Chinese
不应做。因此，即使是尚未成为灌顶之器的人，据说仅仅进入坛城也没有过失。但是，未进入坛城而进行灌顶是绝对不允许的。正如所说：“不要在未见过坛城的人面前说话。”因此，如所说：“以普作自在智进入，然后引入弟子。”像这样，预备阶段已经结束。在正行中，有金刚上师的行为和金刚弟子的行为两种。上师应做的，如建造坛城，修持和供养，自己以智慧进入坛城等，都已无缺地完成。现在，你们这些弟子们，为了与本尊平等，进入坛城的法和进入后接受灌顶的行为有两种。这里，进入的支分，如沐浴和驱除障碍等已在前进行。为了向与上师和坛城主尊无二无别的对象请求进入坛城的法，请献上曼扎。这样说。第四是遮面，用绸缎或红布做眼罩，用嗡啊吽（藏文：ༀ་ཨཱཿཧཱུྃ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）系缚，用阿康维拉吽（藏文：ཨཱ་ཁཾ་ཝཱི་ར་ཧཱུྃ，梵文天城体：，梵文罗马拟音：āḥ khaṃ vīra hūṃ，汉语字面意思：阿康维拉吽）给予花朵，双手捧着花朵合掌，念诵：金刚萨埵主尊我敬礼，我欲求得解脱大道，彼之灌顶与誓言，以及怙主勇士我皈依，进入大乘殿堂中，祈赐我等智慧与明觉。念诵三遍祈请。第五是提问，上师问：孩子，你喜欢什么？弟子回答：我喜欢善妙的命运。然后给予一半手中的金刚杵，说：孩子，来这里，为了安乐，次第进行事业，身语意的金刚双运，为了圆满智慧大乐，为了无所缘而安住，以舍弃吝啬之心，施舍并坚定自心，赐予幻化网的圆满灌顶。这样引导到自己面前。此时，揭开坛城的帷幕。第六是献身，为了获得一切如来身语意功德事业的智慧，为了现证过去诸佛的证悟。
English
It should not be done. Therefore, even if it is a person who has not yet become a vessel for empowerment, it is said that there is no fault in merely entering the mandala. However, giving empowerment to someone who has not entered the mandala is absolutely not allowed. As it is said, "Do not speak in front of those who have not seen the mandala." Therefore, as it is said, "Enter with the wisdom of the All-Creating Lord, and then introduce the disciple." Like this, the preliminary stage has ended. In the main practice, there are two types of actions: the actions of the Vajra Master and the actions of the Vajra disciple. The actions that the master should do, such as constructing the mandala, practicing and offering, and entering the mandala with wisdom himself, have all been completed without any deficiency. Now, for you disciples, there are two things: the Dharma of entering the mandala and the act of receiving empowerment after entering, for the sake of being equal to the deity. Here, the limbs of entering, such as bathing and dispelling obstacles, have already been done. In order to request the Dharma of entering the mandala from the object that is non-dual with the Lama and the main deity of the mandala, please offer the mandala. Thus it is said. Fourth is covering the face, using a silk or red cloth as a blindfold, binding it with Oṃ Āḥ Hūṃ (藏文：ༀ་ཨཱཿཧཱུྃ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：Om Ah Hum), giving flowers with Āḥ Khaṃ Vīra Hūṃ (藏文：ཨཱ་ཁཾ་ཝཱི་ར་ཧཱུྃ，梵文天城体：，梵文罗马拟音：āḥ khaṃ vīra hūṃ，汉语字面意思：Ah Kham Vira Hum), holding the flowers in cupped hands and joining the palms, reciting: Vajrasattva, the main deity, I prostrate to you. I desire the great path of liberation. That very empowerment and samaya, and the protector, the hero, I take refuge in. Enter into the great vehicle's mansion, please grant me wisdom and knowledge. Recite the prayer three times. Fifth is the question, the master asks: Child, what do you like? The disciple answers: I like good fortune. Then, giving half of the vajra in his hand, he says: Child, come here, for the sake of comfort, to proceed in order with the activities, the union of the Vajra of body, speech, and mind, for the great bliss of perfect wisdom, for the sake of abiding without any object of focus, with a mind that has abandoned miserliness, give and hold your own mind firmly, bestow the complete empowerment of the net of illusion. Thus, he leads him to his front. At this time, the curtain of the mandala is removed. Sixth is offering the body, in order to obtain the wisdom of the body, speech, mind, qualities, and activities of all the Tathagatas, in order to realize the enlightenment of the Buddhas of the past.
English
Thinking of it as becoming ten, join the palms and recite: Oṃ Surata Svaṃ. Join the palms. Vajra Añjali. Intertwine the fingers. Vajra Bhandha Vaṃ. By sealing with this mudra, contemplate the five families in union as consorts. Preceded by stating the power of truth, may all the obscurations of karma, afflictive emotions, knowledge, inferior views, poverty of Dharma, negative imprints, etc., that exist in the minds of these students, be separated by the rays of light from this mudra! Recite the mantra Vajra Bandha Tra Tha extensively and transform the mudra. From the juncture of the five families, rays of light of bodhicitta emanate, burning and purifying all the students' obscurations. Contemplate that due to the two wrathful deities of the conch house dissolving into the melting process, the student's body also dissolves into light, remaining as a heap of light like molten gold. Eighth, blessing as a deity, after generating the student as a deity, the actions of empowerment, donning armor, wearing clothes, and protecting the body are as follows: By reciting Hūṃ, it transforms into a single white Hūṃ syllable. Spharaṇa Phaṭ. Saṃharaṇa Hūṃ. Emanating and gathering, it becomes a five-pronged vajra. Spharaṇa Phaṭ. Saṃharaṇa Hūṃ. Emanating and gathering, having become completely unified, contemplate Vajrasattva arising from it, with a white body, holding a vajra and bell, complete with all ornaments and attire. Place the respective mudras on the five places of the student's head and recite: Oṃ Mahā Śūnyatā Jñāna Vajra Svabhāva Ātmako'haṃ. Replacing Śūnyatā with Ādarśa, Samatā, Pratyavekṣaṇa, Kṛtyānuṣṭhāna, bestow the empowerment. Recite Oṃ Āḥ Hūṃ and touch the three places with the vajra, bestowing blessings. Again, place the sealed five-pronged vajra mudra on the three places. Recite: Oṃ Sarva Tathāgata Mahā Kāya Vajra Svābhāva Ātmako'haṃ. Similarly, inserting Vāk and Citta, as a sign of blessing, contemplate on the forehead the body vajra, white Vairocana, holding a wheel marked with Oṃ; on the throat, the speech vajra, red Amitābha, holding a lotus marked with Āḥ; in the heart, the mind vajra, blue Akṣobhya, holding a vajra marked with Hūṃ, sealing them. Place the vajra armor mudra on the crown of the head and recite: Vajra Kāvacī Rakṣa Haṃ, donning the armor. Fingers
Chinese
成为九和八愿后，四百零四种疾病和八万魔障都无法侵扰，来世获得无上菩提，成为引导一切众生到达不住涅槃之境的导师。如是说。第十二，宣说誓言：上师的右手拿着金刚杵放在头顶上。以方便和智慧的自性，要恒常没有疑惑。享用五欲的功德。此外，在一切虚空界中，智慧界和其他欲妙，上中下等一切都享用。此外，如果誓言破损，或者有人违背誓言，有苦行者就应该把他带来，饮用他心脏里的大血。对此没有什么不可做的。如果完全确定自性乘，即使享用一切烦恼五欲，也像莲花处于淤泥中一样，具足圆满的戒律誓言，没有什么可做和不可做的。如是说。第十三，抛掷珍宝：先前给的花朵用合掌拿着，虽然说是抛向上师的身体，因为上师的身体本来就安住于五部坛城中，但为了容易进入，观想这个坛城院本身就安住着五部本尊。花朵等珍贵之物，往昔亲近智慧的本尊，心想以慈悲摄受，落到哪里都可以。嗡 班匝 扎 吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）让其抛掷。如果落在中央，就是金刚部，落在东方就是如来部，落在南方就是宝生部，落在西方就是莲花部，落在北方就是事业部。如是辨认是哪一部。如是说。嗡 班匝 萨 玛 哈 巴 拉 德 叉。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）在头顶上系紧。第十四，降临本尊：让弟子们身体正直，让气息自然。在心中清楚观想水月的智慧尊金刚萨埵，身色白色，面容和手印都圆满，不要让心识有片刻散乱。如是说。结金刚独股印。吽 班匝 德 热。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）萨 玛 雅 斯 瓦 姆。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是说三遍。观想金刚萨埵从法身显现为色身。自在天用铁钩手印。嗡 班匝 萨 瓦 阿 耶 嘿 嘿 巴 嘎 瓦 玛 哈 嘎
English
Having become nine and eight aspirations, four hundred and four diseases and eighty thousand demonic obstacles cannot hinder, and in the future, having attained unsurpassed enlightenment, one will become the guide who leads all sentient beings to the state of non-abiding nirvana. Thus it is said. Twelfth, proclaiming the vows: The guru places the vajra in his right hand on the crown of the head. With the nature of skillful means and wisdom, always be without doubt. Enjoy the qualities of the five desires. Furthermore, in all the realms of space, enjoy the wisdom realm and other desirable qualities, all of the best, middling, and least. Furthermore, if the vows are broken, or if someone harms the vows, the ascetic should bring him and drink the great blood from his heart. There is nothing that should not be done in this. If one is completely certain of the self-nature vehicle, even if one indulges in all the five afflictive emotions and desires, it is like a lotus in the mud, possessing perfect moral discipline and vows, there is nothing to do or not to do. Thus it is said. Thirteenth, throwing the precious objects: The flowers previously given are held with folded palms, and although it is said to be thrown at the guru's body, because the guru's body originally resides in the mandala of the five families, but for easy entry, visualize this mandala courtyard itself as residing with the deities of the five families. Flowers and other precious objects, the deities who were previously close to wisdom, thinking that they are being taken with compassion, may they fall wherever they may. Oṃ Pratīccha Vajra Hoḥ. (藏文, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Let them be thrown. If it falls in the center, it is the Vajra family; if it falls in the east, it is the Tathagata family; if it falls in the south, it is the Ratna family; if it falls in the west, it is the Padma family; if it falls in the north, it is the Karma family. Thus, identify which family it is. Thus it is said. Oṃ Pratīgraṇha Tvaṃ Imaṃ Sattva Mahābala Tiṣṭha. (藏文, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Tie it on the crown of the head. Fourteenth, invoking the deity: Have the disciples straighten their bodies and let their breath be natural. Clearly visualize the wisdom being Vajrasattva, the color of a water moon, white in color, with a complete face, hands, and hand implements, and do not let your consciousness be distracted for even a moment. Thus it is said. Make the mudra of the single vajra. Hūṃ Vajra Dhṛk. (藏文, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Samaya Tvam. (藏文, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Say this three times. Visualize Vajrasattva manifesting from the Dharmakaya into the Rupakaya. The Lord of Power, with the iron hook mudra. Oṃ Vajrasattva Ehyehi Bhagavan Mahākāru
Chinese
邬尼迦德哩舍亚 吽 萨玛雅 斯瓦哈。 扎 吽 榜 吽。 这样念诵后，从奥明刹土，不可思议大小的智慧萨埵自性金刚萨埵身降临，观想安住在弟子头顶上方的虚空中。 圣尊大悲之时已到， 特别教导之时已到， 施展威力之时已到， 加持之时已到， 赐予殊胜灌顶之时已到， 赐予成就之时已到， 大力降魔薄伽梵， 大加持加持薄伽梵， 大灌顶灌顶薄伽梵， 赐予殊胜成就薄伽梵， 祈愿我等业果成熟。 吽 吽 吽 吽。 这样念诵并演奏音乐。 之后，上师右手持金刚杵，放在弟子的心间。 顶礼！ 十方四时一切如来之身语意功德事业无尽庄严轮的谛实，以大谛实力加持，将加持的智慧尊安住在自他的心间，成为智慧萨埵的自性，成为此世的善九和愿八。 来世成为无上菩提之因。 如果违犯誓言，则成为金刚夜叉，吸取命脉之血。 这样诅咒后，念诵 帕ra 威夏亚 帕特。以此打开心之门，观想充满虚空的诸天神从弟子的头顶进入，融入心间的金刚萨埵，并伴随着音乐。 阿威夏亚 阿。 观想与楚囊之神无二无别。 第十五，努力观修本尊，与下面指示坛城本尊相结合而行持是惯例。 第十六，开眼：观想自在主的心间发出光芒，如绳索般，消除弟子的无明障翳，从而具备清净智慧之眼。 今日以信心之力， 当得见清净之坛城。 于何佛之族姓中生， 当得殊胜之成就。 班扎 匝秋 帕ra 威夏亚 帕特。 这样开眼并揭开面纱。 第十七，指示坛城：自在主手持木杖， 吽