Chinese
如果详细地宣说律仪，主尊是如何教导的？“所有这些我都做。”仅仅以这样受持简略的律仪也可以，如果简略地宣说律仪，就应该详细地受持，这样说是非常不合理的。因为在顶髻中，虽然律仪宣说得非常详细，但在受持的时候，也是以五种姓的律仪受持仪轨来做的。拉瓦巴、寂天、胜贤等人也是详细地宣说律仪，但在领受的时候，也是以五种姓的律仪受持仪轨来做的。密咒律仪领受的仪轨是，在无上瑜伽部的两个续部和三个顶髻部中，都说了五种姓的律仪受持。因此，仅仅承诺誓言和密咒律仪受持的仪轨并不是没有差别的。在领受密咒律仪的时候，萨ra哈和昆宁等人在正行的时候做，这是顶髻部的观点。龙树菩萨、弥觉达瓦、达日嘎巴和念珠等人是在这个时候做。燃灯贤等人也是在问梦之后做，所以在哪里做都可以，这是很清楚的。如果在那正行的时候领受，那么阿阇黎在先做自入的时候，如前所说那样，观想一半之后领受，即使以前有根本堕罪，也能生起律仪，所以在给弟子律仪的时候，自己是具有律仪的。如果在这个时候做，那么根本堕罪很多，而且临近发生，并且在守护律仪上非常松懈的时候，要仔细观察自己的相续之后再做，一般来说，先进行自入，然后再给弟子律仪是合理的。生起的时间是，在给予仪轨三次之后，不需要看是否得到生起次第的水灌顶，因为顶髻部中说：“安置三种律仪后，然后指示坛城。”因为在安置密咒律仪之后，说了指示本尊。然后，这里说用缠绕的咒语来守护。那应该怎么做呢？就像弥觉达瓦所说的那样，用水清洗之后做，或者像誓言金刚所说的那样，把手放在弟子的头上，念诵缠绕的咒语七遍。这些用
English
If the vows are proclaimed in detail, how did the Lord teach? "I will do all of these." It is sufficient to hold the vows in a concise manner, but it is very unreasonable to say that if the vows are proclaimed concisely, they should be held in detail. Because in the crown, although the vows are proclaimed in great detail, they are performed with the ritual of holding the vows of the five families at the time of holding. Lavapa, Shantipa, and Gyalwa Zangpo also proclaimed the vows in detail, but at the time of receiving, they also performed the ritual of holding the vows of the five families. The ritual of receiving the mantra vows is that in the two tantras of the Anuttarayoga Tantra and the three crowns, the holding of the vows of the five families is mentioned. Therefore, merely promising the vows and the ritual of holding the mantra vows are not without difference. When receiving the mantra vows, Saraha and Kunzang and others do it at the time of the main practice, which is the view of the crown. Nagarjuna, Mituk Dawa, Darikapa, and Mala and others do it at this time. Lampmaker and others also do it after asking about dreams, so it is clear that it can be done anywhere. If you receive it at the time of the main practice, then the Acharya should first do the self-entry, and then receive it after visualizing half as before. Even if there was a root downfall before, the vows can be generated, so when giving the vows to the disciple, he himself has the vows. If you do it at this time, then there are many root downfalls, and it is close to happening, and when guarding the vows is very lax, you should carefully observe your own mind before doing it. Generally speaking, it is reasonable to first perform the self-entry and then give the vows to the disciple. The time of generation is that after giving the ritual three times, it is not necessary to see whether the initiation of the generation stage has been obtained, because it is said in the crown: "After placing the three vows, then indicate the mandala." Because after placing the mantra vows, it is said to indicate the deity. Then, here it says to protect with the winding mantra. How should that be done? As Mituk Dawa said, it should be done after washing with water, or as the Vow Vajra said, put your hand on the disciple's head and recite the winding mantra seven times. These use
Chinese
是这样。 在头顶上，依次观想金刚、莲花和轮宝之上，依次安住着两个太阳和月亮，或者一个太阳和两个月亮，其上有黑色的吽（藏文：ཧཱུཾ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），红色的阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），白色的嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。然后念诵这些，用右拳蘸着香水和金刚，涂抹在心口等三个部位，在头顶献花，面前焚香和点灯，心口再次施香，用念珠和随从一起述说。观想、触摸和念诵都从下往上进行，从三个字中，用三个标志和三个字母来标记，这是玛尔梅·美赞波的观点。观想、触摸和念诵从上往下进行，这也是对双运的阐释，任选一种即可。观想三个标志有很多种，观想为身语意的本尊，这也是普拉吉尼亞·拉克希塔的观点。在供养中，用一切咒语来给予，这是玛尔梅·美赞波等人的观点，用各自的咒语来给予，这是拉特纳·拉克希塔的观点。也有人认为应该供养食物和乐器。 总之，先观想主要生起的弟子的三个部位为金刚三地的标志，作为供养处进行供养，从现在开始，不被轮回的过失所染污，成为具有供养者，按照达日卡巴等人的说法去做。第四是丢弃树枝的地方： 是四肘的四方形坛城，用灰泥等涂抹，这是念珠中所说的。所谓“树皮那么厚”，是维迪亚帕蒂所说的厚薄程度。在怖畏金刚殿的四方形房间里，画上八瓣莲花，摆放花束，这是经文所说的，其他有资格的人没有说过。树枝是：阿湿波他等在这里找不到，按照龙树所说，选择有乳汁的树，不要太粗或太细，要直，没有生物，没有裂缝，没有伤痕，头尾一样粗细，用香水清洗，用熏香熏，十二指长，顶端系上花朵。然后，上师面向北方，给予弟子，弟子面向东方或北方，念诵嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡） 班杂 哈哈 吽（藏文：ཧཱ་ས་ཧཾ་，梵文天城体：हासं，梵文罗马拟音：hāsa haṃ，汉语字面意思：哈萨吽），从顶端咀嚼，看着眼睛上方，毫不顾忌地丢在前面。
English
It is so. On the heads, visualize sequentially vajra, lotus, and wheel, upon which reside two suns and moons, or one sun and two moons, with black Hūṃ (Tibetan: ཧཱུཾ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), red Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Āḥ), and white Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Oṃ). Then recite these, and with the right fist dipped in scented water and vajra, anoint the three places such as the heart. Offer flowers on the head, burn incense and light lamps in front, and offer incense again to the heart, reciting with the rosary and attendants. Meditating, touching, and reciting are done from bottom to top, and from the three syllables, the three signs are marked with three letters, which is the view of Marme Dzebsangpo. Meditating, touching, and reciting are done from top to bottom, which is also an explanation of union, and either one is sufficient. There are many ways to meditate on the three signs, and meditating as the deities of body, speech, and mind is also the view of Prajñārakṣita. In offerings, giving with all mantras is the view of Marme Dzebsangpo and others, and giving with one's own mantra is the view of Ratnarakṣita. Some also believe that food and musical instruments should be offered. In short, first visualize the three places of the disciple, who is mainly generated, as the signs of the three vajras, and offer them as places of offering. From now on, may you not be defiled by the faults of samsara, and become one who possesses offerings, as stated by Darikapa and others. The fourth is the place to discard the tooth stick: It is a four-cubit square mandala, smeared with plaster and the like, as stated in the rosary. The statement "as thick as bark" is the degree of thickness and thinness stated by Vidyāpati. In the square room of the Bhairava temple, draw eight-petaled lotuses and place bouquets of flowers, as stated in the scriptures, but no other qualified person has stated this. The tooth stick is: Ashvattha and others are not found here, so according to Nagarjuna, choose a tree with milk, not too thick or too thin, straight, without creatures, without cracks, without wounds, with the same thickness at the head and tail, washed with fragrant water, fumigated with incense, twelve fingers long, and tied with flowers at the tip. Then, the master faces north and gives it to the disciple, and the disciple faces east or north, reciting Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Oṃ) Vajra Hāsa Haṃ (Tibetan: ཧཱ་ས་ཧཾ་, Sanskrit Devanagari: हासं, Sanskrit Romanization: hāsa haṃ, Chinese literal meaning: Hāsa Haṃ), chewing from the tip, looking above the eyes, and discarding it in front without hesitation.
Tibetan
་རོ། །སྤྱི་རྒྱུད་ལས་སློབ་མ་ཁ་བྱང་དུ་ཕྱོགས་པ་ལ་སྦྱིན་ཞིང་སློབ་མས་ཤར་དུ་བལྟས་ཏེ་འདོར་བར་བཤད་དོ། །སོ་ཤིང་ལ་དཔོན་སློབ་གྱིས་བཟླ་བའི་སྔགས་ཕྲེང་བར་མ་བྱུང་ཡང་དོན་ཡོད་ཞབས་ཀྱིས་བགེགས་མཐར་བྱེད་ཀྱི་སྔགས་བཟླ་བར་གསུངས་པ་ལྟར་རམ་མི་ཐུབ་ཟླ་བས། ༀ་ཨཱཿ ཛི་ཧ་སཾ་བརྟི་ནི་ཧཱུཾ་ཕཊ་ཅེས་ལན་བདུན་བཟླ་བར་བཤད་པ་ལྟར་བྱའོ། །པྲཛྙཱ་ཤྲཱིས་སོ་ཤིང་སྟོང་པར་བྱས་ནས་ཧཱུཾ་མཐིང་ནག་འོད་འབར་བར་གྱུར་པ་ལས་སོ་ཤིང་འོད་ཅན་བྱུང་བར་བསམ་ ཟེར་ཏེ་མཁས་པ་དག་གི་གཞུང་ལས་མ་བཤད་དོ། །དོར་པའི་ལྟས་ལ་ཤར་བྱང་ནུབ་ལྟོ་སྟེང་འོག་ཏུ་ཕྱོགས་པར་ལྷུང་ནི་རིམ་པ་བཞིན་དུ་ཞི་རྒྱས་དབང་དྲག་རིག་འཛིན་ས་འོག་གི་དངོས་གྲུབ་འགྲུབ་ཅིང་ཕྱི་རོལ་ཏུ་ལྷུང་ན་དངོས་གྲུབ་མེད་དོ། །ཕྱོགས་པ་ནི། རྩེ་མོ་གང་ལ་བསྟན་པ་སྟེ་རྩེ་མོར་མེ་ཏོག་འཆིང་བར་གསུངས་པས་དེ་ནི་མགོའོ། །དེ་ནས་བཾ་ལས་སྐྱེས་པའི་ཆུ་བཾ་བཟླས་པ་ཁ་བཤལ་བའི་ཕྱིར་བྱིན་ནས་འཁྱིལ་པ་ལན་བདུན་བཟླས་པའི་དྲི་ཞིམ་པོའི་ཆུ་ཁྱོར་བ་གསུམ། ༀ་ཧྲཱིཿ བི་ཤུདྡྷ་དྷརྨཱཿ སརྦ་པཱ་པཾ་ནི་ཙ་ཨ་སྱ་ཤོ་དྷྱ་སརྦ་བི་ཀལྤཱན་ཨ་པ་ན་ཡ་ཧཱུཾ་ཞེས་བརྗོད་ཅིང་བླུད་དོ། །ཕྲེང་བར་ཁ་བཤལ་བ་དང་ཁྱོར་བ་གསུམ་གྱི་ཆུ་གཉིས་སོ་སོར་མཛད་དོ། །བོད་ཁ་ཅིག་གཡས་པའི་ཁྱོར་བར་འདོད་ལ་འཇིགས་བྱེད་ལྷས་གཡོན་པའི་ཁྱོར་པར་བཤད་དོ། །བོད་ཁ་ཅིག་རྨི་ལམ་གསལ་པོ་འོང་བའི་དོན་དུ་འདོད་མོད་ཀྱང་ཀླུ་བྱང་དང་དཱ་རི་ཀ་པས་དག་གི་ཉེས་པ་སྦྱང་བའི་དོན་དུ་གསུངས་སོ། །དེ་ནས་ཧཱུཾ་ལས་བྱུང་ཞིང་དེའམ་འཁྱིམ་པ་བཟླས་པའི་ཀུ་ཤ་མང་པོ་རྩ་མོ་མ་ཉམས་བསྟན་དུ་གདིང་བའི་དོན་དང༌། དེ་བཞིན་དུ་སྔས་ཀྱི་དོན་དུ་ཡི་གེ་དྷཱིཿ ལས་སྐྱེས་ཤིང་དེ་དང་འཁྱིལ་པ་བཟླས་པའི་ཀུ་ཤ་གཅིག213 །ༀ་བཛྲ་ཏཱིཀྵཱ་བ་ཞེས་པའི་སྔགས་ཀྱིས་སྦྱིན་ནོ། །སྡོམ་འབྱུང་ལས་ནི། དྷཱིཿ ཡིག་ནི་ནི་སྔགས་བཟླས་པའི། །ཀུ་ཤ་དེ་ལ་རབ་སྦྱིན་བྱ། །ཞེས་གསུངས་ལ་མི་ཐུབ་ཟླ་བས་ཀུ་ཤ་གཉིས་ཀ་དྷཱིཿ ལས་བྱུང་བར་བཞེད་དོ། །སྔ་མ་ལ་མང་པོ་ཞེས་གསུངས་པས་ཕྱི་མ་ཉུང་བར་བྱའོ། ། བོད་རྣམས་ཆེ་བ་གཡས་དང་ཆུང་བ་གཡོན་དུ་སྟེར་ལ་དམ་ཚིག་རྡོ་རྗེས་ལག་པ་གཡོན་པར་སྟེར་བར་བཞེད་དོ། །འོན་ཀྱང་སྒྱུ་དྲ་ལས། ལག་མཐིལ་སོ་ཤིང་ཀུ་ཤ་སྦྱིན། །ཞེས་གསུངས་པས་དེ་གཉིས་ཀ་ཐལ་མོ་སྦྱར་བའི་དབུས་སུ་སྦྱིན་ནོ། །འདི་བཀྲ་ཤིས་པའི་རྨི་ལམ་མི་འཁྲུལ་བའི་ཕྱིར་ཡིན་པར་བིདྱཱ་པཱ་ཏས་བཤད་དོ
Chinese
若。总续中说，给予面向北方的弟子，弟子面向东方抛弃。对于漱口木，虽然师徒念诵的咒鬘没有出现，但如义成尊者所说，念诵遣除障碍的咒语，或者如无能胜月所说，念诵ༀ་ཨཱཿ ཛི་ཧ་སཾ་བརྟི་ནི་ཧཱུཾ་ཕཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）七遍。如般若室利所说，观想漱口木变空，从吽字生出深蓝色光芒，由此漱口木发出光芒，但智者们的论典中没有这样说。抛弃的征相是，如果朝向东西南北、腹部、上方、下方坠落，则依次成就息增怀诛、持明、地下的成就，如果朝向外面坠落，则没有成就。朝向是指，顶端指向何处，因为说顶端系着花朵，所以那是头。然后，从వం字生出的水，念诵వం字，为了漱口而给予，然后念诵七遍འཁྱིལ་པ་，用香气扑鼻的水三次漱口。念诵ༀ་ཧྲཱིཿ བི་ཤུདྡྷ་དྷརྨཱཿ སརྦ་པཱ་པཾ་ནི་ཙ་ཨ་སྱ་ཤོ་དྷྱ་སརྦ་བི་ཀལྤཱན་ཨ་པ་ན་ཡ་ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），然后喂入。咒鬘中，漱口和三次漱口的水是分开做的。有些藏人认为是右手的漱口水，但怖畏金刚说是左手的漱口水。有些藏人认为是使梦境清晰的缘故，但龙树和达日迦巴说是为了清净罪障的缘故。然后，从吽字生出，念诵དེའམ་འཁྱིམ་པ་的许多吉祥草，为了不损坏根部而铺设，同样，为了枕头，从字母དྷཱིཿ生出，念诵དེ་དང་འཁྱིལ་པ་的吉祥草一根。213。用ༀ་བཛྲ་ཏཱིཀྵཱ་བ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的咒语给予。律生中说：དྷཱིཿ字是念诵咒语的，将吉祥草给予它。无能胜月认为两个吉祥草都从དྷཱིཿ生出。因为前面说是许多，所以后面应该少。有些藏人将大的给予右手，小的给予左手，但誓言金刚认为应该给予左手。然而，在幻网中说：手掌、漱口木、吉祥草给予。因此，两者都应该给予合掌的中央。 Vidyāpāta说，这是为了吉祥的梦境不紊乱的缘故。
English
Ro. It is said in the general tantra that the disciple should be given facing north, and the disciple should discard it facing east. Although the mantra garland recited by the teacher and disciple for the toothbrush wood does not appear, it is said that the mantra for eliminating obstacles should be recited as said by Don Yö Zhap, or as said by Mitup Zla, recite Oṃ Āḥ Jiha Saṃbarti Ni Hūṃ Phaṭ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) seven times. As Prajñāśrī said, visualize the toothbrush wood becoming empty, and from the Hūṃ syllable, a dark blue light blazes forth, from which the toothbrush wood emits light, but this is not mentioned in the treatises of the wise. The signs of discarding are that if it falls facing east, north, west, belly, up, or down, then pacifying, increasing, subjugating, and wrathful actions, vidyādhara, and the accomplishments of the underground will be achieved in sequence, and if it falls outwards, there will be no accomplishment. Facing means whichever direction the tip is pointing, because it is said that a flower is tied to the tip, so that is the head. Then, the water born from the Vaṃ syllable, recite the Vaṃ syllable, give it for rinsing the mouth, and then recite 'khyil pa seven times, and rinse the mouth three times with fragrant water. Recite Oṃ Hrīḥ Viśuddha Dharmāḥ Sarva Pāpaṃ Ni Ca Asya Śodhya Sarva Vikalpān Apānaya Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and then feed it. In the rosary, the rinsing of the mouth and the three handfuls of water are done separately. Some Tibetans think it is the water for the right hand, but Bhairava says it is the water for the left hand. Some Tibetans think it is for the sake of clear dreams, but Nāgārjuna and Dārikapa say it is for the sake of purifying sins. Then, born from the Hūṃ syllable, many kuśa grasses of de'am 'khyil pa recited, for the purpose of laying down without damaging the roots, and similarly, for the purpose of a pillow, born from the letter Dhīḥ, one kuśa grass of de and 'khyil pa recited. 213. Give with the mantra Oṃ Vajra Tīkṣāva (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). It is said in the Vinayasamuccaya: The syllable Dhīḥ is for reciting mantras, give the kuśa grass to it. Mitup Zla thinks that both kuśa grasses are born from Dhīḥ. Because it is said that the former is many, the latter should be few. Some Tibetans give the large one to the right and the small one to the left, but Damtsik Dorje thinks it should be given to the left hand. However, it is said in the Māyājāla: Give the palm, toothbrush wood, and kuśa grass. Therefore, both should be given in the middle of the joined palms. Vidyāpāta says that this is for the sake of auspicious dreams not being confused.