Chinese
向金刚持顶礼！慈悲怙主，我向您祈求庇护！如此祈求庇护。回答说：一切诸佛的，秘密皆从金刚三处生。三界一切皆敬礼，赐予灌顶大加持。如此说。之后受持誓言律仪并劝请金刚阿阇黎：弟子念诵“阿阿拉拉德”这四个字，以及“菩提金刚”这四个字。阿阇黎念诵“嗡 班匝 阿弥里达 嗡 阿 吽 啥 塔”（藏文，梵文天城体：，梵文罗马拟音：oṃ vajra amṛta oṃ āḥ hūṃ hrīḥ thā，汉语字面意思：嗡，金刚，甘露，嗡，阿，吽，啥，塔），之后用金刚杵将甘露放在舌头上，观想具有誓言之器。之后从语言上赋予誓言，念诵“具吉祥金刚身语意者”这四个字，以及“此大誓言律仪，往昔诸佛之意，如今在于我心，之后姐妹兄弟一切命”并以嗡阿吽三字赐予。之后为了强调必须守护誓言，将金刚杵放在孩子的胸口上，念诵：“诸佛一切之秘密，若与破誓之人混，任何时候皆勿说，宣说大乘之行者，不可对我作轻蔑，身语意中恒常住，利益无余诸有情。”如此说。第十一，水禁之法：之后将红白檀香混合的水观想为金刚夜叉，如果未守护之前的誓言，则有罪过，如此郑重宣告：“此乃汝之地狱水，若违誓言则焚烧，将成大忿怒金刚，饮此金刚之水吧。班匝 雅 啥 吽”（藏文，梵文天城体：वज्र यक्ष हुं，梵文罗马拟音：vajra yakṣa hūṃ，汉语字面意思：金刚 夜叉 吽），如此给予三次。如果守护则具有功德，如此宣告：“因此汝子，当守护此等誓言，若守护誓言则成就，饮此金刚甘露之水吧。嗡 班匝 乌达 扎 吽 塔”（藏文，梵文天城体：，梵文罗马拟音：oṃ vajra uda tra hūṃ thā，汉语字面意思：嗡 金刚 水 扎 吽 塔），如此给予。之后郑重宣告：诸佛所说之智慧，今日宣说为殊胜成就，誓言之大为最胜，无有差别汝当行。善与非善之诸法，不应过分去依赖，入于平等珍宝之界，对于任何皆无有阻碍而行。嗟！生于佛陀种姓之子汝
English
Having prostrated to Vajradhara, I take refuge in you, compassionate protector! Thus, refuge is requested. In response, it is said: All the secrets of all Buddhas arise from the three vajras. Since all three realms pay homage, grant the great empowerment. Thus it is said. Then, taking the vows of commitment and urging the Vajra Master: The disciple recites the four words "A A La La Te," and the four words of "Bodhi Vajra." The master recites "Om Vajra Amrita Om Ah Hum Hrih Tha" (藏文，梵文天城体：，梵文罗马拟音：oṃ vajra amṛta oṃ āḥ hūṃ hrīḥ thā，汉语字面意思：Om, Vajra, Amrita, Om, Ah, Hum, Hrih, Tha), and then, placing the nectar on the tongue with the vajra, one contemplates being endowed with the vessel of commitment. Then, the commitment itself is bestowed through words, reciting the four words "Possessing the glorious Vajra body, speech, and mind," and "This great vow of commitment, the mind of the Buddhas of the past, now resides in my heart, then the life of all brothers and sisters," and bestows with the three syllables Om Ah Hum. Then, to emphasize that the commitment itself must be protected, placing the vajra on the child's heart, one recites: "This secret of all Buddhas, to whomever is mixed with the broken vow, never speak at any time, the one who teaches the Great Vehicle, it is not right to despise and revile me, always abiding in body, speech, and mind, accomplish the benefit of all sentient beings without exception." Thus it is said. Eleventh, the water enforcement: Then, creating water mixed with white and red sandalwood as Vajra Yaksha, if those previous commitments are not protected, there is fault, thus solemnly declare: "This is your hell water, if the commitment is transgressed, it will burn, it will become the great wrathful Vajra, drink this Vajra water. Vajra Yaksha Hum" (藏文，梵文天城体：वज्र यक्ष हुं，梵文罗马拟音：vajra yakṣa hūṃ，汉语字面意思：Vajra Yaksha Hum), thus give three times. If protected, there is merit, thus declare: "Therefore, you, child, should protect these commitments, if you protect the commitments, accomplishments will arise, drink this Vajra nectar water. Om Vajra Uda Tra Hum Tha" (藏文，梵文天城体：，梵文罗马拟音：oṃ vajra uda tra hūṃ thā，汉语字面意思：Om Vajra Water Tra Hum Tha), thus give. Then solemnly declare: Whatever wisdom the Buddhas have spoken, today is declared as the supreme accomplishment, the greatness of the commitment is the most excellent, without distinction, you should practice. To virtuous and non-virtuous dharmas, one should not overly rely, having entered the realm of equality, the precious, practice without any obstruction to anything. Alas! You, child, born into the lineage of the Buddhas.
Chinese
的周围。因为具有四种无量，所以出现四个角隅。因为具有殊胜的智慧事业四种，所以有四个突出的部分。为了象征广大的功德从无边的方向增长，所以出现完整的四方形。为了象征四种等持，所以有四个门。坟场的干湿头盖骨上，用天铁的钉子钉满，是五身任运成就的象征。用缝合的生皮门上，钉满星星的钉子。海龟的下门槛上，有摩羯的上门槛，生出干旱的田地的门。紫色的田地的柱子。八大行星的栋梁。用二十八宿的横木钉满。没有用燃烧的黑蛇来排列，是不舍弃轮回，没有抛弃的象征。这些是内部燃烧的坟场的象征。因为自性五身任运成就，所以出现五个相连的墙壁，以及燃烧的珍宝柱子上。八根珍宝栋梁交错。用许多种类的珍宝横木钉满，是不认识的黑暗消除的象征。半月金刚的杵头，以及用十一金刚钉满，是不被其他外道摧毁的象征。从具有珍珠串的网和半网之间，许多形等天女供养，出现珍宝狮子头的门檐，以及用白色茅草做成的箭杆围绕，是不间断广大的功德，以及象征诸法任运成就。为了象征从八乘道行走并获得果，所以出现八个马厩。法轮。伞。幢。幡。摩羯的口中生出大旗的海洋，以及用如意树围绕，是象征轮回涅槃无二，以及远离分别。用金刚墙围绕，是象征无论如何显现，也不超出二谛的象征。用劫末的火焰围绕，是象征统治一切的象征。这些是关于坛城的意义象征的解说。关于本尊的意义象征的解说：花落的本尊的心髓。名号。种姓。身色。秘密名。解说这些，让本尊以可认识的方式安住。这里如果不修持第十五品，会有过失，所以要修持的叮嘱。
English
Around it. Because it possesses the four immeasurables, four corners appear. Because it possesses the four extraordinary wisdom activities, there are four protruding parts. To symbolize the vast qualities increasing from all directions, a complete square appears. To symbolize the four samadhis, there are four doors. The dry and wet skulls of the charnel ground are filled with nails of meteoric iron, symbolizing the spontaneous accomplishment of the five kayas. The door of joined raw hides is filled with star-shaped nails. On the lower threshold of the turtle, there is the upper threshold of the makara, and the door of the dry field is born. Pillars of purple fields. Beams of the eight great planets. Filled with crossbeams of the twenty-eight constellations. Not arranged with burning black snakes, symbolizing not abandoning samsara and not discarding anything. These are the symbols of the inner burning charnel ground. Because the five kayas are spontaneously accomplished by nature, five connected walls appear, as well as pillars of burning jewels. Eight jewel beams are intertwined. Filled with crossbeams of many kinds of jewels, symbolizing the dispelling of the darkness of ignorance. The vajra half-moon hammerhead, and filled with eleven vajras, symbolizing that it cannot be destroyed by other opponents. From between the net and half-net with strings of pearls, many goddesses of form and so on offer worship, and a jeweled lion-headed eave appears, and surrounded by a white arrow shaft made of kusha grass, symbolizing the uninterrupted vast qualities, and symbolizing the spontaneous accomplishment of all dharmas. To symbolize traversing from the eight vehicles and obtaining the result, eight stables appear. Dharma wheel. Umbrella. Banner. Pennant. From the mouth of the makara, the ocean of great banners is born, and surrounded by wish-fulfilling trees, symbolizing that samsara and nirvana are non-dual, and free from conceptualization. Surrounded by a vajra fence, symbolizing that no matter how it appears, it does not go beyond the two truths. Surrounded by the flames of the eon's end, symbolizing the dominion over all. These are the explanations of the meaning symbols of the mandala. The explanation of the meaning symbols of the deities: the essence of the deity upon whom the flower falls. Name. Lineage. Body color. Secret name. Explaining these, let the deity abide in a recognizable way. Here, if you do not practice the fifteenth chapter, there will be faults, so the instruction is to practice.
Chinese
这样做。第十八，供养，是供养灌顶的坛城，这是惯例。像这样，了解坛城的意义和象征，以及本尊的身份之后，为了说明或相信它们的来源，请参考此处的传承来源的委任，或甚深灌顶的基础和口诀。然后，为了在了解传承的来源后获得成就的果实，获得成就的次第是：首先，为了断除对世俗的执着，严厉地划定十忿怒尊的界限。为了净化本尊和障碍，进行广略忏悔。为了圆满利他事业，立下誓言。为了使自己具有威严，降下加持。为了赐予身、语、意、功德、事业五种成就的证悟，通过我，吉祥金刚、轮、宝、莲花、十字杵等来降临本尊。为了成为成就的容器，通过无边虚空法界等来激励经函。之后，像这样激励持明成就。为了迅速获得智慧本尊的成就，也应像这样详细进行明幡的仪式。这些都圆满完成后，应该进行坛城本尊的灌顶。正如灌顶意义简略续中所说：瑜伽等六续部，外灌传承之水净。生起玛哈瑜伽者，内灌生起之水净。圆满阿努瑜伽者，修灌名声之水净。大圆满阿底瑜伽者，秘密灌顶圆满之水净。又如灌顶意义广大续中所说：十地菩提具种性，十一密咒内道者，十三上师大名声。因此，在瑜伽等先行灌顶圆满后，现在进行密咒内灌顶。据说有三十六种殊胜灌顶，如《总集续》所说：外与内与秘密之，十与十一与十三，以及两种差别故，灌顶三十六圆满。因此，外灌十种，内灌十一种，修灌十三种，甚深灌顶显示为两种。在此，玛哈和阿努共同显示
English
So be it. Eighteenth, offering, is the practice of offering to the mandala of empowerment. Thus, understanding the meaning and symbols of the mandala, and the identity of the deity, in order to explain or believe their source, refer here to the entrustment of the lineage source, or the basis and instructions of the profound empowerment. Then, in order to obtain the fruit of accomplishment after understanding the source of the lineage, the order of receiving accomplishment is: First, in order to cut off attachment to the mundane, strictly delineate the boundaries of the ten wrathful deities. In order to purify the deity and obstacles, perform elaborate or concise confession. In order to perfect altruistic activities, take vows. In order to make oneself dignified, bestow blessings. In order to bestow the realization of the five accomplishments of body, speech, mind, qualities, and activities, invoke the deity through me, the glorious Vajra, Wheel, Jewel, Lotus, Crossed Vajra, etc. In order to become a vessel for accomplishment, inspire the scriptures through the boundless expanse of the Dharma realm, etc. After that, inspire the Vidyadhara accomplishment in this way. In order to quickly obtain the accomplishment of the wisdom deity, the ritual of the victory banner should also be performed in detail in this way. When these are all completed well, the empowerment of the mandala deity should be performed. As it is said in the Condensed Tantra of Empowerment Meaning: For the six tantras such as Yoga, purify the outer empowerment with the water of lineage. For generation Maha Yoga, purify the inner empowerment with the water of arising. For completion Anu Yoga, purify the practice empowerment with the water of fame. For Great Perfection Ati Yoga, purify the secret empowerment with the water of completion. Also, as it is said in the Extensive Tantra of Empowerment Meaning: The ten bhumis become those with the seed of enlightenment, the eleven are inner Mantrins, the thirteen are known as great lamas. Therefore, after completing the preliminary empowerments such as Yoga, now the inner empowerment of Mantra is performed. It is said that there are thirty-six supreme empowerments, as it is said in the Kun Dus: Outer and inner and secret, ten and eleven and thirteen, and by the distinction of two kinds, the thirty-six supreme empowerments are complete. Therefore, the outer empowerment is ten, the inner empowerment is eleven, the practice empowerment is thirteen, and the profound empowerment is shown as two. Here, Maha and Anu are shown in common
Chinese
在那之上，没有识别和介绍。如果从道用的角度来说，就识别为玛哈瑜伽。灌顶方面，外灌顶和内灌顶识别为如同玛哈瑜伽。成就灌顶和秘密灌顶二者识别为如同阿努瑜伽。对此，无论在这里进行哪一种外灌顶，大导师要穿着法衣，坐在庄严的座垫上，所有弟子等也要穿着法衣，佩戴装饰，头戴宝冠和发髻等，进行美化。在美化的坛城上布置彩线，献上轮座，坐在轮座上，手中拿着金口玉口等，庄严地进行灌顶，据说如同国王一样进行灌顶。还有，导师也要做好大小便等事情，沐浴，身体干净，用好闻的香涂抹，穿干净的衣服，在前额、喉咙、心口等处用好闻的香点上点，坐在干净的地方，弟子等也要好好沐浴，用好闻的香涂抹，穿干净的衣服，吃干净的食物，对没有被罪过沾染的清净者进行灌顶，据说如同婆罗门一样进行灌顶。还有，导师也要处于智慧本尊的状态，远离一切清净和不净的分别念，安住在具有大威仪的状态中，弟子们也要无所畏惧和害羞，安住在具有信心和恭敬的威仪中，进行灌顶，据说如同贱民一样进行灌顶。这样，虽然这些看起来是不同的对治法，但在灌顶的时候，三者都能成就，成为一体，据说如此。因此，坐在好的灌顶台上，进入任何本尊的大自在的慢心中，从头顶发出马的嘶鸣声响彻十方，诸佛和菩萨都来到面前的虚空中，融入自己的身语意三门，具有灌顶的能力。还有，传承的上师们也来了。马的两耳之间的缝隙中，传承的本体就是上师，所以观想上师仁波切的聚或光聚，连同光芒成为一体，然后弟子的