English
Visualizing the main disciple Manjushri Vajra as a triple stack. At the heart of the master's samadhi being, visualize the mantra of Manjushri Vajra and Akshobhya. At the hearts of the other deities of the mandala, also visualize their respective mantras. Pray and scatter flowers: Please, Bhagavan, grant me! Please, Bhagavan, bless me! After praying in this way, countless garlands of mantras arose from the hearts of the master and all the deities of the mandala, entered through the disciple's mouth, and settled at the heart of the samadhi being. Recite the mantra of Manjushri Vajra or Akshobhya one hundred and eight times, and the mantras of the other deities three times each, and so on. Again, light radiated from the master's heart, inviting all the Buddhas and Bodhisattvas, countless garlands of mantras, entered from the disciple's crown and dissolved into the heart's guardian mantra, making the mantras powerful and potent. Scatter flowers and say: Please, Bhagavan, grant this! Please, Bhagavan, bless this! Just as the king of ophthalmologists removes the cataracts of the world, so may you, my son, remove the cataracts of ignorance, as removed by the Buddhas. Thus say. The first mirror: To indicate that all dharmas must be understood as emptiness, show the mirror and say: Dharmas are like reflections, clear and pure without defilement, ungraspable and unspeakable, truly arising from cause and action, without self-nature and without location, thus knowing all dharmas, act incomparably for the benefit of sentient beings, yet be born as a son of protectors. Thus say and explain its meaning. The giving of the bell and vajra is, to indicate that liberation from all arising and ceasing in ultimate truth is like space, give the empowerment of the bell, ringing the bell, saying: All are the nature of space, space also has no nature, by uniting with space, all excellence appears as equality. Thus say. The arrow and bow are, giving the arrow and bow that arose from the letter HO (藏文：ཧོ་，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：吼), to the four directions.
Chinese
上下等六处抛掷之仪轨，应与所有如来结缘。令如是说。然后第二个镜子是，从阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字所生的镜子。 嗡 班杂 萨埵 阿（藏文：ཨོཾ་བཛྲ་ས་ཏྲ་ཨ，梵文天城体：ॐ वज्रसत्त्व आ，梵文罗马拟音：oṃ vajrasattva ā，汉语字面意思：嗡，金刚萨埵，阿）。如是交付。金刚萨埵如镜子般，清净明亮且无垢染。 诸佛总集之自性，融入汝子之心间。 知晓此乃一切如来之主菩提心。如是说并解释其义。 讲法是：双足之间 嗡 班杂 黑度 芒（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）以此给予法轮。 右手给予嗡 班杂 巴夏 朗（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）之海螺。 左手给予嗡 班杂 刚扎 阿（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）之铃。 二者之间，朗（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）置于膝上，阿（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字，给予续部经函。 从今开始发起菩提心，发起转法轮。 从今天起，世间救护者们转法轮。 汝当无疑无虑，以无二之心，令无上之法螺，充满一切处。 以密咒行持之仪轨，恒常为众生宣说。 如是行持，则名为利益诸佛，报答恩德。 所有金刚持，亦将恒常护佑汝。 如是。 无论是自入还是弟子灌顶之时，皆可，因喜好极简，故从眼药开始至此皆可省略。 这些随许若置于第四灌顶之后亦佳。 五部化身解说之随许是：令弟子依次升起五部之慢心，并依次将各部之手印置于其手中。 为利益一切世间众生，如何调伏种种所化，而转法轮。 如是，转动金刚轮，宝轮，莲花轮，种种法轮。 如是。 然后是利益有情之随许： 自性如何调伏有情，如是利益有情，以贪等清净而成就。如是。 禅修并成就悉地之随许： 每日亦于三时中，
English
Performing the ritual of throwing upwards and downwards in six places, one should create a connection with all the Tathagatas. Let it be said thus. Then the second mirror is: the mirror that arises from the letter A (Tibetan: ཨ，Sanskrit Devanagari: अ，Sanskrit Roman transliteration: a, literal Chinese meaning: A). Oṃ Vajrasattva Ā (Tibetan: ཨོཾ་བཛྲ་ས་ཏྲ་ཨ，Sanskrit Devanagari: ॐ वज्रसत्त्व आ，Sanskrit Roman transliteration: oṃ vajrasattva ā, literal Chinese meaning: Om, Vajrasattva, A). Thus it is given. Vajrasattva is like a mirror, pure, clear, and without stain. The nature of the master of all Buddhas, enters into the heart of you, my son. Know that this is the Bodhicitta, the master of all the Tathagatas. Thus saying, explain the meaning. The Dharma explanation is: Between the two feet, Oṃ Vajra Hetu Maṃ (Tibetan: ，Sanskrit Devanagari: ，Sanskrit Roman transliteration: ，literal Chinese meaning: ) gives the wheel. In the right hand, the conch shell of Oṃ Vajra Bhāṣa Raṃ (Tibetan: ，Sanskrit Devanagari: ，Sanskrit Roman transliteration: ，literal Chinese meaning: ). In the left hand, the bell of Oṃ Vajra Ghaṇḍe Ā (Tibetan: ，Sanskrit Devanagari: ，Sanskrit Roman transliteration: ，literal Chinese meaning: ). Between the two, Raṃ (Tibetan: ，Sanskrit Devanagari: ，Sanskrit Roman transliteration: ，literal Chinese meaning: ) on the lap, the letter Ā (Tibetan: ཨཱ，Sanskrit Devanagari: आ，Sanskrit Roman transliteration: ā, literal Chinese meaning: A), give the tantric text. From today onwards, generate Bodhicitta, generate the turning of the Dharma wheel. From this day forward, in the world, the saviors turn the wheel. You, without doubt or hesitation, with a non-dual mind, fill the unsurpassed Dharma conch, completely everywhere. With the ritual of mantra practice, always tell the people. If you do so, it is called benefiting the Buddhas and repaying their kindness. All those who hold the Vajra will also always protect you. Thus it is. Whether it is the time of self-entry or disciple empowerment, it is fine, because one likes extreme brevity, it is fine to omit from the eye medicine onwards. It is also good to place these subsequent permissions after the fourth empowerment. The subsequent permission of the explanation of the five families' emanations is: let the disciples gradually rise in the pride of the five families, and give the hand symbols of each family into their hands one by one. For the benefit of all sentient beings in all realms, how to tame the various beings to be tamed, and turn the Dharma wheel. Likewise, turn the Vajra wheel, the Jewel wheel, the Lotus wheel, and the various wheels. Thus it is. Then there is the subsequent permission for the benefit of sentient beings: How does the nature tame sentient beings? Likewise, benefit sentient beings, accomplish it with the purification of attachment and so on. Thus it is. The subsequent permission for meditation and accomplishment of siddhis is: Every day, also in the three times,
Chinese
具备那三之瑜伽，因此最胜之共同是，成办一切悉地。不显现是空性一，具足现量是空性二显现，持明者是空性三，金刚持是众生之主。其他还有息灾和增益等，对于任何所欲之事，以轮之随喜结合，修持则迅速成办。如是说且解释意义。守护是，以一切事业之瓶水洒扫，如前准备般系守护线。在四百五十颂中，后来的两个随许在授记之后做是，因为在那部著作中喜欢简略修法，所以认为一切随许都包含在那两个之中，从咒语灌顶到幻化解说之间不做，四灌顶一夜之间授予，如果将一切边际都放在一起，则认为容易进入。做补充等，随许都在瓶灌顶之后做的时候，如这里所说般做，则从二之口诀和行法中产生，在四百五十颂的注释中也极为明了。又一种方式是，箭弓布施等都放在瓶灌顶之后，法说和，幻化解说和，有情做利益，禅修且成办悉地，四者都放在授记之后，则与鬘等相符，极为良好。因此法说等在此做，有情义利之随许等在第四之后做，与两种规矩都不符。第二是，无等无匹四角等，如四百五十颂之词般说，然后将意义做寂静解说也极为良好，然而那如是之第一二显示之词等和，修法之著作之，词语清净等，极为难以理解，如实说出悉地生源，则有增上证悟之利益。那又是这样，佛陀未佛陀平等之故，于四方隅中善妙显示。忆念近置东方门，正断精进南方门，神变足是西方门，四禅是救度者，三摩地是装饰，所取于此安住天女们，
English
Having the yoga of the three nas, therefore the most excellent commonality is to accomplish all siddhis. Non-appearance is emptiness one, having direct perception is emptiness two appearing, the vidyadhara is emptiness three, and the Vajradhara is the lord of all beings. Furthermore, pacifying and increasing, etc., for whatever one desires, by combining the wheel's pleasing, if practiced, it will be quickly accomplished. Thus it is said and the meaning explained. The protection is, to sprinkle with the vase water of all activities, and tie the protection cord as prepared before. In the four hundred and fifty verses, the latter two subsequent permissions are done after the prophecy, because in that text, one favors the condensed practice, and thinks that all subsequent permissions are included in those two. From mantra empowerment to the explanation of transformation, without doing that, giving the four empowerments in one night, if all the boundaries are put together in one place, it is thought to be easy to enter. Making additions, etc., when the subsequent permissions are done at the end of the vase empowerment, if done as described here, it arises from the oral instructions and practice of the two, and it is also very clear in the commentary of the four hundred and fifty verses. Again, in another way, the arrow, bow, giving, etc., are all placed after the vase empowerment, and the Dharma discourse, the explanation of transformation, sentient beings doing benefit, meditating and accomplishing siddhis, all four are placed after the prophecy, which is very good as it is in accordance with garlands, etc. Therefore, the Dharma discourse, etc., is done here, and the subsequent permission of sentient beings' benefit, etc., is done after the fourth, which does not agree with either of the two systems. The second is, unequaled, without equal, four corners, etc., saying as the words of the four hundred and fifty verses, and then explaining the meaning as peaceful is also very good, however, those words that show the first two suchness and, the words of the sadhana text, the pure words, etc., are very difficult to understand, if one speaks like the source of siddhis, there is the benefit of increased realization. That is also like this: Because the Buddhas and non-Buddhas are equal, it is well shown in the four corners. Mindfulness is placed near the eastern gate, right abandonment is the southern gate, miraculous feet are the western gate, the four meditations are the saviors, the samadhis are the ornaments, the goddesses who abide there are the objects,
Chinese
填满母处并以天众庄严， 经论支分声等是， 八解脱八根柱， 咒式金刚鬘圆， 返还清净五功德， 无垢力等五供养， 宝瓶盛满水是慈悲， 圆满资粮黄色是智慧宝藏， 虽与众生无有分别， 然彼不为罪垢所染故， 种种莲花十九朵， 与茎干共同具备也， 使非福德泥泞干涸， 滋养福德之苗芽， 日之座垫乃七者， 以息灭烦恼热恼故， 为遣除无明黑暗故， 具备十二月相也， 为从一切烦恼中解脱故， 设想于宫殿中也， 以汇集于心要故， 是故说为坛城也。 如是坛城之自性， 法界清净不动尊， 色蕴痴昧大与身， 明镜清净遍照尊， 受蕴平等性， 我慢清净宝生佛， 想蕴贪欲语， 个别思维无量光， 行蕴精进与， 嫉妒清净不空成就佛， 地与空性方便与， 慈悲寂灭佛母也， 慈与无相发愿与， 水界守护嘛嘛噶， 喜与无愿力与， 火界增长白衣母， 舍与智慧自性光明， 风界度脱度母也， 布施清净色金刚， 戒律清净声金刚， 忍辱清净香金刚， 精进清净味金刚， 静虑清净触金刚， 智慧清净法金刚， 坏聚知法蕴之魔， 信清净阎罗死主勾摄者， 烦恼彼魔执边见， 精进清净趣入识边际， 生灭死主邪妄见， 忆念清净束缚马头明王， 业与天魔执胜天， 定解悦意甘露旋， 法与受用化身与， 自性身彼等四者乃， 心等金刚智慧耶， 是说四手印。 无有分别且， 难以测度之深奥者， 以大印极明显现故， 自他
English
Filling the mother's place and adorning with the assembly of deities, The branches of scriptures are sound and so on, Eight liberations are the eight pillars, The mantra style is a round vajra garland, Returning are the five pure qualities, Five offerings such as stainless power, A vase filled with water is compassion, The complete accumulation, yellow, is a treasure of wisdom, Although not separate from all beings, Yet it is not stained by faults, Nineteen various lotuses, Together with the stem, Drying up the mud of non-virtue, Nurturing the sprouts of virtue, The seven sun cushions, Cooling the heat of afflictions, For dispelling the darkness of ignorance, It possesses twelve moons, For liberation from all afflictions, It is contemplated in the palace, Because it gathers in the essence, Therefore it is said to be a mandala. Thus, the very nature of the mandala, The pure realm of reality, immovable, The aggregate of form, great delusion and body, The clear mirror, the all-illuminating one, The aggregate of feeling, equality, Pure pride, Ratnasambhava, The aggregate of perception, desire, speech, Individual thought, Amitabha, The aggregate of formation, diligence, Pure jealousy, Amoghasiddhi, Earth and emptiness, skillful means and, Compassion, the pacifier, Buddhalocana, Love and signlessness, aspiration and, The water element, the protector, Mamaki, Joy and wishlessness, power and, The fire element, the increaser, Pandaravasini, Equanimity, wisdom, clear nature, The wind element, the liberator, Tara, Pure generosity, form vajra, Pure morality, sound vajra, Pure patience, scent vajra, Pure diligence, taste vajra, Pure concentration, touch vajra, Pure wisdom, dharma vajra, The demon of the aggregates of existence, the knowable, The pure faith, Yama, the lord of death, who summons, The afflictions, that demon, holding to extremes, Pure diligence, entering, the extreme of knowledge, Birth and death, the lord of death, wrong view, Pure mindfulness, binding, Hayagriva, Action and the god-demon, the supreme god, Samadhi, delighting, the swirling nectar, Dharma and enjoyment, emanation and, The nature body, these four are, Mind and so on, vajra wisdom, It is said to be the four mudras. Without discrimination and, Difficult to fathom, profound, Because the great mudra is very clear, Self and other.