English
He was made fortunate to realize the Vajra of Speech. For the purpose of the Wisdom-Jnana empowerment, offer a mandala. The request and questions and answers, binding the blindfold, etc., are similar to the secret empowerment. It is also acceptable to recite "Grant the Wisdom-Jnana empowerment" while offering incense. He was entrusted with the purpose of accomplishing the Mudra-Jnana that possesses the characteristics. This goddess is very special. She bestows boundless bliss. In all aspects, enjoy the Mudra. Make the supreme offering as a son. By this, the supreme Bodhicitta is also attained. Can the son eat as he pleases? Can the consort, born from the five Mudras, be offered with faith? Can excrement, urine, semen, blood, etc., be used here? My secret lotus, which quickly gives rise to bliss, can you always offer it? It was written like this. The answer was given: Why does the goddess not please me with the vows that have been spoken? From the state of emptiness, one becomes the Bhagavan, the Lord of Secrets, Vajrapani, and the consort goddess, the beautiful one. On the forehead is Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡). On the throat is Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊). On the heart is Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From the secret place of the father, a blue five-pronged vajra arises from Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), marked with Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and adorned with Phat (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) at the tip. From the space of the mother, a red three-petaled lotus arises from Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), marked with the letter Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊). After the father and mother have entered into union, the Ham (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) syllable at the crown of the head melts from the fire of passion, and the four joys of arising and reversing in the four chakras are manifested. Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊) Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The blindfold is removed. The vajra is placed on the crown of the head. Do not despise or disrespect me and the Vajra Master, as well as the brothers and sisters, and all sentient beings of the three realms. Furthermore, you should always keep the vows that have been spoken. From now on, you, as a son, until the essence of enlightenment, like a dream, should accomplish the benefit of sentient beings yourself. Thus, in the Bhaga mandala, the Wisdom-Jnana empowerment is obtained. The defilement of the mind is purified. One has the authority to meditate on the path of the messenger. The power of the three pure grounds is established. He was made fortunate to realize the Vajra of Mind. For the purpose of the fourth empowerment, offer a mandala. Please grant me the three empowerments that possess all kinds of excellence. Today, also the great fourth, please.
Chinese
祈请您以慈悲加持我。（念诵）三遍。此智慧极细微，古老金刚等同虚空。无尘垢，终极布施即是寂静，您亦是其父。心性乐空无二之智慧，从原始以来就在究竟的坛城中自生。深奥与光明无二之智慧，是第四灌顶之意义的真如。此经中，第四灌顶作为口诀。早期藏人的文献中，对于第四灌顶，也有用眼罩遮蔽和解脱的做法，但自宗不需要。如是，在究竟菩提心之坛城中获得第四灌顶。三门之垢染及其习气得以清净。有权修持大手印不可思议之道。安立第十一地和第十二地的能力。成为能使智慧金刚显现的有缘者。主尊如何发号施令，所有这些我都将遵行。（念诵）三遍。献上感恩的曼扎。从今以后……等。回向善根。然后，将内供像内供一样加持。在广大坛城的尸陀林地基上，“龙等……”直到“愿一切众生皆得安乐！”之间，按照修法仪轨，广作内供。这些是正行仪轨中，关于自入次第的阐述。关于弟子灌顶之事，有两种方式：第一晚是弟子预备之行，第二晚是坛城灌顶之正行。第一，如果是本尊预备之日，如果没有收摄荟供等后续，想要用帷幕遮挡也可以，但并非必须，怎么方便就怎么做。如果坛城已经绘制完毕，是与正行坛城修法相关的阶段，则必须用厚厚的帷幕遮挡，做到一点也看不到。弟子们沐浴后就座。献花和收花。上师让弟子们发起菩提心。说法。弟子们为了预备之目的献上曼扎。“大乐您是我的导师……”，直到“请怙主让我进入！”之间，按照共同的方式祈请三遍。“儿子，过来，这是大乘……”直到“儿子的智慧……”
English
Please protect me with your kindness. (Recite) three times. This wisdom is extremely subtle, the ancient Vajra is like the sky. Free from dust, the ultimate generosity is peace itself, you are also its father. The wisdom of the mind's nature, bliss and emptiness inseparable, has arisen spontaneously in the ultimate mandala since the beginning. The wisdom that is inseparable from profundity and clarity is the suchness of the meaning of the fourth empowerment. In this text, the fourth empowerment is treated as oral instruction. In the writings of the early Tibetans, there was also a practice of using blindfolds to cover and release the eyes for the fourth empowerment, but it is not necessary in our tradition. Thus, the fourth empowerment is obtained in the mandala of ultimate Bodhicitta. The defilements of the three doors and their habitual tendencies are purified. One has the authority to practice the inconceivable path of Mahamudra. The power of the eleventh and twelfth bhumis is established. One is made fortunate to manifest the wisdom Vajra. How does the chief deity command, all these I will follow. (Recite) three times. Offer a mandala of gratitude. From now on... etc. Dedicate the merit. Then, bless the inner offering like the inner offering. On the charnel ground of the great mandala, from "Nagas, etc...." to "May all sentient beings be happy!", according to the sadhana, make extensive inner offerings. These are the explanations of the self-entry sequence in the main ritual. Regarding the matter of the disciple's empowerment, there are two ways: the first night is the disciple's preparatory practice, and the second night is the actual practice of empowerment in the mandala. First, if it is the day of the deity's preparation, if the subsequent gathering, etc., are not collected, it is okay to want to cover it with a curtain, but it is not necessary, so do whatever is convenient. If the mandala has already been drawn and it is the stage related to the practice of the main mandala, then it is important to cover it with a thick curtain so that nothing can be seen. The disciples bathe and sit in rows. Offer and collect flowers. The master has the disciples generate Bodhicitta. Give a Dharma talk. The disciples offer a mandala for the purpose of preparation. "Great bliss, you are my teacher..." until "Please, protector, let me enter!" Pray three times in a common way. "Son, come here, this is the Great Vehicle..." until "The son's wisdom..."
Chinese
恩嘎瓦和，洛扎瓦仁南玛和，持律者扎嘉玛等前后许多坛法都见过，但所有都是补充一点，实际上没有矛盾，藏文坛法中不清楚的，经典中也有各种情况。这里是按照经典，汇集了精华要点，由嘉钦巴达热纳塔所著。 扎亚扎亚扎扬图。 又说，此处坛法虽多，但诀窍和经典的规矩，不混杂区分的很少，因此在此处清楚地记载。对于期间出现的诀窍，认为是经典的意义的那些人，认为经典是混乱的，见到曲解经典意义的人。即使是译师班智达真实的诀窍，也不应诋毁，很好，但黑汝嘎佐氏传承的圣者仪轨和，鬘论的补充这里不需要。这是共同的诀窍，因为是库萨里巴的规矩，看了许多的精华汇集，也不会变成此法的规矩。对于智者的规矩是智者和，对于库萨里是瑜伽士的，如果如规矩一样好好了解，就会变成没有缺点，具足一切功德。 这也是达热纳塔特意说的。 校订完毕。 曼嘎朗。 吉祥！《吉祥金刚童子的坛城仪轨·降魔嬉戏》之名著。
English
Ngawa and, Lotsawa Rinnamma and, Disciplinarian Drakgyalma, etc., I have seen many early and late mandala rituals, but all are just minor supplements, and there are no contradictions in meaning. What is unclear in Tibetan mandala rituals can be found in the scriptures. Here, in accordance with the scriptures, the essence of the key points is summarized, and it was composed by Gyal Khampa Taranatha. Jaya Jaya Jayantu. Furthermore, it is said: Although there are many mandala rituals here, there are few that distinguish between the lineage of oral instructions and the lineage of scriptures without mixing them. Therefore, it is clearly recorded here. Those who consider the oral instructions that arise in the interim to be the meaning of the scriptures, and think that the scriptures are confused, are seen to be misinterpreting the meaning of the scriptures. Even the actual oral instructions of the translator-panditas should not be disparaged, which is good, but the Kye Dor Drog lineage's Holy Circle and the supplements to the Garland [Tantra] are not needed here. This is a common oral instruction, because it is the tradition of the Kusali, and even if one has seen many and gathered the best, it will not become the tradition of this Dharma. For the tradition of the wise, there are the wise, and for the Kusali, there are the yogis. If one understands well according to the tradition, one will become flawless and possess all qualities. This was also specifically stated by Taranatha. Revised. Mangalam. Homage! The text entitled "The Mandala Ritual of Glorious Vajrakumara: A Play of Subduing Maras" is presented. Homage! Om Svasti. The text entitled "The Mandala Ritual of Glorious Vajrakumara: A Play of Subduing Maras." I prostrate to all the Gurus, Buddhas, and Bodhisattvas! In terms of this ritual, there are three aspects: the object to be focused on, the means to be accomplished, and the result to be experienced. First, from the suchness of the basis and result to the object of manifest activity. Second, there are six: Establishing the basis with the five perfections, showing the preliminary steps before accomplishment, entering the actual sequence of mandala accomplishment, the disciple entering the mandala and explaining the empowerment, using two sets of three to supplement, engage in activity, and gather, and purifying subtle faults through confession and summary activity. Thus it is said. The first is: the practitioner's place, substances, implements, and time, which are the qualities of the Acharya, etc., and are clear elsewhere. The second is: first, the preliminary torma
Chinese
于（供品）上观想：嗡 班匝 阿弥利达 滚扎利 吽 钦达 钦达 吽 啪。以此清净。 嗡 梭巴瓦 协达 萨瓦 达玛 梭巴瓦 协多 昂。（梵文，Oṃ svabhāva śuddhāḥ sarva dharmāḥ svabhāva śuddho 'haṃ，自性清净一切法，自性清净我）以此净化。 从空性中，由嗡字所化现的朵玛器皿，宽广而巨大。其中，由嗡阿吽所化现的朵玛，转变为广大的甘露之海。 嗡 惹那 班匝 阿弥利达 吽 嗡 阿 吽。 十方护法、处所主、地主、城主、常住者，以及三界的一切生灵，金刚萨玛扎！ 嗡 因扎耶，阿格纳耶，亚玛耶，呢日德，瓦汝纳，瓦雅贝，古贝拉，伊夏纳，布拉玛 布日提威 德威 梭哈！ 那摩 萨瓦 达塔嘎达 贝 维秀 穆凯 贝 萨瓦 塔 康 乌嘎喋 萨 帕ra 纳 伊芒 嘎嘎纳 康 哥日涅 丹 巴林 达耶 梭哈！念诵三遍。 嗡 处所主、地主、城主、常住者等，一切 भूत (梵文，bhūte，भूत，已成) 及其眷属。 嗡 阿嘎若 穆康 萨瓦 达玛 南 阿达努 达巴那 达 嗡 阿 吽 啪 梭哈！念诵三遍。从供水到 ശബ്ද (梵文，śabda，शब्द，声音) 作供养。 八大天神及其眷属，从“如是”至“心中所愿皆成就”之间，与共同仪轨相同。 于此地，瑜伽士我等将建立殊胜坛城，并开始修持。十方护法等白方护法誓言者，请守护障碍，成办悉地，作为助伴。中等者亦勿嗔怒，勿生嫉妒。以饶益之心，息灭违缘，成办顺缘，祈请成办一切事业。不祥、邪恶、凶暴、怀有嗔恨者，愿以此朵玛残食令汝等满足，离开此地，前往他处！如此伴随乐器之声向外抛掷。 加持处所与物品：如前以甘露清净，以自性清净净化。从空性中，处所房屋，由吽字所化现的守护轮，宽广而巨大。中央由嗡字所化现的燃烧尸陀林之宫殿，一切特征皆圆满具足。其中，由嗡字所化现的器皿，宽广而巨大。由嗡阿吽所化现的供养云聚，充满无量无边。 嗡 阿 吽！