English
The body is bluish-gray, the right side white, and the left side red. The right hand holds a vajra, sword, and arrow. The left hand holds a dagger, lasso, and bow. In front, respectfully receiving, contemplate residing in a fiercely burning fire. Hūṃ. By residing in the mandala of fire, manifesting, from the feet to the forehead, emanates the immovable servant. Victorious over demons, six arms holding arrow and bow, sword and lasso, raining down a rain of vajras. Surrounded by countless wrathful deities, filling with the sound of Hūṃ, frightening all obstacles. Frighteningly filling the three realms. Completely destroying everything into dust. Phaṭ. Namaḥ samanta buddhānāṃ acala caṇḍa mahāroṣaṇa sphoṭaya khaṃ khaṃ. After reciting this mantra, with the sword mudra, circling from the right to the head, dispel the enemy obstacles. Contemplate circling from the left, forming a tent of swords. Second, the secret inner boundary, contemplate the three aspects of body, speech, and mind as the wisdom of body, speech, and mind. Contemplate the three aspects of body, speech, and mind as the wisdom of body, speech, and mind. Hūṃ. The uncreated bindu is naturally smooth, all phenomena of samsara and nirvana, the state of pure great bliss of mind itself, even the name of obstacle does not exist. By clearly and thoroughly understanding in this way, the mandala of the boundary is naturally accomplished. Samaya iti haṃ. Third, the secret of the secret boundary, with the secret oath, destroy like dust with the nectar smoke offering and torma. Then suppress the Matram, go to the northeast, and recite Vajra Heruka Hūṃ. In an instant, generate as Heruka, make the iron hook mudra, and recite Khara Tra Angusha Jha Jha Hūṃ three times. Contemplate coming forward in an instant. Oṃ Vajra Guhya Tri Sha Samaya Svaḥ. Recite three times, showing the skull mudra. From the oath-bound one called Matram, become a companion. Recite the mantra of Oṃ Vajra Shri Heruka, make the empty mouth mudra and clap, like a tree falling. Head facing southwest, feet facing northeast, left hand pressing down on the right, contemplate falling. Contemplate that the thumb of my right foot is the self-arisen iron hook of Ja, lift the right foot, and recite from "the door of the place" to "open." Hūṃ Hūṃ Phaṭ Phaṭ Matram Karutra Hūṃ Phaṭ. Sarva Open Tsa Tsa.
English
Thinking of separating the feet with "phye dang tsa bya." Then, with the sword mudra, reciting "ka dar kha pra be sha phat," visualize splitting the body. Then, reciting "pri hum," visualize his consciousness transforming into a white HUM (Tibetan: ཧཱུཾ，Devanagari: हूं，IAST: hūṃ，Literal Meaning: Hum), which dissolves into my heart, thinking that the heart and wisdom are inseparable. Then, reciting "de ga bhrum bishva bishuddhe bhandha jnana ram," the body itself becomes crescent-shaped, from the purplish-black, reciting "bhrum khang pra be sha phat," thinking of opening the door. Inside, reciting "hum hum hum," think of it as blessing. Reciting "ha ha ham hum para na sam hara na hum phat," think of it as closing the door of the palace, and after that, above also recite with the vajra words and tones, reciting "om vajra yaksha krodha hum phat vajra vajra ram yam kham," encircling with the mudra, think that above and below become a vajra tent, and even the wind at the end of the kalpa cannot escape. Make the gestures of the ten wrathful deities. The oath-breaker is suppressed by the worker like a phurba. The eighth is occupying the land, gathering the conditions and the students, gathering inside and telling the introduction. Tell the eight obstacles and fulfill the samaya. These are the preliminaries of empowerment. As it is said, there are four: gathering the conditions, telling the students the introduction, telling the eight obstacles and fulfilling the samaya. The first is, the conditions of offering are special outer, inner, and secret substances, and the conditions of the mandala are also, arrows and, silks and, swords and, the continuous thread of compassion, phurba and, banners and, canopies, victory banners and, necklaces and substances are collected and used. As it is said, those are arranged as they appear in the texts. The substances of empowerment are, five vases and, the vase of action and, special outer, inner, and secret substances are all gathered and collected. The second is telling the introduction, which is divided into two: the ritual of mixing students and, the introduction and, jointly showing the preliminary empowerment. The first is divided into two: mixing those who have not mixed the samaya and, adding those who have already mixed. The first is, both the master and the disciple, in the hearts of the practitioners, clearly visualize the samaya being who is like themselves, full of color, with the throne of empowerment, take the amrita that was previously blessed, stir it with the vajra, oneself and the yoga
English
Sprinkle water on the tongues of all drinkers three times. The teacher says: All Buddhas as numerous as the seas, Bodhicitta and Vajradhara, and likewise the yogis who practice, if you are stingy towards them, the Vajra Yaksha Yaksha will bite your heart and drink it, it truly dwells in the heart. This is the water of the hell of sentient beings. idanati narakana (Tibetan, इदनति नरकन्, idanati narakan, this is the water of hell) samayaksha hum (Tibetan, समयक्ष हुं, samayaksha hum, oath Yaksha Hum) Thus swear and solidify the oath. Verse. Its meaning is also explained. Second, suppressing the mixture is divided into three parts. First, the actual suppression is: the yogis headed by the skull nectar pass it around and rotate to the left, reciting in unison: Holding the glorious body of the Buddha, possessing the indivisible Vajra body, please bless them, grant the accomplishment of the Vajra body. om sarva tathagata mahakaya vajra svabhava atmako'ham (Tibetan, ॐ सर्व तथागत महाकाय वज्र स्वभाव आत्माकोऽहम्, om sarva tathagata mahakaya vajra svabhava atmako'ham, Om, all, Tathagata, great body, Vajra, nature, I) Recite three times. From then on, the brothers and sisters must not break the vows, and the practitioners also have unwavering faith in people from different villages, communities, regions, and valleys, and understand the vows as described in the scriptures, striving to uphold them. Second, expressing gratitude to the teacher: offer the flowers offered when entering the mandala. With the Vajra master of body, speech, and mind, and the brothers and sisters related to the vows, blessed by the three practice assemblies, offer gratitude in memory of the kindness. Three times. Third, entering the ranks of the Vajrayana: each sitting in their own place, clearly visualizing the deity, picking up the Vajra bell in the left and right hands, shaking it three times, for the root vows of body, speech, and mind, and approaching and practicing through the four approaches and practices, in order to approach and guide the deity, it appears to hold the vow Vajra bell. Thus shake the Vajra, shake the bell. Second, the common presentation of the four discourses and preliminary empowerment: arrange the mandala and offering torma etc., perform the visualization and recitation of the deity as appropriate, tell the Dharma about the difficulty of obtaining leisure and endowment etc., give refuge and generate the mind of enlightenment vows. Prostrate to the glorious Vajrasattva.
Chinese
礼敬！从此，《遍照点滴自在续》中，讲述了开端、十六灌顶的开端，以及略述灌顶的次第。在此欲界，有一位婆罗门，佩戴着海螺念珠，具有神通。他有一个学生是国王的儿子。婆罗门教了他许多学问等功德。王子生起了傲慢心，心想：这里没有人比我更有学问，如果我不输给他，就不能让他超过我。于是，他叫来婆罗门，灌了很多冬酒，让他昏睡，然后用针刺他的眼睛，用铁钩拉出他的舌头，用剃刀割断，用乌龟血涂抹他的身体，让许多女人用脚踩踏和按压他，用剃刀割断他的臀部。婆罗门酒醒后，想呼唤身边的人，但因为没有舌头，说不出话。许多女人用脚踩踏和按压他，踩踏使他的记忆也大大减退。他想站起来，但臀部使他无法站立。他想看看是谁，但眼睛看不见。身体被乌龟血涂抹，长满了水泡和脓疱。婆罗门痛苦而绝望地想：昨天才变成这样，难道是前世业力的成熟吗？还是因为害怕被超越的嫉妒而这样做的呢？当他心中这样想的时候，王子学生因为害怕被超越而做了那些痛苦的事情，婆罗门用神通知道后，婆罗门发出了诅咒：啊！国王的儿子，我教了你这么多年，你却这样对我。你也在这辈子身体上长满一千个食肉女鬼，眼睛瞎掉，舌头变哑，脚不能走路。死后也长期生于地狱，经历三恶道。无数劫中，连圣者的面容的阳光也看不到，菩提的幼苗永远枯萎！这样诅咒后，婆罗门就去世了。之后，王子因为自己的罪业成熟，以及婆罗门发出的诅咒，在那一世身体上
English
Homage! From within the Tantra of the All-Illuminating Drop of Empowerment, the introduction, the introduction to the sixteen empowerments, and a concise explanation of the order of empowerments are presented. In this desire realm, there was a Brahmin who wore a conch garland and possessed miraculous powers. He had a student who was the son of a king. The Brahmin taught him many qualities such as learning. The prince became arrogant and thought, "There is no one more learned than me here. If I don't lose to him, I won't let this Brahmin surpass me." So, he called the Brahmin, poured him a lot of winter wine, made him drunk, then pierced his eyes with needles, pulled out his tongue with an iron hook, cut it off with a razor, smeared his body with turtle blood, had many women trample and press on him with their feet, and cut off his buttocks with a razor. When the Brahmin sobered up, he thought to call out to whoever was nearby, but because he had no tongue, he couldn't speak. Many women trampled and pressed on him with their feet, and the trampling greatly diminished his memory. He tried to stand up, but his buttocks prevented him from standing. He looked to see who was there, but his eyes couldn't see. His body was smeared with turtle blood, and it was covered with blisters and sores. The Brahmin, suffering and desperate, thought, "How did I become like this only yesterday? Is it the ripening of karma from a previous life? Or did someone do this out of jealousy, fearing being surpassed?" As he thought this in his mind, the prince student, fearing being surpassed, did those painful things. When the Brahmin knew this through clairvoyance, the Brahmin uttered a curse: "Oh! Son of the king, I taught you for so many years, and you do this to me. May your body in this life be covered with a thousand flesh-eating demons, may your eyes be blind, may your tongue be mute, may your feet be unable to walk. And after death, may you be born in the hell realm for a long time, passing through the three lower realms. For countless lifetimes, may you not even see a ray of sunlight from the face of the noble ones, and may the sprout of Bodhi be forever withered!" Having cursed in this way, the Brahmin passed away. After that, the prince, due to the ripening of his own misdeeds and the curse uttered by the Brahmin, in that very life, on his body