Chinese
守护和回向吉祥等事宜是准备工作。第二，正行：在之前的坛城处，将此幅彩绘本尊像面朝东方铺设，其周围的供品食子如准备工作一样陈设。将三分之一放置在外，因此此处无需陈设。弟子的必需品有：珍宝命线、根本誓言、绸缎幡幢等，以及用朱砂书写或印刷的金刚铃小像。眼罩、白色古古花、五种近事、眼药、镜子、海螺、轮、经书、铃等备齐后，进行前行食子供养加持。自生和他生都如前。前生是从彩绘本尊像上香熏后，到心中“吽”字，加持三处之间相同。之后，以天空准备之神的名咒一一对应，以水二和近事供养，念诵 扎 吽 邦 霍，融入前生。如果仪轨需要连续几天，则从正行第二部分开始不需要此步骤。无论如何，从自己心中的“吽”字发出光芒，直到从自性处等处“金刚萨埵为顶严”之间，供赞广如准备工作一样进行，观想前生，尽力念诵各本尊的咒语，最后祈请包括所依和能依的一切坛城尊众稳固安住。祈请稳固安住后，赐予我和一切众生所有殊胜和共同的成就。如此说。此时念诵曜母的陀罗尼《般若波罗蜜多心经》。在房屋外或与坛城用帷幕隔开的地方，在台子上陈设食子三分之一，除了食物之外，还有水二和近事等，如超度食子一样加持，然后如常供养护方神和鬼神，之后将食子丢弃在干净的地方。在门口像近触念珠一样做，或者如果没完成，用水漱口后返回。以铃和柳条，念诵百字明等，绕坛城三圈后。从东门开始，祈求宽恕未到达和损坏等过失，然后顶礼。如果灌顶需要连续几天，则从正行第二部分开始，此时如准备工作一样修持宝瓶。自入是：事业
English
The activities of protection and dedication, including auspiciousness, are preliminary preparations. Second, the main part: In the place of the previous mandala, spread out this painted image of the deity, which has been consecrated, facing east, and arrange the offering tormas around it as in the preliminary preparations. Consider that one-third is sent outside, so there is no need to arrange it here. The necessities for the disciple include: precious life thread, root vows, silk banners, etc., and a small image of a vajra bell written or printed on paper with vermilion. Eye mask, white guggul flower, five sets of offerings, eye ointment, mirror, conch shell, wheel, book, bell, etc. are gathered, and the preliminary torma offering is blessed. The self-generation and other-generation are the same as before. The front generation is the same from the fumigation of the painted deity image to the blessing of the three places with the syllable "Hūṃ" in the heart. Then, offer water and the five senses to the deities of the sky preparation, each with its name and mantra, and merge them into the front generation with Jaḥ Hūṃ Baṃ Hoḥ. If the ritual is to be performed for several consecutive days, this step is not necessary from the second part of the main practice onwards. In any case, light radiates from the "Hūṃ" in one's own heart, and from the natural abode, etc., up to "Vajrasattva as the crown ornament," and the elaborate offering and praise are performed as in the preliminary preparations. Focusing on the front generation, recite the mantras of each deity as much as possible, and finally request all the mandala deities, including the support and the supported, to remain stable. Having remained stable, grant me and all sentient beings all the supreme and common siddhis. Thus say. At this time, recite the dhāraṇī of Grahāmātṛkā, the Heart Sutra. Outside the house or in a place separated from the mandala by a curtain, arrange one-third of the torma on a platform, along with water and the five senses, except for food, and bless it like the departed torma. Then, offer it to the guardians of the directions and the spirits as usual, and then discard the torma in a clean place. At the door, do it like a rosary of near-touch, or if it is not completed, rinse your mouth with water and return inside. With the bell and willow branch, recite the hundred-syllable mantra, etc., and circumambulate the mandala three times. Starting from the east gate, ask for forgiveness for not arriving and for damages, etc., and then prostrate. If the empowerment needs to be done for several consecutive days, then from the second part of the main practice onwards, practice the vase like the preliminary preparation at this time. Self-entry is: Karma
Chinese
用瓶之水沐浴，如是陈设等至“ཤྲཱི་ཡེ་ཧཱུྃ་”之间，以及从“ༀ་བཛྲ་བྷུ་མི་”等至上师与坛城主尊无二无别，为祈请进入坛城之法，供养资财等，以及从“大乐汝我”等祈请开始，将如何授予弟子的灌顶，以自入之方式领受，除了将“上师”之处改为“主母”，将“汝等”改为“自己”之外，其余皆同。之后，持金刚铃者说：以何真实之智胜，智慧方便我坛城，以彼真实祈怙主，于我所欲皆圆满。诸法如影像，明净无垢染，不可执持亦不可说，从因与业中真实生，如是彼性定出生，以彼真实此坛城，影像清晰诸弟子，愿皆无碍得见之。如是念诵三遍真实之力量。以上供朵玛之水洒于朵玛，如预备阶段一般供于前置本尊。之后，以坛城帷幕遮挡，弟子们沐浴完毕，献花完毕，上师阐明发心。此处为于一切星曜之母，至尊大明妃坛城中灌顶之预备和正行二者中的正行阶段。对此，虽认为此陀罗尼之自性为事部，然灌顶之降临与行部相符，即一切行部之根本，于毗卢遮那现证中，仅宣说了水灌顶，以及水瓶和，明镜和，说法之随许，然于传承之手势中，如《耶谢提列》之教言般，补全了如金刚手灌顶续部中所说的顶髻，金刚和铃，名之灌顶等，以及真言之念诵传承，以及三昧耶的劝诫等。上师之所为之事，此前已准备妥当。汝等之分，为进入弟子之行和灌顶二者，首先，对上师生起至尊大明妃真身之敬信
English
Bathe with water from the vase, from the arrangement and so on up to "Śrī ye hūm," and from "Oṃ vajra bhūmi" and so on to the guru and the main deity of the mandala being inseparable, to request the Dharma of entering the mandala, offer wealth, etc., and from the prayer beginning with "Great Bliss You Me," take the empowerments of how to bestow upon the disciples in the manner of self-entry. Except for changing "guru" to "chief mother" and changing "you all" to "oneself," it is the same. Then, the one holding the vajra and bell says: By what truth is supreme wisdom, wisdom and means, my mandala? By that truth, may you, protector, completely fulfill my desires for me. All dharmas are like images, clear and pure, without defilement. They cannot be grasped or spoken. They arise truly from cause and action. Likewise, that nature certainly arises. By that truth, may this mandala, the clear image, be seen without obstruction by all the disciples. Thus, speak the power of truth three times. Sprinkle the water of the past torma on the torma, offering it to the front generation as in the preparatory stage. Then, with the mandala curtain drawn, the disciples having finished bathing and offering flowers, the guru clarifies the generation of bodhicitta. Here, in the mandala of the venerable Great Vidya Queen, mother of all planets, is the actual stage of the empowerment, out of the two stages of preparation and actual practice. Although it is considered that the nature of this dharani is Kriya Tantra, the descent of the empowerment is in accordance with the conduct tantra. That is, in the root of all conduct tantras, Vairochana Abhisambodhi, only water empowerment, as well as a vase, a mirror, and permission to teach the Dharma, are mentioned. However, in the lineage's practice, like the instructions of Yeshe Thigle, the crown, vajra, and bell taught in the Vajrapani empowerment tantra, the empowerments of names, the recitation transmission of mantras, and the samaya vows are completed. The actions appropriate for the guru have already been well accomplished beforehand. Your share is the two actions of the disciple: entering and bestowing. First, have faith and respect for the guru, thinking that they are the actual venerable Great Vidya Queen.
Chinese
为了请求通过...的方式进入坛城的法，请献上一个曼扎。合起带有鲜花的手掌，重复三遍这个祈请文：欢喜大者您是我的...。观想上师的心间涌出不可思议的甘露，为了遣除灌顶的障碍和邪恶的引导，请发愿将一切邪魔驱逐到远方。念诵“嗡 阿弥里德 吽 啪”，并用事业瓶中的水洒向四方。再次用白色古古香熏香，请发愿净化。念诵“吽 吽”并熏香。然后，作为以前没有进入过圣救度母坛城的标志，用红布条蒙住脸。念诵“嗡 扎秋 班达 瓦拉玛 纳亚 吽”，遮盖眼睛。当与坛城本尊相见时，因为不能用空手相见，为了手的象征，也给予每人一串鲜花。念诵“阿 康 威拉 吽”，给予鲜花。按照通常忏悔之前的准备，或者如果不能做到那么多，念诵三遍“皈依三宝”等即可。为了生起二谛菩提心，观想你们各自的心间，如同满月的世俗菩提心的体性。在其上方，观想胜义菩提心的体性，一个白色五股金刚，带着光芒。发愿这两个无二无别地生起菩提心。为了稳固它，将金刚放在心间，念诵“苏拉德 萨玛雅 斯瓦 诃 悉地 班扎 亚 塔 索康”。告诫说，不要对未进入坛城的人说起生起菩提心和下面将要出现的密咒的行持。将金刚放在头顶上，说：“如今你已完全进入一切如来之种姓。这个一切如来的大秘密，不要在未进入一切如来坛城的人面前说，也不要对不相信的人说。”伴随着这个保密告诫，这是外在的进入。对于内在的进入，观想抓住上师手中的金刚，被带到坛城前。
English
In order to request the Dharma of entering the mandala through the gate of..., please offer a mandala as a fee. Join your palms together with flowers and repeat this supplication three times: Great Joy, you are my... Visualize that inconceivable nectar emanates from the heart of the master, and in order to dispel the obstacles and evil influences that obstruct the empowerment, please aspire to drive all demons far away. Sprinkle water from the action vase while reciting "Om Amrita Hum Phat." Again, fumigate with white guggul incense and aspire to be purified. Recite "Hum Hum" and offer incense. Then, as a sign that you have not previously entered the mandala of the Holy Tara, imagine tying a red cloth over your face. Cover your eyes by reciting "Om Chakshu Bandha Warama Naya Hum." When meeting the deities of the mandala, since it is not appropriate to meet them with empty hands, give each person a garland of flowers as a symbol of offering. Give the flowers by reciting "Ah Kham Vira Hum." As a preparation before the usual confession, or if you cannot do that much, it is sufficient to recite "I take refuge in the Three Jewels" three times. In order to generate the two truths of bodhicitta, visualize in the heart of each of you a full moon, which is the nature of conventional bodhicitta. Above it, visualize the nature of ultimate bodhicitta, a white five-pronged vajra with radiating light. Aspire to generate bodhicitta with these two being inseparable. To stabilize it, place the vajra in your heart and recite "Surati Samaya Tvam Ho Siddhi Vajra Ya Tatha Sukham." The admonition is that you should not speak of the generation of bodhicitta and the practices of the secret mantras that will appear below to those who have not entered the mandala. Place the vajra on your head and say, "Now you have fully entered the lineage of all Tathagatas. This great secret of all Tathagatas should not be spoken in front of those who have not entered the mandala of all Tathagatas, nor to those who do not have faith." Accompanied by this confidential instruction, this is the external entry. For the internal entry, visualize grasping the vajra in the master's hand and being led to the front of the mandala.
Chinese
以跏趺坐姿安坐。其额间为嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡)，喉间为啊(藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊)，心间为吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)。从吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)中放出光芒，从自性之境，所有佛和菩萨都以至尊母大智慧之形象融入 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 班匝 萨玛匝(藏文：བཛྲ་ས་མ་ཛཿ，梵文天城体：वज्रसमज，梵文罗马拟音：vajrasamajaḥ) 匝(藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝) 吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 榜(藏文：བྃ，梵文天城体：बं，梵文罗马拟音：baṃ，汉语字面意思：榜) 霍(藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍)！ 你们融入其中。从上师心间的种子字放出光芒，五部灌顶之神，佛和菩萨，天神，以及持明仙人众，于前方虚空中 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 班匝 萨玛匝(藏文：བཛྲ་ས་མ་ཛཿ，梵文天城体：वज्रसमज，梵文罗马拟音：vajrasamajaḥ)。 对此，上师以 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 班匝 萨玛匝(藏文：བཛྲ་ས་མ་ཛཿ，梵文天城体：वज्रसमज，梵文罗马拟音：vajrasamajaḥ) 五部众眷属供养，从阿康(藏文：ཨརྒྷཾ)到夏达 扎底 扎 梭哈(藏文：ཤབྡ་པྲ་ཏི ཙྪ་སྭཱ་ཧཱ)之间进行供养。 说道：愿你们胜利！愿你们胜利！ 上师与坛城本尊众一同，举起胜幢宝瓶，降下花雨，作吉祥加持之想。 如是说，供养者举起宝瓶。 具足圆满，拥有如金山，三句偈颂的结尾。 金刚弟子们，从所有应断除的违逆之方中获得胜利，愿你们极其吉祥！ 如是说。 之后，向安住于虚空中的灌顶之神祈请，复诵此句。 祈请道： 诸位薄伽梵如来， 诸位薄伽梵大主尊， 具有慈悲自性者们， 祈请您们赐予我灌顶。 如是祈请后，行灌顶者与虚空坛城众，以及上师一同，手持充满智慧甘露的宝瓶，从顶门开始作灌顶之想。 如同诞生时一般，念诵 舍利 耶 吽(藏文：ཤྲཱི་ཡེ་ཧཱུྃ)等语，通过灌顶，从无始以来所积累的罪障习气全部清净，生起对至尊母之身的坚信。 对此，上师念诵 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 班匝 布贝 阿 吽(藏文：བཛྲ་པུཥྤེ་ཨཱཿཧཱུྃ)等，直至 乃威迪 阿 吽(藏文：ནཻ་ཝི་དྱེ་ཨཱཿཧཱུྃ)的供养等，是为水灌顶。 为了求得冠冕灌顶，向安住于虚空中的本尊祈请，复诵此句。 祈请道： 祈请所有如来赐予我殊胜灌顶。 如是说。 行灌顶者与虚空坛城众，以及上师一同，手持珍宝顶端，作灌顶