Chinese
香和花等在寂静的时候应当区分。3）其中，将一切加持为空性，是共同供养的加持。阿閧：外在显现为甘露之水流，内在显现为红血，秘密显现为父母菩提心。花：外在显现为各种颜色充满三千世界，内在显现为美丽的女神，秘密显现为八识聚。念诵“班杂 杜贝 杜（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”：外在显现为香的女神手中拿着许多香炉，内在显现为大量的油脂烟雾，秘密显现为浓郁的香气。念诵“班杂 阿洛给 赫（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”：外在显现为三千世界或如大海般的灯盏，灯焰的光芒遍布三界。内在显现为容器是尸林和宫殿，酥油是寂止和大量的油脂如大海般，火焰是胜观五种智慧的光芒照耀。秘密显现为自我的菩提心，智慧的火焰如星星般闪耀。念诵“班杂 根德（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”：外在显现为许多手持海螺的女神净化烦恼的污垢。内在显现为许多女神用旃檀香膏涂抹并供养。秘密观想寂止的湿润净化为胜观的菩提心。念诵“班杂 奈 维迪亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”：外在显现为具有一百种殊胜美味的食物比须弥山还大。内在显现为五种欲妙女神，秘密观想一个菩提心光芒的明点如珍宝般闪耀。经续中说：诸佛的等持，胜者说是空性。因此一切诸法，应当忆念为空性。这样就加持了一切。这是其中的含义。5）在给弟子灌顶的事业中，第八品是为了取悦上师并接受灌顶而供养财物的场合。九种传承中属于誓言灌顶的传承，九种坛城中属于灌顶坛城，六种边际中属于串习灌顶。通过四种意义来阐述：第一，进入坛城的事业次第；中间，实际灌顶的次第；最后，守护特殊誓言的次第；以及修行者们用特殊的装饰来美化的次第。后面这两个被归纳为一个章节。
English
Incense and flowers, etc., should be distinguished during times of peace. 3) Among them, blessing everything into emptiness is the blessing of common offerings. Argham: Outwardly, it appears as a stream of nectar; inwardly, it appears as rakta (blood); secretly, it is blessed as the union of father and mother bodhicitta. Flowers: Outwardly, various colors fill the three thousand worlds; inwardly, it appears as beautiful goddesses; secretly, it is blessed as the eight consciousness aggregates. By reciting "Vajra Dhupe Dhu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)": Outwardly, goddesses of fragrance hold many incense burners in their hands; inwardly, it appears as a large amount of oily smoke; secretly, it is blessed as a strong, fragrant scent. By reciting "Vajra Aloke Hrih (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)": Outwardly, there are three thousand worlds or as many lamps as the ocean; the light of the flames pervades the three realms. Inwardly, the containers are charnel grounds and palaces; the butter is shamatha (calm abiding) and a large amount of oil like the ocean; the flames radiate the light of vipashyana (insight) and the five wisdoms. Secretly, one's own bodhicitta is blessed as the fire of wisdom, like stars appearing. By reciting "Vajra Gandhe (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)": Outwardly, many goddesses holding conch shells purify the filth of afflictions. Inwardly, many goddesses anoint and offer with sandalwood paste. Secretly, contemplate the moisture of shamatha being purified into the bodhicitta of vipashyana. By reciting "Vajra Naivedya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)": Outwardly, the divine food with a hundred supreme flavors is blessed to be larger than Mount Meru. Inwardly, there are five goddesses of desirable qualities; secretly, contemplate a single, radiant bindu (drop) of bodhicitta, blazing like a jewel. In the tantras, it says: The samadhi of all Buddhas, the Victorious Ones have declared to be emptiness. Therefore, all phenomena, should be remembered as emptiness. Thus, everything is blessed. This is the meaning. 5) In the activity of bestowing empowerment on disciples, the eighth chapter is the occasion for pleasing the guru and offering wealth in order to receive empowerment. Among the nine transmissions, it belongs to the transmission of the samaya (vow) empowerment; among the nine mandalas, it belongs to the empowerment mandala; among the six limits, it belongs to the habitual empowerment. It is taught through four meanings: First, the sequence of activities for entering the mandala; in the middle, the actual sequence of empowerment; finally, the sequence of guarding special vows; and the sequence of adorning the practitioners with special ornaments. These last two are summarized into one section.
Chinese
三。 (1)。那么，将弟子引入坛城的行为次第是什么呢？ 具有证悟智慧的那些人说：以生命、身体乃至一切事物，为了使上师欢喜而奉献，为了希求成就而祈祷。 这样说了，有五个意义：引入坛城的弟子，奉献的物品，奉献的处所，奉献的必要，以及祈祷的次第。 那么，引入坛城的弟子是什么呢？ 具有证悟智慧的那些人，这样说了就已表明。 那么，接受灌顶的弟子，也一定是经过四种观察的弟子：种姓确定，地域确定，智慧确定，自续确定，对无上菩提生起信心的证悟，并且生起信心，获得心之确定的有智慧者，修行者舍弃六种过失，具有七种不退转的品质，如上所说。 应该由那些对甚深密咒有智慧并具信心的人来做。 弟子，奉献的物品是什么呢？ 以生命、身体乃至一切事物，这样说了就已表明。 那么，获得灌顶的因是供养，那也有上、中、下三种。 上等是献出自己的生命，用多少价值的供养来赎回；中等是献出身体，作为奴仆，或者用儿子、妻子和姐妹用财物装饰；下等是物品的形态，自己所舍不得和珍爱的，价值大的，上师所喜欢的，以及力所能及的都奉献。 经续中也说：具有证悟智慧的士夫，具有信心的，以不吝啬的心，献出生命、身体以及一切事物。 又说：对于能满足一切需求的上师，应该奉献最好的供养。 对于什么最难舍弃，那就是最好的。 幻化经中说：王位以及自己的身体，儿子和妻子，财物的精华，珍爱的，舍不得的，自己的心念，非常珍爱和满意的都奉献。 这样说了。 奉献的处所是什么呢？ 以上师来说明，上师金刚阿阇黎，也是与吉祥金刚萨埵无二无别的，具
English
Three. (1). So, what is the order of actions for introducing a disciple into the mandala? Those with realized wisdom say: "With life, body, and all things, offer to please the guru, pray for the desire for accomplishment." Having said this, there are five meanings: the disciple to be introduced into the mandala, the objects of offering, the place of offering, the necessity of offering, and the order of prayer. So, what is the disciple to be introduced into the mandala? Those with realized wisdom, this has already been shown. So, the disciple who receives empowerment must also be a disciple who has undergone four examinations: lineage is certain, place is certain, wisdom is certain, self-continuity is certain, realization of faith in unsurpassed Bodhi has arisen, and faith arises, one who has wisdom that has found certainty of mind, a practitioner who has abandoned six faults, possessing seven qualities of non-reversion, as said above. It should be done by those who have wisdom and faith in the profound secret mantra. Disciple, what are the objects of offering? With life, body, and all things, this has already been shown. So, the cause of obtaining empowerment is offering, and there are three types: superior, intermediate, and inferior. The superior is offering one's own life and redeeming it with an offering of how much value; the intermediate is offering the body, serving as a servant, or decorating sons, wives, and sisters with wealth; the inferior is the form of objects, what one is reluctant to part with and cherishes, what is of great value, what the guru likes, and whatever one can afford to offer. It is also said in the tantra: A man of realized wisdom, possessing faith, with a non-stingy mind, offers life, body, and all things. It also says: To the guru who fulfills all needs and desires, one should offer the best offerings. Whatever is most difficult to give away, that is said to be the best. It is said in the Magic Sutra: The kingdom and one's own body, sons and wives, the essence of wealth, cherished, reluctant to part with, one's own thoughts, very cherished and satisfying, all are offered. This has been said. What is the place of offering? It is explained by the guru, the Vajra Acharya, who is also non-dual with glorious Vajrasattva, possessing
Chinese
具有九种品格，即品行端正且血统高贵，心胸宽广且品性善良，不成为无所事事之人，即诚实且稳重，精通且稳重人道与天道，精进修持佛法且随顺，喜欢住在寂静处且对世间执着少，寂静且自律调伏，对佛法精进且以慈悲心不舍弃众生。不具备这些品格的，不是灌顶的上师。经中说：具有九种品格的上师，应恒常作为灌顶的上师。特别是，获得灌顶后安住于誓言，与智慧和禅定相应，精进修习甚深近修，圆满近修，贪执小且以善行作为生活方式，灌顶和口诀的传承未断绝，并且对众生具有大悲心的人，如果给弟子灌顶，就能在此生清净障碍，并且登上佛的果位，因此，他是供养的对境。不具备这样品格的人则不是。供养的必要是什么呢？为了使之欢喜而供养。这表明，使上师金刚阿阇黎欢喜，最好的是上师所说的法能够理解，以智慧使之欢喜；中等的是以善良的品性恭敬承侍，以自己的品性使之欢喜；最下等的是以食物、财富和所有物使之欢喜，以物质使之欢喜。如果以上三种方式使上师欢喜，那么，因为这是必定产生灌顶和成就之因，所以以信心和虔诚之心，供养这三种供品。这就是它的意义。那么，什么是祈请呢？为了获得成就而祈请。经中说：想要获得包括共同和殊胜成就的弟子，在供养和祈请之时，这里以二十七个语词要点来阐述。首先，是关于师徒座位的安排：在大的坛城的西边设置狮子宝座，请上师面向东方就座，然后让弟子们在东方整齐排列，面向前方上师，中间用帷幕隔开。
English
Possessing nine qualities, namely, being of virtuous conduct and noble lineage, having a broad mind and good character, not being an idle person, i.e., being honest and stable, being proficient and stable in human and divine dharma, diligently practicing the Dharma and being compliant, liking to live in secluded places and having little attachment to the world, being peaceful and self-disciplined, being diligent in the Dharma and not abandoning sentient beings with compassion. One who does not possess these qualities is not an initiation master. As it is said in the tantra: A lama who possesses nine qualities should always be an initiation master. In particular, one who, having received initiation, abides by the vows, is connected to wisdom and samadhi, is diligent in practicing profound approach and accomplishment, has completed the approach, has little attachment and lives a life of virtue, the lineage of initiation and instructions is unbroken, and who has great compassion for sentient beings, if he initiates disciples, he will purify obstacles in this life alone and ascend to the state of Buddhahood. Therefore, he is the object of offering. One who does not possess such qualities is not. What is the purpose of offering? To offer in order to please. This shows that pleasing the guru vajra acharya, the best way is to understand the dharma taught by the guru, to please him with wisdom; the middle way is to respectfully serve with good character, to please him with one's own character; the lowest way is to please him with food, wealth, and possessions, to please him with material things. If the guru is pleased in these three ways, then, because this is the cause that will surely produce initiation and accomplishment, offer these three offerings with faith and devotion. That is its meaning. So, what is supplication? To supplicate in order to obtain accomplishment. It is said in the scriptures: A disciple who wants to obtain common and supreme accomplishments should, at the time of offering and supplication, here are explained twenty-seven verbal points. First, it is about the arrangement of the seats of the master and disciples: A lion throne is set up on the west side of the great mandala, and the guru is invited to sit facing east, and then the disciples are arranged neatly in the east, facing the guru in front, separated by a curtain in the middle.
Chinese
然后，让学生们穿上用布制成的上衣和缠腰布，用任何丝绸或棉布，念诵四种禅定的咒语，遮盖每个人的脸，遮住眼睛。第二，学生们献上请求。这样说：献上请求。三世的善逝及其眷属，六道中的五道众生和一切聚集的诸神，及其眷属，以及上师金刚阿阇黎，我，名为某某，想要进入金刚乘秘密坛城，获得灌顶和殊胜成就。因此，我，名为某某，将身语意三门作为奴仆献上，并献上儿子、妻子、姐妹等眷属和受用等，请您以慈悲摄受我，并加持我。这样献上请求。第三，阿阇黎询问是否有能力。对此，阿阇黎这样问道：哦，种姓之子，你想要进入金刚乘秘密坛城并获得灌顶，你需要将你的血肉和骨骼，身体作为奴仆献上，并献上儿子和妻子，财富和牲畜，谷物和仓库，以及一切受用的事物，为了追求佛法，你能够以毫不吝啬的信心献上吗？这样问道。第四，回答。学生也说：能够做到。第五，询问是否没有不悦之处并获得允许。然后，阿阇黎问道：哦，你如果是这样，那么如来之教法和行为，不是任何天神、龙族、非天、鹏鸟和乐神等所能欺骗和诱惑的。种姓之子，你是不是不具备进入胜者教法的资格，是有罪过的人？或者，没有得到国王、大臣、父母的允许就来了？或者，违背了他们的法律，扰乱了他们的心意？或者，是为了炫耀和争斗？或者，是为了满足今生的傲慢而进入的吗？这样问道。第六，回答。回答说：不是这样的。第七，再三询问是否想要涅槃。
English
Then, the students should be adorned with cloth upper garments and lower wraps, and with any silk or cotton cloth, after reciting the mantras of the four dhyanas, cover each person's face, covering the eyes. Second, the students offer a request. Saying thus: Offer a request. The Sugatas of the three times with their retinue, the beings of the five classes of the six realms and all the assembled deities, with their retinue, and the Vajra Acharya, I, named so-and-so, wish to enter this Vajrayana secret mandala and receive empowerment and supreme accomplishment. Therefore, I, named so-and-so, offer my body, speech, and mind as servants, and offer sons, wives, sisters, etc., retinue and enjoyments, etc., please accept me with compassion and bless me. Thus offering the request. Third, the Acharya asks if they are capable. To this, the Acharya asks thus: O son of lineage, if you wish to enter this Vajrayana secret mandala and receive empowerment, you need to offer your flesh and bones, your body as a servant, and offer sons and wives, wealth and livestock, grains and storehouses, and all things of enjoyment, for the purpose of pursuing the Dharma, are you able to offer with unsparing faith? Thus he asks. Fourth, the answer. The student also says: I am able. Fifth, asking if there is no displeasure and if permission has been obtained. Then, the Acharya asks: O, if you are like that, then the teachings and conduct of the Tathagata are not to be deceived or seduced by any gods, nagas, asuras, garudas, or gandharvas. Son of lineage, are you a person who does not possess the fortune to enter the Victorious One's teachings, and is tainted with faults? Or, have you come without obtaining permission from the king, ministers, father, or mother? Or, have you violated their laws and disturbed their minds? Or, is it to show off and quarrel? Or, is it to enter merely for the sake of this life's arrogance? Thus he asks. Sixth, the answer to that. One should answer: It is not so. Seventh, repeatedly asking if one desires nirvana.