English
In order to show the way to enter the mandala of images and the disciples, enter through the wisdom of the all-accomplishing lord. Then let the disciple enter. Thus it is said. After completely perfecting the eight activities previously described, the Vajra Master, who is the lord of the three outer, inner, and secret initiations, bathes and, endowed with the initiation garments, kneels with flowers at the eastern gate of the mandala, sits with palms joined in reverence. As described in the seventh chapter, invoke accomplishment from Oṃ (藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡) the King of Wisdom and enter, casting flowers with wisdom, it is only the entry of entering. Then, to have the disciple enter the mandala, there are sixteen dharmas: the children are bathed with scented water, their faces are covered with cloth or red silk, and the asking and receiving must be done three times. Offering the body. Expelling obstacles. Blessing as a deity. Giving the vows of body, speech, and mind, and bestowing the vows themselves. Confirming with two waters. Proclaiming the vows. Casting the garland of precious flowers. Inviting the deity to descend. Carefully performing the bestowal, opening the eyes. Revealing the meaning of the mandala with symbols, and offering gifts. Thus, the benefits of entering the mandala, and to show the admonition to abandon the gods and humans who violate the vows of the yidam. The mandala of great bliss is, emptiness and bindu, two or five. Having done so, if a faithful person enters, desires will be fulfilled as desired. What is said is that the five families, father and mother in union, method and wisdom joined equally, this is only the mandala of great bliss. Beyond these, on the occasion of the image mandala, the summary of the mandala is, emptiness is the father, bindu is the mother, the main ones are the two, father and mother. Or, either the mandala is vast, or in the middle one, the main ones are the five families of Buddhas, and consecrate them. In these three mandalas, if the disciple, endowed with faith, enters well with the eighteen dharmas as described above, then the benefit is, the desired meaning is accomplished as desired, and in the past and future, one will attain the same result as the ultimate achievers. In other tantras, in the Vajra it says, the mandala of the spontaneously accomplished five families such as Vajrasattva, the Buddha's letter-wheel ground, is visibly seen.
Chinese
是这样的，不变化的功德即是永恒。如同自然成就一般，后来的瑜伽士所做也能获得同样的果报。经中是这么说的。因此，为了自己修持投入鲜花的本尊，要有同等根器的智慧。如果努力修持，就会迅速出现，一定会发生非常神奇的事情。如果没有信心而违犯誓言，就会堕落。如是说。我以身语意三者的自性，以及本尊的身语意金刚，本来就是自然成就的，因为我和本尊没有差别，所以具有同等根器的智慧。虽然确实如此，但是凡夫的三门被普遍思虑的无明所遮蔽，消除它的方法是，如第五品那样，如果努力修持三种三摩地，就一定会迅速出现成就，发生非常神奇的事情。为了迅速成就，不舍弃根本无上誓言，以及真言手印。因为做了两次雨神的观修念诵，所以补充说道，要努力修持。如果对本尊的观修没有信心，违犯誓言，那么今生来世都会堕落。应该这样做。然后，为了说明获得灌顶的原因，也就是供养，从坛城的事业圆满之后，缓缓进入种姓的殊胜之子，想要获得灌顶的人，应该首先进行供养。如是说：献上王位和自己的身体，儿女和妻子，珍宝的精华，最珍爱和心仪之物。如是说。如果自己的本尊是如来部的毗卢遮那佛，投入鲜花，就献上王位或者自己拥有的任何自主之物。金刚部的不动佛，就献上自己的身体。莲花部的无量光佛，就献上儿女和妻子。珍宝部的宝生佛，就献上他本身或者珍宝的精华，也就是精髓。事业部，就献上自己最珍爱之物。种姓部主第六部，就献上与上师的心意相符的事业手印或者任何适宜之物。如此供养，如果想知道有什么功德，如果以权势供养上师，以他的功德和色声等五种受用供养，就是供养了三世诸佛的坛城。
English
It is like this, the unchanging merit is eternal. Just as naturally accomplished, the later yogis who do it can also obtain the same result. The sutra says so. Therefore, in order to practice the deity into which flowers are thrown, one must have the wisdom of equal capacity. If you practice diligently, it will appear quickly, and very miraculous things will definitely happen. If you have no faith and break your vows, you will fall. It is said. I, with the nature of body, speech, and mind, and the body, speech, and mind vajra of the deity, are naturally accomplished from the beginning, because there is no difference between me and the deity, so I have the wisdom of equal capacity. Although it is true, the three doors of ordinary people are obscured by the ignorance of universal thought. The way to eliminate it is, as in the fifth chapter, if you work hard to practice the three samadhis, you will definitely achieve success quickly, and very miraculous things will happen. In order to achieve it quickly, do not abandon the fundamental supreme vow, as well as the mantra mudra. Because the rain god's visualization and recitation have been done twice, it is added that you should practice diligently. If you have no faith in the visualization of the deity and break your vows, you will fall in this life and the next. It should be done like this. Then, in order to explain the reason for obtaining empowerment, that is, offering, after the activities of the mandala are completed, the superior son of the lineage who slowly enters, who wants to obtain empowerment, should first make offerings. It is said: Offer the kingdom and your own body, children and wives, the essence of jewels, the most cherished and desired things. It is said. If your own yidam deity is Vairochana of the Tathagata family, and you throw flowers, offer the kingdom or anything you own autonomously. For Akshobhya of the Vajra family, offer your own body. For Amitabha of the Lotus family, offer your children and wives. For Ratnasambhava of the Jewel family, offer himself or the essence of jewels, which is the essence. For the Karma family, offer what you cherish most. For the sixth family, the lord of the family, offer the karma mudra or anything suitable that is in accordance with the guru's mind. If you offer like this, if you want to know what merits there are, if you offer the guru with power, and offer with his merits and the five enjoyments such as color and sound, you are offering the mandala of all the Buddhas of the three times.
Chinese
依止上师近处，获得自在，令本尊坛城欢喜，何须多言？一切罪业皆得清净。此言易懂。令上师欢喜，能从根本上消除共同的不善业，如十不善、五无间罪、四重罪、八邪等，以及不共密咒的根本和支分的破戒。为了使一切罪业得以净化，因此，对于供养应断除吝啬。如是说。接下来，为了说明灌顶之器次第，若能善解信、勤、苦行，则应次第授予利益之灌顶、能力之灌顶，以慈悲心摄持而不浪费。如是说。善解法器之相后，对于此密咒乘具信者，以外在利益之灌顶十种，利益今生来世。向外布施。对于精进者，则给予内在能力之五种灌顶，也就是对于追求自利者，给予听闻和修持之二灌顶。对于追求利他者，则给予事业、讲解和金刚国王广大之事业和能力之三种灌顶。对于苦行者，则给予甚深秘密之三种灌顶，其中又分上、中、下三种根器。对于受用誓言物时，不沾染垢染之苦行1，是向二十岁者开示。安乐自明之苦行2，是向十六岁者开示。极度稳固平等之苦行3，是向十二岁者开示。其灌顶也有三种，即受用一切五种誓言物之秘密灌顶，自明智慧一切智之灌顶2，以及极度稳固无分别大乐之灌顶2。这三种灌顶应按照法器的次第，与各自的根器相符地给予。以慈悲心所引发之心，引导这些弟子如攀登阶梯般，不浪费地摄持，不舍弃于中途。这是告诫之语。于种姓之主的坛城献上悦意之物，以功德和苦行者，于甚深灌顶之灌顶中，秘密坛城四指宽，于母之虚空中共同宣说。
English
By relying on the vicinity of the master, one gains freedom, and what need is there to say that the mandala of the yidam is pleased? All sins will be purified. This saying is easy to understand. By pleasing the guru, one can eliminate common non-virtues such as the ten non-virtuous actions, the five heinous crimes, the four heavy offenses, the eight wrong views, and so on, as well as the root and branch transgressions of the uncommon secret mantra. In order to purify all sins, one should abandon stinginess in offering. Thus it is said. Next, in order to show the order of the vessels for empowerment, if one understands faith, diligence, and asceticism well, then one should bestow the beneficial empowerment and the powerful empowerment in order. Hold them with compassion without wasting them. Thus it is said. Having thoroughly understood the characteristics of the vessel, for those who have faith in this mantra vehicle, the ten external beneficial empowerments benefit this life and the next. Giving outwards. To the diligent, give the five internal powerful empowerments, that is, to those who are diligent for their own benefit, give the two empowerments of listening and contemplation. To those who are diligent for the benefit of others, give the three empowerments of activity, explanation, and the vast activities and powers of the Vajra King. To the ascetics, give the three profound secret empowerments, which are divided into three types: superior, intermediate, and inferior. Asceticism 1, which uses the sacred substances without impurity, is taught to those who are twenty years old. Asceticism 2, which is the bliss of self-awareness, is taught to those who are sixteen years old. Asceticism 3, which is extremely stable and equal, is taught to those who are twelve years old. There are also three empowerments for this: the secret empowerment of using all five secret substances, the empowerment of self-awareness, wisdom, and omniscience 2, and the empowerment of great bliss 2, which is extremely stable and indivisible. These three empowerments should be given according to the order of the vessels, in accordance with their respective minds. With a mind aroused by compassion, guide these disciples as if climbing a ladder, hold them without wasting them, and do not abandon them in the middle. This is a word of admonition. Offering pleasing things to the mandala of the lord of the family, with merit and asceticism, in the empowerment of the profound empowerment, the secret mandala, four fingers wide, is commonly spoken of in the space of the mother.
Chinese
ཤིན་ཁ༽中极细的誓言殊胜。 ཀ༽大手印的手掌中。 那是ག༽以意智慧的坛城比量，是殊胜的，是。大小是倒入宝石和水晶中，或者雕刻成四指的尺寸。哦。如是说。父亲自己的等同手印的大手印掌上，以极细微的业不逾越的坛城誓言殊胜安置。另外在灰烬续中说：金刚阿阇黎大手印手掌中，生起与虚空等同的安乐智慧。是境的法界。是母亲的虚空四指的尺寸，自性而住。依靠于彼的，安乐智慧是心的坛城。是殊胜的。具有四种颜色的名称，形状自明的向外游走三角形四方形月亮或者圆形四种。生起安乐结合方便的欲妙论典，具有加持和结合方便的仪轨。从进入秘密坛城者，弟子也向母亲献花，祈祷。哦。如是说。那坛城的身语意手印如何安立呢？四指的坛城莲花的中心和花瓣上，如指甲盖大小的日月垫上。丝线扎那的柱子，豆粒大小的莲花垫上。上。２芥子大小的１字３等。手印写成芝麻粒大小。如是说。下面的中指的坛城是语。文字如芥子大小，身体手印如稻米大小安置，四指的缓处语文字如芝麻粒大小，身体手印如芥子大小安置。那四指对于任何坛城如同其他一样无与伦比吗？从莲花的尺寸中分开。或者金刚的尺寸是双手的手掌完全交错。身体大手印的禅定作为见证。安乐智慧生起的所依秘密金刚所象征的金刚五峰的坛城大小是，中指的尺寸也。做。实践上，工匠善巧的金刚五峰。如仪轨如何一样地制造。哦。如是说。那是灰烬续中说。手掌叫做拍打的声音。是。父亲的秘密
English
Shin Kha༽ The supreme vow that is extremely subtle. Ka༽ In the palm of the Mahamudra. That is Ga༽ comparing with the mandala of mind wisdom, it is supreme, it is. The size is poured into gems and crystals, or carved to the size of four fingers. Oh. It is said. On the palm of the Great Mudra, which is the equal hand seal of the father himself, the mandala vow of not transgressing the extremely subtle karma is supremely arranged. Alternatively, it is said in the Ash Tantra: Vajra Acharya Mahamudra in the palm of the hand, the bliss wisdom equal to the sky arises. It is the realm of the object. It is the mother's sky, the size of four fingers, abiding in its own nature. Relying on that, the bliss wisdom is the mandala of the mind. It is supreme. It has the names of four colors, and the shape is self-illuminating, with four outer wandering triangles, squares, moons, or circles. The joy of giving birth to the union of bliss is endowed with the teachings of skillful means, and is endowed with the rituals of empowerment and skillful means of union. From those who enter the secret mandala, the disciples also offer flowers to the mother and pray. Oh. It is said. What is the body, speech, and mind mudra of that mandala that is established? On the four-finger mandala, on the lotus center and petals, on the sun and moon cushions the size of a fingernail. Silk thread Zana's pillar, bean-sized lotus cushion. On. 2 mustard seed-sized 1 letter 3 etc. The handprint is written as sesame seed-sized. It is said. The mandala of the lower middle finger is speech. The letters are mustard seed-sized, and the body mudra is placed like rice grains, and the speech letters on the four-finger slack are sesame seed-sized, and the body mudra is placed like mustard seeds. Is that four-finger mandala unparalleled like any other mandala? Separated from the size of the lotus. Or the size of the vajra is with the palms of the hands completely intertwined. The meditation of the body Mahamudra is the witness. The support of the arising of bliss wisdom, the secret vajra symbolizing the five-peaked vajra mandala, is also the size of the middle finger. Do. In practice, the skillful craftsman's five-peaked vajra. Make it as the ritual is. Oh. It is said. That is said in the Ash Tantra. The palm is called the sound of clapping. Is. Father's secret