English
Others are adorned by other things. Respectfully sit in the east gate of the mandala. The deities are manifested, possessing jewels. The five grains are the Vajra's commitment. The mantra's body, speech, mind, qualities. Activity and wisdom are united without duality. Thus, remembering the encouraging commitment. May it possess radiance and splendor. Its nature is non-dual and transformative. Thus. Secondly, to obtain Vajra wisdom. Thus, pray and ask for forgiveness, and the Tathagatas rejoice and grant permission with a smile, so think. Secondly, follow the teacher's entry, and then let the disciple enter. Thus. There are sixteen steps. First, the bath: outwardly, wash with scented water. The Stages of the Path says: Those who go very well, Are purified with scented water. Thus. Second, covering the face: cover the face with a red cloth, hold flowers in your palms, and pray to enter the mandala. Third, ask: ask what is desired, and after answering, lead them into the mandala room or behind the curtain with the Karma Vajra. Thus: Ask, 'Child, what do you like?' Answer, 'I like auspiciousness.' Lead them to the wheel. Thus. Fourth, offering the body: Thus: With folded hands and respect, The sons and retinues of the ten directions, The powerful Buddhas, now me, Future sentient beings by nature, Offer the body for three purposes. Thus, the Buddhas of the past, whose realization has manifested, are Sarva Buddhas (Tibetan: སརྦ་བུདྡྷ་, Sanskrit Devanagari:, Sanskrit Romanization: sarva buddha, literal meaning: all Buddhas); the Buddhas of the present, Acharya (Tibetan: ཨཱ་ཱཙཱརྱ་, Sanskrit Devanagari:, Sanskrit Romanization: ācārya, literal meaning: Acharya), are the teachers; the Buddhas of the future, Sakala Sattva (Tibetan: ས་ཀ་ལ་ས་ཏྭ་, Sanskrit Devanagari:, Sanskrit Romanization: sakala sattva, literal meaning: all beings), are all sentient beings. In order for them to gradually obtain the wisdom of the Buddha, to make them suitable vessels, to not abandon the work of benefiting beings and to bring it to completion, and Pūjo Basthānāya Ātmānaṃ Niryātayāmi (Tibetan: པཱུ་ཛོ་བསྠཱ་ནཱ་ཡ་ཨཱཏྨཱ་ནཾ་ནིཪྻཱ་ཏ་ཡཱ་མི་, Sanskrit Devanagari:, Sanskrit Romanization: pūjo basthānāya ātmānaṃ niryātayāmi, literal meaning: I offer myself to the place of offering), thus visualize offering the body and make them prostrate. Fifth, dispel obstacles: First, to prevent life from declining, from the teacher's union, in the eyebrow of the Bhrum (Tibetan: བྷྲཱུྃ་, Sanskrit Devanagari:, Sanskrit Romanization: bhrūṃ, literal meaning: seed syllable), generate a red crescent-shaped palace with one door. In the center of that, the Hum (Tibetan: ཧཱུཾ་, Sanskrit Devanagari:, Sanskrit Romanization: hūṃ, literal meaning: seed syllable) is bluish-green, with all the elements of the Bhrum's life.
Chinese
然后观想将（其）收摄成吽字。 观想以不动的姿态守护寿命。 之后，以毗湿婆金刚（藏文：བི་ཤྭ་བཛྲ་）变幻出化身，以苏姆巴（藏文：སུམྦྷ）的咒语驱逐魔障。 其中说到：以守护寿命之结合的忿怒众，驱逐阻碍魔障，划定界限。 第六，观想为本尊：从手指向上的五位勇士的种子字中，生起五部怙主父母，然后陈述真实语。 结手印并弹指，从结合处散发的光芒焚烧孩子的业障，融化为光，通过三种仪轨。 随顺寂静或忿怒的情况，观想为金刚萨埵或金刚黑噜嘎。 穿法衣并守护身体。 其中说到：以净除业障和明辨之仪轨，从吽字生起心识勇士或其他任何本尊。 第七，给予誓言：观想甘露为身语意。 给予吉祥金刚持等词句咒语，以及三字（嗡啊吽）的融入和发出，即给予三种誓言。 其中说到：大誓言的五甘露，自性三字身语意，加持使其具有光辉，称为殊胜誓言律仪。 第八，交付：以语言交付誓言本身。 将金刚置于心间，念诵“诸佛之秘密”等。 第九，水禁：其中说到：将白檀香和红檀香混合，进行金刚持的加持。 因此，将檀香水观想为金刚夜叉，然后说“这是你的地狱之水”等，揭示不守护誓言的过患，在舌头上放三次。 再次将水观想为金刚萨埵，然后说“因此，孩子你”等，生起守护誓言的利益之欢喜，在舌头上放三次，进行水禁。 第十，宣告：将带有金刚的掌心放在孩子的头顶上，以“方便和智慧心性”等宣告：如理行持此法。 第十一，抛掷珍宝：在外坛城或上师的身坛城中，抛掷鲜花，观察与哪位本尊有业缘。 其中说到：在心中显现坛城，抛掷所喜或其他的花朵，善
English
Then visualize contracting (it) into the syllable Hūṃ. Contemplate protecting life with an unmoving posture. After that, emanate manifestations with Viśvavajra and dispel obstacles with the mantra of Sumba. From that, it says: "With the wrathful assembly of life-protecting union, dispel obstructing obstacles and cut off boundaries." Sixth, considering as deity: From the hand fingers, from the paired letters of the five heroic syllables, generate the five families of father and mother, then declare the truth. By binding the mudrā and snapping the fingers, the light emanating from the union point burns away the child's obscurations and dissolves into light, through three rituals. According to whether it is peaceful or wrathful, visualize as Vajrasattva or Vajra Heruka. Put on the robes and protect the body. From that, it says: "With the ritual of purifying obscurations and consciousness, from Hūṃ, generate the mind hero or any other." Seventh, giving the vows: Consider the nectar as body, speech, and mind. Give the words and mantras of glorious Vajradhara, etc., and the merging and emitting of the three syllables, that is, give the three vows. From that, it says: "The five nectars of the great vow, the three syllables of self-nature, body, speech, and mind, bless them with splendor, called the supreme vow samaya." Eighth, bestowing: Bestow that very vow with words. Place the vajra in the heart, and recite "This secret of all Buddhas," etc. Ninth, water oath: From that, it says: "Mix white and red sandalwood, and perform the consecration of Vajradhara." Therefore, visualize the sandalwood water as Vajra Yaksha, and then say, "This is your hell water," etc., revealing the faults of not keeping the vows, and place it on the tongue three times. Again, visualize the water as Vajrasattva, and then say, "Therefore, child you," etc., generating joy from the benefits of keeping the vows, and place it on the tongue three times, and perform the water oath. Tenth, proclaiming: Place the palms together with the vajra on the child's head, and proclaim with "By skillful means and wisdom mind itself," etc.: Practice this vehicle according to the scriptures. Eleventh, throwing the precious object: In the outer mandala or the guru's body mandala, throw a flower and examine which deity has a karmic connection. From that, it says: "Manifest the mandala in the mind, throw the desired or other flower, and properly
Chinese
校对完毕。第十二，神入（灌顶）分外内两种。外神入是：将花置于弟子的头顶，迎请本尊融入，观想于心间与甘露水无二无别。如前文所说：以铁钩（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）埃（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）吸引，明示罪过与功德，事业得以彰显，手印融入而稳固。内神入是：授予与种姓相应的秘密名号，观修念诵，神入本尊。此处一些古人认为，可入信奉之神、降临之神、增益之神三种中的任何一种。第一种是：观修自己信奉的神，因为由业和慈悲所联系而成就。第二种是：观修花朵降临的神，因为业缘深厚，成就迅速。第三种是：观修坛城的主尊。这些说法并非没有道理，如《总集经》所说：以相解脱，百拜之后，进入大坛城时，花落于何尊，即以彼为本尊，或者诸佛本一故，以信奉之神为本尊。第十三，精进修持是：通过展示利益与损害，劝诫观修本尊。如经中所说：若能勤勉修持，此具缘之智慧，必将迅速显现，奇妙之事必定发生。若无信心而懈怠，则将堕落。又如《次第经》所说：舍弃本尊，行善无意义，若舍弃此手印，将生于三恶道，无法获得菩提果。自身与本尊合一后，即使功德微小也能成就，因为远离一与多，一切坛城皆能成就。按照传承的惯例，内神入和精进修持，通常与之后的展示坛城结合进行。第十四，开眼是：观想从如意宝的胸间发出的光芒，如倒悬之针，消除无明的翳障，从而得见智慧的坛城。然后，睁开眼睛，揭开面罩。如经中所说：以光芒之针开眼等。第十五，展示坛城是：取用黄金等象征物，即手杖。
English
Checked. Twelfth, the deity entering (initiation) is divided into outer and inner aspects. The outer deity entering is: placing the flower on the crown of the disciple's head, inviting the chosen deity to merge, and contemplating it in the heart as inseparable from the nectar. As mentioned earlier: Attract with the iron hook (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), clarify faults and virtues, manifest activities, and stabilize the merged mudra. The inner aspect is: bestowing a secret name corresponding to the lineage, contemplating and reciting, and entering the deity. Here, some ancient ones believed that any of the three deities—the deity of faith, the deity of descent, or the deity of increase—could be entered. The first is: contemplating the deity one believes in, because it is accomplished through the connection of karma and compassion. The second is: contemplating the deity upon whom the flower falls, because of the deep karmic connection and swift accomplishment. The third is: contemplating only the main deity of the mandala. These statements are not unreasonable, as the 'Compilation Sutra' says: 'Liberated by signs, after a hundred prostrations, when entering the great mandala, whichever deity the flower falls upon, that is the chosen deity, or because all Buddhas are one, the deity of faith is the chosen deity.' Thirteenth, diligent practice is: exhorting the contemplation of the deity by showing benefits and harms. As the sutra says: 'If one diligently practices, this wisdom of shared fortune will quickly manifest, and wondrous things will surely occur. If one is without faith and lazy, one will fall.' Also, as the 'Successive Stages Sutra' says: 'Abandoning the deity, virtuous deeds become meaningless; if one abandons this mudra, one will be born in the three lower realms and will not attain the fruit of Bodhi.' After uniting oneself with the deity, even small merits can be accomplished, because one is free from one and many, and all mandalas can be accomplished. According to the tradition, the inner deity entering and diligent practice are usually combined with the subsequent showing of the mandala. Fourteenth, opening the eyes is: contemplating the light radiating from the heart of the jewel, like a downward-pointing needle, removing the cataract of ignorance, thereby seeing the mandala of wisdom. Then, open the eyes and remove the mask. As the sutra says: 'Opening the eyes with the needle of light,' etc. Fifteenth, showing the mandala is: taking symbolic objects such as gold, i.e., the staff.
Chinese
等等所阐述的，详细解释了坛城的意义、象征和本尊的真如自性。第十六，奉献供品：如前所说：“为了获得灌顶和成就，对此要非常努力。”因此，要奉献力所能及的供品。如本文所说：“此后， श्रेष्ठ 种姓之子。”等等。其功德是：“如果以五种财富受用供养。”等等，说了一个偈颂。如果因为贫困而无法实际供养，则承诺以后供养，并以意念将身、受用一切无吝啬地供养，献曼扎。这些是进入的仪轨。进入后获得的功德是什么呢？有四种。第一，进入此坛城，就能进入一切坛城的功德。如事业次第中所说：“善入幻化网，于十方四时，进入一切坛城。”第二，进入此坛城，就能与先前在色究竟天获得最终道位者平等。如本文所说：“欲望如意，平等。”又如《平等合》中所说：“金刚萨埵等，亲见轮涅之，福德之差别，后作者亦同。”第三，仅对此有信心，一切佛陀也会视其为近亲之子。如本文所说：“任何对此有信心者。”等等，是真实的。第四，进入此坛城，就能轻易获得一切成就。如事业次第中所说：“确定金刚持种姓，遣除邪魔，断除恶趣，受用聚集两种，确定为智慧眼之基。彼等不可思议，至高无上。”如是说。第三，灌顶分：连接部分、实际灌顶、后续次第。第一是：弟子顶礼并祈请，赐予发辫，绕坛城赞颂后，举至空中。迎请所有如来至前方虚空，并祈请。然后戴上头饰，坐在坛城上或旁边之灌顶座上。第二，结合法器次第进行实际灌顶，考察灌顶的数量和次第，以及如何将灌顶归纳为四种。
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Etc., which explain in detail the meaning, symbols, and suchness of the deities of the mandala. Sixteenth, offering gifts: As mentioned earlier, "To obtain empowerment and accomplishments, one must be very diligent in this." Therefore, one should offer whatever gifts one can afford. As it says in this text, "Thereafter, the supreme son of the lineage." etc. Its merit is: "If one makes offerings with the five kinds of wealth and enjoyment." etc., one verse is spoken. If one cannot actually offer due to poverty, one promises to offer later, and mentally offers body, enjoyment, and everything without any miserliness, and offers the mandala. These are the rituals for entering. What are the benefits of entering? There are four. First, by entering this mandala, one has the merit of entering all mandalas. As it says in the Karma sequence: "By well entering the net of illusion, in the ten directions and four times, one enters all mandalas." Second, by entering here, one becomes equal to those who previously attained the final path in Akanishta. As it says in this text, "Desires become equal and wish-fulfilling." Also, as it says in the "Equal Union": "The merit of seeing the wheel of Vajrasattva etc., the difference in merit, is the same for those who do it later." Third, even with just faith in this, all Buddhas will regard one as a close son. As it says in this text, "Whoever has faith in this." etc., is true. Fourth, if one enters here, one will easily obtain all accomplishments. As it says in the Karma sequence: "The lineage of Vajradhara is certain, repelling evil spirits, abandoning evil destinies, the accumulation of enjoyments, both kinds, is certainly the basis of the eye of wisdom. Those are inconceivable, supreme." Thus it is said. Third, the empowerment is divided into: connecting section, actual empowerment, and subsequent sequence. The first is: The disciple prostrates and prays, gives the hair knot, circumambulates the mandala, praises it, and lifts it into the sky. Inviting all the Tathagatas to the space in front and praying. Then, wearing the headdress, one should sit on the empowerment seat on or next to the mandala. Second, combining the order of implements with the actual empowerment, examining the number and order of empowerments, and how to condense them into four empowerments.