English
Dī na a ma la a bhi ṣiñci mi. Abha bhya ha ra śu bhaṃ ba ṭi. Ani śi ta ba hū kumbha. Abhi ba caḥ, saying this, the water empowerment is given. Generally, just the empowerment of the master, at the time of the water empowerment, that much is sufficient. Thirteenth, the empowerment with the four activity vases: Although it is the actual ritual of the master's empowerment, it is needed for some types of mantra accomplishment empowerments. For the purpose of giving to others, it is good if the master's qualification is obtained first. Therefore, in order to accomplish from the previous practice, if there are four activity vases, then empower with those as well. Recite "This is the supreme bath," etc., changing the recitation words. Instead of "Whatever you desire," etc., pray to grant all pacifying activities. Oṃ ru ru (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning), etc., and "Increase all activities," etc., Tadyathā oṃ bhūṃ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning), "Subjugate all activities," etc., Oṃ ji ji (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning), etc., and "Destroy all activities," etc. Empower each of the four vases in order with the four Hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) syllable mantras. The intention of the explicitly taught general tantra is: For the time being, without seeking great accomplishment, but only seeking the four activities, without giving the water empowerment of the victory banner vase, but from these four activity vases, empower with each vase that is desired and corresponds. But here, since the position of the master has been obtained, one must also accomplish all four activities oneself, and one must also give the four empowerments to others. Therefore, although it is actually the master's empowerment, it is good to perform the water empowerment of the four activities here. Generally, just becoming the master's empowerment, giving the water empowerment of the main vase is sufficient. There are times when it is okay even if empowerment is not given with the other vases. Fourteenth, the crown empowerment: The master, with the general samaya seal of the Tathāgata family, touches the disciple's head and recites: Oṃ tathāgata udbhava svāhā. Abhiṣiñca hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). That is the custom of the general tantra ritual. And what is said in this tantra itself is: Spread the empty palms, touch the head, and recite: Namaḥ sarva buddha bodhisattvānāṃ. Triśikhā agrina nanamastute. Samanta ada samantā. Agri kuna. Acala. Agri dharme bidu nahi kleśa duḥkha jvalana jāgatva sarva sukhaṃ dadāhīca. Śutā tre idaṃ tre samaye kuru svā.
Chinese
哈！如是说。此续部中未说戴头冠之灌顶。于顶上置手印即是冠冕之灌顶。十五者：于学徒前陈设香水、鲜花、熏香、食物、灯盏等。念诵三遍虚空藏之咒印。以喜宴之方式赐予学徒。或者如上以略微之词句作广大之吉祥语。与八吉祥物等相关之吉祥语，以此中间作亦可。十六者： 获得部与续者，具慧者灌顶之。如是说，于顶上置白色鲜花。供养与陈述彼二者，乃是水冠之支分，其以上是灌顶之正行。灌顶之后随行之仪轨有八： 祈请、敕令、净罪障， 圣教随许、受供施， 宣说誓言与教授。 第一者： 以根本咒、百字明为供养之缘故而施与梵线。彼亦说为水生花之花鬘，然于藏地不常见，又说制作金线亦成稀有，故于实修时所佩戴者，乃是白色丝线三叠三绕，末端具三结。 嗡 噜噜（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等，施与与于修持佛眼佛母之咒时所说相同之手镯。令学徒合掌，于顶上持伞，伴随乐器之声，令其右绕坛城三匝。之后令其于进入之门方向礼拜。上师云： 获得部与续者之， 此学徒乃是供养。 三遍。为诸佛之种姓不断绝之义，及为利益一切有情而行广大慈悲事业之义。我上师，以此之名，将此学徒供养于坛城之诸天众，祈请纳受，并以慈悲赐予恩德。如是说。第二者： 置伞，令学徒安坐于灌顶座上。今日成为坛城上师， 获得部与续者， 诸佛菩萨与， 诸天众皆随喜。 众生
English
Ha! Thus it is said. In this tantra, the empowerment of wearing a crown is not mentioned. Placing the hand seal on the crown of the head is itself the crown empowerment. The fifteenth is: Arrange scented water, flowers, incense, food, and lamps in front of the disciple. Recite the mantra and mudra of the Treasury of Space three times. Bestow it upon the disciple in the manner of a feast. Alternatively, after making a brief statement of the extensive auspicious words mentioned above, it is also acceptable to make auspicious words related to the eight auspicious symbols, etc., in this interval. The sixteenth is: "May the one who holds the class and the tantras, the one endowed with intelligence, be empowered." Thus it is said, and a white flower is placed on the crown of the head. The offering and the statement, these two, are parts of the water crown, and up to that point is the actual basis of the empowerment. The subsequent rituals following the empowerment are eight: Petition, command, purify misdeeds, Subsequent permission of the Victorious Teaching, acceptance of offerings, Proclamation of vows and bestowal of instructions. The first is: The root mantra and the hundred-syllable mantra are given first as an offering for the sake of the Brahma thread. It is said that this is a garland of aquatic flowers, but it is not found in Tibet. It is also said that making a golden thread is rare, so what is worn in practice is a white silk thread, triple-folded, triple-wrapped, with three knots at the end. Om ruru (藏文，梵文天城体，梵文罗马拟音，Sanskrit: Om ruru, meaning: Om ruru) etc., bestow a bracelet similar to what is said during the recitation of the mantra of the Buddha Eye Mother. Have the disciple join their palms, hold an umbrella over their head, and with the sound of music, have them circumambulate the mandala three times to the right. Then, have them prostrate in the direction of the entrance gate. The lama says: "This disciple, who will become the holder of the class and the tantras, is offered." Three times. For the sake of the lineage of the Tathagatas not being interrupted, and for the sake of engaging in the activity of great compassion for all sentient beings. I, the teacher, by this name, offer this disciple to the assembly of deities of the mandala, please accept them, and bestow your kindness with compassion. Thus it is said. The second is: Place the umbrella and seat the disciple on the empowerment seat. Today, you have become the mandala teacher, The one who holds the class and the tantras, The Buddhas, Bodhisattvas, and All the gods rejoice. Sentient beings
Chinese
以慈悲心，您应如仪轨般，尽力描绘坛城。修行者们应结合续部（进行修持）。如是说。第三是为了清净上师和弟子的罪障，应作寂静的火供。{若此处未成就，随后做也可以。然而如今多数不做了。}第四是，此派的真如之教授，如是说。其中，外围以铁栅围绕，是不让障碍进入之意。若绘制有三道门，则宫殿的三层，是为了成就上、中、下三种悉地，为了赐予彼等而欢喜的诸神安住之意。如是说。如果只有一层，则此清净的宫殿，是通往高位，出现大成就者之地的意思。又，主尊薄伽梵是从四微尘开始，直至最终无上菩提之间，成为世间和出世间一切圆满之基，因此是赐予一切悉地者。圣者金刚持是种姓之主菩提萨埵，金刚持母是种姓之母，童子无尽是种姓之使者，童女无尽是种姓之使女，女神佛眼母是为了所有悉地，如来部普遍的种姓之母，不可征服男女是种姓之忿怒尊，此一切为了殊胜悉地，为了赐予各自事业的悉地而安住。这些菩提萨埵是为了成办一切佛的事业。明妃嘛嘛格是寂静和守护之意。男仆是降伏恶毒之意，彼等也以赐予中等成就之姿安住。世间护法们是赐予微小成就，为了成办各种愿望，以赞颂诸佛及佛子之姿安住。宫殿之外的诸神众，是赐予不定之上中下悉地而安住，是所有事业的助伴。
English
With a compassionate heart, you should diligently draw the mandala according to the ritual. Practitioners should combine it with the tantras. Thus it is said. The third is to perform a peaceful fire puja to purify the faults of the teacher and the disciple. {If it is not accomplished here, it can be done later. However, nowadays most people do not do it.} The fourth is the teaching of suchness in this tradition, as it is said. Among them, the iron fence surrounding the outside is to prevent obstacles from entering. If three gates are drawn, the three levels of the palace are for the purpose of accomplishing the three siddhis of superior, intermediate, and inferior, and the gods who are delighted to grant them reside there. Thus it is said. If there is only one level, then this pure palace means a place to ascend to a high position and where great accomplished beings appear. Moreover, the main deity, the Bhagavan, from the four subtle particles to the ultimate unsurpassed Bodhi, is the basis of all worldly and transmundane perfections, and therefore is the giver of all siddhis. The noble Vajradhara is the lord of the family, the Bodhisattva, the Vajradhara mother is the mother of the family, the endless boy is the messenger of the family, the endless girl is the female messenger of the family, the goddess Buddhalocana is the mother of the family of the Tathagata family in general for the sake of all siddhis, the unconquerable male and female are the wrathful deities of the family, all of these reside for the sake of supreme siddhi, in order to bestow the siddhis of their respective activities. These Bodhisattvas are for the purpose of accomplishing the activities of all Buddhas. The consort Mamaki is for the meaning of peace and protection. The male servant is for the meaning of subduing evil, and they also reside in the manner of bestowing intermediate accomplishments. The worldly protectors reside in the manner of bestowing small accomplishments and praising the Buddhas and their sons for the purpose of accomplishing various wishes. The assembly of deities outside the palace resides to bestow uncertain superior, intermediate, and inferior siddhis, and is the helper in all activities.
Chinese
如是说。 此行续部的规矩，是以显示必要的方式，讲述坛城和本尊的体性，而不应广为涵盖其他续部。{因此，这里说从总续部也显示大手印。即使只是简略的修法，以及讲述显空双运本尊瑜伽的修习方式，但大多数不用于通常的实践。第五是：}咒语的灌顶。 也就是，花落在哪个本尊上，就获得给予该本尊咒语的资格，但现在不这样实践。应如此做： 在坛城主尊的心间，观想月轮上咒语的鬘，颜色为白色或金色，光芒闪耀，右旋排列。 上师手持向坛城本尊祈祷之意的花朵，念诵三遍（藏文）བྷྲཱུཾ་（梵文天城体，梵文罗马拟音，Bhrūṃ，种子字），（藏文）ཛི་ན་ཛིཀ་（梵文天城体，梵文罗马拟音，Jina Jik，胜利者），五字真言，以及百字明。 祈请世尊赐予此（弟子），祈请对此（弟子）加以引导。 三遍。 专注于主尊心间的咒语鬘，}复诵那些咒语三遍。 弟子向本尊撒花，复诵三遍： 世尊，我已接受，祈请引导我。 念诵（藏文）བྷྲཱུཾ་（梵文天城体，梵文罗马拟音，Bhrūṃ，种子字）和（藏文）ཛིན་ཛིཀ་（梵文天城体，梵文罗马拟音，Jina Jik，胜利者）的同时，将花撒在弟子的头顶。 简略而言，这样即可。 如果要详细进行，则在纸上用麝香、藏红花等书写咒语，放入嘎巴拉碗中，放置在坛城中央靠近宝瓶等处。}然后为了成就坛城，也对它进行观想和念诵。 {因此，在这里取来它，让弟子阅读。 相信已经接受，说： 将这最极成就的秘密咒语拿走，拿走。}咒语灌顶，是如总续部在此处所说，以辅助的方式安排的。而在《文殊根本续》中，则说先进行冠冕灌顶，然后是咒语灌顶，最后是水灌顶。 因此，一般来说，次第并不确定。特别是，对于共同仪轨来说，将这个咒语灌顶作为灌顶的正行来归纳也是好的。如果那样，则在水灌顶的开始或结束时进行。 那个
English
It is said thus. In this tradition of Kriya Tantra, the mandala and the nature of the deity are expressed in a way that shows the necessity, and should not be widely covered by other tantras. {Therefore, it is said here that Mahamudra is also shown from the general tantra. Even if it is only a brief sadhana, and the way to explain the practice of the deity yoga of the union of appearance and emptiness, most of them are not used for ordinary practice. The fifth is:} Empowerment of mantras. That is, whichever deity the flower falls on, one is entitled to give the mantra of that deity, but this is not practiced nowadays. This should be done as follows: In the heart of the main deity of the mandala, visualize a garland of mantras on the moon disc, the color is white or gold, the light is shining, and it is arranged clockwise. The master holds the flower of thought that prays to the deity of the mandala in his hand, and recites (Tibetan) བྷྲཱུཾ་ (Sanskrit Devanagari, Sanskrit Romanization, Bhrūṃ, seed syllable), (Tibetan) ཛི་ན་ཛིཀ་ (Sanskrit Devanagari, Sanskrit Romanization, Jina Jik, Victorious One), the five-syllable mantra, and the hundred-syllable mantra three times each. Please, O Bhagavan, grant this (disciple), please guide this (disciple). Three times. Focus on the mantra garland in the heart of the main deity,} repeat those mantras three times each. As the disciple scatters flowers to the deity, repeat three times: O Bhagavan, I have received it, please guide me. While reciting (Tibetan) བྷྲཱུཾ་ (Sanskrit Devanagari, Sanskrit Romanization, Bhrūṃ, seed syllable) and (Tibetan) ཛིན་ཛིཀ་ (Sanskrit Devanagari, Sanskrit Romanization, Jina Jik, Victorious One), scatter the flower on the disciple's head. In short, that's enough. If you want to do it in detail, write the mantra on paper with musk, saffron, etc., put it in a kapala bowl, and place it near the vase, etc. in the center of the mandala.} Then, in order to accomplish the mandala, also visualize and recite it. {Therefore, take it here and let the disciple read it. Believing that it has been accepted, say: Take this most accomplished secret mantra, take it.} The mantra empowerment is arranged as an auxiliary method, as described here in the general tantra. In the Manjushri Root Tantra, it is said that the crown empowerment is performed first, then the mantra empowerment, and finally the water empowerment. Therefore, in general, the order is not fixed. In particular, for common rituals, it is good to summarize this mantra empowerment as the main practice of empowerment. If so, it should be done at the beginning or end of the water empowerment. That