Chinese
又，上师问道：那么，你为了继承如来的血脉，进入金刚乘的近道之精华，为了获得共同的成就，即世间的殊胜财富，为了获得殊胜的成就，即清净的相，为了显现大手印身，为了证悟无相的法性，即原始清净的自生智慧，而进入获得解脱的大义吗？第八，也要回答：正是如此。第九，以伴随堕落之处而问大过患。又，上师问道：你如果这样，那么世间的护法，具有誓言，其眷属护法的数量不可胜数，以及安住在虚空中的所有持明者，以及超越世间的圣者，具有智慧，具有智慧之眼，无碍地观照，以毫不分别的心无碍地了知者们，请他们作为见证，你愿意接受坚固的誓言吗？你如果不是真实，而是为了欺骗和仅仅是尝试，那么空行母和，食肉者和，喜欢吃肉饮血者，以及有獠牙者，有翅膀者，有乳房者，有爪子的所有眷属，无论谁违背誓言，就让他们毁灭，你能够承受这些吗？上师问道。第十，回答：弟子回答：我能够承受。第十一，问能否承担誓言。又，上师问道：那么，你从现在开始，直到未证得菩提精华之前，能够不舍弃所立誓言的重担吗？第十二，承诺并祈请。就那样如磐石般坚定。应当这样说。然后，弟子又这样说：对于菩提金刚佛，如作广大供养一般，为了我也能得到殊胜的救度，请赐予我如虚空金刚一般，无生无死、无有迁变的境界。第十三，再次提问和回答。上师提问：孩子，你喜欢什么？弟子回答：我
English
Again, the teacher asked: So, do you enter in order to inherit the lineage of the Tathagata, enter into the essence of the near path of the Vajrayana, in order to obtain the common siddhis, the supreme wealth of the world, and in order to obtain the supreme siddhi, the perfectly pure signs, to manifest the body of the Great Seal, and to recognize the nature of signlessness, the primordially pure, self-arisen wisdom, and to obtain the meaning of the great liberation of entering? Eighth, the answer should be: That is exactly it. Ninth, asking about great faults along with places of downfall. Again, the teacher asked: If you are like that, then the worldly protectors, endowed with samaya, the assembly of retinue protectors that cannot be counted, and all the vidyadharas who dwell in the sky, and the noble ones who have transcended the world, who possess wisdom, who possess the eye of wisdom and see without obstruction, who know without obstruction with minds that do not conceptualize anything, invoking them as witnesses, are you willing to accept firm vows? If you are not truthful, but are doing it for the sake of deceiving and merely trying, then the dakinis, and the flesh-eaters, and those who delight in eating flesh and drinking blood, and those with fangs, those with wings, those with breasts, and all the assemblies with claws, whoever transgresses the samaya, may they destroy them, do you need to measure those? Can you do that? the lama asked. Tenth, the answer to that: The disciple should say: I can do that. Eleventh, asking whether one can bear the vows. Again, the teacher asked: So, from this time onwards, until you have not reached the essence of enlightenment, can you bear the great burden of the vows without abandoning them? Twelfth, promising and requesting. Just like that, like a rock. That should be said. Then, the disciple said again: To the enlightened Vajra Buddha, just as great offerings are made, in order that I too may be completely liberated, please grant me the vajra of space, that which is unborn, undying, and without change. Thirteenth, again asking and answering. The teacher asked: Child, what do you like? The disciple answered: I
Chinese
大乐大乐啊！我喜悦于极喜之幻变，我喜悦于殊胜之喜悦。如是说。第十四，献花并引导至四门。又，导师说：诸佛皆从，金刚秘密三处生，三界皆作礼，赐予金刚大灌顶。如是说已，于学徒手中献花，引导至四门。此为坛城东方之门，乃由烦恼大嗔恨，无始时来所遮断，以慈悲方便所化现，金刚铁钩之手印，祈请今日开启方便之门。（藏文：ༀ་བཛྲ་ཨངྐུ་ཤ་ཛཿཛཿ པྲ་བེ་ཤ་ཕཊ྄，梵文天城体：ओँ वज्र अंकुश जः जः प्रबेश फट，梵文罗马拟音：oṃ vajra aṅkuśa jaḥ jaḥ praveśa phaṭ，汉语字面意思：嗡，金刚，钩，札，札，进入，啪！）此为坛城南方之门，乃由烦恼大我慢，无始时来所遮断，以慈悲方便所化现，金刚羂索之手印，祈请今日开启方便之门。（藏文：ༀ་བཛྲ་པ་ཤ་ཧཱུྃ་པྲ་བེ་ཤ་ཡ་ཕཊ，梵文天城体：ओँ वज्र पाश हुं प्रबेश य फट，梵文罗马拟音：oṃ vajra pāśa hūṃ praveśa ya phaṭ，汉语字面意思：嗡，金刚，索，吽，进入，雅，啪！）此为坛城西方之门，乃由烦恼大贪欲，无始时来所遮断，以慈悲方便所化现，金刚锁链之手印，祈请今日开启方便之门。（藏文：ༀ་བཛྲ་སྥོ་ཊ་བྃ་པྲ་བེ་ཤ་ཕཊ྄，梵文天城体：ओँ वज्र स्फोट बं प्रबेश फट，梵文罗马拟音：oṃ vajra sphoṭa baṃ praveśa phaṭ，汉语字面意思：嗡，金刚，锁，榜，进入，啪！）此为坛城北方之门，乃由烦恼大嫉妒，无始时来所遮断，以慈悲方便所化现，金刚铃之手印，祈请今日开启方便之门。（藏文：ༀ་བཛྲ་གྷཎྜེ་ཧོཿཔྲ་བེ་ཤ་ཡ་ཕཊ྄，梵文天城体：ओँ वज्र घण्टे होः प्रबेश य फट，梵文罗马拟音：oṃ vajra ghaṇṭe hoḥ praveśa ya phaṭ，汉语字面意思：嗡，金刚，铃，吼，进入，雅，啪！）如是说已。第十五，驱逐魔障并诵读正文。上师古汝以芥子，诵念苏姆巴尼或金刚夜叉之长咒，驱逐魔障。其后又说：为得金刚之智慧，所有如来之，宫殿心要之坛城，我将引入学徒。如是说已。第十六，抛掷鲜花。将学徒引至东方，赐予抛掷花鬘，为了获得光荣之成就，为了利益有情众生，祈请托嘉以慈悲心，视我为医师而接受。珍贵鲜花等等，无论落于何处，其部族之神，若修持主尊之部族，成就迅速无疑虑。
English
Great bliss, great bliss! I rejoice in the illusion of great joy, I rejoice in the supreme joy. Thus it is said. Fourteenth, offering flowers and leading to the four doors. Again, the master says: All Buddhas arise from the three vajra secrets, revered by all three realms, bestow the great vajra empowerment. Having said this, he gives flowers to the disciple's hand and leads them to the four doors. This is the eastern door of the mandala, which has been blocked since beginningless time by the great affliction of hatred, with the mudra of the vajra hook, emanated by compassionate means, I pray that the door of means be opened today. (Tibetan: ༀ་བཛྲ་ཨངྐུ་ཤ་ཛཿཛཿ པྲ་བེ་ཤ་ཕཊ྄, Sanskrit Devanagari: ओँ वज्र अंकुश जः जः प्रबेश फट, Sanskrit Romanization: oṃ vajra aṅkuśa jaḥ jaḥ praveśa phaṭ, Literal Chinese meaning: Om, Vajra, Hook, Ja, Ja, Enter, Phat!) This is the southern door of the mandala, which has been blocked since beginningless time by the great affliction of pride, with the mudra of the vajra lasso, emanated by compassionate means, I pray that the door of means be opened today. (Tibetan: ༀ་བཛྲ་པ་ཤ་ཧཱུྃ་པྲ་བེ་ཤ་ཡ་ཕཊ, Sanskrit Devanagari: ओँ वज्र पाश हुं प्रबेश य फट, Sanskrit Romanization: oṃ vajra pāśa hūṃ praveśa ya phaṭ, Literal Chinese meaning: Om, Vajra, Lasso, Hum, Enter, Ya, Phat!) This is the western door of the mandala, which has been blocked since beginningless time by the great affliction of desire, with the mudra of the vajra chain, emanated by compassionate means, I pray that the door of means be opened today. (Tibetan: ༀ་བཛྲ་སྥོ་ཊ་བྃ་པྲ་བེ་ཤ་ཕཊ྄, Sanskrit Devanagari: ओँ वज्र स्फोट बं प्रबेश फट, Sanskrit Romanization: oṃ vajra sphoṭa baṃ praveśa phaṭ, Literal Chinese meaning: Om, Vajra, Lock, Bam, Enter, Phat!) This is the northern door of the mandala, which has been blocked since beginningless time by the great affliction of jealousy, with the mudra of the vajra bell, emanated by compassionate means, I pray that the door of means be opened today. (Tibetan: ༀ་བཛྲ་གྷཎྜེ་ཧོཿཔྲ་བེ་ཤ་ཡ་ཕཊ྄, Sanskrit Devanagari: ओँ वज्र घण्टे होः प्रबेश य फट, Sanskrit Romanization: oṃ vajra ghaṇṭe hoḥ praveśa ya phaṭ, Literal Chinese meaning: Om, Vajra, Bell, Hoh, Enter, Ya, Phat!) Having said this. Fifteenth, dispelling obstacles and reciting the text. The guru lama, with mustard seeds, recites the long mantra of Sumpani or Vajra Yaksha, dispelling obstacles. Then again, he says: To obtain the wisdom of the vajra, in this mandala of the heart essence palace of all the Tathagatas, I will introduce the disciple. Having said this. Sixteenth, throwing flowers. Having led the disciples to the east, he bestows the throwing of flower garlands, in order to obtain the glorious accomplishment, for the benefit of sentient beings, I pray that Togal, with compassion, regard me as a physician and accept. Whatever precious flowers and so on fall upon, the deity of that family, if one practices the family of the main deity, accomplishment will be swift, without doubt.
Chinese
无有母亲。 往昔无数世以来， 以善业所依之天。 先前花朵所落，殊胜之天是何者？ 愿现在降临于此！ 如是说。 应抛掷花朵。 第十七，观察种姓。 此后，金刚上师应观察花朵落于何尊天。 第十八，开眼。 此后，应行开眼之仪轨。 于金制金刚针之尖端，观想一黄色帕字。 吽。 往昔之眼医国王， 手持金制金刚针， 如除世间翳障般， 汝子无知愚昧之， 翳障由诸胜者除。 如是说已，作移除翳障之状，思维去除所知之障，开启智慧之眼。 第十九，询问所见并揭开面纱。 此后，应作询问所见之语，知晓如何所见之次第。 揭开面纱是： 如是说已，而揭开之。 第二十，显示坛城。 此后，金刚上师言： 此之坛城影像， 以世俗之相而显示， 于此生起极大之信心。 入此坛城之中， 以信心与精进， 具足智慧与慈悲， 一切悉地皆得现前， 成办圆满利乐之事。 是故于此当勤勉。 如是说。 第二十一，驱逐魔障。 此后，金刚上师持诵真言，于芥子中念诵金刚夜叉之长咒：那摩 惹纳 扎雅雅等，猛烈驱逐魔障。 第二十二，沐浴。 此后，取业之宝瓶，清净沐浴弟子之头身，亦令饮于腹中。 咒语即是上文所示之咒。 诵念而沐浴之。 第二十三，宣说誓言并灌誓言水。 此后，手持盛满甘露之大法螺，加持为智慧甘露，令受灌顶之前行誓言，金刚上师应宣说续部所出之文。 基础之誓言如油
English
Without mother. From countless lifetimes in the past, The deity relied upon by virtuous deeds. Which is the supreme deity upon whom the flower fell earlier? May it descend here and now! Thus it is said. The flower should be thrown. Seventeenth, Examining the Lineage. Then, the Guru should examine upon which deity the flower has fallen. Eighteenth, Opening the Eyes. Then, the ritual of opening the eyes should be performed. At the tip of a golden needle, visualize a yellow "Pra" syllable. Hūṃ. Like the king, the eye doctor of the past, Holding a golden needle, Removed the cataract of the world, Your child, ignorant and deluded, The cataract is removed by the victorious ones. Having said this, in the manner of removing the cataract, contemplate removing the obscurations of knowledge and opening the eye of wisdom. Nineteenth, Asking What is Seen and Unveiling the Face. Then, the words of asking what is seen should be spoken, and the order of how it is seen should be known. Unveiling the face is: Having said this, it is unveiled. Twentieth, Showing the Mandala. Then, the Guru says: This image of the mandala, Is shown as a conventional form, Generate great faith in this. Entering into this mandala, With faith and diligence, Possessing wisdom and compassion, All accomplishments will be manifested, Accomplishing the abundance of benefit for beings. Therefore, strive in this. Thus it is said. Twenty-first, Expelling Obstacles. Then, the Guru speaks the truth, and recites the long mantra of Vajra Yaksha, "Namo Ratna Trayāya," etc., into mustard seeds, and fiercely expels the obstacles. Twenty-second, Performing the Bath. Then, taking the vase of action, purify and bathe the head and body of the disciple, and also have them drink it. The mantra is the same as the one shown above. Recite and bathe. Twenty-third, Proclaiming the Vows and Pouring the Vow Water. Then, holding a large conch shell filled with nectar, bless it as the nectar of wisdom, and have them take the preliminary vows of empowerment. The Vajra Master should recite this which comes from the tantra. The basic vow is like oil.
Chinese
是智慧。轮回涅槃平等故，呈四方形。四门乃四念住。具百种解脱，是马的落脚处。珍宝之门，乃大悲之境。四正断是塔拉那。四念住是门环，具四神足之门廊。花鬘乃七觉支。八圣道之八支庄严。道之智慧是拂尘，断除烦恼是摩尼宝珠串。风动铃铛和幡，宣说智慧之法音，是汇集伟大功德之象征。是摧毁四魔之胜幢，是象征缘起的明镜，具有五智之颜料。顶鬘是获得三身之象征。是庄严殊胜之宫殿。如是说。宫殿之义，如前所说，此处亦应宣说并开示。二十六、将本尊与觉悟之集合相连。现在要开示安住于其上的本尊。种姓之子，就胜义谛而言，一切法无生灭，但在世俗谛中，一切存在皆显现为智慧嬉戏之手印。如何显现呢？彼之阿赖耶识，乃吉祥黑汝迦之自性，从原始以来就是如此。其境乃母尊卓提夏瓦里之自性。眼、耳、鼻、舌四识，乃女神郭乌日玛、卓乌日玛、札摩嘿、贝达丽四者之自性。眼、耳、鼻、舌四根，乃布嘎西、嘎斯玛日、斯玛夏尼、旃达丽四者之自性。此外，眼、耳、鼻、舌四境，乃色、声、香、味四者。分别是塞达等，比亚克日，斯日拉，夏瓦纳玛四者。四时乃克日达等，即过去克日达玛，现在冈嘎玛，未来卡瓦卡瓦玛，四时平等性是呼鲁玛等四者。身体之根、识、境触、触四者，乃四门母之自性，即马面、猪面、狮面、蛇面四者。执着于我和我所，乃自在母之自性。总而言之，应知身体的界、生处，是有漏的蕴，是无漏的本尊坛城。如是说，将本尊与觉悟之集合相连而开示。