Chinese
讲述后续印证及灌顶仪轨之时。 讲述后续印证及灌顶仪轨之时。 ༈ 嗡 斯瓦斯谛！以无尽调伏之相，引入无上乘之门。顶礼金刚上师后，书写甚深灌顶之印证。如今世间国王从王族头顶灌顶，如赐予其圣旨印记一般，已圆满获得大集经部的灌顶，为自他之利益而行使权能，故行此印证仪轨。其坛城为：根本坛城之上层即寂静坛城。若不便将此作为灌顶物，则可另绘新坛城，置于根本坛城之前方的座上。无论如何，需备妥寂静坛城，以及总集经部口诀等经函，与各自灌顶位阶相应的法器及坐垫，并丰盛陈设供品朵玛。弟子所处方位，于接触腿座之座垫上，铺设白色绸缎或长布，其上整齐排列十三尊坛城本尊。之后，弟子沐浴，遣除障碍朵玛并设结界。为利益等同虚空之所有众生，欲获得圆满正等觉之果位，如是发起殊胜菩提心，并仔细谛听。往昔转轮圣王降世之时，大地守护神之子，自三十三天处，取来充满甘露之珍宝宝瓶，从国王头顶倾注沐浴，使之获得转轮圣王之灌顶。彼时，如出现具有千辐之金轮等七宝，作为王权的圣旨印记一般，如今有缘持明者汝等，已于大集经部坛城中，圆满获得四种灌顶之水，成为无上之大法王。为使教规不衰，故行此究竟印证之仪轨。其中有五要点，首先是寂静之仪轨。虽说由弟子行仪轨，上师安住于意念中，然如今之实修中。
English
At the time of explaining the subsequent empowerment and the ritual of bestowing life empowerment. At the time of explaining the subsequent empowerment and the ritual of bestowing life empowerment. ༈ Oṃ Svasti! With infinite forms of taming, you lead into the gate of the unsurpassed vehicle. Having bowed to the Vajra Master, I write the profound seal of empowerment. Now, in the world, just as a king is empowered from the crown of his head, and a decree is given as a sign of that, having fully received the empowerment of the Great Gathering Sutra, and entrusting the ability to benefit oneself and others, the ritual of the seal is performed. For this, the mandala is: the peaceful mandala on the upper floor of the root mandala itself. If it is not convenient to use it as an empowerment substance, it is also acceptable to draw a new one and place it on a stand in front of the root mandala. In any case, the peaceful mandala, the general sutra, the pith instructions, and the texts, the hand implements and seats appropriate to the respective positions of empowerment should be prepared, and the offerings and tormas should also be arranged extensively. From the direction where the disciples are located, a long piece of white silk or white cloth is spread on the seat that touches the leg, and thirteen mandalas are arranged in a row on top of it. Then the disciples are bathed. After dispelling obstacles and setting boundaries, with the intention of attaining the state of perfect Buddhahood for the sake of all sentient beings equal to space, generate a clear mind of enlightenment and listen carefully. Also, when the wheel-turning king appeared in the world in the past, the son of the earth-protecting elephant took a precious vase filled with nectar from the realm of the thirty-three gods and poured it on the king's head, bathing him, and he became empowered as a wheel-turning king. At that time, just as a golden wheel with a thousand spokes and other precious seven treasures appeared as a sign of the king's authority, here, fortunate vidyadharas, you have fully received the four streams of empowerment in the mandala of the Great Gathering Sutra, and have become the great, unsurpassed Dharma kings. In order to prevent the tradition from declining, this ultimate seal ritual is performed. There are five points to it. The first is the peaceful ritual. Although it is said that the disciple performs the ritual and the master remains in contemplation, in the current practice,
English
This is difficult to do. Although the recitation of the peaceful and wrathful ritual has already been completed before the actual accomplishment and offering. Even so, in order to enlighten the students here, I will recite the peaceful ritual. You should also listen attentively and contemplate its meaning. After saying these words, the teacher said: From emptiness, by uttering the syllable "Hūṃ," visualize oneself as the wrathful Vajra father and mother, and from the long "Hūṃ" at the throat and the mind of enlightenment, emanate a host of wrathful deities, with flames and weapons, dispelling all obstacles. They gather back and are bound by a protective wheel. Purify the offerings by burning, scattering, and cleansing with raṃ yaṃ khaṃ. From emptiness, in the offering vessel of the realm of reality, bless the offerings, which are the manifestations of the five wisdoms, filling the sky. Thus, all phenomena that appear, from the unborn nature of the realm of reality, the radiance of compassion and awareness, appear as the unceasing play of wisdom. From the mind of enlightenment that unites these two, E yaṃ vaṃ laṃ suṃ raṃ bhrūṃ. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) By the self-sound of magical power, on the basis of the accomplished four elements and Mount Meru, in the center of the surrounding fire, the palace of wisdom jewels with its seat is clearly manifested. Again, Oṃ A, Hūṃ Mūṃ, Oṃ Lāṃ, Svā Māṃ, Āṃ Pāṃ, Hā Tāṃ, Ṣiṃ Hūṃ, Traṃ Traṃ, Hrīṃ Hrīṃ, Jriṃ Aṃ, Mai Jaḥ, Thliṃ Hūṃ, Hūṃ Vaṃ, Mūṃ Hoḥ, Oṃ A, Kriṃ Truṃ, Sruṃ Bhraṃ, Ṣaṃ Ye, Hūṃ Jaḥ, Hūṃ Hūṃ, Hūṃ Vaṃ, Hūṃ Hoḥ. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) By the self-sound of the nature of reality, in the center of the mandala, the Bhagavan glorious Samantabhadra father and mother, in front of the main deity and in the four directions, the five families, on the sides the inner retinue, in the corners the outer retinue, in the west and east of the courtyard, the action deities, at the gates the four gatekeepers, each with their consorts, in the south and north of the courtyard and in the four intermediate directions, the six Thubpas, are clearly manifested with radiance. Empower with Oṃ mahā śūnyatā, etc. Bless with Oṃ sarva tathāgata mahā kāya, etc. Request to descend with Vajra samājaḥ. Invite with Ehy ehi. Absorb with Jaḥ Hūṃ Vaṃ Hoḥ. Stabilize with Kāya vāka citta vajra. Offer with the four mudras of Samantabhadra. Oṃ. All without exception, body, speech, and mind, body, speech, and mind of
Chinese
伟大者！以身语意周遍一切。身语意的明点广大！以“霍”赞叹。以“帕 扎”打开坛城后，与誓言尊和智慧尊融合，具有三清净。念诵“嗡 菩提 质达 玛哈 苏卡 嘉那 达图 阿”等，然后以“吽”关闭坛城。这样仪轨的次第结束后，现在第二个是供养三轮清净的供品。也就是说，无论轮回中生于高低何处，都无法脱离痛苦。即使是显现增上的天人安乐和寂静的声闻缘觉菩提，也因为是无上菩提的障碍，所以实际上不应追求。因此，为了成就二利究竟的殊胜成就，即无学双运的果位，需要具有希求的信心；以及确信成就此果位的方法唯有解脱道之顶峰——金刚乘的成熟解脱道；以及因为一切道和果的功德都依赖于追随上师，所以视金刚上师为一切佛的化身之清净信心。如此观想后，为了请求灌顶，献上黄金曼扎。如此示意后，据说弟子也必须献上不少于一两黄金的供品。但是，应结合自己的财力，尽力供养。第三，为了宣说净土并传授口耳传承，首先为了清净相续，向根本上师和坛城轮顶礼并皈依：金刚瑜伽母是至尊之神，是引导六道众生的光荣之主，我向金刚持顶礼，慈悲怙主，我向您皈依。念诵三遍。之后，为了以将自他一切有情安置于无上菩提之意而生起菩提心：我与无边有情众，实际上虽已是佛陀，然因分别念之故漂泊于轮回中，故生起殊胜菩提心。念诵三遍。之后，以虔诚和强烈的渴望祈祷：上师、佛陀、珍宝，本尊、坛城、诸天众，空行母、具誓者及其眷属，我向你们祈祷，请加持我。请遣除障碍、邪见和违缘，请赐予殊胜和共同成就。
English
Great being! Pervading all with body, speech, and mind. Great is the bindu of body, speech, and mind! Praised with "Hoḥ." After opening the mandala with "Phaṭ Jaḥ," merging with the commitment and wisdom beings, possessing the three clarities. Recite "Oṃ Bodhicitta Mahāsukha Jñānadhātu Āḥ" as appropriate, and then close the mandala with "Hūṃ." With that, the order of the ritual is completed. Now, the second is offering the offerings that purify the three spheres. That is, no matter where one is born in saṃsāra, high or low, one cannot escape suffering. Even the happiness and prosperity of gods and humans, which are manifestly high, and the enlightenment of śrāvakas and pratyekabuddhas, which are peaceful, are obstacles to unsurpassed enlightenment. Therefore, they are not to be pursued in essence. Therefore, to accomplish the ultimate attainment of the two benefits, the state of non-learning union, one needs faith that desires joy, and faith that believes that the method to accomplish it is only the pinnacle of the path of liberation—the path of maturation and liberation of Vajrayāna; and pure faith that sees the Vajra Master as the embodiment of all Buddhas, because all the qualities of the path and the fruit depend on following the holy guru. Having clarified this, offer a golden maṇḍala as the fee for requesting empowerment. After giving this instruction, it is said that the disciple must also offer an offering of no less than one or two gold coins. However, one should be made to offer as much as one can, according to one's own wealth. Third, in order to show the pure realm and proclaim the oral transmission, first, in order to purify the mind-stream, prostrate to and take refuge in the guru and the mandala wheel: Vajrayoginī is the supreme deity, the glorious lord who guides the six realms of beings. I prostrate to Vajradhara, compassionate protector, I take refuge in you. Recite three times. Then, in order to generate bodhicitta with the intention of placing all sentient beings in oneself and others in unsurpassed enlightenment: I and limitless sentient beings, although we are actually Buddhas, wander in saṃsāra due to the power of conceptualization. Therefore, I generate the supreme bodhicitta. Recite three times. Then, pray with devotion and intense longing: Guru, Buddha, Jewel, Yidam, Mandala, assembly of deities, Ḍākinīs, oath-bound ones and their retinues, I pray to you, please bless me. Please dispel obstacles, wrong views, and hindrances, please grant supreme and common attainments.
Chinese
嗡 玛哈 guru 萨日 然 嘎里 吽。嗡 咕雅 嘉那 菩提 质达 玛哈 苏卡 吽 吽。念诵此咒，并祈请。然后是展示佛土： 诸位具种姓之子，合掌，不要散乱，听着！ 在不动佛的佛土，名为现喜刹土，有大士名为金刚萨埵，与百千万俱胝菩萨眷属一起。心的坛城是光明的，秘密真言的自性，他们以暗示和理解的方式听从自己的导师，并同样地教导自己的眷属。 孩子们，记住它！ 并且，在宝生佛的佛土，名为具德刹土，有大士名为金刚宝，与百千万俱胝菩萨眷属一起。 秘密真言的自性，他们听从自己的导师，并教导自己的眷属。 孩子们，记住它！ 并且，在无量光佛的佛土，名为极乐世界，有大士名为法云，与百千万俱胝菩萨眷属一起。 秘密真言的自性，他们听从自己的导师，并教导自己的眷属。 孩子们，记住它！ 并且，在不被魔吞噬而成就的佛土，名为清净刹土，有大士名为金刚业，与百千万俱胝菩萨眷属一起。 秘密真言的自性，他们听从自己的导师，并教导自己的眷属。 孩子们，记住它！ 并且，在毗卢遮那佛的佛土，名为菩提心，有大士名为金刚持，与百千万俱胝菩萨眷属一起。 秘密真言的自性，他们听从自己的导师，并教导自己的眷属。 孩子们，记住它！ 这些是圆满报身佛土。 并且，化身的佛土是： 释迦牟尼佛的佛土，名为娑婆世界六道十方，以金刚座庄严。 特别是，在补处大士的居所，铜色吉祥山宫殿中，有大士秘密主。
English
Oṃ mahā guru śa ri raṃ gī li hūṃ. Oṃ guhya jñāna bodhicitta mahā sukha hūṃ hūṃ. Recite this mantra and supplicate. Then, the display of the Buddha-fields: Hey! Sons of noble families, join your palms and listen without distraction! In the Buddha-field of Akṣobhya, called Abhirati, there is a great being called Vajrasattva, together with a retinue of hundreds of millions of bodhisattvas. The mandala of the mind is luminous, the very nature of secret mantra, they listen to their own teacher with signs and understanding, and teach their own retinue in the same way. Children, remember it! And, in the Buddha-field of Ratnasambhava, called Śrīmat, there is a great being called Vajraratna, together with a retinue of hundreds of millions of bodhisattvas. The very nature of secret mantra, they listen to their own teacher and teach their own retinue. Children, remember it! And, in the Buddha-field of Amitābha, called Sukhāvatī, there is a great being called Dharmamegha, together with a retinue of hundreds of millions of bodhisattvas. The very nature of secret mantra, they listen to their own teacher and teach their own retinue. Children, remember it! And, in the Buddha-field of Amoghasiddhi, which is accomplished without being devoured by demons, called Pariniṣpanna, there is a great being called Vajrakarma, together with a retinue of hundreds of millions of bodhisattvas. The very nature of secret mantra, they listen to their own teacher and teach their own retinue. Children, remember it! And, in the Buddha-field of Vairocana, called Bodhimaṇḍa, there is a great being called Vajradhara, together with a retinue of hundreds of millions of bodhisattvas. The very nature of secret mantra, they listen to their own teacher and teach their own retinue. Children, remember it! These are the Sambhogakāya Buddha-fields. And, the Nirmāṇakāya Buddha-field is: The Buddha-field of Śākyamuni, called the six realms of the Sahā world in the ten directions, adorned with Vajrāsana. In particular, in the palace of the Copper-Colored Mountain, the abode of the regent bodhisattva, there is the great being Guhyapati.