English
e ba. Whatever you believe in, that's where you are. If we take the example of the palace as a support, we know it's where the deity resides. If it falls on the wall or outside the wall, repeat it three times, and there will be only a small accomplishment. If it falls inside the vajra fence, there will be a great gathering; if it falls outside, there will be no accomplishment, so for the time being, the mandala will not be shown, but focus on peaceful fire offerings or accumulating purification, and then place it later, as explained in the general tantra. Also, in "Stainless Light," it says that if you throw a flower in a mandala of colored powders, it is not meritorious because the powders will be damaged, but in the "Heap of Jewels Sutra" it says: All dharmas are dependent on conditions, They completely abide at the peak of intention. Since all dharmas follow intention, it is acceptable to combine them with the size of one's own intelligence. If it is difficult to throw it on the actual colored powders, it should be thrown on the clustered lines of the mandala. In any case, the teacher invites the deity that each flower has landed on with "Ahya A" (Tibetan), and then holds the deity symbolized by the flower on the mala, reciting: "Pra ti gri hna stam" (Tibetan, Sanskrit Devanagari: प्रतिगृह्ण स्तम्, pratigṛhṇa stam, accept and stand), "Imam Sattva Maha Bala" (Tibetan, Sanskrit Devanagari: ईमं सत्त्व महाबल, imaṃ sattva mahābala, this brave warrior). It means, brave Bodhisattva, please enjoy this life! With the meaning of this mantra, bless the disciple's head. Then, with "Ja Hum Bam Hoh" (Tibetan, Sanskrit Devanagari: जः हुं वं होः, jaḥ hūṃ vaṃ hoḥ, merge) merge. After reciting the true words, say: Enter this disciple's heart and grant complete accomplishment! Say this. Then comes the secret entry, the descent of wisdom. As soon as the crown is placed, with the mudra of opening, say "Pra Besha" (Tibetan, Sanskrit Devanagari: प्रवेश, praveśa, entry), meaning to open the shell of the disciple's ignorance egg, visualize the body opening up. Recite "Abesha" (Tibetan, Sanskrit Devanagari: आवेश, āveśa, entry) many times, generate the courage of view, visualize merging with the deity that matches one's lineage, and being inseparable from the deity, quickly and slowly alternate the sound of the hand drum and bell. At that time, the obscurations of discrimination caused by the wrong thoughts of beings are completely purified by the Buddhas, so the blessings naturally related to dharma and dharmata will appear in the realm of beings, therefore, the continuum of the uncontaminated mind-basis, free from elaboration, is called the teacher's teacher, or the wisdom arising from empowerment, which is the nature of the path of seeing, non-conceptual, because wisdom descends from the first Buddha, so bec
Chinese
胜过上师的上师，成为具神通的唯一导师。其含义如《华严经》所说： 种种名相如何有，彼乃孩童之行止， 何时一切名相皆无， 佛陀众生不能见。 因此，一切灌顶的自性，是加持转移的灌顶，或是智慧降临的意义，是与本尊和胜义谛平等。因此，如果智慧本身也必须特别具备于施予者，那么暂时以方便的自性为主，依靠物质和对境，向弟子降临和向法器降临的两种仪轨，就像出自《集密续》等续部的坛城仪轨一样。如果（本尊）没有降临，那么降临的仪轨是，射箭后，观想心间有芥子大小的本尊父母身像，并观想从其新开辟的虚空中生出的红色光芒充满全身。如《十万名义集》所说： 嗡 谛瑟吒 玛哈 卓达 阿贝夏亚 阿 扎（藏文：ཨོཾ་ཏིཥྛ་མ་ཧཱ་ཀྲོ་དྷ་ཨ་བེ་ཤ་ཡ་ཨཧ་ཛྷེ༚，梵文天城体：，梵文罗马拟音：oṃ tiṣṭha mahākrodha āveśaya aha jhe，汉语字面意思：嗡 住 伟 忿怒 进入 啊 惹）。以此激励勇士，将缠绕阳具、沾满灰尘之物，与五肉、五甘露、古古甲、猫粪等混合，在颅器中的大炭火上焚烧。如果（本尊）降临后，身体和语言的姿态随意显现，那么在舌头上写红色的“阿”（藏文：ཨཱ，梵文天城体：，梵文罗马拟音：ā，汉语字面意思：阿），并询问意义。如果姿态长时间没有平息，那么让其观想在各种金刚之上堆叠须弥山和毗卢遮那佛，置于头顶，以此平息。然后，将与花朵所落之本尊种姓相符的秘密名称，仅在各自理解的范围内告知于耳，并预言未来将成为具有该名称的佛陀，以此建立缘起。然后，面向坛城，询问“你的眼睛所见如何清晰”，根据白色等显现，判断是否见到寂静等成就。然后，开眼之法是，在弟子的双眼上观想燃烧的“嗡”（藏文：ཨོཾ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡），然后念诵“金刚萨埵今汝之”等四句偈颂， 最后念诵“班杂 扎秋 扎贝夏 啪”（藏文：བཛྲ་ཙཀྵུ་པྲ་བེ་ཤ་ཕཊ，梵文天城体：，梵文罗马拟音：vajra cakṣu praveśa phaṭ，汉语字面意思：金刚 眼 进入 啪），用眼针象征性地揭开面纱，驱散无明的黑暗，对一切有形之物毫无阻碍。
English
Surpassing the lama, becoming the sole teacher with miraculous powers. Its meaning is as stated in the Gandavyuha Sutra: How various characteristics exist, those are the actions of children, when all characteristics are absent, Buddhas are not seen. Therefore, the essence of all empowerments is either the empowerment of transferring blessings or the meaning of the descent of wisdom, which is to be equal with the deity and the ultimate truth. Therefore, if wisdom itself must also be especially possessed by the giver, then temporarily taking the nature of skillful means as primary, relying on substances and objects, the two rituals of descending upon the disciple and descending upon the vessel, are as they appear from the mandala rituals of the Guhyasamaja Tantra and other tantras. If (the deity) has not descended, then the ritual of descending is, after shooting an arrow, to visualize the deity's parents' bodies the size of mustard seeds in the heart, and to visualize that red rays of light arising from their newly opened space fill the entire body. As stated in the Hundred Thousand Names: Oṃ tiṣṭha mahākrodha āveśaya aha jhe (藏文：ཨོཾ་ཏིཥྛ་མ་ཧཱ་ཀྲོ་དྷ་ཨ་བེ་ཤ་ཡ་ཨཧ་ཛྷེ༚，梵文天城体：，梵文罗马拟音：oṃ tiṣṭha mahākrodha āveśaya aha jhe，汉语字面意思：嗡 住 伟 忿怒 进入 啊 惹). With this, encourage the hero, mix the object wrapped around the penis and covered with dust with the five meats, five elixirs, gugul, and cat feces, and burn it on a large charcoal fire in a skull cup. If (the deity) descends and the gestures of body and speech appear arbitrarily, then write a red "A" (藏文：ཨཱ，梵文天城体：，梵文罗马拟音：ā，汉语字面意思：阿) on the tongue and ask for the meaning. If the gestures do not subside for a long time, then have them visualize Mount Meru and Vairochana stacked on top of various vajras, placing them on the crown of the head, and thereby pacify them. Then, announce the secret name that corresponds to the lineage of the deity upon whom the flower has fallen, only to the extent of their respective understanding, and predict that in the future they will become a Buddha with that name, thereby establishing auspiciousness. Then, facing the mandala, ask "How clearly does it appear to your eyes?" Based on the appearance of white, etc., determine whether they have seen the attainment of peace, etc. Then, the method of opening the eyes is to visualize a burning "Oṃ" (藏文：ཨོཾ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡) on the disciple's two eyes, and then recite the four lines of "Vajrasattva now you," etc., and finally recite "Vajra cakṣu praveśa phaṭ" (藏文：བཛྲ་ཙཀྵུ་པྲ་བེ་ཤ་ཕཊ，梵文天城体：，梵文罗马拟音：vajra cakṣu praveśa phaṭ，汉语字面意思：金刚 眼 进入 啪), symbolically opening the veil with an eye needle, dispelling the darkness of ignorance, and being unobstructed to all forms.
Chinese
以金刚之眼和智慧之坛城，生起获得无上佛眼之信解。然后劝请观看坛城，念诵“嘿 Vajra Paśya（嘿，金刚，看！），今日以信心之力，当观神圣坛城”等语。 坛城一显现，立即配合三个咒语，双手合掌于顶、喉、心，以身语意三门向坛城顶礼，并如萨ra哈巴等所说，于四门处敬礼。咒语是：那摩德 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），那摩美 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），那摩那摩 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。圣天菩萨也说：“开眼作礼后，当示诸天之自性。”然后指示坛城，从主尊开始指示诸尊，与从东门开始指示的两种方式没有差别，并且如前所述，很好地介绍了本尊宫殿的意义和象征。如此进入坛城的利益，与先前在色究竟天进入终极道者具有同等福分。如《佛平等和合续》所说：“金刚萨埵等之轮，先睹为快所生福，后行之事亦如是。”以上是进入的仪轨，若细分，则抛掷鲜花之前是进入坛城，即外入；系鲜花环，降智慧，揭开面纱而指示坛城等是内入，这是区分根器大小的界限。如此从坛城提问到弟子进入之间的共同意义是：首先，地面平整象征着通达一切法平等之缘起。然后，以智慧衡量坛城大小象征着生起后得智。然后，绘制线条象征着智慧的法性不会改变坛城之外。涂颜色象征着八识聚显现为五智。于其上布置形象象征着将显现、声音、觉知扩展为三坛城。于其上安住、修持和供养象征着圆满身和智慧的坛城。于彼时行火供象征着大乐。
English
Generate the faith of attaining the unsurpassed Buddha's eye by seeing the Vajra eye and the wisdom mandala. Then, encourage the viewing of the mandala by reciting, "Hey Vajra Paśya (Hey Vajra, look!), today by the power of faith, one should view the sacred mandala," etc. As soon as the mandala appears, immediately coordinate with the three mantras, joining the palms at the crown, throat, and heart, and prostrate to the mandala with the three doors of body, speech, and mind, and as said by Saraha, etc., pay homage at the four gates. The mantras are: Nama te hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Nama me hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Namo nama hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Arya Deva also said, "After opening the eyes and making prostrations, one should show the self-nature of the deities." Then, indicate the mandala, there is no difference between indicating the deities starting from the main deity and indicating starting from the east gate, and as mentioned before, the meaning and symbols of the deity's palace are well introduced. The benefit of entering the mandala in this way is the same as the fortune of those who entered the ultimate path in Akanishta before. As the Buddha Samayoga Tantra says, "The wheel of Vajrasattva, etc., the merit of seeing it first, what is done later is also the same." The above is the initiation ritual, if divided into details, then entering the mandala before throwing flowers is the outer entry, and tying the flower garland, descending wisdom, uncovering the veil and indicating the mandala, etc., is the inner entry, which is the boundary for distinguishing the capacity of the disciple. Thus, the common meaning from questioning the mandala to the disciple entering is: First, the level ground symbolizes the interdependence of realizing all dharmas as equal. Then, measuring the size of the mandala with wisdom symbolizes generating subsequent wisdom. Then, drawing lines symbolizes that the dharma nature of wisdom does not change outside the mandala. Applying colors symbolizes that the eight aggregates of consciousness manifest as the five wisdoms. Arranging the forms on it symbolizes expanding appearance, sound, and awareness into the three mandalas. Abiding, practicing, and offering on it symbolizes perfecting the mandala of body and wisdom. Performing fire puja at that time symbolizes great bliss.
Chinese
将意义赋予传承，焚烧分别念的聚合。之后进入坛城，是为了成就与本尊同等之位。之后引入弟子，是为了接近成就。第四，进入者被授予灌顶，这是给予王者宝座，分为两部分：简要展示灌顶的一般分类，以及详细阐述四种灌顶的本质。为了展示第一点：各种续部的灌顶分类如下：事续有水灌顶和顶髻灌顶两种。行续在此之上增加金刚名灌顶。瑜伽续有五种智慧灌顶，秘密口诀灌顶和边际圆满。无上续有宝瓶灌顶、秘密灌顶、智慧灌顶和词灌顶四种。这是最高乘的特殊次第，有繁、简和极简之分。一般来说，灌顶的分类和归纳是无尽的，但有四种确定范围的方式。如是宣说后，事续通过水灌顶和顶髻灌顶来完成，其他的只是支分，在开始和结束时加上吉祥语。行续中，在上述基础上增加金刚名灌顶作为直接说明，随许的支分多少取决于续部和上师各自的论典差别。瑜伽续，无论是单部还是合集，无论大小，都有五种智慧灌顶、秘密灌顶和口诀灌顶，这些是弟子灌顶的主要部分。边际上师灌顶等，如洛嘎外的十种灌顶和十三种灌顶等，无论哪种说法，都应从修习续和金刚生起等中了解。即便如此，此处的秘密灌顶只是展示本尊和坛城的真如，以及上师的事业，仅是名义上的称谓。同样，某些瑜伽续中提到的智慧智慧灌顶也只是名称而已，与无上续中所说的意义不同。欢笑清净即上师，观看乃秘密灌顶。因为认为这只是灌顶的次第。欢笑等是无上瑜伽部时生起次第的四种灌顶次第，其中的观看是指对男女之位的贪执，因此才是观看，外续以下