English
Thus Gone One. The conduct and actions accomplish Buddhahood. Conditioned things are self-liberated, and actions are accomplished. Hā! Hā! Hā! Hā! Hā! Place the seed syllable of Vairocana in the heart. Hūṃ, Vajra King, great bliss. Self-nature, all-pervading Samantabhadra. Samantabhadra, the vast expanse of Dharma. Shaking is the great mudra of bliss. Oṃ! Oṃ! Oṃ! Oṃ! Oṃ! Second, discarding the toothpick: From the Explanatory Tantra, Vajra Garland: From now on, the Vajradhara's toothpick, measure with twelve fingers, and make all three sides well. As it is said. Take Ashvattha, Udumbara, or milky trees, etc., that possess the nature of Bodhi, free from faults such as holes, knots, and crookedness. To symbolize the purification of the twelve links of dependent origination, use twelve fingers length, or eight fingers length combined with the eight consciousnesses. In any case, tie a garland of flowers at the top, make the root like a stake, apply fragrance, and tie with a red thread. Recite the nectar swirling mantra seven times, and bless with water (362). Make it capable of observing the signs of the disciples' accomplishments. As the "Supreme Transformation" says: Palm, toothpick, and Kusha are given. Thus, give it into the disciple's hand. On the previously prepared mandala, draw eight lotus petals with white lines, surrounded by a circle, or on a square mandala of one cubit, smear with fragrance and cow-yellow, arrange nine heaps, and arrange them correctly according to the diagram sharpened in front. The toothpick arising from Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūm, Literal Chinese meaning: seed syllable), the disciple's two hands hold the space mudra, the top is used to scrape the tongue, and the root is used to brush the teeth, thus purifying all the sins and obscurations accumulated in lifetimes, and pray to clearly show the signs of how one will attain accomplishment. Face east or north. Ho! As the Lama instructed, discard the toothpick. In order to obtain the supreme body, speech, and mind of the Lama, the Vidyadhara, the supreme wisdom and accomplishment. May it fall into the burning volcano in the central direction. Oṃ Vajra Ha Sa Ha. (Tibetan: ཨོཾ་བཛྲ་ཧ་ས་ཧ།, Sanskrit Devanagari: ओँ वज्र ह स ह, Sanskrit Romanization: oṃ vajra ha sa ha, Literal Chinese meaning: Om, Vajra, Ha, Sa, Ha) Close your eyes and discard it without hesitation, thereby observing the signs of good and bad. If it is bad, there is a method of averting it. As it is said: If it falls in the five directions of the four quarters and the center, then one will obtain the accomplishment of any of the five families. If it falls in the corners, it is a small accomplishment, rising into the sky.
Chinese
哦！下面是顶端指示地面的使用，根部指示自身时，三次反复弹掷。右手施予恩惠放开，左手伸出左施。横向堆积点燃百十盏酥油灯，一切恶行之修持会产生障碍，积累净化的善行要巨大地做。如是说。第三是给予一口水：从海螺中的水，观想成甘露之海，用三字（嗡啊吽）加持后，让其饮用，身体内部全部充满智慧甘露。让其生起洗净所有分别念和习气的意乐。上师以嗡为首，以嗡（363）引导，用金刚种子字加持后，一切法都是清净的，因此祈愿这个蕴身的罪业完全清净，一切分别念完全消除。嗡 贝 秀达 萨瓦 达玛 巴瓦 秀达 尼 匝 萨雅 贝 秀达 雅 萨瓦 贝 嘎 啦 班达 阿瓦 纳雅 吽！（藏文：ཨོཾ་བི་ཤུདྡྷ་སརྦ་དྷརྨ་པཱ་བི་ཤུདྡྷ་ནི་ཙཱ་སྱ་བི་ཤོདྷ་ཡ་སརྦ་བི་ཀ་ལྤནྡ་ཨ་བ་ན་ཡ་ཧཱུྃ།，梵文天城体： ॐ विशुद्ध सर्वधर्म पाविशुद्ध निचास्य विशोधय सर्वविकल्पन्द अवनय हूँ，梵文罗马拟音：oṃ viśuddha sarvadharma pāviśuddha nicāsya viśodhaya sarvavikalpanda avanaya hūṃ，汉语字面意思：嗡，完全清净，一切法，罪过完全清净，使之完全清净，一切分别念，消除，吽！）这样右手给予三次，饮用后的残余从左臂的方向向后抛洒，观想三门之垢得以清除。第四是系缚守护线：与弟子身体等长的红绳，或者做成五色的三股绳，观想成由吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）所生的绳子。为了加持三门，做成三个金刚结，用圣水清洗并用根本咒加持，之后念诵： 呵！上师所赐予的五色守护线，守护之后我自身化为忿怒尊之身，八十千之魔障部多众，如微尘般摧毁消灭愿成就。念诵完毕后，上师根据弟子体内红白明点之大小障碍，系于男士左臂，女士右臂，并念诵：嗡 萨瓦 布达 麦 德热 Raksha Raksha 萨瓦 梭哈！（藏文：ཨོཾ་སརྦ་བུདྡྷ་མཻ་ཏྲི་རཀྵ་རཀྵ་སརྦཾ་སྭཱ་ཧཱ།，梵文天城体： ॐ सर्व बुद्ध मैत्रि रक्ष रक्ष सर्वं स्वाहा，梵文罗马拟音：oṃ sarva buddha maitri rakṣa rakṣa sarvaṃ svāhā，汉语字面意思：嗡，一切佛，慈爱，守护，守护，一切，梭哈！）这也是双重系缚，是守护日夜或内外障碍的缘起。再次用带金刚杵的香水，以十字形触碰结，念诵：嗡 班杂 Raksha Raksha 梭哈！（藏文：ཨོཾ་བཛྲ་རཀྵ་རཀྵ་སྭཱ་ཧཱ།，梵文天城体： ॐ वज्र रक्ष रक्ष स्वाहा，梵文罗马拟音：oṃ vajra rakṣa rakṣa svāhā，汉语字面意思：嗡，金刚，守护，守护，梭哈！）这样安住，观想身体被金刚铠甲严密包裹，金刚十字杵的交界处互相辉映。第五是给予吉祥草：吉祥草用圣水喷洒
English
Oh! Below, the top indicates the use of the ground, and when the root indicates oneself, it is repeated and thrown three times. Give grace and release to the right. Extend the left-hand donation to the left. Horizontally accumulate and light a hundred and ten butter lamps. Obstacles will arise in the practice of all evils. Accumulate and purify great virtues. Thus it is said. The third is giving a handful of water: From the water in the conch shell, visualize it as an ocean of nectar, bless it with the three syllables (Om Ah Hum), and let it be drunk, so that the entire inside of the body is filled with the nectar of wisdom. Let them generate the intention to wash away all thoughts and habitual tendencies. The teacher begins with Om, guides with Om (363), and blesses with the Vajra seed syllable, saying that all dharmas are pure, so may the sins of this aggregate body be completely purified, and all discriminating thoughts be completely eliminated. Om Viśuddha Sarvadharma Pāviśuddha Nicāsya Viśodhaya Sarvavikalpanda Avanaya Hūṃ! (Tibetan: ཨོཾ་བི་ཤུདྡྷ་སརྦ་དྷརྨ་པཱ་བི་ཤུདྡྷ་ནི་ཙཱ་སྱ་བི་ཤོདྷ་ཡ་སརྦ་བི་ཀ་ལྤནྡ་ཨ་བ་ན་ཡ་ཧཱུྃ།, Sanskrit Devanagari: ॐ विशुद्ध सर्वधर्म पाविशुद्ध निचास्य विशोधय सर्वविकल्पन्द अवनय हूँ, Sanskrit Romanization: oṃ viśuddha sarvadharma pāviśuddha nicāsya viśodhaya sarvavikalpanda avanaya hūṃ, Literal Chinese meaning: Om, completely pure, all dharmas, sins completely pure, make it completely pure, all discriminating thoughts, eliminate, Hum!) In this way, give three times with the right hand, and throw the remainder of the drink backwards from the direction of the left arm, visualizing that the defilements of the three doors are cleared away. The fourth is tying the protection cord: A red thread of equal length to the student's body, or made into a five-colored three-stranded cord, visualize it as a thread born from the syllable Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum). In order to bless the three doors, make three Vajra knots, cleanse with holy water and bless with the root mantra, and then recite: Ho! The five-colored protection cord given by the Lama, by protecting it, may I transform myself into the body of the wrathful deity, and may all the eighty thousand classes of obstructing spirits be crushed and destroyed like dust particles. After the recitation is completed, the teacher ties it to the left arm of the male student and the right arm of the female student, according to the size of the obstacles in the white and red elements of the student's body, and recites: Om Sarva Buddha Maitri Rakṣa Rakṣa Sarvaṃ Svāhā! (Tibetan: ཨོཾ་སརྦ་བུདྡྷ་མཻ་ཏྲི་རཀྵ་རཀྵ་སརྦཾ་སྭཱ་ཧཱ།, Sanskrit Devanagari: ॐ सर्व बुद्ध मैत्रि रक्ष रक्ष सर्वं स्वाहा, Sanskrit Romanization: oṃ sarva buddha maitri rakṣa rakṣa sarvaṃ svāhā, Literal Chinese meaning: Om, all Buddhas, loving-kindness, protect, protect, all, Svaha!) This is also a double binding, which is the auspicious connection for protecting against obstacles day and night or inside and outside. Again, touch the knot with incense water containing a Vajra in a cross shape, and recite: Om Vajra Rakṣa Rakṣa Svāhā! (Tibetan: ཨོཾ་བཛྲ་རཀྵ་རཀྵ་སྭཱ་ཧཱ།, Sanskrit Devanagari: ॐ वज्र रक्ष रक्ष स्वाहा, Sanskrit Romanization: oṃ vajra rakṣa rakṣa svāhā, Literal Chinese meaning: Om, Vajra, protect, protect, Svaha!) By abiding in this way, visualize the body being closely covered with Vajra armor, with the intersections of the Vajra cross shining upon each other. The fifth is giving Kusha grass: Sprinkle the Kusha grass with cleansing water.
Chinese
嗡 班匝 德叉 德 嗡 班匝 惹叉 吽。吉祥草比眼睛大的发出吽声，小的发出菩提之声，吉祥草的草束，青绿草尖未损，成为不迷失梦境的具有力量之物。如此念诵并思索后，两种种子字念诵七遍。弟子（364）说： ཧོ 上师所赐吉祥草，作为睡眠的枕头，坛城本尊融入我的身体，祈请上师持明眷属们，向我展示成就的征兆。说完后，上师将大的种子字作为垫子的意义放在左手，小的作为枕头的意义放在右手上，交叉着放置，念诵：嗡 班匝 德叉 班。弟子念诵：嗡 班匝 德叉 悉地 吽。之后上师说：哦，今晚在各自的地方，以对上师和坛城一心一意的虔诚，以狮子的睡眠姿势，头朝北，念诵甘露旋转的咒语入睡吧。如此入睡后，明天将所有好与不好的梦境都如实说来。如此吩咐。第六，为了生起对密咒的欢喜而说法：世间中一切智者，如乌昙跋罗花，百条道路中偶尔一次，出现或不出现。出现修持密咒的方式，那比那更稀有。谁能为了无与伦比的众生，稍微做些悲伤之事？在无数劫中，无论造了什么罪业，所有那些，见到如此坛城，都将得以清净。无边名声的咒语修持者，安住于此有何可说？救护的密咒念诵，将成为无上之果位。这是对现证如来所说的。也就是说，世间上稀有的事物是什么呢？就是一切智者，导师圆满的佛陀。它出现的困难的比喻就像乌昙跋罗花。原因是什么呢？乌昙跋罗花也是佛陀在世间出现时才出现一次，除此之外，任何时候都不会出现。这也要这样看，从五种观察中，国王（365）的种姓和，婆罗门的种姓，也就是伟大而高贵的种姓中观察，如果出现在国王的种姓中，就是白色的花，婆罗门
English
Om Vajra Tikshna Dhi Om Vajra Raksha Hum. May the Kusha grass, larger than the eye and emitting the sound of Hum, and the smaller one emitting the sound of Bodhi, the bunch of Kusha grass, with its green tips intact, become powerful in not losing dreams. Having spoken and contemplated thus, recite the two seed syllables seven times. The disciple (364) says: Ho, the supreme grass given by the Guru, as a sleeping pillow, may the mandala deities enter my body, and may the Guru, Vidyadhara, with his retinue, show me the signs of accomplishment. After saying this, the master places the larger seed syllable on the left hand as the meaning of the mat, and the smaller one on the right hand as the meaning of the pillow, crossing them and saying: Om Vajra Tikshna Bam. The disciple recites: Om Vajra Tikshna Siddhi Hum. Then the master says: Oh, tonight in your respective places, with single-minded devotion to the Guru and the mandala, lie down in the lion's sleeping posture, with your head pointing north, reciting the mantra of swirling nectar. After lying down like this, tomorrow tell me all the good and bad dreams. Thus he instructs. Sixth, to generate joy in the secret mantra, he teaches the Dharma: In the world, the all-knowing one, is like the Udumbara flower. In a hundred paths, only once in a while, does it appear or not appear. The appearance of practicing secret mantras, is even rarer than that. Who can, for the sake of incomparable sentient beings, do a little bit of sorrowful deeds? In countless eons, whatever sins have been committed, all of those, by seeing such a mandala, will be purified. What need is there to mention the mantra practitioner of limitless fame, abiding in this? The recitation of the protecting secret mantra, will become the supreme state. This is what is said to the manifested enlightenment. That is, what is the rare thing in the world? It is the all-knowing one, the perfectly enlightened Buddha, the teacher. The analogy for the difficulty of its appearance is like the Udumbara flower. What is the reason? The Udumbara flower also appears only once when the Buddha appears in the world, and otherwise, it never appears. This is also to be seen in this way, from the five kinds of observation, the king's (365) lineage and, the Brahmin's lineage, that is, observing from the great and noble lineage, if it appears in the king's lineage, it is a white flower, and the Brahmin