Chinese
布置供品，以简短的方式进行结界，念诵咒语和赞颂等。在此期间，让学生沐浴，穿上丝绸衣服，按顺序坐在上师的右侧，向喇嘛祈请。学生们合掌，恭敬地祈求宽恕：『 ஹோ，不住于任何处的伟大智慧之主，经、幻、心三者的坛城，诸佛海会以及如尘沙般众多的刹土，请聆听并垂念。我等名为……之人，为了从轮回中彻底解脱，为了利益一切有情众生，发起无上菩提心，并欲圆满修学，祈请一切如来开示、加持与灌顶。』如此祈请。特别生起菩提心：『唉玛霍！稀有奇妙之法，圆满诸佛之密藏，无灭之中一切灭，灭尽之中亦无灭。』如是，以坏灭生起菩提心。唉玛稀有奇妙之法，圆满诸佛之密藏，无住之中一切住，安住之中亦无住。如是，以安住生起菩提心。唉玛稀有奇妙之法，圆满诸佛之密藏，无缘之中一切缘，有缘之中亦无缘。如是发愿生起菩提心。唉玛稀有奇妙之法，圆满诸佛之密藏，无去无来有去来，去来之中亦无去来。如是，以究竟生起菩提心。』作为回应，具足慈悲之心的上师，生起嘿汝嘎，说道：『唉玛，如来藏中，由自之分别念业所化现，种种身、受用，处所及痛苦等，执着为我与我所。无人束缚亦无所缚，无有可缚之物。无缚亦无解脱，本自俱足之佛法，将为汝等善说。』说完，学生们顶礼。之后，为了生起欢喜心，宣说坛城的意义。金刚事业次第中，坛城的意义和
English
Arrange the offerings, perform the consecration in a concise manner, and recite mantras and praises, etc. During this time, have the students bathe, wear silk clothes, and sit in order on the right side of the Lama, and make a request to the Lama. The students join their palms and respectfully ask for forgiveness: ' ஹோ, Lord of great wisdom who does not abide anywhere, mandala of the three, Sutra, Illusion, and Mind, assembly of Buddhas and as many Buddha-fields as dust, please listen and remember. We, named..., in order to be completely liberated from samsara, for the benefit of all sentient beings, generate the supreme Bodhicitta, and wish to complete the training, please all Tathagatas show, bless and empower.' Make such a request. Especially generate Bodhicitta: 'Emaho! Rare and wonderful Dharma, secret of all perfect Buddhas, in the absence of cessation, everything ceases, even in cessation there is no cessation.' Thus, generate Bodhicitta through destruction. Ema rare and wonderful Dharma, secret of all perfect Buddhas, in the absence of abiding, everything abides, even in abiding there is no abiding. Thus, generate Bodhicitta through abiding. Ema rare and wonderful Dharma, secret of all perfect Buddhas, in the absence of object, everything is objectified, even in objectification there is no objectification. Thus, generate Bodhicitta through aspiration. Ema rare and wonderful Dharma, secret of all perfect Buddhas, in the absence of going and coming, there is going and coming, even in going and coming there is no going and coming. Thus, generate Bodhicitta through completion.' In response, the teacher, endowed with a mind of compassion, generates Heruka and says: 'Ema, from the Tathagatagarbha, transformed by the karma of one's own discrimination, various bodies, enjoyments, places and sufferings, etc., are grasped as self and mine. No one is bound and there is no bondage, there is nothing to be bound. Without bondage there is no liberation, the Dharma of the Buddha, spontaneously perfect from the beginning, will be well explained to you.' After saying this, the students prostrate. Then, in order to generate joy, explain the meaning of the mandala. In the Vajra Karma sequence, the meaning of the mandala and
Chinese
诸位。能生起极为明亮之所照。如是说。于此秘密经幻心三之坛城有四义，即体性、词义、必要、数目。体性者，即主眷众也。词义者，即坛城总的词义。主者，谓以眷属围绕坛城之故也。坛城个别的词义者，即自性之坛城的词义，于广大之第三义中云：逝者恒常是坛城，世间种种说是眷属。如是。自性、果、究竟和，影像和，增上三摩地和，聚类众之坛城等四之词义者，于第三义中云：金刚萨埵是坛城，自性天和天女之眷属如是说。三摩地之坛城的词义者，自明无边际之中央，四智光芒轮之相。如是。必要者，即圆满福德和智慧二资粮也。数目者，即七种，此是自性坛城和，影像增上之影像和，三摩地增上之三摩地和，菩提心和胜妙众。如是说。自性之坛城有二，即自性之坛城和，自性果究竟之坛城也。自性之坛城者，于法性自性之离戏论者，圆满轮涅一切法也。自性果究竟之坛城有寂怒二者，彼一一亦是身语意功德事业之坛城五五也。影像之坛城者，从胜义自性之坛城，于业所动摇，于世俗器情种种自显现也。增上影像之坛城者，即以业和事业增上者。彼亦分四，即唯一和，灌顶和，修成和，事业和，福德所依转变。如是说。三摩地之坛城者，于自性之自性中熟悉也。增上三摩地之坛城者，即以所修之事业增上者，即修寂怒之身语意功德事业之坛城也。
English
Obeisance to all. It generates a very bright object of illumination. Thus it is said. Here, the mandala of the three, Secret, Sutra, Illusion, and Mind, has four meanings: essence, definition, purpose, and number. The essence is the assembly of the main deity and retinue. The definition is the general definition of a mandala. The main deity is so called because the mandala is surrounded by a retinue. The specific definition of a mandala is found in the third of the extensive meanings of the mandala of self-nature: "The past is always a mandala, and the various worlds are said to be the retinue." Thus it is. The definitions of the four mandalas—self-nature, fruition, ultimate, image, higher samadhi, and aggregate of assemblies—are as follows, from the third meaning: "Vajrasattva is the mandala, the retinue of the self-nature deities and goddesses." Thus it is said. The definition of the mandala of samadhi is: "The center of self-awareness, without beginning or end, is the form of a wheel radiating the four wisdoms." Thus it is. The purpose is to perfect the two accumulations of merit and wisdom. The number is seven: "This is the self-nature mandala, the image, the higher image, the higher samadhi, the bodhicitta, and the supreme assembly." Thus it is said. The self-nature mandala has two aspects: the mandala of self-nature itself and the mandala of self-nature, fruition, and ultimate. The mandala of self-nature itself is that which is free from the elaborations of the nature of reality, in which all phenomena of samsara and nirvana are complete. The mandala of self-nature, fruition, and ultimate has two aspects: peaceful and wrathful. Each of these is also the five mandalas of body, speech, mind, qualities, and activity. The image mandala is the spontaneous appearance of various containers and contents in samsara, moved by karma from the mandala of ultimate self-nature. The higher image mandala is that which is higher by karma and activity. It is also divided into four: oneness, empowerment, accomplishment, activity, and the transformation of the basis of merit. Thus it is said. The samadhi mandala is familiarity with the state of self-nature itself. The higher samadhi mandala is that which is higher by the activity of meditation, that is, meditating on the mandalas of body, speech, mind, qualities, and activity of the peaceful and wrathful deities.
English
Bhyer chig. Om sumbhani sumbha hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) is recited three times to expel. Clearing obstacles is: The Vajra master visualizes the five hero seed syllables located on the five finger joints of the right hand in the center of the sun mandala, and the five heroine seed syllables located on the five finger joints of the left hand. Recite "Surata stvam (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)", uniting the heroes and heroines. Meditate with the "Anjali (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)" mudra. Bind the "Vajra Bhandha (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)" mudra. Following the statement of truth, may all the karmic obscurations, afflictive obscurations, cognitive obscurations, obscurations of inferior views, obscurations arising from disbelief in the Dharma, and obscurations of negative imprints that exist in the minds of these disciples, be destroyed by the rays of light from this mudra. Recite the mantra "Vajra Bandha trata (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)" many times and snap your fingers. Visualize the ten seed syllables transforming into the five Buddha fathers and mothers, uniting and dissolving into the mind of enlightenment, its rays burning away all the disciples' obscurations. The Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) syllable and Achala also dissolve into light and become one with the disciples' consciousness, existing like molten mercury. Through the three rites, visualize Vajrasattva, white in color, complete with ornaments and attire. Bestow empowerment with mantras such as "Om shunyata (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)". Visualize touching the vajra to the three places and blessing them by reciting the three seed syllables. Recite "Om Sarva Tathagata Kaya Vajra (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)" and so on. As a sign of blessing, visualize the deity of the body, white Illuminating One, holding a wheel marked with the Om (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) syllable on the forehead. Similarly, visualize the deities of body, speech, and mind at the throat and heart. With the Vajra Armor mudra, recite "Vajra Kavaci Raksha Raksha (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)", donning the Vajra armor. With the Vajra Protection mudra and the Om Trum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) syllable, visualize Wrathful Vajrapani and Wrathful Achala, protecting the six places of the body with the joined palms mudra. Then, in order to observe and examine whether the disciples have attained accomplishment, distribute twelve-finger-long tooth sticks, anointed with fragrant water and tied with garlands of flowers at the tip, to the disciples. They should rub the root of their teeth with the tip and clean their teeth with the thick end, thinking that this purifies obscurations. Recite "Om Vajri Maha Sa (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)".
Chinese
大地的轮子转动，蜜蜂的甘露滴落。 那时，如果放下造作，就会变得非常衰老。 完全从悲伤中解脱时，树叶和果实会更加繁茂。 这种花即使在世间转轮王出现的时候也不会出现， 更何况其他的普通人呢？ 因此，密咒的出现更为稀有， 过去的诸佛世尊没有宣说， 未来的诸佛世尊也不会宣说。 现在这位佛世尊唯有通过发愿才能出现。 那是在过去，名叫阿育王的国王的王后，一次性生下了一千个儿子。 婆罗门占卜师预言说，他们将在这个贤劫成佛， 并将一千个名字写在一只瓶子里，用各种供品供养。 通过占卜谁先成佛，预言说： 第一个出生的第一个成佛，中间出生的中间成佛，最后出生的最后成佛。 考虑到争斗时代难以调伏， 任何佛都没有接受名字，唯有释迦牟尼佛接受了， 并在那时发愿说：愿我出现，愿我转动无上密咒的法轮。 就像这样，世尊释迦牟尼佛首先发起无上菩提心， 中间在三个无侣劫中积累资粮，清净业障， 最终以十二行谊的方式成佛。 然后，首先为喜欢小乘的人转动了初转法轮——四谛法轮， 中间为喜欢大乘的人转动了中转法轮——无相法轮， 最后为喜欢各种乘的人转动了后转法轮——真实义法轮。 特别是瑜伽等六乘的灌顶：声闻乘的灌顶在伦扎河边给予， 缘觉乘的灌顶在具喜苑给予， 菩萨乘的灌顶在鹫峰山或王舍城给予， 事部的灌顶在瓦拉纳西给予， 瑜伽部的灌顶在火焰山上给予，使未成熟者成熟，引导他们走向解脱之道。
English
The wheel of the earth turns, and the nectar of bees drips down. At that time, if one abandons fabrication, one becomes extremely old. When completely liberated from sorrow, leaves and fruits become even more abundant. That flower does not appear even at the time when a universal monarch arises in the world, What need is there to mention other ordinary people? Therefore, the emergence of secret mantras is even rarer, The Buddhas, the Bhagavat, of the past did not speak of it, The Buddhas, the Bhagavat, of the future will not speak of it. The present Buddha, the Bhagavat, arises only from aspiration. That is, in the past, the queen of a king named Ashoka gave birth to a thousand sons at once. A Brahmin diviner prophesied that they would attain Buddhahood in this fortunate eon, And placed the names of the thousand in a single vase, offering various offerings. By divining who would attain Buddhahood first, it was prophesied: The first to be born attains Buddhahood first, the one born in the middle attains Buddhahood in the middle, and the one born last attains Buddhahood last. Considering that it would be difficult to tame in the age of strife, No Buddha accepted the names, but the Thuba himself took them, And at that time, he made the aspiration: May I arise, and may I turn the wheel of the Dharma of the unsurpassed secret mantra. Just like that, the Bhagavat Shakyamuni first generated the supreme Bodhicitta, In the middle, he accumulated merit and purified obscurations for three countless eons, And finally attained Buddhahood in the manner of the twelve deeds. Then, first, for those who were inclined towards the Lesser Vehicle, he turned the first Dharma wheel of the Four Noble Truths, In the middle, for those who were inclined towards the Great Vehicle, he turned the middle Dharma wheel of no characteristics, Finally, for those who were inclined towards various vehicles, he turned the final Dharma wheel of the definitive ultimate meaning. In particular, the empowerments of the six vehicles, such as Yoga: the empowerment of the Hearer Vehicle was given at the Renza River, The empowerment of the Solitary Buddha Vehicle was given at Kundga Rawa, The empowerment of the Bodhisattva Vehicle was given at Vulture Peak Mountain or Rajagriha, The empowerment of Kriya was given at Varanasi, The empowerment of Yoga was given on the Burning Mountain, making those who were immature mature, and leading them to the path of liberation.