English
Introducing into that accomplishment. Those also summarize the essence of the three yogas of cause, path, and result. In short, those also are inseparable from the oral transmission of the Lama, the valid pith instructions, and are established by the valid experience; in order to generate definite understanding, they are combined with the valid accounts of realization and history; in order to be free from the stain of the accusations of evil opponents, they are the valid scriptural authority of the sutras and tantras, that is, the lineage of empowerment of the empowerment-holders whose stream of the four empowerments has not diminished, whose lineage of blessings has not deteriorated, that very pith instruction's key point has not been reversed, satisfying the minds of the disciples' devotion. The outer, inner, and secret connections are properly arranged, and it is very appropriate to explain well the manner of entering the good path of secret mantra through the three doors of view, meditation, and action. In the Stainless King Confession Tantra, it says: "Especially, not realizing the impure appearances, the appearances of experience, and the pure appearances, not realizing the continuum of the alaya cause, the continuum of the path means, and the continuum of the great seal result, not realizing the yoga of the cause, the yoga of the path, and the yoga of the result, not realizing the valid words of the Sugata's teachings as the measure of scripture, the measure of the yogic empowerment of experience and recollection, the measure of the oral transmission of the Lama Vajra Acharya's ear-whispered lineage, and the measure of the history of the dependent arising of the ultimate nature of things, these are explained in order to realize those. In order that the stream of empowerment does not diminish, the lineage of blessings does not deteriorate, the key point of the pith instructions is not reversed, and the minds of devotion can be satisfied, the outer connection, the inner connection, the secret connection, and the ultimate suchness connection are arranged. Having established the measure of the Sugata's teachings, the measure of the Lama's pith instructions, and the measure of one's own awareness, abandon the poison of view, rely on the nectar of meditation, and abandon ordinariness through action, and enter the secret path of secret mantra." Because it is said that way. In short, those are not merely the basis for explanation, but can be made into the object of direct experience, so one must definitely rely on a Lama who possesses pith instructions. In particular, is it possible to enter this unerring path in this way?
Chinese
于坛城之中，接受加持灌顶。如是说。第六，布施身体：根本颂中，虽然只有布施身体的偈颂，但其意义是：于此密咒续部中，为利益逝者、自在者、有情故，布施身体。所说的逝者是过去的佛，自在者是上师，即现在的佛，有情是未来将成佛者，即未来的佛。因为他们安住于三时，所以智成色敦仁钦坚赞稍微改变了词尾，说道：我与无边有情，为安住于三时者布施身体。所说的三种需要是：向逝者布施身体，是为了获得身语意功德事业的智慧；向上师布施身体，是为了成为堪能获得一切佛之智慧的法器；向有情布施身体，是为了究竟成办有情之利益。这些意义在金刚次第中说道：十方与诸子，自在佛陀即现在我，未来自性有情，为三需故布施身体，为殊胜功德故成法器。因此，为了灌顶功德之殊胜，必须将我的身体布施给安住于三时的胜者们，所以要一心专注于此，以四种意义合掌，然后随念复诵：根本颂云：吽！此由粗重所缚之生身，为于无我胜者之刹土中施舍故，以此身体等物质之殊胜供养，供养于无上医王，以无二之方式垂念，以无取舍之方式祈请享用。如是说。第七，守护身体：根本颂云：以毗湿缚金刚驱逐障碍。所说的意义是，观想从坛城本尊众的心间，化现出忿怒尊众，驱逐所有障碍灌顶的魔障。顶礼！十方四时一切如来之身语意功德事业清净刹土无尽庄严轮的教令谛实，以及大谛实之加持，愿所有危害和损害聚集于此的弟子们
English
Within the mandala, may I receive the blessings and supreme empowerment. Thus it is said. Sixth, giving the body: In the root text, although there is only a verse about giving the body, its meaning is: In this secret mantra tantra, for the sake of the departed, the powerful, and sentient beings, I offer my body. The departed are the Buddhas of the past, the powerful are the lamas, that is, the Buddhas of the present, and sentient beings are those who will become Buddhas in the future, that is, the Buddhas of the future. Because they dwell in the three times, the wise and accomplished Seton Rinchen Gyaltsen slightly changed the ending of the words, saying: I and limitless sentient beings, offer our bodies to those who dwell in the three times. The three needs are: offering the body to the departed, in order to obtain the wisdom of body, speech, mind, qualities, and activities; offering the body to the lama, in order to become a vessel capable of obtaining the wisdom of all Buddhas; and offering the body to sentient beings, in order to ultimately accomplish the benefit of sentient beings. The meaning of these is stated in the Vajra Sequence: The ten directions and their children, the powerful Buddhas, the present self, and sentient beings of future nature, offer the body for the sake of the three needs, and become vessels for the sake of supreme qualities. Therefore, for the sake of the supreme qualities of empowerment, it is necessary to offer my body to those victorious ones who dwell in the three times, so focus on this with one mind, join the palms with four meanings, and then repeat: The root text says: Hūṃ! This body of birth, bound by grossness, in order to give it in the realm of the selfless victorious ones, with this excellent offering of body and other substances, I offer it to the supreme physician, contemplating it in a non-dual manner, and requesting it to be accepted in a manner without acceptance or rejection. Thus it is said. Seventh, protecting the body: The root text says: With the Viśva Vajra, dispel the obstacles. The meaning of this is to visualize that from the hearts of the mandala deities, a host of wrathful deities emanate, dispelling all the obstacles that hinder the empowerment. Homage! By the command of truth of the body, speech, mind, qualities, and activities of all the Tathāgatas of the ten directions and four times, the inexhaustible wheel of adornment of the pure realms, and by the blessings of the great truth, may all harm and injury to the disciples gathered here
Chinese
令作祟之诸部多，悉皆不居于此而速离！抛洒芥子，吽吽吽，毗湿瓦 瓦日拉 卓达 匝拉 曼达拉 啪 啪 啪！哈拉 哈拉 哈拉 吽！如是作幻化，亦以苏木巴驱除邪魔。根本为：于弟子之脑海如海螺室，日光遍布全身。阿宇 吽 匝，以其寿命之自性，如白珍珠。从勃隆中，于红色半月形独门之内，以嗡 瓦日拉 卓达 吽 嘎拉 吽，生起吽 嘎拉。嗡 瓦日拉 卓达 阿雅 阿匝拉，观想不动明王守护门户。自身本尊之十指上，于日月之上，以十个字，作五部父尊母尊之交合。如是所说之义为，于弟子之脑海如海螺室，日光遍布全身。从上师心间之种子字，各各勃隆字，射向诸弟子之额间。诵勃隆 毗湿瓦 毗殊提，观想红色半月形之房屋，独门且具门环。于其中，诵阿宇 吽 匝，将彼等弟子之寿命精华，悉皆收摄如白珍珠，融入于吽。诵嗡 瓦日拉 吽 嘎拉 吽 啪！观想吽 嘎拉青黑色，一面二臂，右手持金刚杵，左手作忿怒印。于半月形之门环上，诵嗡 瓦日拉 卓达 阿雅 阿匝拉 吽 啪！观想忿怒尊不动明王，绿黑色，以宝剑与忿怒印之索，守护门户。观想上师自身显明为大吉祥金刚，于十指中，右手五指之日轮座上，吽 嗡 斯瓦 阿 昂 哈，此五字为五部父尊。左手五指之月轮座上，穆 朗 芒 扬 当，此五字为五部母尊。苏惹达 斯瓦哈，如是结合，观想五部父尊母尊作交合。金刚合掌印，如是交结手印。金刚结印，如是结手印，而说谛实语。根本为：顶礼！十方三世一切如来之身语意功德事业，无尽刹土庄严轮之教令谛实，与大谛实之加持力，以此等有情相续中所有之业及烦恼之障，与见解低下且智慧浅薄之障，特别是甚深密咒
English
May all the beings that cause harm depart from here and not remain! Scatter mustard seeds, Hūṃ Hūṃ Hūṃ Viśva Vajra Krodha Jvāla Maṇḍala Phaṭ Phaṭ Phaṭ! Hala Hala Hala Hūṃ! Thus emanate the manifestations, and also dispel obstacles with Sumba. Root text: In the conch-like brain of the disciple, sunlight pervades the entire body. With Ayu Hūṃ Jaḥ, the essence of life is like a white pearl. From Bhrūṃ, within a red crescent moon with a single door, generate Hūṃkāra with Oṃ Vajra Krodha Hūṃ Kāra Hūṃ. Visualize Acala guarding the door with Oṃ Vajra Krodha Ārya Acala. On the ten fingers of one's own glorious deity, on the sun and moon, with ten syllables, perform the union of the five families, father and mother. As it is said, in the conch-like brain of the disciple, sunlight pervades the entire body. From the seed syllable in the heart of the lama, each syllable Bhrūṃ radiates to the foreheads of the disciples. Reciting Bhrūṃ Viśva Viśuddhe, visualize a red crescent-shaped house with a single door and a doorframe. Within it, reciting Ayuḥ Hūṃ Jaḥ, gather all the life essence of those disciples like white pearls and dissolve them into Hūṃ. Reciting Oṃ Vajra Hūṃ Kāra Hūṃ Phaṭ, visualize Hūṃkāra, blue-black, with one face and two arms, holding a vajra in the right hand and a threatening mudra in the left. On the doorframe of the crescent moon, reciting Oṃ Vajra Krodha Ārya Acala Hūṃ Phaṭ, visualize the wrathful, immovable one, green-black, guarding the door with a sword and a lasso in a threatening mudra. On the ten fingers of the guru, visualized as the glorious great one, on the sun seat on the five fingers of the right hand, Hūṃ Oṃ Svā Āṃ Hā, these five syllables are the five father Buddhas. On the moon seat on the five fingers of the left hand, Mūṃ Lāṃ Māṃ Pyāṃ Tāṃ, these five syllables are the five mother Buddhas. Surata Svāhā, thus combining them, visualize the five families, father and mother, in union. Vajra Añjali, thus crossing the hands in a mudra. Vajra Bandha, thus binding the hands in a mudra, and speaking the truth. Root text: Homage! By the truth of the command of the inexhaustible realm of adornment wheels of the body, speech, mind, qualities, and activities of all the Tathāgatas of the ten directions and three times, and by the blessing of the great truth, may the obscurations of karma and afflictions in the minds of these individuals, and the obscurations of inferior views and weak wisdom, and especially the profound secret mantra
Chinese
如是说。第八，皈依是：在前方大坛城的上方，如同亲眼所见般安住着上师、本尊、佛、菩萨、勇士、空行母、护法等，与众生一起皈依，请复诵以下内容。根本是：顶礼金刚瑜伽之胜神，救度六道之勇士，皈依慈怙主您。如是三次。顶礼金刚上师、佛陀吉祥，安住于三时。皈依成为依怙之殊胜三宝田，以无二之心皈依。祈请享用实际供养和意幻化现的清净供品。请忏悔断绝成就之河流的障碍，所有罪业。随喜十方三轮清净之法，无执之行。发起清净无垢之四边，圆满菩提之心。为利益有情，将身供养于安乐逝者自在者。将无数世的业，汇集回向于大菩提。三次。虽然根本中未明确说明，但为了生起菩提心，也应复诵以下内容：我与无边众生，虽然本来就是佛，但因妄念之故流转轮回，故发起殊胜菩提心。如是说。为了生起动摇菩提心、止息菩提心、安住菩提心、专注菩提心、究竟菩提心，如续部所说：唉玛吙，稀有奇妙之法，圆满佛陀之秘密，一切生起于无生，生起之时亦无生。唉玛吙，稀有奇妙……圆满佛陀……一切止息于无止息，止息之时亦无止息。唉玛吙，稀有奇妙……圆满佛陀……一切安住于不安住，安住之时亦不安住。唉玛吙，稀有奇妙……圆满……一切专注无专注，专注之时亦无专注。唉玛吙，稀有奇妙……圆满佛……一切来去于无来去，来去之时亦无来去。等等也应复诵三次。根本是：如是说，上师说：诸佛
English
Thus it is said. Eighth, taking refuge is: In front, on top of the great mandala, as if actually present, reside the Guru, Yidam, Buddhas, Bodhisattvas, heroes, Dakinis, Dharma protectors, and guardians. Together with all sentient beings, take refuge, please repeat the following. The root text says: I prostrate to the supreme deity of Vajra Yoga, the hero who leads the six realms, I take refuge in you, the loving protector. Repeat this three times. I prostrate to the Vajra Master, the glorious Buddha, who abides in the three times. I take refuge with a non-dual mind in the field of the supreme Three Jewels. Please accept the pure offerings of actual wealth and mental emanations. I confess all misdeeds that obstruct the river of accomplishments. I rejoice in the pure Dharma of the ten directions and the three circles, and in non-attached conduct. I generate the stainless four purities, the perfect Bodhicitta. For the sake of sentient beings, the powerful Sugata, I offer my body for the three needs. I gather all the deeds of countless lifetimes and dedicate them to the great Bodhi. Three times. Although not explicitly stated in the root text, for the sake of generating Bodhicitta, the following should also be repeated: I and limitless sentient beings, although we are inherently Buddhas, due to the power of conceptualization, we wander in samsara, therefore, I generate the supreme Bodhicitta. Thus it is said. In order to generate the moving Bodhicitta, the dissolving Bodhicitta, the abiding Bodhicitta, the focusing Bodhicitta, and the ultimate Bodhicitta, according to the Tantra: Emaho, wondrous and amazing Dharma, the secret of all perfect Buddhas, all arises from the unborn, and in the very arising, there is no arising. Emaho, wondrous and amazing... perfect Buddhas... all ceases from the unceasing, and in the very ceasing, there is no ceasing. Emaho, wondrous and amazing... perfect Buddhas... all abides from the non-abiding, and in the very abiding, there is no abiding. Emaho, wondrous and amazing... perfect... all focuses from the non-focusing, and in the very focusing, there is no focusing. Emaho, wondrous and amazing... perfect Buddhas... all goes and comes from the non-going and non-coming, and in the very going and coming, there is no going and coming. Etc., should also be repeated three times. The root text says: Thus it is said, the Guru says: The Buddhas