English
Having taken it well, circumambulate the mandala three times at a slow pace. Recite all the root mantras, and the wise should perform the empowerment. Then, having bound the mudra, mentally touch the crown of the head with the mantra. One who becomes a holder of the tantra lineage, the wise should perform the empowerment. Thus, the water empowerment is clearly explained. Similarly, in the Root Tantra of Manjushri and the detailed ritual of Donzhag, and in the tantras of each lineage such as Vajrapani Supreme Wisdom, the water empowerment is clearly explained, but the crown empowerment is not clearly explained. If the wisdom of the Yoga Tantra is covered, it is said that empowerment is given by mudra, which indicates the crown empowerment. In its condensed version, the phrase "Then bind with any garland of mudras" is explained as indicating the crown empowerment of all lineages. Empowerment by mudra is also explained in the general tantras. In the Root Tantra of Manjushri, it is also said: "First, grant the empowerment of wisdom for a while, then bind the great mudra, the five crests." And in the detailed ritual of Donzhag, it is also said: "Join the palms together, the wise should make the shape of a lotus, the fingers should be made into the shape of a jewel, and bend the middle finger slightly. This is the top of the great wish-fulfilling jewel banner. Extend the hand to the crown of the head and recite this mantra for bestowing empowerment." It is also said: "By this empowerment alone, all the Tathagatas empower the mantra holders of the lineage." And in Supreme Wisdom, it is said: "The mudra of empowerment from the lineage of the Buddhas is also that itself." It seems that those are indicating empowerment. However, since the explanations of those have not been seen, it is difficult to be certain. In the mandala rituals of Vajravidāraṇa, Ushnishavijaya, and Vajrapani, some give only water empowerment, and some, like the Yoga Tantra, give empowerment up to the irreversible empowerment, so it does not appear certain. Acharya Rāhula Gupta Shri Mitra Jñana explains that the empowerment of the Vajra Acharya, including the support, is not contradictory to the Action Tantra. In his mandala ritual of Guhyasamaja, he says: "Here, from the garland to the empowerment of the Vajra Acharya, in the tantras to be done
Chinese
而且没有相违，因为在《妙吉祥根本续》等中，是圆满正等觉所宣说的。如此说。第二，对于此进行辩驳的驳斥是：如果事部中只有水灌顶，那么《妙吉祥根本续》中说：“对于每一个也应如所愿地给予五种灌顶。”这与此相违，如果这样说，没有过失。因为这是指坛城外入门的宝瓶等，第二个坛城中所有本尊的宝瓶，第三个声闻缘觉的宝瓶，菩萨的宝瓶和佛的宝瓶，共五次水灌顶。如此说。像这样广为确定，并且事部的仪轨从印度翻译过来的很多，其中清楚地显示了弟子的五种灌顶和不退转灌顶这六种。续部《金刚顶》中也说：“具戒律者以五种灌顶灌顶，宝瓶以及金刚铃，铃、头冠、名字的灌顶，事业的仪轨如是。”以及，藏地的桑嘎尔译师也说：“有些认为给予名字和不退转，宝瓶的边饰全部的灌顶。这里也有广大的贤善。”这样说。光明无垢，金刚手降三世，破一切恶趣白色等，弟子的灌顶，不退转灌顶，上师的灌顶连同边饰，上师们的行持如水流般至今未断绝的金刚手坛城仪轨。持明者释迦吉祥，智者自在吉祥，一切智者香钦耶谢嘉措等所造，以及破一切恶趣坛城仪轨，心子的译师的真实弟子智成索南彭所造，光明无垢的灌顶仪轨笔记，心子大菩萨的真实弟子拉南嘉瓦所造等之后，以拉尊南嘉瓦的灌顶仪轨为基础，智者自在所作的考察等清楚地阐述之后进行宣说。之后，弟子们沐浴，涂香，穿戴装饰和新衣，献上礼拜和曼扎，对于上师和坛城的主尊无二无别，为了我进入坛城的供养而奉献。伊当格热曼扎拉冈尼雅达亚弥（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：इदं गुरु मण्डल कं निर्यातयामि，idam guru maṇḍala kaṃ niryātayāmi，此 师 坛城 供养）。三
English
Moreover, there is no contradiction, because it is spoken by the perfectly complete Buddha in the Manjushri Root Tantra and others. So it is said. Secondly, the refutation of the debate on this is: If there is only water empowerment in the Action Tantra, then the Manjushri Root Tantra says, "For each one, five empowerments should be given as desired." If it is said that this contradicts it, there is no fault. Because it refers to the vase of the outer entrance of the mandala, the vase of all the deities in the second mandala, the vase of the Shravakas and Pratyekabuddhas in the third, the vase of the Bodhisattvas, and the vase of the Buddhas, which are the five water empowerments. So it is said. Thus, it is widely determined, and many rituals of the Action Tantra have been translated from India, among which the five empowerments of the disciples and the sixth, the irreversible empowerment, are clearly shown. The Vajrasekhara Tantra also says, "The one with vows is empowered with five empowerments, the vase, the vajra, the bell, the crown, and the name empowerment, the ritual of action as it is." And the Tibetan translator Zangkar also said, "Some think that the name and the irreversible, and all the ornaments of the vase are given empowerments. Here also there is great virtue." So it is said. The sadhana practices of Light Immaculate, Vajrapani Tro Wo Zang, and White Ushnishavijaya, etc., the disciple's empowerment, the irreversible empowerment, the master's empowerment together with the ornaments, the practice of the lamas like a flowing river that has not been interrupted until now, the Vajrapani mandala ritual. The mantra holder Shakya Pal, the wise Chandra Shri, the omniscient Shangchen Yeshe Gyatso, and others have composed it, and the Ushnishavijaya mandala ritual, the direct disciple of the heart son translator, the wise and accomplished Sonam Pel, has composed it, and the notes of the Light Immaculate empowerment ritual, the direct disciple of the heart son great Bodhisattva Lha Namgyal, and others have composed it. Following these, based on the empowerment ritual of Lhatsun Namgyal, the examination made by the wise Chandra Shri, etc., after clearly explaining, it should be spoken. After that, the disciples bathe, apply fragrance, wear ornaments and new clothes, and offer prostrations and mandalas. To the guru and the main deity of the mandala, who are inseparable, I offer this as the fee for entering the mandala. Idam guru mandala kam niryatayami (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: इदं गुरु मण्डल कं निर्यातयामि, idam guru maṇḍala kaṃ niryātayāmi, This Teacher Mandala Offering). Three.
English
If one obtains the siddhi of all Sugatas, what need is there to mention other siddhis? One should not speak in front of those who have not seen your great mandala, nor to those who have no faith. If one speaks, one will break the samaya. Thus it is said. The samaya of transgression is: Touching the head with the vajra. This is for anyone at all, if you speak, that very samaya vajra will shatter your own head. Thus it is said. The samaya established through both is: Pouring water from the action vase. This is the water of the samaya vajra. If one transgresses the samaya, it will burn. If one keeps the samaya, the siddhi will be accomplished by this vajra nectar water. Oṃ Vajra Udaka Hūṃ. Thus it is given. The samaya of obeying the guru's command is: From today onwards, you, my son, are my stainless light. As I command, so you must do. If you despise me, you will be burned by the fire of hell. Thus he instructs. Then the disciple says: May all the Sugatas bless me, and may the vajra wisdom descend. Thus he prays three times. Purify the disciple. Beneath the feet of the principal deity, stand on top of the wind mandala, with feet spread apart. At the perineum, from raṃ (藏文：རྂ，梵文天城体：，梵文罗马拟音：raṃ，汉语字面意思：让) arises a triangular fire mandala, blazing like fire, marked with raṃ (藏文：རྂ，梵文天城体：，梵文罗马拟音：raṃ，汉语字面意思：让). At the heart, from laṃ (藏文：ལྂ，梵文天城体：，梵文罗马拟音：laṃ，汉语字面意思：浪) arises a yellow square earth mandala, marked with laṃ (藏文：ལྂ，梵文天城体：，梵文罗马拟音：laṃ，汉语字面意思：浪). At the crown of the head, from vaṃ (藏文：བྂ，梵文天城体：，梵文罗马拟音：vaṃ，汉语字面意思：旺) arises a white water mandala, visualized as being marked with vaṃ (藏文：བྂ，梵文天城体：，梵文罗马拟音：vaṃ，汉语字面意思：旺). Stir the wind, ignite the fire, warm the earth, boil the water, and from the water a stream of nectar descends, filling the body. The wind below lifts it up. Invite all the Buddhas and visualize them dissolving. Fumigate with gugul. Play music. Oṃ Vajra Āveśaya Āveśaya Stambhaya Stambhaya Ra Ra Ra Ra Calaya Calaya Hūṃ Pha Aḥ Ṃ. Thus recite. With Tiṣṭha Vajra Hūṃ, offer a flower on the crown of the head and show it. Then, looking at the space of the mandala, ask about the color. From white, yellow, red, and black, pacifying, increasing, magnetizing, and subjugating. From green and variegated colors, predict the accomplishment of various things. The lama rings the bell. In this true secret mandala, I will introduce my disciple. As is the lineage of the deities, so may the merit be. Thus he prays. To the principal deity
Chinese
以虔诚之心奉献，念诵“嗡，布ra底，扎，班扎，吽 (ༀ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ，Oṃ Pratīccha Vajra Hoḥ，Om Praticcha Vajra Hoh，嗡，领受，金刚，吽)”，然后献花。将花朵放回弟子的头上，说道： “勇猛的大菩萨，请您接受此物。 以这美丽的顶冠，加冕您为种姓之主。” 然后，观想双眼中有“嗡 (ༀ་)”字，说道： “金刚萨埵，现在您要努力开启他的眼睛。 一旦开启，他将能看见一切，金刚之眼至高无上。” “嗡，班扎，奈扎，阿，萨哈，ra，巴扎朗，吽 (ༀ་བཛྲ་ནཻ་ཏྲ་ཨ་ས་ཧ་ར་པ་ཊ་ལཾ་ཧྲཱིཿ，Oṃ Vajra Naitra Āsaharapaṭālaṃ Hrīḥ，Om Vajra Naitra Asa hara patalam Hrih，嗡，金刚，眼，阿，摧毁，薄膜，啥)”然后揭开面纱。 “观看这个美好的坛城，现在生起强烈的信心。 您已生于善逝的种姓，受到咒语和手印的加持。 以此获得一切圆满，成就一切悉地。 并努力修持密咒。” 观想圣者无垢光，清净光芒的大坛城，如实显现能依所依，展示能依所依的坛城。这是进入坛城的仪轨。 然后，为了灌顶的缘故，献上礼拜和曼扎，献给与上师和坛城主尊无二无别的金刚阿阇黎，作为请求金刚弟子灌顶的供养。 “无垢光芒的灌顶，为了救护众生，金刚持。 如是功德皆生起，如是今日请赐予我。” 如此祈请三次。上师说：“迎请虚空中灌顶的五部佛及其眷属，进行供养，祈请为弟子灌顶。”如此祈请后，五部佛和佛母们进行灌顶。天女们献上供养，忿怒尊驱逐邪魔，菩萨们宣说吉祥语。观想这些。 在此念诵金刚手菩萨的咒语，用芥子驱逐邪魔，宣说吉祥语，演奏音乐。这是前行的吉祥仪轨。 然后，从东门（或西门）献上花鬘，以“嗡，布ra底，扎，班扎，吽 (ༀ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ，Oṃ Pratīccha Vajra Hoḥ，Om Praticcha Vajra Hoh，嗡，领受，金刚，吽)”献给主尊。将弟子安放在灌顶台的狮子座莲花和月轮上，然后取回花鬘，放在对本尊和根本咒语有信心的弟子的头上，念诵： “以此花鬘的灌顶，迅速圆满欲天之成就。 在莲花者的清净刹土，成佛。”
English
With a devoted mind, offer, reciting "Oṃ Pratīccha Vajra Hoḥ (ༀ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ, ༀ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ, Om Praticcha Vajra Hoh, Om, Receive, Vajra, Hum)", and then cast the flower. Place the flower back on the disciple's head, saying: "Mighty Bodhisattva, please accept this. With this beautiful crown, empower you as the lord of the family." Then, visualizing the syllable "Oṃ (ༀ་)" in both eyes, say: "Vajrasattva, now strive to open his eyes. Once opened, he will see everything; the Vajra eye is supreme." "Oṃ Vajra Naitra Āsaharapaṭālaṃ Hrīḥ (ༀ་བཛྲ་ནཻ་ཏྲ་ཨ་ས་ཧ་ར་པ་ཊ་ལཾ་ཧྲཱིཿ, ༀ་བཛྲ་ནཻ་ཏྲ་ཨ་ས་ཧ་ར་པ་ཊ་ལཾ་ཧྲཱིཿ, Om Vajra Naitra Asa hara patalam Hrih, Om, Vajra, Eye, A, Destroy, Membrane, Hrih)" and then remove the veil. "Look at this beautiful mandala, now generate strong faith. You are born into the Sugata family, blessed by mantras and mudras. With this, attain all perfections, accomplish all siddhis. And strive in secret mantras." Visualize the great mandala of the noble Immaculate Light, the pure light, with the support and supported appearing as if manifest. Show the mandala of the support and supported. This is the ritual for entering the mandala. Then, for the sake of empowerment, offer prostrations and a mandala to the Vajra Acharya, who is inseparable from the guru and the main deity of the mandala, as the offering for requesting the Vajra disciple's empowerment. "The empowerment of Immaculate Light, for the sake of saving beings, Vajradhara. Thus, may all qualities arise, thus, please grant it to me today." Thus, make the request three times. The guru says, "Invite the five Buddha families of empowerment and their retinues from the sky, make offerings, and request empowerment for the disciple." After making this request, the five families and the consorts give the empowerment. The goddesses make offerings, the wrathful ones dispel obstacles, and the Bodhisattvas recite auspicious verses. Visualize these. Here, recite the mantra of Vajrapani, dispel obstacles by scattering mustard seeds, recite auspicious verses, and perform music. This is the preliminary auspicious ritual. Then, offer the flower garland from the east gate (or west gate) to the main deity with "Oṃ Pratīccha Vajra Hoḥ (ༀ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ, ༀ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ, Om Praticcha Vajra Hoh, Om, Receive, Vajra, Hum)". Place the disciple on the lion throne, lotus, and moon on the empowerment platform, then take back the flower garland and place it on the head of the disciple who has faith in the deity and the root mantra, reciting: "With this empowerment of the flower garland, may the accomplishment of the desire deity be quickly perfected. In the pure land of the Lotus One, may I attain Buddhahood."