English
I praise the Great Seal of Naropa. As for the recitation: Holding onto the thread, from the heart of the self-generation deity, the light rays of the mantra coil around the luminous pores of the thread and go forth, thereby stimulating the heart stream of the vase deity. Contemplate that the wisdom of bliss and emptiness descends as the nature of nectar, filling the vase. Recite the root mantra, adding vowels and consonants. Finally, focusing on the mandala of the three—self, front, and vase—perform an extensive offering ritual and praise, then confess transgressions with the Hundred Syllable Mantra, and offer the conch shell. Recite: Om Ah Hum, the assembly of vase deities, together with their support and supported, dissolve into light and become one with the vase water. Thus it is said. Secondly, the practice of the vase: Purify with Svabhava. From emptiness, a precious vase arises, complete with measure and characteristics, filled with essence. In the center, from Pam arises a lotus, and from Ram arises a sun disc. (902) Upon it, from Hum arises Wrathful Great Nectar Swirl, with a dark greenish-black body color, possessing an unpleasant demeanor. The right hand holds various vajras, and the left hand makes a threatening gesture. The two feet are placed in a throwing posture. Marked on the crown with Om, on the throat with Ah, and on the heart with Hum, from which light rays emanate, inviting the wisdom deity of the same form. Dza Hum Bam Ho, become inseparable. Offer with argham, etc., and praise with words of praise. From the Hum in the center of the sun disc at the heart, a garland of mantras revolves, from which light rays like sparks of fire emanate, burning all demons, obstacles, and obscurations. A stream of nectar descends, filling the vase. Recite Om Vajra Amrita, etc., as much as possible. Finally, offer incense and contemplate that Om Ah Hum, the vase deity dissolves into the nature of bliss and emptiness, becoming the minute particles of the wrathful one. Secondly, there are two parts: self-entry and empowerment. First, as the basis, the ground lineage, the Tathagatagarbha, is originally complete with the wheel of the mandala. As the object of entering and receiving empowerment, and the habitual tendencies gathered by the ripening basis—the aggregates, elements, sources, and eight consciousnesses (903)—regard the adventitious object of purification as the form of a disciple. Then, perform bathing with the birth ritual, etc., give torma to the outsiders and expel them, and meditate on the protective circle. Cakṣu Bandha Vara Manaye Svaha, thus bind the blindfold. Akham Bira Hum, thus hold the flower and supplicate: Emaho, from the Tathagatagarbha, I am bound by adventitious delusion. In order to liberate me from the ocean of samsara of the eight consciousnesses, the self-arisen mandala
Chinese
祈请坛城降临！三遍。所迎请之处，是无上坛城，乃誓言之海的处所。守护它，今生可得成就；违犯它，将被焚烧于金刚地狱。回应：我以恭敬之心对待天神和上师，即使面临生命危险，也誓守誓言。请以别解脱戒、菩萨戒、持明戒，净化我的相续。三遍。日常忏悔是：金刚上师，佛陀吉祥！等等，三遍。之后是受持誓言：三世无时诸导师，(904)未曾显现此金刚法，为了安住于至高果位，视三宝为最胜皈依处。自己遮止恶行，断除包括根源在内的对他人之损害，生起愿菩提心和行菩提心，行持六度，积聚善法，恒常成办利他之事，度化未度化的，解脱未解脱的，为未喘息者给予喘息，引领众生到达解脱之境。舍弃轻蔑天神手印，以及轻蔑上师坐骑等行为。对天神和非天保守秘密，护持教法并作供养，不离菩提金刚。总之，他所宣说的一切，直至菩提果都要珍重守护。三遍。之后，发起一切皆为瑜伽之心的意念：我为了所有众生的利益，要证得圆满菩提。如此思念世俗菩提心，于心间观想满月之上，从显现究竟菩提心的五股金刚（905）嗡（藏文：ཨྃ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中，放射出遍布虚空的光芒。手持金刚于心间，念诵：嗡 萨瓦 瑜伽 चित्त 乌巴达亚弥（藏文：ཨོཾ་སརྦ་ཡོ་ག་ཙིཏྟ་ཨུ་པ་ཏ་ཡ་མི，梵文天城体：ॐ सर्व योग चित्त उत्पादयामि，梵文罗马拟音：oṃ sarva yoga citta utpādayāmi，汉语字面意思：嗡，一切瑜伽之心，生起）。三遍。之后是立誓：将内供物置于舌上，此乃金刚誓言之水，违犯则以罪业饮心血，一切安乐功德皆损减，守护则成为智慧勇识，今生赐予殊胜成就。萨玛雅 依当 纳 Rakkan（藏文：ས་མ་ཡ་ཨི་དན་ན་རཀྐན，梵文天城体：समय इदं न रक्षन्，梵文罗马拟音：samaya idaṃ na rakṣan，汉语字面意思：誓言，此，不，守护）。之后，为了与天神同寿，如外般进入： 霍！不住轮回寂灭大宫殿，进入之门乃四无量，分别开显智慧之，大坛城中我欲入。三遍。菩提金刚念诵：阿 康 贝 Ra 吽（藏文：ཨ་ཁཾ་བཱི་ར་ཧཱུྃ，梵文天城体：अ कं बी र हुं，梵文罗马拟音：a kaṃ bī ra hūṃ，汉语字面意思：阿，康，贝，Ra，吽），观想从东门依次引入，于各门以身语意作礼拜，同时将双手合掌于三处，与
English
Please invite the mandala to descend! Three times. The place being invited to is the unsurpassed mandala, the abode of the ocean of vows. If you protect it, you will attain accomplishment in this life; if you violate it, you will be burned in the Vajra Hell. Response: I, with reverence to the deities and gurus, will protect the vows even at the cost of my life. Please purify my being with the vows of Pratimoksha, Bodhisattva, and Vidyadhara. Three times. The daily confession is: Vajra Master, Buddha Glorious! etc., three times. Then, taking the vows: All the teachers of the three times and timelessness, (904) before this Vajra ritual appeared, in order to reside in the supreme state, hold the Three Jewels as the supreme refuge. Restrain oneself from misdeeds, abandon harm to others including its root, generate both the aspiration and action Bodhicitta, practice the six perfections, accumulate virtuous Dharma, constantly accomplish benefiting others, liberate those not liberated, free those not freed, give breath to those not breathing, and guide sentient beings to the state of liberation. Abandon despising the hand gestures of deities, and despising the mounts of gurus, etc. Keep secrets from deities and non-deities, protect the teachings and make offerings, do not separate from Bodhi Vajra. In short, whatever he proclaims, cherish and protect it until enlightenment. Three times. Then, generate the mind that everything is yoga: I shall attain perfect enlightenment for the benefit of all sentient beings. Thinking thus of the conventional Bodhicitta, visualize a full moon in the heart, and on top of it, from the five-pronged Vajra (905) Hūṃ (Tibetan: ཨྃ，Sanskrit Devanagari: ओ，Sanskrit Romanization: oṃ, Literal meaning: Om) of the ultimate Bodhicitta, radiate light that pervades the sky. Holding the Vajra in the heart, recite: Oṃ Sarva Yoga Citta Utpadayami (Tibetan: ཨོཾ་སརྦ་ཡོ་ག་ཙིཏྟ་ཨུ་པ་ཏ་ཡ་མི, Sanskrit Devanagari: ॐ सर्व योग चित्त उत्पादयामि, Sanskrit Romanization: oṃ sarva yoga citta utpādayāmi, Literal meaning: Om, all yoga mind, generate). Three times. Then, making the vow: Taking the inner offering on the tongue, this is the Vajra vow water, if violated, drink heart blood with sin, all happiness and qualities will diminish, if protected, become a wisdom hero, grant supreme accomplishment in this life. Samaya Idam Na Rakkan (Tibetan: ས་མ་ཡ་ཨི་དན་ན་རཀྐན, Sanskrit Devanagari: समय इदं न रक्षन्, Sanskrit Romanization: samaya idaṃ na rakṣan, Literal meaning: Vow, this, not, protect). Then, in order to be equal to the deities for an aeon, enter as outwardly: Ho! In the great palace that does not abide in samsara or nirvana, the gate of entry is the four immeasurables, separately reveal the wisdom of, in the great mandala I wish to enter. Three times. Bodhi Vajra recites: A Kaṃ Bī Ra Hūṃ (Tibetan: ཨ་ཁཾ་བཱི་ར་ཧཱུྃ, Sanskrit Devanagari: अ कं बी र हुं, Sanskrit Romanization: a kaṃ bī ra hūṃ, Literal meaning: A, Kam, Bi, Ra, Hum), visualize being led in order from the east gate, at each gate make prostrations with body, speech, and mind, while joining the palms of the hands in three places, and
Chinese
嗡 拿玛 德 吽，嗡 拿玛 美 吽，嗡 拿玛 拿玛 吽。念诵四遍。之后是入坛：在坛城（906）的东门，安坐于八瓣莲花之权位上，从主尊的心间发出光芒，净化自身往昔业力的身体，识蕴化为吽字，从父尊的口中引出，父尊与母尊一同享乐，之后化为滴露，落入母尊的空界秘密处，成熟为主尊的第二化身之子，安坐于之前的权位上，于三处安住三法器，从三字中发出光芒，十方四时的所有如来，都以所修坛城本尊的形象与自己融为一体，伴随着香乐，以美妙的歌声念诵：吽，至尊大悲之时已到等等，以及吽吽吽 阿贝夏亚 阿贝夏亚 佩 佩。如此加持降临之时，身体颤动，语言表达，声音，心识安乐明澈，无分别念降临的征兆。谛瑟扎以金刚固定。之后是抛花：吼！以愿望之心牢牢抓住的，进入（907）的乌昙婆罗花，今日献给殊胜之神，愿直至菩提永不分离。布施悉地吼！抛掷。观想殊胜之神作为部主降临，并将花置于头顶。扎德格里哈纳 依玛 萨扎 玛哈 布拉拉。之后是展示坛城：诶玛火！善逝心髓之界，遮蔽的突发障碍，以智慧之锥破除，看此坛城，生起信心。嘉纳扎秋 扎贝夏亚 啪特。之后是展示坛城：吼！五蕴、十二处和十八界，虽是三处坛城本身，却被脉、气、明点的障碍所束缚，以清净殊胜之形象所代表的禅定坛城，乃是圆满清净的表法之象征，看此，入此，修此，脉清净，生起次第成就化身，气清净，合修七支，界清净，圆满一切殊胜的（908）大乐智慧，你将得见。第二灌顶是：自身与对面的心间的光芒，迎请十方诸佛菩萨及其眷属，以三处圆满的坛城形象降临，以供品等供养。五蕴清净，是逝者与逝母的座
English
Oṃ nama te hūṃ, Oṃ nama me hūṃ, Oṃ nama nama hūṃ. Recite four times. Then, the entry: At the eastern gate of the mandala (906), seated on the eight-petaled lotus throne, light radiates from the heart of the main deity, purifying the physical basis of one's own karmic maturation. The consciousness transforms into the syllable Hūṃ, drawn from the mouth of the father deity. The father and mother deities enjoy together, then it transforms into a drop, descending into the secret space of the mother deity, maturing into the son, the second emanation of the main deity, seated on the previous throne. In the three places reside the three symbols, from the three letters radiate light, so that all the Tathāgatas of the ten directions and four times are thought to merge as one with oneself in the form of the deity of the mandala to be accomplished. Accompanied by incense and music, with a beautiful voice, recite: Hūṃ, the time of the supreme compassion has come, etc., and Hūṃ Hūṃ Hūṃ Āveśaya Āveśaya Phe Phe. When such blessings descend, the body trembles, speech expresses, sound, mind, bliss, clarity, non-conceptual thought arrive as signs. Tiṣṭha Vajra stabilizes. Then, the throwing of flowers: Ho! With a mind firmly grasping the wish, the entering (907) Udumbara flower, today offered to the supreme deity, may we never be separated until enlightenment. Puṣpe siddhi ho! Throw. Visualize the supreme deity arriving as the lord of the family, and place the flower on the crown of the head. Pratīghṛhāṇa ima satra mahā blāla. Then, the showing of the mandala: Emaho! The realm of the Sugata's heart essence, the obscuring sudden obstacles, are separated by the wisdom awl, look at this mandala, generate faith. Jñāna cakṣu praveśaya phaṭ. Then, the showing of the mandala: Ho! The five aggregates, twelve sources, and eighteen elements, although they are the three-place mandala itself, are bound by the obscurations of channels, winds, and bindus. The samādhi mandala represented by the image of purification and excellence is the symbol of the meaning of complete purification. Look here, enter here, meditate on this, the channels are purified, the generation stage achieves the Nirmāṇakāya, the winds are purified, the seven branches of union, the elements are purified, the great bliss wisdom of all perfections (908), you will see. The second empowerment is: The light from the heart of oneself and the one in front, invites the Buddhas and Bodhisattvas of the ten directions and their retinues to descend in the form of a complete three-place mandala, offering with Arghaṃ etc. The purification of the five aggregates is the seat of the departed and the departed mother.