Chinese
因此，从四个门依次顶礼。又从西门顶礼三次。然后，用进入坛城的宝瓶之水，加上主尊心咒，题名为“金刚灌顶（藏文：བཛྲ་ཨ་བྷི་ཥིཉྩ，梵文天城体：वज्र अभिषिञ्च，梵文罗马拟音：vajra abhiṣiñca，汉语字面意思：金刚灌顶）”，从头顶灌顶，也让饮用，这是外在的进入。然后，对众弟子说：从薄伽梵释迦牟尼佛开始，作法轮手印。这样观想主尊。主尊的手印是：双手互相握拳，两个拇指竖立，放在头顶上。念诵“那嘛萨普达南（藏文：ན་མཿསཔྟཱ་ནཱཾ་，梵文天城体：नमः सप्तानां，梵文罗马拟音：namaḥ saptānāṃ，汉语字面意思：敬礼七）”等三次，并说真实语的力量：如此我的这个弟子，如果好好地安放在坛城中，诸天神种姓的次第，从此人的福德如何，也就会那样降临。此人能成就何种成就，会成为哪个种姓的法器，福德力量如何，就在这坛城中如是显现。打开西门。观想进入坛城。然后，观想坛城诸佛菩萨的心间发出无量光芒，融入弟子的心中，从而加持。这相当于其他仪轨中所说的降下智慧，因此非常重要。这样以坚定的信心说道。双手合掌，拿着之前给予的花鬘，心想将花献给自己的本尊，然后扔进坛城。带着面罩进入坛城。花落在哪个本尊上，那就是所属的种姓本尊。然后摘下面罩，让他看坛城，让他进入坛城。看这个美好的坛城。现在生起极大的信心。你将生于佛陀的种姓。以咒语和明咒加持。一切殊胜的成就，都会在你面前显现。为了成就，守护誓言。也要精进于秘密真言。这样告诫。弟子用鲜花装满双手，献给坛城的本尊，顶礼三次。上师取过花鬘，观想花落在哪个本尊上，就观想那个本尊的心咒或咒语之鬘，然后念诵并给予。他也以信心接受咒语之鬘，念诵那个咒语三次。
English
Thus, prostrate in order from the four gates. Again, prostrate three times from the west gate. Then, with the water of the entrance vase, the essence mantra of the main deity is named "Vajra Abhishincha (藏文：བཛྲ་ཨ་བྷི་ཥིཉྩ，梵文天城体：वज्र अभिषिञ्च，梵文罗马拟音：vajra abhiṣiñca，汉语字面意思：Vajra Consecration)", consecrating from the crown of the head and also allowing drinking, this is the external entrance. Then, to the disciples: From the Bhagavan Shakyamuni Buddha, make the Dharma wheel mudra. Thus, visualize the main deity. The main deity's mudra is: the two hands holding each other in fists, the two thumbs fixed, placed on the crown of the head. Recite "Namaḥ Saptānāṃ (藏文：ན་མཿསཔྟཱ་ནཱཾ་，梵文天城体：नमः सप्तानां，梵文罗马拟音：namaḥ saptānāṃ，汉语字面意思：Homage to the Seven)" etc. three times, and speak the power of truth: Thus, this disciple of mine, if placed well in the mandala, the order of the deity's lineage, from whatever merit this person has, will descend accordingly. Whatever accomplishment this person achieves, and which lineage's vessel he becomes, whatever power of merit there is, may it be so in this mandala. Open the west gate. Think of entering the mandala. Then, think that countless rays of light emanate from the hearts of all the deities of the mandala and dissolve into the disciple's heart, thus blessing him. This is equivalent to the descent of wisdom spoken of in other rituals, so it is very important. Thus, he speaks with firm faith. Holding the previously given flower garland between the palms of the hands, thinking of offering the flower to one's own deity, then throw it into the mandala. Entering the mandala with a face covering. Whichever deity the flower falls on, that is the deity of the lineage. Then, remove the face covering, let him look at the mandala, and let him enter the mandala. Look at this beautiful mandala. Now generate great faith. You will be born into the Buddha's lineage. Blessed by mantras and vidyas. All excellent accomplishments will manifest before you. For the sake of accomplishment, protect the vows. Also, strive in the secret mantras. Thus, he instructs. The disciple fills his hands with flowers, offers them to the deities of the mandala, prostrates, and scatters them three times. The master takes the flower garland, and contemplates the essence or mantra garland of the deity on whom the flower fell, then recites and gives it. He also accepts the mantra garland with faith and recites that mantra three times.
Chinese
念诵。虽然这样说，但现在只是做做将鲜花放在主尊头顶上表示信奉的姿势，然后念诵主尊的心咒或真言。之后，弟子向坛城顶礼，献供，绕行。这是使弟子成为能见坛城之自性的仪式，即进入坛城的仪式。如果是灌顶的对境，则将用所有事业的真言加持过的吉祥草等新垫子，使其朝向西方放置。从嗡 班杂 阿格内开始，以“喉咙上做了盔甲”等真言详细地穿上盔甲。然后，观想弟子们是薄伽梵 释迦牟尼佛，以法轮手印安住。清楚地观想主尊后，用之前说过的本尊根本手印触碰五个部位，念诵坛城诸神的真言。头顶上撑着装饰着白色鲜花花环并悬挂着白色小幡的白伞。用调和好的香以忿怒尊的真言熏香。手持左右拂尘和凉扇，手持香炉供香。弟子们也献上供养，上师用真言消除其过失。在“以信心为依据，消除真言的过失，行吉祥”的时候，似乎获得了一种净化，因为不清楚，所以没有写出来。这样做。做吉祥的仪式是：具足圆满，如同金山。到“是第三吉祥”为止，用吉祥的偈颂唱出美妙的歌声。广泛地念诵吉祥的偈颂。吹响海螺和敲击大鼓等乐器。上师向意之坛城的所有本尊祈祷后，将各自本尊真言念诵百遍的宝瓶水好好地拿起，在坛城上缓慢地绕三圈，放在弟子的头顶上，在各个本尊的真言之后加上水灌顶的真言，从头顶上灌顶，也让洗浴和饮用。一切圆满后，念诵尊胜佛母宝瓶的水和主尊的真言。通过灌顶，所有不顺的污垢都得以清除。观想在各自本尊获得智慧的种子放在相续中，这就是用水灌顶。之后，是如来部总体的
English
recite. Although it is said that, nowadays, one merely makes a gesture of offering flowers on the head of the main deity as a sign of devotion, and then recites the heart mantra or mantra of the main deity. After that, the disciple prostrates to the mandala, makes offerings, and circumambulates it. This is the ritual of making the disciple one who possesses the nature of seeing the mandala, that is, the ritual of entering the mandala. If it is appropriate for empowerment, a new cushion of kusha grass, etc., that has been consecrated with the mantras of all activities is placed facing west. Starting with Om Vajra Agne, the armor is put on in detail with mantras such as "the throat has become armor." Then, visualize the disciples as the Bhagavan Shakyamuni Buddha, abiding with the mudra of the wheel of Dharma. After clearly visualizing the main deity, touch the five places with the main deity's root mudra as previously explained, and recite the mantras of the deities of the mandala. Hold a white umbrella decorated with a garland of white flowers and hung with small white banners on the head. Incense that has been well-mixed is burned with the mantra of the wrathful deities. Holding the right and left fly-whisks and fans, and holding the incense burner, offer incense. The disciples also make offerings, and the lama eliminates their faults with mantras. At the time of "relying on faith, eliminating the faults of mantras, performing auspiciousness," it seems that a purification is obtained, but because it is not clear, it is not written down. Do this. The ritual of auspiciousness is to be done as follows: Possessing perfect abundance, like a golden mountain. Up to "is the third auspiciousness," sing beautiful songs with verses of auspiciousness. Recite the verses of auspiciousness extensively. Play musical instruments such as conch shells and large drums. After the lama prays to all the deities of the mind mandala, the vase water, which has been recited a hundred times with the mantras of each deity, is carefully taken up and slowly circumambulated around the mandala three times, and placed on the disciple's head. After the mantras of each deity, the mantra of water empowerment is added, and empowerment is given from the head, and bathing and drinking are also allowed. After everything is completed, recite the water of the victorious vase and the mantra of the main deity. Through empowerment, all unfavorable defilements are removed. Visualize that the seeds of obtaining the wisdom of each deity are placed in the mindstream, and this is the water empowerment. After that, it is the general of the Tathagata family.
Chinese
应当做。 永远对于大手印， 特别应当信奉。 对于持守誓言者和朋友， 以及上师也应当恭敬。 对于诸神不应憎恨， 在各个时节应当供养。 不应供养其他导师的教法， 永远供养突然来访的客人。 对于一切有情众生， 慈爱之心， 应当稳固安住。 对于喜欢法乘者， 应当努力积聚福德。 以努力修持念诵， 应当精进修持密咒。 密咒续部所说的， 誓言也应当守护。 对于没有誓言者， 不应给予真言和手印。 密咒续部应当好好守护， 并且我也应当证悟它。 这样说之后，弟子也说： 导师如何教导的， 所有那些我都将实行。 这样承诺守护那些。 导师为他们讲解诸神的誓言手印。 弟子向诸神和上师顶礼三次后， 献上力所能及的供养， 祈请：请赐予我明咒。 这样祈请三次， 上师也向诸神祈祷， 观想诸神和上师的心间， 在月轮上安住着咒语的鬘， 从中像蜡烛一分为二般地出现， 安住在弟子的心间的月亮上。 导师随后念诵， 正式的陀罗尼念诵三遍， 上下段的散文念诵一遍。 诸神的心髓也念诵三遍。 导师将香花念诵后， 说：请世尊加持此人修行， 请加持此人入门。 这样说着给予。 弟子也说： 世尊我已接受， 请加持我入门。 这样说着顶戴于头顶， 念诵诸神的心髓七遍等。 然后上师也详细地讲解坛城。 然后弟子洗手洗脚后， 献上供养。 以熏香等作广大供养。 献上酬谢的曼荼罗。 从今天开始， 我是您的奴仆等念诵三遍。 回向、发愿、吉祥语。 引入弟子并灌顶。 如果广说， 念诵传承到此为止， 在段落之间， 有洗浴， 守护， 七宝， 八吉祥物， 吉祥
English
Should be done. Always for the Great Seal, Especially should be devoted. To those who hold vows and friends, And also to the Lama, one should be respectful. One should not hate all the deities, At the appropriate times, one should make offerings. One should not venerate the teachings of other teachers, Always offer hospitality to unexpected guests. Towards all living beings, A mind of loving-kindness, Should be firmly established. Those who delight in the Vehicle, Should diligently generate merit. With effort in recitation, One should strive to practice secret mantras. The vows taught in the secret mantra tantras, Should also be protected. To those without vows, Mantras and mudras should not be given. The secret mantra tantras should be well-guarded, And I should also realize them. After saying this, the disciple also says: As the Guru has commanded, All those things I will do. Thus, they promise to protect those things. The teacher explains the mudras of the deities' vows to them. The disciple prostrates three times to the deities and the guru, Offers whatever wealth is available, and prays: Please grant me the knowledge-mantra. Thus, they pray three times, and the guru also prays to the deities, Visualizing that in the hearts of the deities and the guru, on a lunar disc, resides a garland of mantras, from which, like one candle lighting another, it appears and abides on the moon in the disciple's heart. The teacher then recites, reciting the actual dharani three times, and the prose above and below once each. The essence of the deities is also recited three times each. The teacher recites these over fragrant flowers, and says: May the Blessed One assist this one in practice, May you initiate this one. Saying this, he gives it. The disciple also says: Blessed One, I have received it, Please initiate me. Saying this, he places it on his head, and recites the essence of the deities seven times, etc. Then the guru also explains the mandala in detail. Then the disciple washes their hands and feet and offers gifts. He makes extensive offerings with incense, etc. He offers a mandala of gratitude. From today onwards, I am your servant, etc., he says three times. Dedication, aspiration, and auspicious words are spoken. The disciple is brought in and empowered. If elaborate, Up to the recitation transmission, at the end of the sections, there is washing, protection, the seven precious things, the eight auspicious symbols, auspicious.
Chinese
八吉祥标志。吉祥颂圆满完成则善。之后，上师尽力念诵。后续仪轨如常进行。如是，秘密总续的意趣，法主一切智者阐释为七日坛城仪轨为基础。略微补充了补充所需仪轨细节等。莲花部和如来部的差别，续部本身和金刚持贡噶桑波所著的事部总纲中已明确区分。与此宗派不一致的部分，不混杂，仅以自身清净的方式结合。虽有错误，但恭敬合掌。 在一切智上师面前坦白忏悔。清晰阐明清净仪轨的。 所造一切善聚回向大菩提。 我们雪域之人的唯一怙主，观世音菩萨的化身，赡洲教主，嘉瓦一切智者一切见者的恩德滋养的夏鲁巴索南秋吉撰写。 在制胜星宿月的第二半月的第三个喜日，于夏鲁拉章缮写，书写者为索南仁钦。吉祥！ 无垢光芒坛城仪轨的补充灌顶仪轨甘露之流。夏鲁巴索南秋吉。
English
Eight auspicious symbols. It is good if the auspicious verses are completed in full. After that, the master should recite as much as possible. The subsequent rituals are performed as usual. Thus, the intention of the Secret General Tantra, explained by the Dharma Lord Omniscient One as the seven-day mandala ritual, is taken as the basis. Slightly supplemented with detailed rituals etc. that need to be added. The differences between the Lotus family and the Tathagata family are clearly distinguished in the Tantra itself and in the General Outline of the Action Tantra composed by Vajradhara Kunga Zangpo. Those that do not agree with this school are not mixed, but only combined in their own pure way. Although there are errors, I respectfully join my palms. I confess and repent before the Omniscient Guru. Whatever accumulation of merit is created by clearly elucidating the pure ritual, I dedicate it to the Great Bodhi. This was written by Zhalupa Sonam Chokyi, who is nourished only by the kindness of the sole protector of us, the people of the snowy land, the incarnation of Avalokiteśvara, the lord of Jambudvipa's teachings, the Gyalwang Omniscient One, the All-Seeing One. On the third joyous day of the second half of the month of the Victorious Constellation, it was written at Zhalu Labrang, and the scribe was Sonam Rinchen. May there be auspiciousness! The supplementary empowerment ritual, the Ambrosial Stream, for the Immaculate Light Mandala Ritual. Zhalupa Sonam Chokyi.