment of hearing secrets is on the ears, empowered by the Ratna family and given the symbolic substance. Second, the empowerment of the four actions is on the hands, empowered by the Karma family and given the symbolic substance. Third, the Victo-
Chinese
以舌宣说灌顶，莲花部赐予灌顶和宣说之物。第四，金刚王灌顶于顶门，同样，各部赐予灌顶和宣说之物。第五，威慑压伏之座灌顶于足，世间傲慢者，男女之势灌顶。第六，无与伦比的七宝，轮王灌顶，于四生中自在。妃子以四元素供养悦意，将军以九法摧毁敌方军队，家主以四无量执掌政权，大象以十力成办自他之事，骏马以神变迅速抵达，如意宝珠四种满足所愿。第七，手印形象灌顶，九重坛城，吉祥手印之次第，一切总吉祥，普贤大乐坛城，寂静金刚界坛城，大胜父母法身圆满坛城，饮血忿怒本尊根本坛城，空行母事业坛城三十二，圣者金刚橛十八度化坛城，饮血嬉戏坛城幻化坛城，速行意坛城方位使者，大誓言姐妹下方使者，金刚持坛城上师灌顶，大乐一与四十二，大胜二与七十八，六十、四十、三十二、十八、七，四与三百，坛城八，天众之数量。最后坛城加持上师灌顶，九坛城之次第上师座，除此以外，天神五百八十三。第八，智慧意灌顶于五处，五或九种智慧，以火为标志赐予。第九，身语意之灌顶，于顶门、舌、心、脐、密处，身语意功德事业各五种，以手印、咒语和禅定而灌顶。第十，降伏魔众，吉祥八宝之身。第十一，秘密名灌顶于耳心，赐予金刚力之明点。因此，内在灌顶生起之河流，分为六百零六支而灌顶。如是说。此处第七手印形象之
English
The empowerment is spoken on the tongue, the lotus family bestows the empowerment and the objects of proclamation. Fourth, the Vajra King empowerment is on the crown of the head, likewise, the families bestow the empowerment and the objects of proclamation. Fifth, the power of subduing is empowered on the feet, the pride of the world, the power of male and female is empowered. Sixth, the incomparable seven jewels, the wheel-turning king empowerment, controls the four births. The queen offers pleasure with the four elements, the general destroys the enemy army with nine methods, the householder holds the government with four immeasurables, the elephant accomplishes self and other with ten powers, the excellent horse quickly arrives with miraculous speed, the wish-fulfilling jewel fulfills the four kinds of wishes. Seventh, the mudra image empowerment, the nine-layered mandala, the order of the glorious mudras, the general glory of all, the Samantabhadra Great Bliss Mandala, the Peaceful Vajradhatu Mandala, the Great Supreme Father and Mother Dharmakaya Complete Mandala, the Blood-Drinking Wrathful Deity Root Mandala, the Dakini Karma Mandala Thirty-Two, the Holy Vajrakilaya Eighteen Liberating Mandala, the Blood-Drinking Play Mandala Emanation Mandala, the Swift-Going Mind Mandala Direction Messenger, the Great Samaya Sister Lower Messenger, the Vajradhara Mandala Teacher Empowerment, Great Bliss One and Forty-Two, Great Supreme Two and Seventy-Eight, Sixty, Forty, Thirty-Two, Eighteen, Seven, Four and Three Hundred, Mandala Eight, the number of deities. The last mandala blesses the teacher empowerment, the teacher's seat in the order of the nine mandalas, except for the deities, five hundred and eighty-three. Eighth, the wisdom mind empowerment is bestowed in five places, five or nine kinds of wisdom, given with fire as a sign. Ninth, the empowerment of body, speech, and mind, at the crown of the head, tongue, heart, navel, and secret place, each of the five qualities and activities of body, speech, and mind, empowered with mudras, mantras, and samadhi. Tenth, subduing the maras, the body of the auspicious eight symbols. Eleventh, the secret name empowerment at the ear and heart, giving the bindu of Vajra power. Therefore, the river of inner empowerment arises, divided into six hundred and six branches to be empowered. Thus it is said. Here, the seventh mudra image of
Chinese
于。大乐一和四十二。| 在这里，有些版本中说：大乐一和八十二。| 就像这样，在按照祖尔哈姆的惯例书写的擦克里中，也在四十二寂静尊之上加上了四十位小种姓的勇士父母，将寂静尊金刚界坛城的本尊数量定为八十二，这是不合理的。在引导的仪轨大书中，说：然后，世尊吉祥普贤王如来在一刹那间，从虚空充满到任何地方，都充满了五百八十三位寂静忿怒本尊的灌顶坛城。| 这样说了总数之后，在安置于坛城时，第一层安置四十二位寂静本尊。| 这样说了寂静尊金刚界坛城的本尊数量为四十二，并且在方位上下和坛城的根部安置四十二位金刚橛本尊。| 这样将饮血尊的嬉戏和化身坛城分开，后者说了金刚童子忿怒十尊父母和二十种姿态。虽然现在的灌顶擦克里中只有守护轮的忿怒十尊父母，但显然需要加上二十种姿态。嘿热嘎集合续中也说：外围忿怒十尊父母，二十种微细化身，百千俱胝及亿兆。| 因为这样说的缘故。第三，修持支分，授予成就灌顶名声之水，其中有授予灌顶的坛城和所授予的灌顶两种。第一种是，灌顶义总集中说：圆满阿努瑜伽中，进行成就灌顶名声之水。| 这样，授予成就灌顶的阿努瑜伽坛城，就是大集会的不共坛城，在根本续中，从其修持方式的章节中所说的尸林秘密胜义坛城，就是那个。对其解说有六：划定界限，加持处所轮和资具，建立坛城，修持和供养，最后夜晚导师进入并获得成就，弟子进入坛城。| 第一是，事业零散。然后是成就灌顶名声之水的时机，内外中间的界限内外
English
At. Great Bliss one and forty-two. | Here, some versions say: Great Bliss one and eighty-two. | Like this, in the Cakri written according to the Zhurham tradition, forty minor-caste hero-parents are added to the forty-two peaceful deities, making the number of deities in the peaceful Vajradhatu mandala eighty-two, which is unreasonable. In the large guiding ritual manual, it says: Then, the Bhagavan, the glorious Samantabhadra, in an instant, from the sky filling everywhere, filled the empowerment mandala with five hundred and eighty-three peaceful and wrathful deities. | After saying the total number like this, when placing them in the mandala, place forty-two peaceful deities on the first level. | Thus, the number of deities in the peaceful Vajradhatu mandala is said to be forty-two, and forty-two Vajrakila deities are placed in the directions, above and below, and at the base of the mandala. | Thus, the play of the blood-drinking deities and the emanation mandala are separated, the latter being said to include the Vajrakumara, the ten wrathful deities, their parents, and twenty postures. Although in the current empowerment Cakris only the ten wrathful deities, their parents, of the protection wheel appear, it is clear that the twenty postures must be added. The Hevajra Tantra also says: The ten wrathful deities, their parents, are on the outside, twenty subtle emanations also emanate, hundreds of thousands, millions, and trillions. | Because it is said so. Third, the limb of accomplishment, bestowing the river of fame of accomplishment empowerment, which includes the mandala in which the empowerment is bestowed and the empowerment to be bestowed. The first is, from the summary of empowerment meanings: In the perfection Anuyoga, perform the river of fame of accomplishment empowerment. | Thus, the Anuyoga mandala in which the accomplishment empowerment is bestowed is the uncommon mandala of the Great Assembly, which is said in the root tantra, in the chapter on its method of accomplishment, to be the charnel ground secret supreme mandala. There are six explanations for it: defining the boundaries, blessing the place, wheel, and implements, constructing the mandala, accomplishing and offering, finally at night the teacher enters and obtains accomplishment, the disciple enters the mandala. | The first is, scattered activities. Then is the time for the river of fame of accomplishment empowerment, the inner and outer boundaries inside and
Chinese
扎。进行阎罗王的门牌仪式。委托事业并切断中间界限。也就是说，在因需要而将内部灌顶和修法灌顶分时进行时，外部界限要汇总国王名册和方位守护者的名册，中间界限虽然也需要单独进行方位守护橛的安插和镇压邪魔，但这里按照四种念修在同一坐垫上进行的规矩，外部界限的两个名册要恢复，中间界限有三种，对于界限橛要催促事业，邪魔要在先前镇压之上的基础上进行逃窜侵扰，特别是在这里要悬挂阎罗王的门牌。内部界限如同燃烧景象的界限等四种，要像内部灌顶时一样切断。第二是，从那之中，处所和眷属以及用具加持。这样通过三种等持如先前一样进行加持。第三是，从那之中，用五甘露涂抹坛城，加持线绳。虚空自性等持，形象线。涂颜色，放置手印、酥油灯。陈设完备供品种类。按照寂静秘密的方式建造。这样，在台子上用五甘露涂抹坛城并加持线绳，上面的虚空是自性智慧的线，下面在地面上如仪轨般安插形象事业的线，按照安插线的方式在基础上依次涂抹颜色，如根本续部的荟供轮聚会修法品一样，下层忿怒坛城的中心是九宫格，外围是八辐轮，末端是六层阶梯状的断层，周围环绕着五层方形回廊，内四层的每一侧有两扇没有装饰的带门罩的门，共八扇，第五层回廊有一扇用门饰、马头等装饰的门，共九扇门的坛城按照尸陀林秘密的方式建造，上层寂静坛城与内部灌顶时一样，绘制连接的寂静忿怒重叠坛城，驱逐邪魔后加持标志，然后放置身像等手印的形态，修法所依酥油灯等修法灌顶的物品，供品用具和坛城的装饰等如法陈设。第四是关于近取和真实两种，近取是开始修法的次第，从那之中，
English
Dza. Perform the ritual of hanging the door plaque of the King of Death. Entrust the activities and cut off the intermediate boundaries. That is to say, when the inner empowerment and the practice empowerment are performed separately according to the need, the outer boundaries should summarize the king's register and the register of the directional guardians. Although the intermediate boundaries also require the separate placement of directional guardian pegs and the suppression of demons, here, according to the tradition of performing the four recitations and practices on the same seat, the two registers of the outer boundaries should be restored. There are three intermediate boundaries: for the boundary pegs, urge the activities; the demons should flee and harass on top of the previous suppression; especially here, the door plaque of the King of Death should be hung. The inner boundaries, such as the boundary of viewing the blazing scene, etc., should be cut off in the same way as during the inner empowerment. Second, from that, bless the place, retinue, and implements. Thus, bless them as before with the three samadhis. Third, from that, smear the mandala with the five ambrosias and bless the thread. The nature of space is the wisdom thread, and below on the ground, place the thread of the image activity according to the ritual. According to the way the thread is placed, apply the colors sequentially on the base, like the chapter on the practice of the gathering of the great assembly of the root tantra. The center of the lower wrathful mandala is a nine-square grid, the outer perimeter is an eight-spoked wheel, the end is a six-layered stepped fault, surrounded by five layers of square cloisters. Each side of the inner four layers has two unadorned doors with door frames, a total of eight doors. The fifth cloister has one door decorated with door ornaments, horse heads, etc., a total of nine doors. The mandala is constructed in the manner of a secret charnel ground. The upper peaceful mandala is the same as during the inner empowerment, drawing a connected peaceful-wrathful superimposed mandala. After dispelling obstacles, bless the symbols, and then place the forms of the mudras such as the body images, the substances of the practice empowerment such as the practice supports and butter lamps, the implements of offerings, and the ornaments of the mandala in accordance with the tradition. Fourth, regarding the two, approach and reality, the approach is the sequence of activities that initiate the practice, from that,