English
Until the signs are confirmed, one should continuously practice. If it is not accomplished, it is not entirely certain, even with offerings and rituals. For a devoted disciple, one should practice the four activities of pacifying, increasing, subjugating, and destroying completely in twenty-one days or eleven days. The specific time for empowerment is when one has completed the practice and generated the excellent mind of enlightenment. As it says in "Definite Understanding": "Initially, when the mind of enlightenment is present, the ten material empowerments are completely bestowed." The second general topic is that of straightening the text and bestowing empowerment through the four branches of approach and accomplishment, which also has two aspects: To distinguish between the systems of the tantras and the pith instructions, the respective lists are mentioned separately; and to explain the ritual of accomplishing these two by combining them into one, according to the practice of the present time. The first has two aspects: The system of the tantras relies on the mandala of the root tantra, and the system of pith instructions separates the branch and the one with branches from the mandala of the root, relying on the entirety of the tantra. The first is: It is summarized by the vows of the sadhana which the venerable Lama Tsongkhapa directly composed at the end of the "Mandala Ritual, Immaculate Garland of Light". In that, of the four branches of approach and accomplishment, the first, the approach, also has two aspects: The approach to be done beforehand is the ninth chapter of the root tantra, and the approach to the two peaceful and wrathful deities by means of the general ritual. The approach of the activity to be done is related to the arrangement of the order, summarized by the twelve meanings from the preparation to the generation of the palace. From the root sadhana: "In the method of accomplishing Heruka, from the four kinds of approach and accomplishment that were taught, because it is related to the arrangement of the order, it is said to be the approach." There are twelve meanings in that: gathering and arranging the substances; examining the ground; raising the ground; purifying by means of removing corpses, burying treasures, and building a platform; at that time, if there are bad omens, suppressing the signs with mantra, mudra, samadhi, or fire offering; generating the mandala there in the order of the confused arrangement, and occupying and protecting the ground by means of supplication, expelling obstacles, etc., this is the ground ritual of the first night. The blessing in the morning is the remainder of the branch and the one with branches. Then, cutting off the four boundaries, such as the outer boundary of the victory banner and the inner boundary of the burning sight. Suppressing the oath-bound spirits in the intermediate boundary and affixing the door plaque of the wisdom deity. Increasing the power of merit.
Chinese
因此，在这个时候和最初开始修行的时候，尽力积累资粮。通过控制的禅定，在那里创造宫殿，加持这个地方。与此相关联的是，通过手印和大会聚集的禅定，加持眷属和物品。第二是近修，从用线条和颜色绘制到加持供品之间，包含了十七个要点。其中说到：在饮血者的坛城中，进入秘密之门后，为了获得加持，这就是所谓的近修。这里有十七个要点：用线条和颜色绘制所缘的坛城，向外布施三份食子，修补外围，在内部净化坛城和物品，通过生起进行加持，陈设形象和装饰品。然后，按照混乱的顺序，降临坛城的加持。讲述基础，产生喜悦，授予近修的灌顶。打开象征之门，顶礼誓言，忏悔，立誓，降临加持，压制玛塘和邪魔，放置标志，加持供品。第三是修行，通过修持仪轨等十个要点，对于成熟的弟子，直到成就的征兆确定为止，对于有信心的弟子，在任何适当的时间内进行修行。其中说到：在金刚部的修行中，为了没有任何障碍和散乱，因为持有神圣的仪轨，所以这被称为修行。这里有十个要点：在根本的坛城中，无论进行共同的还是非共同的，根据情况，在六时中修持寂静和忿怒的仪轨。进行三种清晰的念诵（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཛཔ྄，जप，japa，念诵）。积累和布施荟供，连接新旧食子并布施剩余物。对于所针对的任何事业，也以普遍的方式进行增长的火供。通过忏悔来请求宽恕。在坐着的时候，加持自己的座位，如果行走，则让念珠守护。通过地方的禅定来度化塔纳，加持嘎纳的结合并根据情况进行供养。在六时中进行驱逐。第四是修行，从征兆到守护地方之间，通过十一个要点来概括，在最后的夜晚获得成就并进行灌顶的仪式。
English
Therefore, at this time and when initially starting practice, accumulate as much merit as possible. Through the samadhi of control, create a palace there, blessing the place. Related to this, through the samadhi of assembled mudras and great gatherings, bless the retinue and objects. Second is the close retreat, which is summarized by seventeen points from drawing with lines and colors to blessing offerings. Among them, it is said: In the mandala of the blood-drinking ones, after entering the secret door, in order to obtain blessings, this is called the close retreat. There are seventeen points here: draw the mandala of the object of focus with lines and colors, offer three portions of torma outwards, repair the outer boundary, purify the mandala and objects inside, bless through generation, arrange the images and ornaments. Then, in a chaotic order, descend the blessings of the mandala. Tell the basis, generate joy, and bestow the empowerment of close retreat. Open the symbolic door, prostrate to the vows, confess, make vows, descend blessings, suppress Matam and demons, place signs, and bless offerings. Third is practice, through ten points such as upholding the practice manual, for mature disciples, until the signs of accomplishment are determined, and for faithful disciples, practice for whatever time is appropriate. Among them, it is said: In the practice of the Vajra family, in order to have no obstacles or distractions, because of holding the sacred manual, this is called practice. There are ten points here: in the root mandala, whether performing common or uncommon practices, according to the situation, practice the peaceful and wrathful rituals in the six times. Perform the japa of the three clarities (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese: ཛཔ྄，जप，japa，念诵). Accumulate and offer tsok, connect new and old torma and offer the leftovers. For whatever activity is targeted, also perform an increasing fire offering in a general way. Request forgiveness through confession. When sitting, bless one's own seat, and if walking, let the mala protect. Liberate Tana through the samadhi of the place, bless the union of Gana and offer according to the situation. Perform expulsion in the six times. Fourth is the great practice, which is summarized by eleven points from signs to guarding the place, obtaining accomplishment on the final night and performing the ritual of empowerment.
Chinese
。因此，从饮血尊事业次第中说：“瑜伽暖乐持明者，为现证胜义谛故，称之为大成就。”如是说。彼有十一义，即成就之验相确定，最后之夜陈设成就之物，作灌顶之火供，为自利而取成就，为他利对弟子授予以四水汇集之续部仪轨之三十六合宜之灌顶，行吉祥及燃灯发愿，朵玛分为三份，作息灾之火供及于外作朵玛供养，一份埋于地中，解除结界等，作收摄坛城之次第，守斋一宿等。第二，口诀之规，支分与具支分根本坛城各自区分，依赖于圆满之经部者，乃导师乐明之事业仪轨之意趣。成熟意乐之差别者，此处近修与修持二者有各七日之明示，故意乐弟子为主，彼二者作日数相等，虽与幻化部之规相似，然此处彼与彼为续与教之坛城各自不同之故，差别大，故不应混淆。彼中首先金刚阿阇黎地之念诵圆满及具足者先行，摄受弟子并补足自己之念诵后，方可入于根本念修，彼中念修有四支分，第一念诵之支分外灌续部之水流授予之次第者，如前安住宣说之时，“地仪轨圆满作”如是说，故，地观察，升起，净化，摄受，守护等如坛城仪轨而作，坛城房屋新旧之差别之取舍知晓后。首先外灌续部水流，“三部体性规清净”从如是至“萨擦证盟坛城供”之间所说，为增长福德力故，从取出小石子至证盟之间，积聚资粮尽力而为，及坛城供，如是，以三份及母曜四洲之食子坛城陈设供养而圆满誓句，于手金刚恶趣引处之坛城中，作大总灌顶之开示
English
Therefore, from the order of the Karma of the Blood Drinker, it is said, "The yogi who holds the power of heat, for the sake of realizing the supreme meaning, is called the great accomplishment." Thus it is said. It has eleven meanings: the signs of accomplishment are determined, the final night is arranged with the substances of accomplishment, the fire offering of empowerment is performed, accomplishment is taken for one's own benefit, and for the benefit of others, the disciple is given the thirty-six appropriate empowerments of the lineage tradition, which are gathered by the four rivers. Auspiciousness is performed, and lamps are lit for aspiration prayers. The torma is divided into three parts, and a peaceful fire offering is made, and torma offerings are made outside. One part is buried in the ground, and the boundaries are dissolved, etc. The steps of gathering the mandala are performed, and one night of fasting is observed. Secondly, the method of oral instruction is to separate the branch and the branched root mandalas, relying on the complete Sutra section, which is the intention of the work list of the teacher Dewa Salje. The difference in ripening intention is that here, the near retreat and the practice each have a clear indication of seven weeks, so the intention disciple is the main one. Although making the number of days equal for both is similar to the method of the Illusion School, here, because they are different mandalas of Tantra and Agama, the difference is great, so they should not be confused. In that, first, the Vajra Master's ground recitation, complete with supplements, is done in advance. After taking the disciple and replenishing one's own recitation, one can enter the root recitation practice. In that, the recitation practice has four branches. The first branch of recitation is the order of bestowing the outer empowerment of the river of Tantra. As it was said when explaining the place earlier, "The earth ritual is completely done." Therefore, examining the ground, raising, purifying, taking, and protecting are done according to the mandala ritual. After knowing the difference between the new and old mandala house, first, the outer empowerment of the river of Tantra, "The nature of the three divisions is pure in method," from that to "Offer the Sāca witness-filling mandala," as it is said, in order to increase the power of merit, from taking out the pebbles to the witness-filling, accumulate as much merit as possible. And the mandala offering, as such, fulfill the samaya by arranging and offering the torma mandala of the three parts and the four continents of the Mother Goddess. In the mandala of the Hand Vajra, the place of leading from the evil realms, the opening of the great general empowerment
Chinese
以基 संबंधित，通过十六种殊胜灌顶调伏相续，使其成为法器，开启门户等是第一夜的事务。之后从第二夜开始，将外灌顶的日数与详略情况相结合。在外灌顶的六种坛城中，天人、声闻、缘觉、菩萨四种是之前所引用的“坛城供养”等之间的说明，因此也在此结合。完成这四种坛城的陈设修法后，初学者们以各自的决定生起之四种方式，各自领受戒律，从而进入坛城。克里亚和瑜伽两种，各自的前行准备先行。克里亚根本的二十一种本尊坛城，以及瑜伽的金刚界坛城，按照各自的仪轨进行建造修法，之后进入。完成这些之后，将外灌顶的十种根本分为一百零八种粗略支分，以各自灌顶舍受的关键进行授予。第二，近修的支分，授予内灌顶生起之河流的次第是：迎请证人宣读，端正寂静仪轨，进行会供和火供。进行支分和有支分的加持。第二天早上献三份和黄金饮。四大天王和方位护法的外部结界，十忿怒尊的结界和镇压邪魔的中间结界，以及观视的结界等四种设立内部结界。以三种等持加持处所、眷属、资具。在法座上放置地母，加持明咒母，然后绘制标线，用颜料绘制，按照大型仪轨书写聚集大会众的坛城。装饰手印的形态和供品、修法物品等。六时中端正寂静和忿怒的仪轨，进行念诵、近修、会供朵玛，以及火供等。以这种方式圆满七天之后，上师自己以智慧进入坛城后，让弟子进入，将内灌顶的十一种根本分为六百零六种支分进行授予。第三，修法的支分，授予修灌顶名声之河流的次第是：外、内、中间三种结界如前一样设立。特别是在中间结界上悬挂阎魔敌的门牌。加持处所、资具、眷属三种。在法座上放置地母，绘制标线。