English
The garland of is: Without interruption, it goes through the mantra thread. When it hits the heart of the vase deity, the life force and, From the part of the body at the junction, the stream of nectar. Because it descends, the vase water Becomes one without duality. Thus, with faith, on Kīlaya and the activity vase, recite the mantra of swirling nectar as much as possible: Oṃ Vajra Amrita Kuṇḍali Hana Hana Hūṃ Phaṭ (藏文：ཨོཾ་བཛྲ་ཨ་མྲྀཏ་ཀུཎྜ་ལཱི་ཧ་ན་ཧ་ན་ཧཱུྃ་ཕཊ།，梵文天城体：ॐ वज्र अम्रुत कुण्डलि हन हन हुं फट्，梵文罗马拟音：oṃ vajra amṛta kuṇḍali hana hana hūṃ phaṭ，汉语字面意思：Om, Vajra, Amrita, Kundali, strike, strike, Hum, Phat). Finally, pour the washing water mixed with conch dharma nectar into the vase, and offer it with Oṃ Āḥ Hūṃ (藏文：ཨོཾ་ཨཱཿཧཱུྃ།，梵文天城体：ॐ आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：Om, Ah, Hum). The deities of the victorious vase dissolve into the great bliss bodhicitta and become inseparable from the vase water. The deity of the activity vase dissolves into light and sinks into the water, so the wrathful ones equal to the number of its fine particles become active in performing actions. Think like that, cover the mandala with a curtain and place it. Fourth, preparing the disciples: Dispelling obstacles with torma. Prepare the four preparatory substances, the five offerings, etc. Those disciples who have not become a pair should be bathed at the door with the water of the activity vase. After prostrating, take a seat. Throw the obstacle-dispelling torma and meditate on the protective circle. Perform the scattering and gathering of flowers with the activity vajra. First, adjusting the motivation: Oh! For the sake of all sentient beings equal to the sky, may we be liberated from this great ocean of suffering in the three realms of samsara, and may we definitely attain the precious state of unsurpassed enlightenment. Therefore, in order to enter the mandala of the Great Glorious Vajrakumara, please listen with pure faith and intention to the profound Dharma of the preliminary preparation. Moreover, it is difficult for all beings, self and others, to obtain. This precious human body of leisure and endowment, which has been obtained, is like a star in the daytime or a wish-fulfilling jewel in an ocean island. Now, at this time when it is obtained once, intelligent people should strive for the means of taking the essence. From the advice of the great master to the prince Lharje, the golden garland of precepts: In general, birth in the happy realms is very rare, Therefore, the precious human body is supremely rare, Even if you obtain a human body, it is only possible to obtain the Dharma, Do not let leisure and endowment go to waste, son of speech. As it is said, it is difficult to obtain through many reasons and proofs such as cause and nature, number and example, and
Chinese
而且，即使获得了百中难得的闲暇圆满之身，但死亡何时降临却无法确定，犹如闪电般短暂的欢乐。如果无常的时光和饮食耗尽了生命，那么不要拖延修行佛法，这是佛陀之子的教诲。如是说，一切有为法皆是变动和坏灭的本性，因此没有丝毫能永久存在的力量，死亡是必然的。死亡之后，也无法与比自己更珍爱、更心爱的亲朋好友、眷属、住所、朋友、财富等任何事物相伴，只能像从酥油中拔出一根毛一样独自离去，唯有善恶黑白的业力相伴。 并且，以毫不欺骗的方式体验成熟的苦乐因果，像旋转的火轮一样，从有顶天到无间地狱不断轮回。这本身就是痛苦三性的本质，难以解脱，是过患和错误的根源，因此必须尽快追求获得解脱的圣位，而获得解脱的方法就是进入甚深之法。对此，有些人以平息今生的疾病、邪魔，以及期望获得寿命、财富、名声、力量和财富的心态而进入佛法；有些人则因畏惧三恶道的痛苦，而希望获得人天善趣的果位而努力。但这两种都不是具有正确见地的人，如《请益经》中所说：即使轮回中地位再高，也会将自己和他人置于永恒的痛苦之中，如同食用掺杂毒药的食物一般，舍弃对世间财富的贪恋吧，佛陀之子！如是说。那么应该怎么做呢？无论出生于三界轮回中的高低何处，都要认识到其本质都是多种多样的痛苦，对于追求暂时安乐的因果之法，以及对于任何世间安乐和财富都不要执着，要确信它们如同没有精华的糠秕一样。不仅如此，正如所说：佛法的根本是三种菩提心（藏文：བྱང་ཆུབ་སེམས་གསུམ་，梵文天城体：बोधचित्तत्रय，梵文罗马拟音：bodhicittatraya，菩提心三），生起菩提心的方法是慈爱和悲悯，世间最可怜的是父母，视一切众生为父母，佛陀之子！一切有情都曾做过我的父母，不是一次而是无数次地以慈爱养育我，这些有恩德的母亲们正在遭受痛苦
English
Moreover, even if one obtains the leisure and endowments that are difficult to find in a hundred lifetimes, the time of death is uncertain, like the fleeting joy of lightning. If life is consumed by impermanent time and food, then do not postpone practicing the Dharma, this is the teaching of the Buddha's son. As it is said, all conditioned phenomena are by nature changing and decaying, therefore there is not the slightest power to remain permanent, and death is inevitable. After death, one has no power to be accompanied by anyone, not even the dearest and most beloved friends, relatives, family, home, companions, or wealth; one must leave alone like a hair pulled from butter, accompanied only by the karma of good and evil, white and black. Furthermore, one experiences the ripening of the unfailing cause and effect of happiness and suffering, and revolves like a wheel of fire from the peak of existence to the unbearable hell. This itself is the nature of the three sufferings, difficult to escape, and the source of faults and errors, therefore one must quickly strive to attain the state of liberation, and the method to attain liberation is to enter the profound Dharma. In this regard, some people enter the Dharma with the intention of pacifying diseases and evil spirits in this life, and hoping to gain longevity, wealth, fame, power, and prosperity; and some people, fearing the suffering of the three lower realms, strive to obtain the good fortune of human and divine rebirths. But neither of these is a person with correct views, as it is said in the *Questions of Suvikrantavikrami*: Even if one's power in samsara is high, it will subject oneself and others to eternal suffering, like consuming food mixed with poison, abandon attachment to worldly wealth, O son of the Buddha! As it is said. So what should one do? No matter where one is born in the high or low realms of the three realms, one should recognize that its nature is only manifold suffering, and one should not be attached to the Dharma of cause and effect that seeks temporary happiness, nor to any worldly happiness or wealth, and one should be certain that they are like empty husks without essence. Moreover, as it is said: The root of Dharma is the three bodhicittas (藏文：བྱང་ཆུབ་སེམས་གསུམ་，梵文天城体：बोधचित्तत्रय，梵文罗马拟音：bodhicittatraya，菩提心三), the method to generate bodhicitta is love and compassion, the most pitiful in this world are parents, regard all sentient beings as parents, O son of the Buddha! All sentient beings have been my parents, not once but countless times they have nurtured me with love, these kind mothers are suffering
Tibetan
ལ་ན༔ འགྲོ་དོན་ཐུགས་རྗེ་ཆེར་སྐྱེད་གསུང་གི་སྲས༔ ཞེས་གསུངས་པ་བཞིན་ཐེག་པ་འོག་མ་ལྟར་རང་ཉིད་གཅིག་པུ་ཐར་འདོད་ཀྱི་བློས་རང་དོན་ཞི་བདེ་ཕྱོགས་གཅིག་ཏུ་ཞེན་པ་མ་ཡིན་པར་སེམས་ཅན་ཐམས་ཅད་ཕ་མར་ཤེས་པའི་སྙིང་རྗེ་ཚད་མེད་པས་ཀུན་ནས་བླངས་ཏེ་དེ་དག་ཐམས་ཅད་བྱང་ཆུབ་སྙིང་པོར་སྦྱོར་འདོད་ཀྱི་བསམ་པ་ཐུན་མོང་མིན་པས་གསང་སྔགས་ཟབ་མོའི་ཆོས་དོན་དུ་གཉེར་བ་ཞིག་དགོས། དེ་ལྟར་བགྱིས་ན་གནས་སྐབས་ཀྱི་བདེ་འབྱོར་མི་འདོད་ཀྱང་ཞར་ལ་འབྱུང་བ་ནི། ཇི་སྐད་དུ། དཔེར་ན་སྐྱེས་བུ་ལ་ལས་འབྲས་བུའི་ཕྱིར། །སཱ་ལུ་བསྐྱེད་ཀྱི་སོག་མའི་ཕྱིར་མིན་ཡང་། །སཱ་ལུ་རྙེད་ནས་སྒྲིམ་པ་མེད་པར་ནི། །སོག་མའི་ཕུང་པོ་ཞར་ལ་འབྱུང་བ་ཡིན། །དེ་བཞིན་བྱང་ཆུབ་འབྲས་བུ་འདོད་པའི་ཕྱིར། །བསོད་ནམས་སྒྲུབ་ཀྱི་ལོངས་སྤྱོད་ཕྱིར་མིན་ཡང་། །སོག་མའི་ཕུང་པོ་དག་དང་མཚུངས་པར་ཡང་། །མ་བསྒྲིམས་བཞིན་དུ་མི་ཡི་ལོངས་སྤྱོད་འགྲུབ། །ཅེས་འཇིག་ རྟེན་ན་སོ་ནམ་དོན་དུ་གཉེར་བ་དག་འབྲས་བུའི་ཞོར་ལ་སོག་ཕུབ་འབྱུང་བ་ཆོས་ཉིད་ལྟར། བྱང་ཆུབ་དོན་དུ་གཉེར་ན་གནས་སྐབས་ཀྱི་ཕུན་ཚོགས་ཤུགས་ལ་འགྲུབ་ཚུལ་དཔེ་དང་བཅས་ཏེ་གསུངས་པ་ལྟར་ལགས་ན། དེ་བས་ཐར་པ་བླ་ན་མེད་པའི་བྱང་ཆུབ་ཀྱི་འབྲས་བུ་དོན་དུ་གཉེར་བ་ཡང་དག་བསམ་པ་ཆེན་པོ་དང་ལྡན་པས་སྔོན་འགྲོ་སྟ་གོན་གྱི་ཆོས་ཟབ་མོ་རྣམས་རིམ་པར་ཞུ་བའི་ཡོན་དུ་མཎྜལ་འབུལ་དུ་གཞུག །དེ་ལྟར་མཎྜལ་ཕུལ་ནས་གཉིས་པ་གསོལ་བ་འདེབས་ཤིང་གནང་བ་སྦྱིན་པ་ནི། ཐལ་མོ་མེ་ཏོག་དང་བཅས་ཏེ་གསོལ་བ་འདེབས་པ་འདིའི་རྗེས་ཟློས་མཛོད། ཧཱུྃ༔ སྲིད་པ་རྡོ་རྗེ་སྒྲུབ་པའི་ལྷ༔ དུས་གསུམ་རྒྱལ་བའི་གདུང་གསོབ་པའི༔ རིག་འཛིན་བདག་ཅག་རྣམས་ལ་ནི༔ བྱང་ཆུབ་མཆོག་ཏུ་སེམས་བསྐྱེད་ཞུ༔ ལན་གསུམ། དེ་ལྟར་གསོལ་བ་བཏབ་པས་སྣོད་དུ་དགོངས་ནས་སྤྲོ་བ་བསྐྱེད་ཅིང་གནང་བ་བྱིན་པ་འདི་ལ་གསན་པས་ཁྱབ་པར་གདའ། ཨེ་མ་དུས་གསུམ་བྱོན་པ་ཡི༔ དཔའ་བོས་ཆོ་ག་འདི་མཛད་པས༔ བྱང་ཆུབ་སྤྱོད་པ་བླ་མེད་ཐོབ༔ བདུད་སྡེ་དཔུང་བཅས་མི་བཟད་བཅོམ༔ དེ་ཕྱིར་དེ་རིང་ཁྱོད་ཉིད་ཀྱང༔ དཔའ་བོ་མཆོག་གི་རྗེས་གཞུག་ཕྱིར༔ རྡོ་རྗེའི་དབང་བསྐུར་ཆོ་ག་སྦྱིན༔ གསུམ་པ་སྐྱབས་སུ་འགྲོ་ཞིང་སེམས་བསྐྱེད་པ་ནི། དེ་ནས་ཆོས་ ཐམས་ཅད་ཀྱི་འཇུག་སྒོའམ་རྨང་གཞིར་གྱུར་པ་སྐྱབས་སུ་འགྲོ་བའི་སླད་དུ་མདུན་གྱི་ནམ་མཁར་བླ་མ་ཡི་དམ་དབྱེར་མེད་དུས་གསུམ་གྱི་དཀོན་མཆོག་སྐྱབས་ཡུལ་ཀུན་
Chinese
那，如所说：“利益有情大悲增长语之子。”不像小乘那样，以独自希求解脱之心，执着于一己的寂静安乐，而是以视一切有情为父母的无量慈悲为根本，以令彼等一切与菩提心相结合的无上意乐，而精勤于甚深密咒之法义。若能如此行持，即使不希求暂时的安乐富饶，也会自然而然地获得。如云：譬如有人为求果，种植稻谷非为糠，得稻之后不需理，糠秕之聚自然生。如是为求菩提果，积聚资粮非为乐，亦如糠秕之聚般，不需勤作人天乐。如世间务农之人，果实成熟之际，自然而然地产生糠秕，同样，若为求菩提，暂时的圆满也会自然而然地成就，如是举例说明。因此，为了获得无上菩提之果，必须具备真实的大乘发心，为了依次接受殊胜的加行准备之法，请献曼扎。如是献曼扎后，第二是祈请并赐予许可：合掌并持鲜花，请跟随念诵此祈请文： 吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)！ 成就世间金刚之本尊， 三世诸佛之血脉， 祈请上师赐予我等， 无上菩提之心！ （念诵）三遍。 如是祈请后，（上师）观汝等为法器，心生欢喜并赐予许可，请谛听： 诶玛！三世诸佛所行持， 勇士所行之仪轨， 获得无上菩提行， 摧伏魔众及难忍之敌。 是故今日汝等亦， 为随勇士之足迹， 赐予金刚灌顶之仪轨。 第三是皈依及发心： 之后，为了皈依，皈依是所有佛法的入门或基础，于前方虚空中，上师与本尊无别，三世一切皈依境，
English
Na, as it is said, "The son of speech who greatly increases compassion for the benefit of beings." Unlike the lower vehicle, do not cling to one's own peace and happiness with the mind of wanting to liberate oneself alone, but take as the root the immeasurable compassion of knowing all sentient beings as parents, and with the unsurpassed intention of wanting to unite all of them with the essence of enlightenment, diligently pursue the meaning of the profound secret mantra. If you do so, even if you do not desire temporary happiness and prosperity, it will naturally occur. As it is said: For example, a person plants rice for the sake of the fruit, not for the sake of the chaff. After obtaining the rice, without needing to manage it, a pile of chaff will naturally arise. Likewise, for the sake of desiring the fruit of enlightenment, one accumulates merit not for the sake of enjoyment. Like a pile of chaff, without needing to strive, human and divine enjoyments are accomplished. Just as farmers in the world naturally produce chaff along with the fruit, similarly, if one strives for enlightenment, temporary perfections will be accomplished effortlessly, as explained with examples. Therefore, in order to obtain the fruit of unsurpassed enlightenment, one must possess genuine great intention. In order to receive the profound preliminary preparation practices in sequence, please offer a mandala. After offering the mandala in this way, the second is to request and bestow permission: With palms together and holding flowers, please repeat this prayer: Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽)! The deity who accomplishes the Vajra of Existence, The lineage that nourishes the Buddhas of the three times, We Vidyadharas, Please grant us The supreme mind of enlightenment! (Recite) three times. After praying in this way, (the guru) considering you to be vessels, generates joy and bestows permission. Please listen carefully: Ema! Practiced by the Buddhas of the three times, The ritual performed by heroes, Attained the unsurpassed conduct of enlightenment, Vanquished the hordes of demons and unbearable enemies. Therefore, today you too, In order to follow in the footsteps of the supreme hero, The ritual of Vajra empowerment is bestowed. The third is taking refuge and generating the mind of enlightenment: After that, in order to take refuge, which is the gateway or foundation of all Dharmas, in the space in front of you, the guru and yidam are inseparable, all the objects of refuge of the three times,