English
Temporarily obscuring the sight, and binding the face with a red silk cloth as a symbol of being blinded by ignorance. Recite "Om Cakṣubandha naṃ," etc., or it is also acceptable to recite "Hūṃ." Ākṣobhya offers a flower, and visualize flower garlands born from the seed syllables of the four Buddha families from the west in a clockwise direction and Akṣobhya in the center, each holding the syllable that generates them. Ask the disciple what they like and respond. Then, the Vajra Master of the gate or the Karma Master, holding a vajra, has the disciple also hold a vajra, and leads them near the curtain. The method of prostrating from the four directions of the curtain is: first, full prostration; second, vajra mudra at the heart; third, joined palms at the crown of the head; fourth, lowering from the crown of the head, touching the crown of the head to the ground at the heart. Simultaneously, recite "Oṃ Sarva Buddha Pūja Karmaṇe Ātmanaṃ Niryātayāmi," inviting the Buddhas of the four families and placing the body in a state of offering. Why offer? For the sake of offering, serving, and empowering the Buddhas, turning the wheel of Dharma, and for the purpose of the offering activity. Then, give a torma to the outsiders, and recite "Viśva Vajra," etc., or dispel them with four "Hūṃ" syllables. Visualize the ten fingers as the fathers and mothers of the five Buddha families, vow truth, and the light of bodhicitta arising from the intersection of the crossed fingers melts the disciple's obscurations into light, transforming into mercury. Visualize this as Vairocana, and divide and protect the three places (body, speech, and mind) with three seed syllables. Afterwards, the lama recites "Kāya Siddhi Oṃ," etc., places three seed syllables in the three places, and gives the vows of body, speech, and mind, such as Sarva Tathāgata Kāya. In particular, ascertain the lineage of the Great Vehicle, which is skilled in the great secret method, and for the benefit of not being separated from the Buddhas and subduing the maras, all generation of the mind of yoga should be understood by one's own mantra, that is, recite "Oṃ Sarva Yoga Citta Utpādayāmi," and have them recite it. For the meaning of practice, visualize in the heart the conventional bodhicitta moon disc, sealed with the ultimate bodhicitta emptiness five-pronged vajra, thereby accomplishing the seed of non-regression from enlightenment. Afterwards, touch the heart with the vajra and flower, and recite "Oṃ Sura Samaya Svaḥ Hūṃ Siddha Vajraya."
English
“Thā su khaṃ,” which means the nature of possessing vows and the joy of how to attain accomplishment, transforms oneself into the nature of Vajrasattva through the meaning of this mantra, and then makes offerings with flowers, etc. “The secret of all Buddhas, …” until “vanish in meaning.” This means: do not mix with those who break their vows and are unwilling to restore them, and those who do not believe in mantras, such as Śrāvakas and Pratyekabuddhas. For ordinary people, these words are incomprehensible. After that, the master guides the disciple, leads him into the curtain with “Ā khaṃ bī ra hūṃ,” and makes them slowly circle with “Mahā rata su dri ḍa su to ṣyo su po ṣyo vajra satva adya sid dya māṃ.” Then, regarding guarding the vows, it is also necessary to understand from the three aspects of benefits, faults, and the commonality of the two, according to their respective rituals. In this way, through the combination of the proclamation and guarding of vows, and the union of skillful means and wisdom view, even if enjoying desirable qualities, one will not be tainted by sins. After that, because of being equal to the deity, follow the ritual to throw flowers, observe auspicious and inauspicious omens, etc. Furthermore, if one cannot distinguish whether the sand mandala is real or not, then all dharmas will follow one's wishes, so it is said that flowers can be thrown on a mandala with clustered lines. After that, the secret entry is to descend wisdom, that is, with “Pra ve śa,” imagine breaking the shell of ignorance, opening the abdomen, and reciting “Ā ve śa” many times, generating confidence in the view, visualizing the deity that corresponds to one's own lineage merging into oneself, being non-dual, and then following the initiation ritual, reciting the descending mantra, playing musical instruments, etc. Furthermore, the sign of the arrival of the wisdom being is that, on the basis of the mind of non-elaboration and non-leakage, wisdom arising from initiation arises. Furthermore, it is very important for the one who descends wisdom to have confidence in view and meditation. In addition, regarding the way of descending wisdom, the items, implements, generation stage, completion stage, transference of consciousness, etc., should also be done according to the ritual. After that, regarding the visualization of opening the eyes, the way of opening the eyes through verses and mantras. Starting from inviting the wisdom deity, prostrating from the four directions of the mandala, and finally showing the true face of the deity, etc., should be viewed in the detailed commentary. The above is the ritual of entry. In addition, before throwing flowers is the outer entry, removing the blindfold and showing the mandala, etc.
Chinese
进入。那些的总义是，首先，地面平坦是领悟一切法平等的缘起。然后，用智慧衡量坛城的大小，象征着生起后得智。然后，画线象征着智慧的法性不会改变坛城。颜色的区分象征着八识聚显现为五智。在那里布置形象，是将显现、声音、觉知扩展为三个坛城。在那里安住并修行和供养，是使身和智慧的坛城圆满。在那个时候进行火供，是将大乐的意义给予相续，并焚烧分别念的集合。然后进入坛城，是成就与本尊同等的时间。然后让弟子进入，是接近成就。第四，进入后灌顶，给予法王的果位，分为两部分：简要说明灌顶总体的分类，以及分别陈述四种灌顶的体性。为了说明第一点，根本是：续部各自的灌顶种类划分，事续有水灌顶和顶髻灌顶两种，行续在上述基础上增加金刚名灌顶，瑜伽续有五种智慧灌顶，秘密口诀灌顶和边际圆满，无上瑜伽有瓶灌顶、秘密灌顶、智慧灌顶和词灌顶四种。胜乐顶峰的次第差别，有繁、简和极简。总的来说，灌顶的分类和归纳是无边的，但确定范围有四种方式。这是说，外续三部和内续三部各自的灌顶种类划分。事续只有水灌顶和顶髻灌顶，其他的像是分支。行续是在此基础上增加金刚名灌顶，分支的多少取决于各位上师的观点。瑜伽续无论种类是单一的还是综合的，无论大小，都有五种智慧灌顶，以及秘密灌顶和口诀灌顶，这些是给予弟子的灌顶，边际是给予上师的灌顶等等，瑜伽外续的十种和十三种灌顶等，需要从修续和金刚生起等中了解。这里的秘密灌顶是本尊和
English
to enter. The general meaning of these is that, first, the level ground is the interdependent origination of realizing that all dharmas are equal. Then, measuring the size of the mandala with wisdom symbolizes the generation of subsequent wisdom. Then, drawing lines symbolizes that the dharma nature of wisdom does not change from the mandala. The distinction of colors symbolizes the manifestation of the eight aggregates of consciousness as the five wisdoms. Arranging the forms there is to expand appearance, sound, and awareness into three mandalas. Abiding there and practicing and offering is to perfect the mandala of body and wisdom. Performing a fire offering at that time is to give the meaning of great bliss to the continuum and to burn the collection of conceptual thoughts. Then entering the mandala is to accomplish equality with the deity in time. Then allowing the disciple to enter is to approach accomplishment. Fourth, entering and then bestowing empowerment, giving the rank of Dharma King, is divided into two parts: a brief explanation of the general classification of empowerment, and a separate statement of the nature of the four empowerments. To explain the first point, the root is: The division of the types of empowerment in each of the tantras, the action tantra has two: water empowerment and crown empowerment. The conduct tantra adds the vajra name empowerment on top of that. The yoga tantra has five wisdom empowerments, secret mantra empowerment, and the completion of the boundary. The unsurpassed yoga has four: vase empowerment, secret empowerment, wisdom empowerment, and word empowerment. The difference in the order of the peak of the vehicle, there are elaborate, simple, and extremely simple. In general, the classification and collection of empowerments are limitless, but there are four ways to determine the scope. This is to say that the division of the types of empowerment in each of the three outer tantras and the three inner tantras. The action tantra only has water empowerment and crown empowerment, and the others are like branches. The conduct tantra adds the vajra name empowerment on top of this, and the number of branches depends on the views of the individual teachers. Whether the yoga tantra is a single type or a combined type, whether large or small, there are five wisdom empowerments, as well as secret empowerment and mantra empowerment, which are empowerments given to the disciple, and the boundary is the empowerment given to the teacher, etc. The ten and thirteen empowerments of the outer yoga, etc., need to be understood from the practice tantra and the vajra arising, etc. The secret empowerment here is the deity and
Chinese
仅仅是宣讲本尊的事业，而安立名称而已。在一些瑜伽续部中，所说的智慧灌顶也只是名称而已，与无上瑜伽部不同。因此，上方三个灌顶是无上瑜伽部独有的特点。其中，从秘密集会的新旧译派两种，以及月密明点等中，被称为瓶灌顶、秘密灌顶、智慧灌顶。时轮金刚中，有进入孩童的七种灌顶，以及上方灌顶中，有世间的三种和超越世间的一种，共十一种。此外，在旧译派中，也有不将弟子和灌顶物，以及各部族本尊分别观想，而是忆念为唯一的殊胜本尊的情况。从金刚萨埵幻化网中，有外有益的十种灌顶，内有力的五种灌顶，秘密菩提心的三种灌顶，共十八种。在有益的十种灌顶中，外瑜伽部所说的瓶灌顶、顶髻灌顶、发冠灌顶、念珠灌顶、手印灌顶这五种是实际存在的。明咒是听闻的灌顶，秘密是修习和成就，转轮王是金刚国王等续部中才有的，因此，普遍流传于各续部的五种智慧灌顶是总摄各部的誓言。从幻化网中，外有益的十种灌顶是给予具信且堪能的弟子，内有力的五种灌顶是给予精进者。其中，对于精进于自利者，给予听闻和修习两种灌顶；对于精进于利他者，给予讲说和事业两种灌顶；为了两者之利益，给予金刚国王一切经典之灌顶。甚深秘密的三种灌顶必须给予具有苦行者，也就是对于具有行持苦行者，给予秘密灌顶；对于具有智慧苦行者，给予智慧灌顶；对于具有平等苦行者，给予无分别大乐的灌顶。如此，诸佛都是为了利益众生，因此，对于大乘佛法之路，没有说对于没有根器者应该抛弃，所以如果不以慈悲心注入与所化众生根器相应的精华，就像狮子的乳汁无法用劣质容器盛放一样，如果不观察容器和精华是否相应，是不行的。特别是，对于心性方面，加持灌顶的传承没有间断，如同流水一般，传承圆满，对于自生具有戏论的总灌顶进行分类，以及对于支分和第三者的意义和结果进行确认。