English
Sins accumulate, entering through the navel. In the heart, visualize the syllable Kam (Tibetan: ཀཾ, Sanskrit Devanagari: क, Sanskrit Romanization: kaṃ, Literal Chinese meaning: Kam). Think of it transforming into black light. It arises from the source of the life force. Between the deity and oneself, Visualize a seat of black lotus, Place the form of sin upon it. Then recite the mantra of the tutelary deity, With the wheel of light rays of the mantra, Purify all sins. Or, even after purifying the sin itself, Purify the residue of the body. Then, with the hundred-syllable mantra, Having meditated as instructed, Purify as before. Or, do it with the hundred-syllable mantra alone. With a hundred thousand repetitions of the hundred-syllable mantra, And a hundred thousand repetitions of one's own heart mantra, Make up for the great loss of the root vow. Reduce by one-third, make up for the second. Reduce by half, make up for the third. Reduce by two-thirds, make up for the fourth. Reduce by one-third of one-third, Make up for the fifth, and the sixth, Make up by reducing by two-thirds. From then on, reduce by half and half, The last three combine in order. With eight branches and one hundred and fifty branches, And twenty-one, etc. With large and small gradations, Finally, with fire or water, Make offerings through burnt offerings. Secret mantra self-generation or nectar swirl, Hayagriva vase prepared as before. After doing blessings and so on, Finally, wash thoroughly. Possessing burnt offerings and bathing, Or, even just with the recitation of the mandala, The ritual can also be done. For making up for the loss of vows, One should strive in these methods. The method for making up for the loss of vows, this is the twenty-ninth. Homage to the Bhagavan Vajradhara. The order of empowerments explained is, Vase, secret, wisdom, and, Those explained as the fourth, Places in pleasant places, etc., Times for subduing, etc., Teacher and student possessing qualities, In accordance with the previous basis, Having made the mandala, introduce the student, The order of empowerment without error, All categories should be known, Having known the method of empowerment, the instructions, The place of empowerment should also be examined without error, Having done so, obscurations will be purified, The bhumis will also be gradually attained, Therefore, the instructions should be shown, The signs, etc., should also be known, If one does not know the symbols, one is not a mantra practitioner, The beginner relies on objects, If one knows the need, there is no doubt, One with ability and power, The result
Chinese
将获得殊胜的加持。这些共同和不共同的，仪轨和口诀广说，在所有的常释中都很清楚，因此我在此处仅作简略概括。瓶灌顶有四种，即外、内、秘密和究竟。外与外续相符，内与内续相符，或者两者都显现于外。内在的上师安住于身体，秘密的处所与自身相结合，究竟的弟子安住于头部。生起喜悦或者金刚处。这些口诀的广说，应知在事业鬘中。秘密灌顶也显示为四种。外在是给予甘露加持，或者从具相者处降下，用金刚指给予。内在的秘密从宫殿中，以手印执持而给予。秘密从明妃的虚空中取，究竟在秘密的宫殿中，应知生起殊胜的喜悦。智慧甘露也有四种。外在是事业手印女，内在是光明的明妃，秘密是鸟面母，究竟是傲慢的勇母。究竟又分为两种，有依和无依。无依又分为两种，有戏论和无戏论。灌顶的口诀广说，应知是上师口传和事业鬘。略述手印仪轨。所谓“卡拉夏阿毗谢卡(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，是瓶的语手印和身手印。手指充满，指尖合拢，呈瓶状。所谓“古雅阿毗谢卡(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，是秘密的语手印和身手印。以束带压制忿怒母，询问手印时应知晓。所谓“钵喇枳娘 枳娘那 古雅 阿毗谢卡(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，是智慧甘露语手印。身体手印是天授手印，或者表示特殊的喜悦。所谓“钵喇 枳娘 枳娘 古雅 阿毗谢卡(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，是第四灌顶的语手印和身手印。在俱生喜悦生起之处，插入拇指来表示。如果不知道这些手印，空行母给予成就时，会询问手印后才给予。如果询问手印后知道，则会再次失去。或者其他的手印，如果不知道，空行母会杀害。如果不知道手印等，在修持密咒时，以及降伏鬼神祈祷时，不
English
will receive special blessings. These common and uncommon, rituals and oral instructions in detail, are clear in all the regular commentaries, so I have summarized them briefly here. The vase empowerment has four types: outer, inner, secret, and ultimate. The outer corresponds to the outer tantras, the inner corresponds to the inner tantras, or both may appear outwardly. The inner guru resides in the body, the secret place is combined with oneself, and the ultimate disciple resides in the head. Generate joy or the vajra place. The detailed explanation of these oral instructions should be known in the Garland of Actions. The secret empowerment is also shown as four types. The outer is giving nectar blessings, or descending from a qualified person, giving with the vajra fingers. The inner secret is given from the palace, holding the hand mudra. The secret is taken from the space of the consort, and ultimately in the secret palace, it should be known that supreme joy arises. Wisdom nectar also has four types. The outer is the action mudra woman, the inner is the radiant vidya woman, the secret is the bird-faced mother, and the ultimate is the arrogant wrathful mother. The ultimate is also divided into two types: with support and without support. The without support is also divided into two types: with elaboration and without elaboration. The detailed explanation of the empowerment oral instructions should be known as the guru's oral transmission and the Garland of Actions. Briefly describe the mudra ritual. The so-called "Kalasha Abhisheka (藏文：ཀ་ལ་ཤ་ཨ་བྷེ་ཥེ་ཀ་，梵文天城体：कलश अभिषेक，梵文罗马拟音：kalaśa abhiṣeka，汉语字面意思：瓶灌顶)" is the vase's speech mudra and body mudra. The fingers are filled, the fingertips are joined, forming the shape of a vase. The so-called "Guhya Abhisheka (藏文：གུ་ཧྱ་ཨ་བྷི་ཥེ་ཀ་，梵文天城体：गुह्य अभिषेक，梵文罗马拟音：guhya abhiṣeka，汉语字面意思：秘密灌顶)" is the secret speech mudra and body mudra. Pressing down the wrathful mother with a belt, it should be known when asking about the hand mudra. The so-called "Prajna Jnana Guhya Abhisheka (藏文：པྲཛྙཱ་ཛྙཱ་ན་གུ་ཧྱ་ཨ་བྷི་ཥེ་ཀ་，梵文天城体：प्रज्ञा ज्ञान गुह्य अभिषेक，梵文罗马拟音：prajñā jñāna guhya abhiṣeka，汉语字面意思：智慧甘露灌顶)" is the wisdom nectar speech mudra. The body mudra is the god-given mudra, or it represents special joy. The so-called "Prajna Jnana Guhya Abhisheka (藏文：པྲ་ཛྙཱ་ཛྙཱ་གུ་ཧྱ་ཨ་བྷི་ཥེ་ཀ་，梵文天城体：प्रज्ञा ज्ञान गुह्य अभिषेक，梵文罗马拟音：prajñā jñāna guhya abhiṣeka，汉语字面意思：智慧甘露灌顶)" is the speech mudra and body mudra of the fourth empowerment. At the place where coemergent joy arises, insert the thumb to indicate it. If these mudras are not known, when the dakini gives accomplishments, she will ask about the mudra before giving it. If she asks about the mudra and knows it, it will be lost again. Or other mudras, if they are not known, the dakini will kill. If the mudras and so on are not known, when practicing secret mantra, and when subduing spirits and praying, not
Chinese
座垫交错出现，手与手的回应之时，若不明白表征，则不是密咒师。灌顶的次第也是，要知道贪欲道和解脱道两种。没有灌顶就没有结果，因此要认真灌顶。灌顶的结合即三十颂。 顶礼薄伽梵金刚持！稍微宣说一下誓言。首先是行为的誓言：行贪欲道，行解脱道。像这样两种都行持时，首先是殊胜和极殊胜。其中也有内外之分。首先在外行持之时，依处所和时间的状况，以寂静调伏和以猛烈调伏。随顺进入的行为既精通又深奥。食物和衣服等一切，对于自己和他人两种，以利他之心行持而进入。没有利他之心即是烦恼者，舍弃自他、本尊和慈悲，舍弃利他，供养，因此誓言破损而堕入恶趣。内行持中所宣说的是，对于五甘露等，以贪欲道进入，以解脱道加持。像这样加持甘露之后，观想一切为本尊，进行供养，则会获得巨大福德。如果像狗猪一样行持，则誓言破损而前往饿鬼之处。酒是伟大的甘露，仅仅是应当饮用的。如经中所说，在具相的殊胜容器中，装满去除腐烂等过患的，具有味道的甘露，自己作本尊瑜伽。生起业金刚铃，以及由月亮生起。ཧས་（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）清净色等分别念，ཧྲཱིཿས་（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）清净味等分别念，ཧོཿས་（藏文，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：吼）安住于大甘露之中。拇指由ཧཱུཾ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）生出大地之相，无名指由སུཾ་（藏文，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：桑）生出须弥山之相，中间由མཾ་（藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）发出勾招甘露。供养自他本尊，因此会获得巨大福德。如果没有这样做，像大象一样，贪执和贪求等，醉酒饮用，则五百世转生为疯子。加持的次第也是，或者做五种姓的结合等，或者用མཱ་མ་ཀཱི་（藏文，梵文天城体：मामाकी，梵文罗马拟音：māmakī，汉语字面意思：玛玛吉）清净，或者做甘露旋转等。观想具相的容器和法生，以及月亮等，应当供养或者又
English
The cushions appear intertwined, and when hands respond to hands, if you don't understand the symbols, you are not a mantra practitioner. Also, the sequence of empowerment is such that you should know both the path of desire and the path of liberation. Without empowerment, there is no result, so diligently perform empowerment. The union of empowerment is the thirty verses. Homage to the Bhagavan Vajradhara! I will briefly explain the vows. First, the vows of conduct are: practice the path of desire, practice the path of liberation. When practicing both like this, the first is supreme and most supreme. There are also outer and inner aspects to this. First, when practicing outwardly, according to the circumstances of place and time, subdue with peaceful means and subdue with forceful means. Engaging in harmonious conduct is both skillful and profound. All things such as food and clothing should be engaged in with a mind of benefiting both oneself and others. Without a mind of benefiting others, one is afflicted, abandoning oneself, others, deities, and compassion. By abandoning the benefit of beings and offerings, the vows are broken and one falls into the lower realms. What is taught in inner practice is that one should engage in the path of desire with the five nectars and so on, and bless with the path of liberation. After blessing the nectar in this way, contemplate everything as deities and make offerings, and great merit will be obtained. If one acts like dogs and pigs, the vows are broken and one goes to the place of the pretas. Alcohol is a great nectar, and it is only to be drunk. As it is said in the tantras, in a supreme vessel with auspicious signs, fill the vessel with flavorful nectar that has been purified of faults such as decay, and perform the yoga of oneself as the deity. Generate the karma kapala, and generate it with the moon. ha (藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈) purifies the conceptual thoughts of forms and so on, hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) purifies the conceptual thoughts of tastes and so on, ho (藏文，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：吼) abides in the great nectar. From the thumb, hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises the form of the earth, from the ring finger, suṃ (藏文，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：桑) arises the form of Mount Meru, and from the middle, maṃ (藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒) emanates, summoning the nectar. By making offerings to oneself, others, and the deities, great merit will be obtained. If one does not do this, like an elephant, if one drinks intoxicated with attachment and craving, one will be born as a madman for five hundred lifetimes. Also, the sequence of blessing is such that one may perform the union of the five families, or purify with māmakī (藏文，梵文天城体：मामाकी，梵文罗马拟音：māmakī，汉语字面意思：玛玛吉), or perform the swirling of nectar, and so on. Contemplate the auspicious vessel and the dharmodaya, as well as the moon and so on, and one should make offerings or again.