Chinese
《薄伽梵金刚橛续部》之灌顶仪轨成就海之入门，智慧之光。 《薄伽梵金刚橛续部》之灌顶仪轨成就海之入门，智慧之光。 《薄伽梵金刚橛续部》之灌顶仪轨成就海之入门》之名称存在。薄伽梵金刚橛续部的灌顶仪轨名为成就海之入门。顶礼大吉祥饮血金刚童子。因此，金刚乘道的入门，若不依赖灌顶则无法成就。金刚忿怒续部中说：“若不令上师欢喜，若不以灌顶成熟，闻思修皆成无意义，因此务必获得殊胜灌顶。”以及《橛金刚瑜伽大续》中说：“从轮回中至菩提，使发心成熟，若未获得诸灌顶，任何果实皆不会有。”因此，最终所要获得的果实也安住于灌顶的自性之中。该续中说：“若证悟自心即是灌顶，一切皆是自明之橛。”因此，能引导至任何果位者，也是习惯于圆满次第大成就的金刚上师为最殊胜。若非如此，也应以事先完成根本本尊修持，获得使他相续成熟解脱之能力，且精通仪轨事业者来摄受弟子。于何处传授四种灌顶之坛城，续部中说：“粉末、身、菩提心，以及如实性之殊胜坛城，依之如实传授诸灌顶，宝瓶、秘密、智慧灌顶，第四为殊胜大灌顶。”因此，首先是粉末坛城的准备，以及正行两个部分。首先是，《金刚瑜伽大续》中说：“上师安住于准备，弟子、本尊与宝瓶等，应知安住于准备。”分为四个部分，首先上师的准备即是念诵本尊咒语，金刚忿怒续部中说：“金刚部的命咒，也必定念诵一百万遍。”因此。第二，本尊准备之前行是，本尊之
English
An Entrance to the Ocean of Accomplishments, the Empowerment Ritual from the Vajrakila Sutra System of the Bhagavan, Rays of Wisdom. An Entrance to the Ocean of Accomplishments, the Empowerment Ritual from the Vajrakila Sutra System of the Bhagavan, Rays of Wisdom. Herein dwells the so-called "An Entrance to the Ocean of Accomplishments, the Empowerment Ritual from the Vajrakila Sutra System of the Bhagavan." The empowerment ritual of the Bhagavan Vajrakila Sutra System is called "An Entrance to the Ocean of Accomplishments." Homage to the Great Glorious Blood-Drinker Vajrakumara. Therefore, the initial gateway to the path of Vajrayana cannot be accomplished without relying on empowerment. As it is said in the Explanatory Tantra of Vajrakrodha: "If the guru is not pleased, and if one is not matured by empowerment, listening, contemplation, and meditation become meaningless. Therefore, obtain the supreme empowerment." And in the Great Kila Yoga: "From samsara to enlightenment, it causes the mind to arise and mature. If one has not obtained all the empowerments, no fruit will result." Therefore, the ultimate fruit to be obtained also abides in the nature of empowerment. As it says in the same text: "If one realizes the nature of mind, it is empowerment. Everything is the self-aware kila." Therefore, the one who leads to any state is also the vajra master who is accustomed to the generation stage of great perfection, which is the most supreme. If not, then those who have previously completed the basic recitation and have obtained the ability to mature and liberate others, and who are skilled in ritual activities, should take disciples. Regarding the mandala in which the four empowerments are conferred, it is said in the explanatory tantra: "Dust, color, body, and bodhicitta, likewise, the supreme mandala of suchness, relying on which the empowerments are truly conferred: vase, secret, wisdom empowerment, the fourth is the supreme great empowerment." Therefore, first is the preparation of the dust mandala, and the actual practice in two parts. First, in the Great Yoga: "The master abides in preparation, the disciples, deities, and vases, should know to abide in preparation." Divided into four parts, first, the master's preparation is the recitation of the mantra of the deity, as it is said in Vajrakrodha: "Also, the life mantra of the vajra family, must be recited one hundred thousand times." Therefore. Second, the preliminary to the deity's preparation is the deity's
Chinese
我于教法中，精勤修习验地之猛烈坛城。金刚部的坛城，具有三角形和四方形的青黑色。降伏母众，涂以五甘露，以及尸林之物。如是说。又于事业续中说：于大尸林之地，验地、取地并加持。首先于验地之大处，咒师作一切事业，作预备安住之事。如是说，因此于先前未经修习且未调伏之地，则建立彩粉坛城而进行检验，取舍，修习，执持和守护这五个次第。初者亦有二。初者检验相状是，于秘密意趣中说：龙之眼和鬼之巷，土地之障碍和不祥地，若非不吉祥之地，则陈设事业之仪轨，因是吉祥意义之地，若长久持续则能成就。花卉之园和珍宝山，如意树和悦耳鸟，谷物之多种和处所佳，形状佳妙山谷适宜处，因是吉祥良善之地，说是处所之殊胜。于猛烈事业之行事，以及最初修持橛之处所，森林山地具有荆棘之树，有种种凶猛野兽。天空是刀箭剑之痕迹，土地是三角如火堆，旁边有尸林之处，若智者检验而寻觅，此乃修持橛之处所。如是说。又于涅槃经中说：于轮之天和莲花之地的，形状相似之土地善加观察。于大山极寂静处，以悦意花朵庄严，或者一树触火，三谷交汇和尸林处，于大河流之岸边修持。如是说。一树触火是指一树之阴影触及另一树，续部中有如是说。二者，检验普拉是，于橛秘密续中说：如太阳次第运行般，于腹部之脉中检验后。如是说。其后挖掘至膝盖深处，清除土地之五种尸体后，以该土地填满。若满溢则成就殊胜，若稍欠则成就中等，若未满则移往他处。如是说，如是检验腹部后，挖掘清除五种尸体之遗迹，使其隆起。
English
I, in the doctrine, diligently practice the fierce mandala of earth examination. The mandala of the Vajra family has triangular and quadrilateral dark blue colors. Subduing the mothers, it is smeared with the five ambrosias and the substances of the charnel ground. Thus it is said. Also, in the Tantra of Activities, it is said: In the great charnel ground places, examine the earth, take the earth, and bless it. First, in that great place of examination, the mantra practitioner performs all activities, and performs the activities of preparing to dwell. Thus it is said, therefore, in a place that has not been previously practiced and subdued, a mandala of colored powders is erected to perform the five stages of examination, taking, practicing, holding, and guarding. The first also has two. The first, examining the characteristics, is said in the Secret Intent: Dragon's eye and ghost's alley, Obstacles of the earth and inauspicious land, If it is not an inauspicious land, then the ritual of activities is displayed, Because it is a place of auspicious meaning, if it is continued for a long time, it will be accomplished. Flower garden and precious mountain, Wish-fulfilling tree and melodious bird, Various kinds of grains and good location, Good shape, suitable valley, Because it is an auspicious and good place, it is said to be the supreme of places. In the performance of fierce activities, and the place for initially accomplishing the phurba, Forest mountains with thorny trees, There are various kinds of fierce beasts. The sky is the trace of knives, arrows, and swords, The earth is triangular, like a fire pile, Next to it is a charnel ground, If the wise examine and seek, This is the place to accomplish the phurba. Thus it is said. Also, in the Nirvana Sutra, it is said: On the wheel's sky and the lotus's earth, Carefully examine the earth that is similar in shape. In a great mountain, extremely secluded place, Adorned with pleasing flowers, Or a single tree touched by fire, The confluence of three valleys and the charnel ground, Practice on the bank of a great river. Thus it is said. A single tree touched by fire means that the shadow of one tree touches another, as it is said in the tantra. Secondly, examining the pra is, in the Phurba Secret Tantra, it is said: Just as the sun moves in order, After examining in the vein of the abdomen. Thus it is said. Then dig about a knee's length deep, After removing the five corpses of the earth, Fill it with that earth itself. If it overflows, the accomplishment is excellent, If it is slightly lacking, the accomplishment is medium, If it is not full, move it elsewhere. Thus it is said, thus, after examining the abdomen, the remains of the five corpses that were dug out are made to bulge.
English
Hūṃ hūṃ hūṃ. Ha ha ha. Phaṭ phaṭ phaṭ. Thus, circling three times with the vajra dance, contemplate entering the maṇḍala. These are a condensed compilation of the order prescribed in the scriptures. In general, if the order of the earth ritual is not completed as mentioned, and if a capable teacher has prepared the maṇḍala house in advance, then taking, purifying, and holding onto the invisible are good actions. If relying on a painted cloth, then only the taking and protecting of the earth should be done. Then, smear the five amṛtas on the base for drawing the maṇḍala, reciting: Oṃ vajra amṛta maṇḍala hūṃ. Smear with great blood, reciting: Oṃ rakta maṇḍala hūṃ. Smear with great brain, reciting: Oṃ kaṃ kapāla maṇḍala hūṃ. And, the actual deity preparation is: The nature of the five products of the cow, in the place of the deity are flowers, a blue bouquet equal to the number of deities, place drops of the five amṛtas. Thus, starting from the center, placing drops of the five amṛtas in each deity's place, while placing bouquets of blue flowers soaked in cow dung, equal in number to the deities, reciting: Oṃ namaḥ samanta maṇḍala hūṃ. And, because of possessing the five perfections, pray to the maṇḍala deity. Therefore, if one can manifest the maṇḍala according to the ritual, that is best. If not, then relying only on the root mantra of the maṇḍala deity in each deity's place, generate with devotion and offer the sevenfold purification. Vajra master, Buddha glorious. Etc., reciting three times, finally, one's own tongue becomes the vajra nature born from the syllable hūṃ. Assembly of deities of Vajrakumāra, please listen to me and consider my intention. In order to offer to the Buddhas and for the benefit of others, tomorrow I will draw the maṇḍala. Please grant permission and subsequently instruct. In order to make offerings to you, and in order to accept disciples, if I wish to fully approach and enter, please abide in the preparation. Oṃ āḥ hūṃ svāhā. Jñāna jaya hūṃ phaṭ. Oṃ dhava siddhi hūṃ. Ratna maṇḍala siddhi hūṃ. Bhrūṃ bati kara siddhi hūṃ. Amṛta āveśaya a ā. Oṃ āḥ hūṃ. Siddhi kuruya ā. Pañcali ka āveśaya ā. Kalpo pṛṣa hūṃ āḥ. Reciting three times, then raising the wisdom beings of the preparation into the sky with the vajra fist, Ah
Chinese
嗡 班匝 乌底 扎 蓝。（藏文）这样说。第三，瓶的准备是：瓶子的颜色是深蓝色，用香熏，用尸布缠绕，用好的树木装饰，用五甘露充满瓶子。对于灌顶、驱魔、除障的，确定是这三种瓶子。以及，五药、五谷、五宝，香和五精华等，还有装饰和颈饰等也同样陈设。这样，具备共同和个别特征的三种瓶子，用常流水装满三分之二，加入二十五种精华物质，再加入五甘露，总共三十种。用白色杜鹃花装饰，放置于台上。为了观想在瓶中生起本尊众，念诵：金刚童子部的本尊，智慧忿怒尊请您策励，本尊的咒语要尽力念诵，念诵十万遍就能成就。（藏文）以及，在《世间显现》中说：父亲和母亲以及智慧方便，在瓶中菩提心，降下智慧甘露的水流。（藏文）像这样，最后将瓶中的本尊融入光中。第四，弟子的准备是：从沐浴中出来，驱除障碍，献曼扎，坐下后忏悔：从《金刚忿怒》中说：具有五种智慧的上师金刚持，金刚部的本尊众请垂听，饮血忿怒尊和忿怒母请加持。我的身体造作了杀生和不予而取，行不净行，禅定之身没有显现，违犯了身之誓言，我忏悔。我的语言造作了妄语和离间语，绮语和恶语，念诵没有完成数量，没有领悟金刚念诵的意义，违犯了语之誓言，我忏悔。我对所有具器众生，生起了贪心、害心和邪见，没有领悟深奥法性的意义，违犯了见之誓言，我忏悔。所有众生本来就是佛，我不明白，反而认为是功德或过失，没有述说佛的无量功德，违犯了功德之誓言，我忏悔。诸佛无量无数的各种事业，没有以大悲心利益众生，没有享用五甘露，违犯了事业之誓言，我忏悔。