English
Facing that direction, uphold the principles of pacifying, increasing, subjugating, and destroying. Individually, stimulate the vows with the residual sounds of the mantras of the four activities. Then, connect with the final gathering and summon and dissolve the lingam. Individually, use the preliminary practices of stimulation to subdue the Torma and affix the phurba. Subdue onto weapons, cut with a knife, mix with burnt offerings, and set aside. The actual fire offering ritual is: For example, just as food increases the elements of the body, and thus the senses and consciousness increase in reliance on it, similarly, by satisfying the fire deity through fire, the deities of the mandala are also satisfied through it. The nature of the fire deity is known as the mouth that receives offerings, so first the worldly fire deity should be worshipped. Light the fire, and in the hearth recite the four syllables Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Tram (藏文：ཏྲཱཾ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：札), Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍), and Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), generate and dispatch, recall, and subdue the fire deity of whatever activity is being performed. Invoke and dissolve with faith and so on. Offer the substances for offering and burning, and the libations, and make prayers. Then, in the belly of the fire deity, generate the burning deity of whatever of the four activities is being performed, and after offering the dispatching, recalling, subduing, inviting, and dissolving, offer food and delicious gathering burnt offerings and libations. According to the gathering of whatever activity is being performed, combine with the respective circumstances of the four activities, give offerings exceedingly, and state the truth and prayers, and praise. In this way, first offer to the peaceful mandala, then transform again into the wrathful mandala, and after offering burnt offerings and libations as before, perform the dance of whatever activity it is. Eleventh is the remaining activity: Collect the remaining gathering and the remaining burnt offerings, perform the remaining ritual and protect the steadfast goddess. Complete the remaining and deficient, the wisdom deity of the burning deity and the fire deity departs, gather the samaya deity, and so on, the aftermath of the activities should all be done in detail. Ninth is entering the mandala: In the Vajra Activity Sequence it says: Empowerment, entry, and forgiveness prayer, bathing, covering, perfume, and body offering, expelling obstacles, teaching deityhood, giving vows, descending of that nature, water oath, proclamation and discarding of jewels, descending of deities and diligence, opening the eyes, well showing the mandala, gathering supreme offerings and eighteen gestures, these limbs will be completed. These eighteen dharmas, if condensed, are two: the two dharmas of the master entering, and the sixteen dharmas of the disciple entering. The first is, all that is done
Chinese
等等。像这样，在完成了坛城建造的所有程序后，拥有灌顶且通晓灌顶意义的金刚上师，如同自己作为弟子进入坛城一样进入坛城。给予弟子多少灌顶，就按照仪轨的繁简程度来接受。或者，仅仅通过投掷智慧之花，也足以完成进入坛城的步骤。无论如何，都要请求允许弟子进入，并请求宽恕和允许。这是上师进入的两种方式。第二是，从那之后是弟子等等。上师进入后，要通过十六种法将弟子引入坛城。首先，弟子要沐浴。第二，蒙上脸，双手合十捧满鲜花，并祈祷。第三，询问想要的意义并回答，然后带到上师面前。第四，将身体献给三世诸佛。第五，保护弟子的寿命并驱逐邪魔。第六，去除障碍，然后观想成天神，穿上盔甲，保护身体。第七，给予金刚三昧耶。第八，用语言表达那个三昧耶。第九，从利弊的角度进行水盟。第十，以无惧和无怀疑的苦行，宣布要如经文般行持这奇妙的三昧耶。第十一，为了检验与天神的关系而投掷鲜花。第十二，将那朵鲜花绑在头顶，从密严刹土迎请本尊天神，与之前水盟的天神无二无别地融合，这是外在的天神降临，出现降临的征兆并使其稳固。内在的天神降临是给予秘密名称并展示天神的观修方法。第十三，劝诫要努力观修天神，即“具有同等缘分”等一句偈颂。像这样，自从进入坛城后，三门被加持为金刚三门，因此与本尊天神具有同等缘分。如果努力追求并修持那个智慧，那么在近时，今生就能显现殊胜和共同的成就，一定会产生并获得非常奇妙的成就，因此要努力观修天神。否则，如果不信奉天神的观修和念诵，就会违背金刚语的三昧耶，因此今生来世都会堕入不悦意之处，因此会衰败。第十四，开眼。
English
Etc. Thus, having completed all the procedures for constructing the mandala, the Vajra Master, rich in empowerment and knowledgeable in the meaning of empowerment, enters the mandala as if he himself were a disciple entering. The amount of empowerment given to the disciple is received according to the extent of the ritual, whether elaborate or concise. Or, even just by throwing the wisdom flower, it is sufficient to complete the step of entering the mandala. In any case, one must request permission for the disciple to enter, and request forgiveness and permission. These are the two ways the master enters. Second, from then on, it is the disciple, etc. After the master has entered, the disciple is to be brought into the mandala through sixteen dharmas. First, the disciple should bathe. Second, the face is covered, the palms are filled with flowers, and prayers are offered. Third, the desired meaning is asked and answered, and then led to the master. Fourth, the body is offered to the Buddhas of the three times. Fifth, the disciple's life is protected and obstacles are dispelled. Sixth, obscurations are removed, then visualized as a deity, armor is put on, and the body is protected. Seventh, the Vajra Samaya is given. Eighth, that Samaya is expressed in words. Ninth, a water oath is taken from the perspective of advantages and disadvantages. Tenth, with the asceticism of fearlessness and doubt, it is proclaimed that one should practice this wonderful Samaya according to the scriptures. Eleventh, flowers are thrown to test the connection with the deity. Twelfth, that flower is tied on the crown of the head, and the Yidam deity is invited from Akanishta, merging inseparably with the deity of the previous water oath, which is the descent of the external deity, with signs of arrival appearing and being stabilized. The descent of the inner deity is the giving of a secret name and showing the method of meditating on the deity. Thirteenth, the admonition to diligently meditate on the deity is one verse, such as "having equal fortune." Thus, since entering the mandala, the three doors have been blessed as the three Vajras, therefore having equal fortune with the Yidam deity. If one strives for and practices that wisdom, then in the near future, in this life, the supreme and common accomplishments will manifest, and it is certain that very wonderful accomplishments will arise and be obtained, therefore one should diligently meditate on the deity. Otherwise, if one does not have faith in the deity's meditation and recitation, one will violate the Vajra speech Samaya, therefore one will fall into an undesirable place in this life and the next, therefore one will decline. Fourteenth, opening the eyes.
Chinese
第十五，解释坛城的意义和象征，并展示本尊。其中，按照传承的惯例，将先前所说的迎请本尊和精进修持的两个教诲，在此处采纳并实行。第十六，弟子供养资财，这些是弟子入门的规矩。第十，安住于坛城的功德是，大乐等一颂。由于无法绘制或书写完整广大、方便与智慧结合的大乐坛城，所以主要以姿势来象征，或者以双身像，或者仅以五部佛的父父佛母来象征。如果具信的弟子能够完全进入其中，就如同进入了广大的坛城，能够获得如意的灌顶和成就，因此与先前在色究竟天获得解脱道的人具有同等的福分。在《合集续》中说：通过先前见到金刚萨埵等坛城，所获得的恒常功德，后来所做的也同样如此。如此等等。第二，说明以其代表忿怒尊和至上坛城，也分为两部分。第一，忿怒坛城是，忿怒尊的坛城等等。幻化忿怒尊的剩余部分，也如寂静坛城时所说的，以十种意义来展示。但也有一些不同之处，此处因文字简略，应如忿怒尊的坛城仪轨那样理解。第二，至上坛城是，极其微细等三句。对于甚深微细的禅定要点，通过精进修习的瑜伽士，对于无量任运成就等殊胜禅定的坛城，也应如前所述，以十种方式来理解。其中，地基平等是，将一切法都理解为平等性，或者安住在如实的意义上。尺度是，从一由旬或一俱卢舍，到遍布虚空，根据自己的智慧所能测量的范围来观修。线条是，从自明觉性的坛城中显现，永不改变。颜色是，将八识聚象征为五种智慧，各自的自性不相混杂。书写是，在心性的法性中，完整显现不混杂的本尊和智慧坛城，也可以应用于观修所依的宫殿。形相是，显现、声响、觉知三者是金刚三
English
Fifteenth, explaining the meaning and symbols of the mandala, and showing the deities. Among them, according to the tradition's practice, the two teachings of inviting the deities and diligently practicing, which were mentioned earlier, are adopted and implemented here. Sixteenth, disciples offer wealth, these are the rules for disciples entering. Tenth, the merit of residing in the mandala is, "Great bliss," etc., one verse. Since it is impossible to draw or write a complete and vast mandala of great bliss combining skillful means and wisdom, it is mainly symbolized by gestures, or by yab-yum images, or only by the father and mother of the five Buddha families. If a faithful disciple can fully enter it, it is like entering a vast mandala, and one can obtain the desired empowerment and accomplishment, therefore, one has the same merit as those who previously attained the path of liberation in Akanishta. In the Samputa Tantra it says: "Through previously seeing the mandala of Vajrasattva, etc., whatever constant merit is obtained, what is done later is also the same." And so on. Second, explaining that it represents wrathful deities and the supreme mandala, also divided into two parts. First, the wrathful mandala is, the mandala of wrathful deities, etc. The remaining part of the illusory wrathful deity, also as explained in the context of the peaceful mandala, is shown in ten meanings. But there are also some differences, here, due to the brevity of the text, it should be understood as the ritual of the wrathful deity's mandala. Second, the supreme mandala is, "Extremely subtle," etc., three lines. For the extremely subtle and profound key points of samadhi, through the yogi who has diligently practiced, for the mandala of spontaneous accomplishment, such as Samyas Lhundrup, etc., it should also be understood in ten ways as mentioned before. Among them, the ground being equal is, understanding all dharmas as equality, or abiding in the meaning of suchness. The measure is, from one yojana or one krosha, to pervading the sky, meditating to the extent that one's own intelligence can measure. The line is, appearing from the mandala of self-awareness, never changing. The color is, symbolizing the eight consciousness aggregates as the five wisdoms, each's own essence not being mixed. Writing is, in the dharmata of mind, the complete appearance of the unmixed deity and wisdom mandala, which can also be applied to meditating on the supporting palace. The form is, appearance, sound, and awareness, the three vajras of
Chinese
坛城中不间断地安立，也是依凭本尊生起。灌顶是指迎请智慧之轮，融入后进行供养，使心完全安住在轮涅无别的法界中。火供是，以三摩地的手印燃烧，或者以光明或者拙火之火焚烧名相分别，并将大乐智慧布施于相续中。进入是，以三摩地进入自显的坛城，并不间断地修持。进入的功德是，与先前进入色究竟天解脱道者具有同等福分。第二，关于灌顶有三点：供养财物，按照根器授予的方式，讲述密灌顶的坛城。第一点是，之后“种姓”等两颂，进入坛城之后，成为种姓之子，见到坛城而成为殊胜的幸运者，将花朵投向所对应的本尊，然后供养财物。对于如来部，供养王位，即自己的一切财富；对于金刚部，供养自己的身体；对于莲花部，供养儿子和妻子；对于宝生部，供养黄金、白银等财物。对于事业部，供养自己拥有的物品中最珍贵之物；对于第六部，供养自己喜欢并且上师欢喜之物，这样区分各个种姓。或者不区分，供养王位等自己珍爱和喜欢之物。这样，如果以五种欲妙供养自在天，那么也等于供养了一切诸佛的坛城，更何况是供养现在所进入的坛城呢？因为一切诸佛都融入金刚上师的身中，接受所化众生的供养。并且，这样可以清净和净化一切违犯等过失。如《文殊口授》中所说：“以此有意义之物，我住于此身，接受其他修行者的供养，彼喜悦彼之自续，清净业之障碍。”第二点是，“信勤”等一颂，首先上师观察弟子的根器，如果确定是堪能接受外内密三种灌顶的法器，那么以智慧