English
With the warm light of Bodhicitta, the student's obscurations are dissolved into light, becoming like mercury. Generate this as Vairochana and mark and protect the three places with the three syllables (Om Ah Hum). Then, the guru places the three syllables, such as Kaya Siddhi Om (Tibetan: ཀཱ་ཡ་སིདྡྷི་ཨོཾ, Sanskrit Devanagari: कायसिद्धिओ, Sanskrit Romanization: kāya siddhi oṃ, Literal Chinese meaning: Body Accomplishment Om), in the three places and bestows the vows of body, speech, and mind, such as gathering and Sarva Tathagata Kaya (Tibetan: སརྦ་ཏ་ཐཱ་ག་ཏ་ཀཱ་ཡ, Sanskrit Devanagari: सर्वतथागतकाय, Sanskrit Romanization: sarva tathāgata kāya, Literal Chinese meaning: All Tathagata Body). In particular, one must ascertain the lineage of the Great Vehicle, which is skilled in the great secret methods. All of this is related to the benefits of not being separated from the Buddhas and subduing the demons. The yogi should understand the generation of the mind of enlightenment with his own mantra: Om Sarva Yoga Citta Utpadayami (Tibetan: ཨོཾ་སརྦ་ཡོ་ག་ཙིཏྟ་ཨུཏྤཱ་ཏ་ཡ་མི, Sanskrit Devanagari: ओंसर्वयोगचित्तउत्पादयमि, Sanskrit Romanization: oṃ sarva yoga citta utpādayami, Literal Chinese meaning: Om, All Yoga Mind, Generate). Have them recite it, and in terms of the meaning of meditation, in the heart, on the conventional Bodhicitta moon disc, seal with the ultimate Bodhicitta emptiness five-pronged vajra, thereby accomplishing the seed of non-regression from enlightenment. After that, touch the heart with the vajra flower and recite: Om Sura Samaya Tvam Hoh Siddha Vajra Yatha Sukham (Tibetan: ཨོཾ་སུ་ར་ས་མ་ཡ་སྟྭཾ་ཧོཿསིདྡ་བཛྲ་ཡ་ཐཱ་སུ་ཁཾ, Sanskrit Devanagari: ओंसुरसमयस्त्वंहोःसिद्धवज्रयथासुखं, Sanskrit Romanization: oṃ sura samaya stvaṃ hoḥ siddha vajra yathā sukham, Literal Chinese meaning: Om, Blissful Vow, You, Hoh, Accomplished Vajra, As Desired). This is the essence of the gathering of vows, the meaning of the mantra of the bliss of accomplishment as desired, transforming it into the nature of Vajrasattva, and offering with flowers and so on. "The secret of all Buddhas, from the meaning..." means, do not mix with those who have broken their vows and do not wish to restore them, and those who do not believe in mantras, such as Shravakas and Pratyekabuddhas. Those who do not have it are ordinary people, while others can understand through language. Then, the guru guides the disciple, leading them into the curtain with Ah Kham Bi Ra Hum (Tibetan: ཨཱ་ཁཾ་བཱི་ར་ཧཱུཾ, Sanskrit Devanagari: आ खं बी र हुं, Sanskrit Romanization: ā khaṃ bī ra huṃ, Literal Chinese meaning: Ah, Kham, Bi, Ra, Hum), and with Maha Rata Su Dridha Su Toshyo Su Poshyo Vajrasattva Adhyasiddhya Mam (Tibetan: མ་ཧཱ་ར་ཏ་སུ་དྲི་ཌྷ་སུ་ཏོ་ཥྱོ་སུ་པོ་ཥྱོ་བཛྲ་ས་ཏྭ་ཨ་དྷྱ་སིདྡྷྱ་མཱཾ, Sanskrit Devanagari: महारतसुदृढसुतोष्योसुपोष्योवज्रसत्वअध्यसिद्ध्यमां, Sanskrit Romanization: mahārata sudṛḍha sutoṣyo supoṣyo vajrasattva adhyasiddhya māṃ, Literal Chinese meaning: Great Bliss, Extremely Firm, Extremely Pleased, Extremely Nourishing, Vajrasattva, Please Bless Me to Accomplish) have them slowly circle around. After that, regarding the establishment of vows, one should also understand from the three aspects of benefits, faults, and both in common, according to their respective treatises. Thus, in connection with proclaiming and upholding the vows, it has been explained that even if one enjoys desirable qualities through the union of skillful means and wisdom, one will not be defiled by faults. After that, like sharing fortune with the deity, throw flowers according to the ritual and observe good and bad omens, etc. Furthermore, if one does not distinguish whether the mandala is a real colored powder mandala or just a symbol, then all phenomena will follow one's wishes, so it is said that it is permissible to throw on the lines of the mandala with lotus petal patterns.
Chinese
嗡。然后是秘密的进入，降下智慧：以入（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）认为普拉威舍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是为了破除无明蛋的壳而张开腹部，多次念诵阿威舍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），生起见解的把握，观想与种姓相符的本尊融入无二无别，然后念诵降临咒语和演奏音乐等，要像灌顶仪轨中说的那样了解。也就是说，智慧尊降临的征象，是转变为远离戏论、无漏的心之基础的相续，这被称为从灌顶产生的智慧。而且，降下智慧者，具备见解和修行的把握非常重要。此外，降下智慧的方法、物品用具、生起次第和圆满次第、抛掷加持物等，也要按照仪轨。然后是开眼的观想，以及带偈颂和咒语的开眼方法。从迎请智慧尊开始，到向四方缓慢地顶礼，最后指示本尊面容等，要详细地在大疏中观看。以上是进入的仪轨。也就是，抛掷鲜花之前是外入，揭开眼罩后指示坛城等是内入。这些的总义是，在散乱中，地面平坦是证悟一切法平等的缘起。然后是用智慧衡量坛城大小，象征着生起后得的智慧。然后是画线，是说智慧的法性不会改变坛城之外的其他事物。颜色的区分，象征着八识聚转化为五种智慧。在那里安立形象，是将显现、声音、觉知扩展为坛城三处。在那里安住并进行修持和供养，是使身和智慧的坛城圆满。在那个时候进行火供，是将大乐的意义给予相续，并焚烧分别念的聚积。然后是进入坛城，是修持与本尊同等地位。然后是弟子进入，是接近成就。第四，进入后给予灌顶，授予法王的果位，这有两方面：总的安立灌顶和分别宣说四种灌顶的体性。为了宣说第一方面，根本是： 各种续部的灌顶种类，在事续部中有水灌顶和冠冕灌顶两种，在行续部中，在此之上加上金刚名灌顶，在瑜伽续部
English
Oṃ. Then, the secret entry, the descent of wisdom: Thinking that Praveśa ( प्रवेश, Praveśa, Entrance) is to open the abdomen to break the shell of the egg of ignorance, recite Aveśa ( आवेश, Aveśa, Possession) many times, generate confidence in the view, visualize the deity that matches the lineage merging without difference, and then recite the descent mantra and play music, etc., which should be understood as stated in the empowerment ritual. That is, the sign of the arrival of the wisdom being is the transformation into the continuum of the mind-basis of uncontrived, uncontaminated, which is called the wisdom arising from empowerment. Moreover, it is very important for the one who descends wisdom to have confidence in view and meditation. In addition, the method of descending wisdom, the materials and implements, the generation stage and completion stage, the throwing of blessed objects, etc., should also be according to the ritual. Then there is the visualization of opening the eyes, and the method of opening the eyes with verses and mantras. From inviting the wisdom being, to slowly prostrating to the four directions, and finally indicating the face of the deity, etc., should be examined in detail in the great commentary. The above is the ritual of entry. That is, before throwing flowers is the outer entry, and revealing the mandala after removing the blindfold is the inner entry. The general meaning of these is that in dispersion, the flatness of the ground is the interdependence of realizing all dharmas as equal. Then, measuring the size of the mandala with wisdom symbolizes the generation of subsequent wisdom. Then, drawing lines means that the nature of wisdom does not change to anything other than the mandala. The distinction of colors symbolizes the transformation of the eight aggregates of consciousness into the five wisdoms. Establishing forms there is to expand appearance, sound, and awareness into the three places of the mandala. Abiding there and practicing and offering is to make the mandala of body and wisdom complete. Performing a fire offering at that time is to give the meaning of great bliss to the continuum and burn the accumulation of conceptual thoughts. Then, entering the mandala is to practice equality with the deity. Then, the disciple enters, which is to approach accomplishment. Fourth, entering and bestowing empowerment, bestowing the position of the king of Dharma, has two aspects: the general establishment of empowerment and the separate explanation of the nature of the four empowerments. To explain the first aspect, the root is: The types of empowerment of various tantras, in the action tantra there are two: water empowerment and crown empowerment, in the performance tantra, in addition to these, there is vajra name empowerment, in the yoga tantra.