English
Acharya. The eleventh is called Lama, after having bathed the one with three names, and having fully equipped the five garments, respectfully sit at the east gate of the mandala, fill the hands with a garland of graveyard flowers, join the palms at the heart, visualize the great and terrifying wrathful deities, and throw the flower of reason, which is: Oṃ Vajra Krota Samaya Hūṃ (Tibetan, 嗡 वज्र क्रोध समय हूँ, Devanagari, oṃ vajra krodha samaya hūṃ, Romanized Sanskrit, oṃ vajra krodha samaya hūṃ, Literal meaning: Om, Vajra, Wrath, Vow, Hum), and the four words: Oṃ Krola Krobe Shijepa (Tibetan, 嗡 क्रोध क्रोध शम, Devanagari, oṃ krodha krodha śama, Romanized Sanskrit, oṃ krodha krodha śama, Literal meaning: Om, Wrath, Wrath, Peace), and Oṃ Vajra Krota Samaya Svaṃ Ho Phaṭ (Tibetan, 嗡 वज्र क्रोध समय स्तवं हो फट, Devanagari, oṃ vajra krodha samaya stavaṃ ho phaṭ, Romanized Sanskrit, oṃ vajra krodha samaya stavaṃ ho phaṭ, Literal meaning: Om, Vajra, Wrath, Vow, Praise, Ho, Phat). By throwing the flower into the mandala, the deities remember their previous vows, and light of three syllables radiates from the places of body, speech, and mind, dissolving into my body, speech, and mind, purifying the thoughts of clinging to the ordinary door, and thinking of being endowed with the splendor of body, speech, and mind. Then, ask for forgiveness: In this essence of the palace mandala that obtains Vajra wisdom, may my disciples reside. Please forgive and consider. Having said this, take the flower and tie it on the head. The deities and I rejoice inseparably, and with a smile, let the disciple enter the mandala, thinking of obtaining permission for empowerment, this is called the Acharya allowing entry. If you want to elaborate, enter as the disciple enters the mandala. Second, receiving the empowerment is: Like empowering the disciple, receive the outer, inner, and secret empowerments. Second, there are two parts to the disciple entering the mandala and receiving empowerment: entering the mandala and empowerment. First, then let the disciple enter, as it says in the ritual: Bathing, veiling, asking, and offering the body, expelling obstacles, blessing as the deity, giving vows, handing over that object and water oath, proclaiming and throwing jewels, descending the deity and diligence, opening the eyes, showing the mandala well, and offering the assembly feast, etc., there are sixteen items. The first is bathing: Although it is said to bathe with scented water, according to custom, the disciples are bathed and purified with the water of the action vase. The second is veiling the face: Cover the disciple's face with a red cloth or silk, and give a precious flower. The third is asking what they like: The Guru says this: What kind of desire do you have?
Chinese
孩子你喜欢什么？回答三次。学生回答说：我对于具足福分的极乐，以及极喜的幻化，我感到非常欢喜。为了成就无上菩提，祈愿获得殊胜的善缘。这样回答三次。然后是排列座位：如果学生很多，就把金刚杵的顶端交给第一排的学生手中，其余的人手拉着手引导。如果学生少，就一个一个地引导。在尸林秘密胜妙的坛城中，引导进入菩提金刚之道后，祈愿身语意的灌顶和成就，都能被清净的意念完全接受。这样说。放入三个脚印中，依次引导。或者画八瓣莲花的灌顶台，或者放在禅修的上方。第四是献身：学生们站起来，双手合十于头顶，向过去已经证悟的诸佛献身。嗡 萨瓦 布达 普扎 萨斯塔 纳亚 阿达玛尼 尼雅 雅米。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵三遍并顶礼。双手合十于眉间，现在向诸佛上师献身。嗡 阿杂雅 普扎 萨斯塔 纳亚 阿玛南 尼雅 达雅米。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵三遍并顶礼。双手合十于心口，未来向一切诸佛献身。嗡 萨嘎拉 萨达 普扎 萨斯塔 纳亚 阿玛南 尼雅 达雅米。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这样顶礼三次。第五是驱逐邪魔：在学生的头顶梵穴中，观想由བྷྲུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字化为宫殿月坛，在单扇门的中央观想蓝黑色的ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，在门环上观想绿黑色的ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字。从那里发出光芒，遍布一切内外器情世界，然后又收回，在行走时，将一切福德的精华都收集起来，融入两个ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字中，化为光芒消融。嗡 班杂 卓达 吽 嘎拉 吽 啪。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）在月坛的中央，在日轮的座垫上，生起蓝绿色的吽嘎拉，手持金刚杵和铃。嗡 班杂 卓达 阿雅 阿杂拉 吽 啪。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）在门环上，生起绿黑色的不动明王，手持宝剑和期克印。两个忿怒尊化为光芒融入孩子的身体，因此观想在劫末之间，没有生死的恐惧，如同金刚一般。然后上师抛洒白芥子，以毗沙金刚的咒语，幻化出无数的忿怒尊化身。
English
Child, what do you like? Answer three times. The student answers: I am very happy with the bliss of good fortune, and with the magic of great joy. In order to accomplish the supreme enlightenment, I pray to obtain excellent good fortune. Say this three times. Then arrange the seats: If there are many students, give the tip of the guru's vajra to the student in the first row, and lead the others by holding hands. If there are few students, lead them one by one. In the charnel ground, the secret and supreme mandala, lead them onto the path of the Vajra of Enlightenment, and may the empowerments and accomplishments of body, speech, and mind be fully received by the pure mind. Say this. Place them in the three footprints and lead them in order. Either draw an eight-petaled lotus empowerment platform, or place it on top of the meditation seat. Fourth, offering the body: The students stand up, join their palms at the crown of their heads, and offer their bodies to all the Buddhas of the past who have realized enlightenment. Oṃ sarva buddha pūca sasthāna ya admani niryāyami. (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) Recite three times and prostrate. Join the palms at the space between the eyebrows and offer the body to the Buddhas and lamas of the present. Oṃ ācārya pūca sasthāna ya āmanaṃ niryātayami. (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) Recite three times and prostrate. Join the palms at the heart and offer the body to all the Buddhas of the future. Oṃ sagala sata puca sastha naya āmanam niryātayami. (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) Prostrate three times like this. Fifth, dispelling obstacles: Inside the student's cranial cavity, visualize a palace and moon mandala from bhrūṃ (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). In the center of the single door, visualize a blue-black hūṃ (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). On the door frame, visualize a green-black hūṃ (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). Light radiates from it, pervading all outer and inner worlds, and then gathers again. When walking, gather all the essence of merit and dissolve it into the two hūṃ (藏文,梵文天城体,梵文罗马拟音,汉语字面意思)s, dissolving into light. Oṃ vajra krota hūṃ kara hūṃ phaṭ. (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) In the center of the moon mandala, on the sun disc, generate a blue-green Hūṃkara, holding a vajra and bell. Oṃ vajra krota arya acala hūṃ phaṭ. (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) On the door frame, generate the green-black Achala, holding a sword and threatening mudra. The two wrathful deities dissolve into light and merge into the child's body, so contemplate that there is no fear of birth and death until the end of the kalpa, like a vajra. Then the guru scatters white mustard seeds, and with the mantra of Visha Vajra, emanates countless wrathful emanations.
Chinese
然后弟子说：吉祥金刚语的持有者，不坏金刚语的自性，今日请您加持我，成为金刚语。上师再次念诵：嗡 萨瓦 达塔嘎达 瓦嘎 瓦吉ra 斯瓦 巴瓦 阿达玛 阔 昂。（藏文：ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཝ་ཀ་བཛྲ་སྭ་བྷ་ཝ་ཨད་མ་ཀོ་ཧཾ་，梵文天城体：ॐ सर्व तथागत वाक् वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ sarva tathāgata vāk vajra svabhāva ātmako'ham，汉语字面意思：嗡，一切如来语金刚自性我）。 第八，给予誓言：灌顶者用金刚杵放在弟子的心间，说：诸佛的这个秘密，对于没有混杂誓言衰败者，任何时候都不要说。对于宣说大乘者，不要轻蔑和诽谤我。身语意上安住标志，利益所有众生。这样吩咐。
English
Then the disciple says: Glorious holder of the Vajra speech, the very nature of indestructible Vajra speech, please bless me today, to become the Vajra speech. The master recites again: Om Sarva Tathagata Vaka Vajra Svabhava Atma Ko Ham. (Tibetan: ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཝ་ཀ་བཛྲ་སྭ་བྷ་ཝ་ཨད་མ་ཀོ་ཧཾ་, Sanskrit Devanagari: ॐ सर्व तथागत वाक् वज्र स्वभाव आत्माकोऽहम्, Sanskrit Romanization: oṃ sarva tathāgata vāk vajra svabhāva ātmako'ham, Literal Chinese meaning: Om, all Tathagata speech vajra nature I). Eighth, giving the vow: The empowerer places the vajra on the disciple's heart and says: This secret of all Buddhas, do not ever speak to those who have not mixed with the fallen vows. Do not despise or slander me, who teaches the Great Vehicle. The signs abide in body, speech, and mind, and benefit all sentient beings. Thus, he commands.
Chinese
成就大稀有，将获得佛的果位。根本续中说：具有同等缘分的智慧，如果努力修持，必定会迅速产生大稀有。又如《道次第》中说：如果将自己与本尊天相结合，即使功德微小也能成就。如是说。那么，修持本尊天有很大的利益，如果不修持会有什么过失呢？如果舍弃本尊天而修持其他善法，也会变得毫无意义。如果因不具信心而破了誓言，就会一直被烦恼所困扰，在三恶道中感受痛苦，并且无法走上获得无上菩提的道路，转变成断绝种姓的境地。《秘密藏》中说：没有信心，破戒就会毁灭。又如《金刚次第》中说：舍弃本尊而修持善法毫无意义，如果舍弃这个手印，就会生于三恶道，无法获得菩提果，无上的众生之流也会断绝，将处于断绝种姓的境地。如是说。第十四，开眼：上师手持金刚，如金色的针。今天以信心的力量，请看此处的坛城。生于咒语和手印的种族，您是适合作为开示秘密的法器，成为殊胜的誓言，一切成就都圆满具足。（藏文：བཛྲ་ཙཀྵུ་པྲ་བེ་ཤ་ཡ་ཕཊ，梵文天城体：वज्रचक्षुप्रवेशयफट，梵文罗马拟音：vajracakṣupraveśayaphaṭ，汉语字面意思：金刚眼进入 啪！）这样擦拭眼睛，揭开面纱。用光芒之针擦拭无明的眼睛，生起实际见到智慧坛城的我慢。第十五，指示坛城：手持丝绸和黄金装饰等物品，介绍说这就是坛城的意义。这样说：法界远离戏论，中心是无戏论的圆形。本来因果无二，所以被金刚墙所围绕。四种智慧放射出轮的形状，轮回涅槃本来无二，外层具有金刚的边饰。因为具有四无量，所以用四个角来装饰。殊胜的智慧是四种事业，意义分为四种突发。因为僵尸变成了黄金，所以装饰着伟大的功德。如果四个角都聚集在一起
English
Accomplishing great wonders will lead to attaining the state of Buddhahood. As stated in the Root Tantra: 'The wisdom of equal fortune, if cultivated diligently, will surely bring forth great wonders.' Furthermore, as stated in the Lamrim: 'By uniting oneself with the deity, even small virtues will be accomplished.' It is said. So, although there are great benefits to meditating on the deity, one might wonder, 'What are the faults if I don't meditate?' If one abandons the yidam deity and practices other virtues, it will become meaningless. If one's samaya is broken due to lack of faith, one will always be tormented by afflictions, experience suffering in the three lower realms, and be placed on a path that cannot attain unsurpassed bodhi, transforming into a state of lineage severance. As stated in the Secret Essence: 'Without faith, breaking vows will lead to ruin.' Furthermore, as stated in the Vajra Sequence: 'Abandoning the deity and practicing virtue is meaningless. If one abandons this mudra, one will be born in the three lower realms. The fruit of bodhi will not be attained. The stream of unsurpassed beings will also be cut off, and one will remain in a state of lineage severance.' It is said. Fourteenth, Opening the Eyes: The guru holds a vajra in the manner of a golden needle. 'Today, by the power of faith, behold the mandala here and now. Born into the lineage of mantra and mudra, you are suitable as a vessel for revealing secrets, becoming a supreme samaya, and all siddhis are perfectly complete.' (Tibetan: བཛྲ་ཙཀྵུ་པྲ་བེ་ཤ་ཡ་ཕཊ，Sanskrit Devanagari: वज्रचक्षुप्रवेशयफट，Sanskrit Romanization: vajracakṣupraveśayaphaṭ，Literal Chinese meaning: Vajra Eye Enter Phaṭ!) Thus, wipe the eyes and remove the face covering. By wiping away the eyes of ignorance with the needle of light, generate the pride of actually seeing the mandala of wisdom. Fifteenth, Showing the Mandala: Holding items such as silk and gold ornaments, introduce it by saying, 'This is the meaning of the mandala.' Say this: 'The dharmadhatu is free from elaboration, the center is in the form of a non-elaborate circle. Since cause and effect are originally non-dual, it is completely surrounded by a vajra fence. The four wisdoms radiate in the form of a wheel. Samsara and nirvana are originally non-dual, the outer layer has a vajra border. Because it possesses the four immeasurables, it is adorned with four corners. The superior wisdom is the four activities, the meaning is explained as four sudden occurrences. Because the corpse has become gold, it is adorned with great qualities. If all four corners gather together'