English
Or, how should offerings, praises, prayers, etc. be performed? The actual intent of the tantra is: Any one of those mentioned above is sufficient. If many different ones are performed, they should be practiced by the respective practitioners, so that each activity stands on its own. Hundreds of thousands of millions, etc., and many tsatsas, etc., even for one activity, can be done by many practitioners. The current Southern Gate ritual, except for some that cannot be accomplished at that time, such as fire offerings and stupas, gathers a variety of things from all aspects, and is a model for all the doors of purification of sins. In the eyes of the people of Tibet, it seems to be just a decoration. However, because the blessings of mantras and words are integrated, there are benefits. Those who arrange the rituals are also supreme beings, so do not slander them, but put them into practice. In this way, the Southern Gate ritual that is currently performed in its entirety is just a imitation of what is said in the tantra. The current ritual arrangements, self-generation and front-generation, etc., are also imitations of great practice. Receiving empowerment is also an imitation of combining with activities, or it is also considered to be for the sake of the deceased or disciples. Therefore, for the tantras that do not explain the order of activities of the great mandala, the four types of recitation and practice, just hearing some sporadic fragments, some arrogant people who think they are proficient in mantras say: We are doing extensive recitation and offering. The extensive self-generation during the offering is not the actual recitation, nor is it in accordance with it, nor is it an imitation, so it is extremely wrong to apply the name of extensive recitation from there. If it is said to be recitation, then the name of practice is not allowed, but the name of practice is also added, so saying extensive recitation and offering, this has become the practice of recitation. Without even making the distinction between recitation and practice, for the rough terminology of secret mantras, it is also a public proclamation of the signs of stupidity without a thorough understanding! Now, the order of activities for empowering disciples is just these. In particular, when preparing the deity, there is no need to mix it with the painted image. The day of preparing the deity and the vase, etc.
Chinese
是吗？或者其他时候也可以，让学生们沐浴后坐好，有些人寻求秘密真言的成就。等等，生起坚定的涅槃之心。如果之前没有皈依和发菩提心，那还用说吗？即使之前已经皈依和发心，为了恢复和澄清，也要举行盛大的皈依和发菩提心仪式。如果不能或者没有时间，就在之前的日常忏悔中略微提及即可。儿子，趋向大乘！等等，生起对真言的欢喜，金刚萨埵忿怒尊（བཛྲ་སཏྭ་ཀྲོ་དྷ，vajrasattva krodha，vajrasattva krodha，金刚萨埵忿怒尊）……念诵真言的香水洒向学生，用被香水沾湿的手放在学生的头上，念诵这个真言七遍。同样，也用甘露流淌的真言来做。然后向学生供养香水、香和灯。用供养云的陀罗尼加持，用一切事业真言给予木杖，用吽字四句的真言做坛城。念诵“吉那吉嘎（ཛི་ན་ཛི་ཀ）”多次后，丢弃木杖。用一切事业真言给予捧水。也按照共同的方式，用金刚萨埵忿怒尊的真言加持的臂绳系上。在世间则是普贤菩萨（ཀུན་མཁྱེན་དག），等等，讲述甚深的佛法。用一切事业真言加持的吉祥草给予作为枕头和座垫。然后让学生向诸佛顶礼，这些就是学生的准备。然后晚上，给学生灌顶的正行日，到抛弃食子为止结束后，为了净化学生的业障和积累福德，要用火供来取悦坛城的诸神。然后晚上，学生坐在坛城房间的门口，献上坛城，念诵“大乐您是主（དགའ་ཆེན་ཁྱོད་བདག）”等等的祈祷文。再次像日常忏悔一样，让他们皈依和种下菩提心的愿望。月亮金刚的发心要按照共同的方式来做。大乘广大的生起！等等，以及“超越有和无，如虚空般无垢，甚深的一切分别念，完全不分别无处所，远离一切戏论，是戏论的种种显现，远离业和行为等等，安住于二谛，这是殊胜的大乘之顶峰，在于
English
Is it? Or at other times, let the students bathe and sit down, some seek the accomplishment of secret mantras. Etc., generate a firm mind of Nirvana. If you have not taken refuge and generated Bodhicitta before, need I say more? Even if you have taken refuge and generated Bodhicitta before, for the purpose of restoring and clarifying, perform the grand ceremony of taking refuge and generating Bodhicitta. If you cannot or do not have time, just mention it slightly in the previous daily confession. Son, turn to the Mahayana! Etc., generate joy in mantras, Vajrasattva Krodha (བཛྲ་སཏྭ་ཀྲོ་དྷ，vajrasattva krodha，vajrasattva krodha，Wrathful Vajrasattva)... Sprinkle the scented water of mantra recitation on the students, and place the hand moistened with scented water on the student's head, reciting the mantra seven times. Similarly, do it with the mantra of flowing nectar. Then offer the students scented water, incense, and lamps. Bless with the dharani of the offering cloud, give the wooden staff with the mantra of all actions, and make the mandala with the mantra of four syllables of Hum. Recite "Jina Jika (ཛི་ན་ཛི་ཀ)" many times and discard the wooden staff. Give a handful of water with the mantra of all actions. Also, in accordance with the common way, tie the arm cord blessed with the mantra of Vajrasattva Krodha. In the world, it is Samantabhadra (ཀུན་མཁྱེན་དག), etc., and explain the profound Dharma. Give the Kusha grass blessed with the mantra of all actions as a pillow and cushion. Then have the students prostrate to the Buddhas, these are the preparations for the students. Then at night, the actual day of empowerment for the students, after finishing up to the throwing of the torma, in order to purify the students' obscurations and accumulate merit, the deities of the mandala should be pleased with fire offerings. Then at night, the students sit at the door of the mandala room, offering the mandala and reciting the prayers of "Great Joy You are the Lord (དགའ་ཆེན་ཁྱོད་བདག)" etc. Again, like the daily confession, have them take refuge and plant the wish for Bodhicitta. The generation of the mind of the Moon Vajra should be done in a common way. The great arising of the Great Vehicle! Etc., and "Transcending existence and non-existence, immaculate like the sky, profound all conceptualizations, completely non-conceptual without a place, free from all elaborations, is the manifestation of elaborations, free from actions and deeds, etc., abiding in the two truths, this supreme peak of the excellent vehicle, is in accordance with"
Chinese
也有说是这样做的，但上师们是为了咒语灌顶的意义而做的，传承翻译者也认为是咒语灌顶，所以“Sarva-vit”（梵文天城体：सर्ववित्，梵文罗马拟音：sarvavit，汉语字面意思：一切知）没有翻译成藏语，而是保留了汉语原样。因此，在菖蒲等纸上用藏红花或姜黄写上八根本明或十三咒语。修持坛城时，放在坛城门内，念诵也以其为目标。此时取出，上师念三遍，也让弟子念三遍。然后用香水清洗，倒入瓶中。念诵根本明或百字明，也稍微念诵其他咒语，从弟子的头顶倒入并让他喝，上师念诵咒语。然后，按照共同的念诵传承给予，这是咒语的灌顶，是加持要点非常重要的深奥之法。然后用五个灌顶瓶依次灌顶。“嗡 佛陀 嘎拉夏 阿比钦匝 嗡”（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思）等等，这是瓶灌顶。五部佛的手印是共同的，触碰头顶和前额等五个部位。“嗡 佛陀 阿比钦匝 嗡”（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思）等等，这是宝冠灌顶，这不需要头饰。将珍宝和鲜花的花环戴在头上。“嗡 惹纳 玛拉雅 阿比钦匝 札 札 札 札 札”（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思），这是花环灌顶。将丝绸或布条系在发际线处。“嗡 班匝 帕达 霍 阿瓦朗 比尼 阿比钦匝 札”（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思）。将五部佛的法器递到手中。“嗡 佛陀 穆扎 阿比钦匝 嗡”（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思）等等，这是手印灌顶。“嗡 佛陀 纳玛 阿比钦匝 嗡”（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思）等等，观察鲜花落在哪个本尊或金刚萨埵上，这是名字灌顶。递上各种金刚杵。“嗡 班匝 嘎玛 阿比钦匝 芒”（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思），这是四事业灌顶。递上法轮。“嗡 班匝 匝嘎拉 阿比钦匝 吽 仲”（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思），这是转法轮灌顶。然后从尊胜佛母瓶中取出水，用其他瓶子或海螺等灌顶。“嗡 佛陀 匝嘎拉 阿迪巴地 斯瓦 阿比钦匝 嗡 嗡 嗡”（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思）等等，这是主宰灌顶。将五位明妃的塑像或法器触碰头部或递到手中。“嗡 佛陀 达Ra尼 阿比钦
English
Some say that's how it's done, but the previous lamas did it for the meaning of mantra empowerment, and the translator of the tantras also thought it was mantra empowerment, so "Sarva-vit" was not translated into Tibetan, but the Chinese was kept as it is. Therefore, on paper such as calamus, write the eight root mantras or thirteen mantras with saffron or turmeric. When practicing the mandala, place it inside the mandala gate, and the recitations are also done with that as the focus. At this time, take it out and the lama recites it three times, and also makes the disciple recite it three times. Then wash it with fragrant water and pour it into a vase. Recite the root mantra or the hundred-syllable mantra, and also recite other mantras a little. Pour it from the disciple's head and let him drink it, and the master recites the mantras. Then, giving it in accordance with the common recitation tradition is the mantra empowerment, which is a profound method with very important blessings. Then, empower with the five empowerment vases in sequence. "Om Buddha Kalasha Abhisincha Om," etc., is the vase empowerment. The five-family mudra is common, touching the five places such as the crown of the head and the forehead. "Om Buddha Abhisincha Om," etc., is the crown empowerment, which does not require a headdress. Tie a garland of jewels and flowers on the head. "Om Ratna Mala Ya Abhisincha Tram Tram Tram Tram Tram," is the garland empowerment. Tie silk or cloth at the hairline. "Om Vajra Patta Ho Avaram Bhini Abhisincha Tram." Hand over the five-family emblems. "Om Buddha Mudra Abhisincha Om," etc., is the mudra empowerment. "Om Buddha Nama Abhisincha Om," etc., and observe which deity or Vajrasattva the flower falls on, this is the name empowerment. Hand over various vajras. "Om Vajra Karma Abhisincha Mam," is the four activities empowerment. Hand over the wheel. "Om Vajra Chakra Abhisincha Hum Bhrum," is the wheel-turning empowerment. Then take water from the Namgyal vase and empower with other vases or conch shells, etc. "Om Buddha Chakra Adhipati Tvam Abhisincha Om Om Om," etc., is the lordship empowerment. Touch the head or hand over the statues or emblems of the five goddesses. "Om Buddha Dharani Abhisin
Chinese
等，这是陀罗尼的灌顶，从咒语的力量中享受想要的功德，男女本尊的咒语互相增益，是这个意思。嗡 佛陀 秘密 灌顶 嗡 等。这个不需要灌顶物，如果要做，就展示五部佛的形象。这是秘密的灌顶，要知道一切本尊和显现都是智慧的游舞。从今天以后你，等，和嗡 般若 方便 结合 灌顶 吽。这样把金刚和以金刚为标志的铃杵交给你。这是说一切咒语的行为都要观修空性和大悲双运，这是金刚铃的灌顶。然后给予七政宝的形象，说吉祥语。把金刚放在弟子的头顶上，嗡 萨瓦 达他嘎达 阿吉那 达雅 达夏弥 哥利哈那 瓦吉拉 萨悉地耶。嗡 瓦吉拉 谛叉 吽。能执持咒语和续部的，这个弟子是供养。这样把弟子献给本尊。今天成为坛城金刚阿阇黎，等，下达命令，这是命令的灌顶。然后弟子向金刚阿阇黎供养广大的财物，也要向坛城供养。那时如果不能，就以意念供养，做供养赞。然后今生的安乐无余和，等等，金刚阿阇黎要给弟子教导。仅仅这样，给弟子的灌顶仪轨就没有不完整、没有多余、也没有丝毫错误的了。续部之王光辉永恒乳海，各种精华充满，以智慧财富增长的搅拌棒，搅动诸佛的愿望山王，以精勤力量的搅动，从搅拌中出生善说力量炽燃的太阳，由此从世间黑暗中取出，成为极喜的光明。这即是，一切恶趣完全清净光辉之王的分别续部意义现证义疏殊胜，也是多罗那他中间稍微说到的。校对吉祥！
English
Etc. This is the empowerment of the dharani. From the power of the mantra, one enjoys the desired qualities. The mantras of the male and female deities mutually enhance each other, that is the meaning. Om Buddha Guhya Abhisinca Om, etc. This does not require empowerment substances. If it is done, then the images of the five families are shown. This is the secret empowerment. It is necessary to know that all deities and appearances are the playful manifestations of wisdom. From today onwards, you, etc., and Om Prajna Upaya Samayoga Abhisinca Hum. Thus, the vajra and the bell marked with the vajra are handed over to you. This means that all mantra practices must be meditated on as the union of emptiness and great compassion. This is the vajra bell empowerment. Then, the images of the seven royal emblems are given and auspicious words are spoken. The vajra is placed on the disciple's head, Om Sarva Tathagata Ajnadya Dasya Mi Grihna Vajra Su Siddhiye. Om Vajra Tista Hum. This disciple who can hold the mantras and tantras is an offering. Thus, the disciple is offered to the deity. Today, become the mandala vajra acharya, etc., issue commands. This is the empowerment of command. Then, the disciple offers extensive wealth to the vajra acharya, and offerings are also made to the mandala. If it is not possible at that time, then offer with intention and perform the offering praise. Then, all the happiness of this life and, etc., the vajra acharya should give instructions to the disciple. Just like that, the empowerment ritual for the disciple is without incompleteness, without excess, and without any error. The king of tantras, the glorious eternal ocean of milk, filled with various essences, with the churning stick of increasing wisdom and wealth, churns the wish-fulfilling mountain king of the Buddhas' aspirations. With the churning of the power of diligence, the well-spoken, power-burning sun is born from the churning. From this, it is taken out from the darkness of the world and becomes the light of great joy. This is, the meaning of the discriminating tantra of the King of Glory, which completely purifies all the lower realms, the meaning of the realization, the meaning of the commentary, the extraordinary, which was also slightly mentioned by Taranatha in the middle. Colophon: Mangalam!