English
It is communicated that this is empowerment. Then, to examine the lineage, the flowers are thrown: Here, the assembly of deities of the mandala of the noble Lokeshvara Padmasambhava Magical Net dwells, although the essence is the play of wisdom without good or bad, think that it should fall on the deity with whom you have karmic connection, and after reciting these words, throw the garland of flowers that was given earlier without any hesitation. HO! In the pure Akanishta realm of self-appearance, In the mandala of great bliss vajra, By throwing this flower of awareness, May it fall on the supreme deity! OM SARVA TATHAGATA MANDALA PUSHPE PRATICCHA HO! (Tibetan: ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་མཎྜ་ལ་པུཥྤེ་པྲ་ཏཱིཙྪ་ཧོ༔, Sanskrit Devanagari: ॐ सर्व तथागत मण्डल पुष्पे प्रतीच्छ हो, Sanskrit Romanization: oṃ sarva tathāgata maṇḍala puṣpe pratīccha ho, Literal Chinese meaning: Om, all Tathagata mandala, flower, receive, Hum!) Thus, visualize the five heaps of mandalas as one with the mandala and throw them. Also, if the flower falls on the central heap, it is in accordance with the chief deity of the lineage. It is named Padma Net Power, so do not forget. After naming it thus, the garland of flowers that you offered, visualize that the deity who accepted the lineage again binds it on your crown. You are of the supreme enlightenment, A vessel of excellent wisdom, Therefore, hold this vajra commitment, Accomplish the two benefits of self and others! PRATI GRIHNA IMAM SATTVA MAHA BALA! (Tibetan: པྲ་ཏི་གྲྀཧྞ་ཨི་མཾ་སཏྭཱ་མ་ཧཱ་བཱ་ལ, Sanskrit Devanagari: प्रतिगृह्ण इमं सत्त्वा महा बाल, Sanskrit Romanization: pratigṛhṇa imaṃ sattvā mahā bāla, Literal Chinese meaning: Receive, this, sentient being, great, power!) Thus, place the flower on the crown. Then, visualize removing the cataract of ignorance together with the blindfold. Emaho! Originally pure, Stainless clear light vajra eye, The darkness obscured by sudden delusion, May it be opened by the wisdom awl! JNANA CHAKSHU PRABESHAYA PHAT! (Tibetan: ཛྙཱ་ན་ཙཀྵུ་པྲ་བེ་ཤ་ཡ་ཕཊ྄, Sanskrit Devanagari: ज्ञान चक्षु प्रबेशय फट्, Sanskrit Romanization: jñāna cakṣu prabeśaya phaṭ, Literal Chinese meaning: Wisdom, eye, enter, Phat!) Thus, remove the blindfold. Thus, from the place where the cataract of ignorance, symbolized by the blindfold, has been removed, with the newly obtained eye of wisdom, visualize seeing the great mandala of the Sambhogakaya noble Great Compassionate One Padmasambhava Magical Net, including the support and the supported, as if it were manifest. Moreover, the mandala of the support is: As a symbol of burning the dualistic conceptualization, on the outside, the flames of wisdom are blazing fiercely. Within that, as a symbol that the inconceivable wisdom cannot be destroyed by any means, is the vajra fence. As a symbol that the eight aggregates of consciousness are purified in their place, are the eight great charnel grounds. As a symbol that it is not stained by the faults of offenses, is the garland of lotuses. As a symbol that it is naturally clear light, is the sun's seat. As a symbol that the twelve links of interdependence are purified, are the various bases below.
Chinese
叶金刚十二尊。佛之智慧显现为形状与颜色，作为满足所化众生希望的象征，宫殿由地、水、火、风、珍宝所成。为了象征与北方三十七尊不混杂的功德等所有果位之法完全清净，坛城的形状和装饰的差别等所有特征都完全圆满的中央。为了象征五智和自生智慧的六瓣莲花，中央有花蕊和花蜜，周围有莲花座和月轮。四门各有降伏四魔的太阳座。所依之神是：坛城中央，诸佛慈悲之自性，圣观自在圆满报身莲花网，身色红亮。右手于胸前持莲花念珠，左手以禅定印持甘露宝瓶。双足金刚跏趺坐，与明妃秘密智慧红母持莲花和颅器并结合，身着丝绸和珍宝为饰。六方花瓣上，平等性智之自性天神白色持琵琶。成所作智之自性非天童子蓝绿色持兵器。自生智慧之自性人童黄色持骰子。法界体性智之自性天童蓝黑色持布迪。妙观察智之自性饿鬼童子红白色持羽毛箭。大圆镜智之自性地狱童子黑色持火水。皆具梵天行相，以平等的姿态站立。在莲花的花蕊花蜜盛开之上，空性和慈悲的智慧双运之自性，度化外道十派的修证圆满，到达彼岸的贤劫菩萨千尊，皆为调伏众生的慈悲大悲之相。四门以四无量心调伏众生的四种事业之自性四门母空行母，东门白色的铁钩母，南门黄色的绢索母，西门红色的铁链母，北门绿色的铃铛母。四者皆左手期克印，足部弓步姿势，身着丝绸、珍宝和骨饰。
English
The Twelve-Faced Vajra Tent. The wisdom of the Buddha appears as shapes and colors, as a symbol of fulfilling the hopes of those to be tamed, the palace is made of earth, water, fire, wind, and jewels. To symbolize the complete purity of all the fruition dharmas, such as the qualities that are not mixed with the thirty-seven deities of the north, the shape of the mandala and the differences in ornamentation, etc., all the characteristics are completely perfected in the center. To symbolize the five wisdoms and the self-born wisdom, the six-petaled lotus, with the pistil and nectar in the center, and lotus seats and moon discs around the periphery. Each of the four doors has a sun seat for subduing the four maras. The deities to be relied upon are: In the center of the mandala, the embodiment of the compassion of all the Buddhas, the noble Lokeshvara, the Sambhogakaya Padmadvara, with a bright red body. The right hand holds a lotus rosary at the heart, and the left hand holds a nectar vase in meditative equipoise. The legs are in the vajra posture, and the consort is the secret wisdom red mother, holding a lotus and a skull cup, and adorned with silk and jewels. On the six petals in the cardinal directions, the deity of equality wisdom, the white god, holds a lute. The deity of accomplished activity wisdom, the blue-green Asura child, holds weapons. The deity of self-born wisdom, the yellow human child, holds dice. The deity of the wisdom of the dharmadhatu, the blue-black god child, holds a budhi. The deity of discriminating wisdom, the reddish-white preta child, holds a feathered arrow. The deity of mirror-like wisdom, the black hell child, holds fire and water. All have the appearance of Brahma, standing in an equal posture. Above the fully blossomed pistil and nectar of the lotus, the nature of the union of emptiness and compassion, the thousand auspicious kalpa heroes who have perfected the practice of taming the ten outer sects and have reached the other shore, all in the form of the great compassion that tames beings. At the four doors are the four dakini door goddesses, the embodiment of the four activities that tame beings with the four immeasurables: the white iron hook mother at the east door, the yellow rope mother at the south door, the red iron chain mother at the west door, and the green bell mother at the north door. All four have the threatening mudra with the left hand and a bow-legged stance, adorned with silk, jewels, and bone ornaments.
Tibetan
རྒྱན་པ། ལྷ་ཚོགས་དེ་ཐམས་ཅད་ཀྱང་སེམས་ཉིད་རང་བྱུང་གི་ཡེ་ཤེས་འགགས་མེད་སྒྱུ་འཕྲུལ་གྱི་རོལ་པར་འཆར་བའི་ཡེ་ཤེས་ཀྱི་སྣང་བརྙན་ཉིད། ད་རེས་མཚན་མའི་རྟགས་འདིས་མཚོན་ནས་མཐོང་བར་གྱུར་སྙམ་དུ་མོས་ པ་ཡང་དག་པར་མཛོད། ཅེས་ངོ་སྤྲད། དེ་ལྟར་ཕྱི་ནང་གི་འཇུག་པའི་རིམ་པ་རྣམས་སོང་ནས། གཉིས་པ་དངོས་གཞི་ཞུགས་ནས་དཀྱིལ་འཁོར་དུ་མངོན་པར་དབང་བསྐུར་བ་ལའང་སྐབས་ཕྱེད་པའི་སླད་དུ་མཎྜལ་འབུལ་བ་ཞུ། དེ་ལྟར་མཎྜལ་ཕུལ་ནས་མི་ཕྱེད་དད་པའི་གདུང་ཤུགས་དྲག་པོས་གསོལ་བ་གདབ་པ་འདིའི་རྗེས་ཟློས་མཛོད། སངས་རྒྱས་ཀུན་འདུས་ཐུགས་རྗེའི་གཏེར༔ བདག་ལ་བརྩེ་བས་ཉེར་དགོངས་ནས༔ འགྲོ་འདུལ་འཕགས་པའི་ལྷ་ཚོགས་ཀྱི༔ དབང་བསྐུར་དམ་པ་བསྩལ་དུ་གསོལ༔ ལན་གསུམ། ཞེས་པས་གསོལ་བ་བཏབ་ནས། དངོས་གཞིའི་དབང་བསྐུར་བ་ལ། བུམ་པ། གསང་བ། ཤེས་རབ་ཡེ་ཤེས། བཞི་པ་ཚིག་དབང་། མཐའ་རྟེན་གཏད་རྒྱའི་དབང་དང་ལྔ་ལས། ཐོག་མར་གཟུགས་བརྙན་གྱི་དཀྱིལ་འཁོར་དུ་བུམ་པའི་དབང་བསྐུར་བ་སྐབས་སུ་བབས་པ་ཡིན། དེ་ལ་དད་པ་ཅན་རྗེས་སུ་གཟུང་བར་བྱ་བའི་ཕྱིར་ཕྱི་ཕན་པའི་དབང་བསྐུར་བ་ལ། སློབ་དཔོན་སྐུ་རྡོ་རྗེའི་བདག་ཉིད་ཅན་དུ་གསལ་བས་བུམ་པའི་དབང་བསྐུར་ཕྱིར་ཐུགས་ཀ་ནས་འོད་ཟེར་འཕྲོས་པས་ཕྱོགས་བཅུ་དུས་བཞིའི་དེ་བཞིན་གཤེགས་པ་སྲས་དང་བཅས་པ་ཐམས་ཅད། གདན་གསུམ་ཚང་བའི་དབང་གི་ལྷ་ཚོགས་ཀྱི་རྣམ་པར་སྤྲིན་ཕུང་གཏིབས་པ་བཞིན་དུ་མདུན་གྱི་ནམ་མཁར་སད་པར་གྱུར། ནམ་མཁར་བཞུགས་པའི་དབང་གི་ལྷ་དང་སློབ་ དཔོན་ལྷན་ཅིག་པས་བཀྲ་ཤིས་པའི་རྣམ་པ་དུ་མ་དང་ལྡན་པས་རིན་པོ་ཆེའི་བུམ་པ་བྱང་ཆུབ་སེམས་ཀྱི་བདུད་རྩིས་གང་བས་དབང་བསྐུར་བར་བསམ་ལ། རྣམ་བུམ་གྱིས་དབང་བསྐུར་ལ། ཧཱུྃ་ཧྲཱི༔ སྣང་སྟོང་བུམ་པའི་དཀྱིལ་འཁོར་དུ༔ འགྲོ་འདུལ་ཐུགས་རྗེའི་ལྷ་ཚོགས་ཤར༔ སྐལ་ལྡན་བུ་ལ་དབང་བསྐུར་བས༔ ཕུང་ཁམས་ལྷ་སྐུར་སྨིན་པར་ཤོག༔ ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ་ཧྲཱི༔ ཀཱ་ཡ་ཨ་བྷི་ཥིཉྩ་ཨོཾ༔ ཞེས་བུམ་པའི་ཆུས་དབང་བསྐུར་པས་སྐུ་གང་། དྲི་མ་དག །ཆུའི་ལྷག་མ་སྤྱི་བོར་འཁྱིལ་བ་ལས་རིགས་ཀྱི་བདག་པོས་དབུ་བརྒྱན་ཅིང་ནམ་མཁའ་གང་བའི་གདན་གསུམ་ཚང་བའི་ལྷ་ཐམས་ཅད་ཀྱང་ཐིམ་པར་གྱུར་པ་ལ། དཀྱིལ་འཁོར་གྱི་ལྷ་དང་སློབ་དཔོན་ལྷན་ཅིག་པས་ཤིས་པ་བརྗོད་ཅིང་མེ་ཏོག་གཏོར་བས་རབ་ཏུ་གནས་པར་བྱས་པའི་མོས་པ་མཛོད། ཅེས་མེ་ཏོག་འཐོར་བཞིན་དུ། ཨོཾ་སུ་པྲ་ཏིཥྛ་བཛྲ་ཡེ་སྭཱ་ཧཱ། དེ་ནས་བརྩོན་འགྲུས་ཅན
Chinese
庄严者。所有这些本尊众，都是心性自生之智慧，于无碍幻化之游舞中显现的智慧之影像。如今请以这些名相之表征，生起你已亲见的真实定解。如是介绍。如此内外之入门次第已竟。第二进入正行，于坛城中真实灌顶，为令其间有所停歇，故献曼扎。如是献曼扎后，以不退转之信心与猛烈之渴仰，复诵此祈请文：诸佛总集大悲藏，以爱垂念于我等，调伏有情诸圣众，祈赐殊胜之灌顶。三遍。如是祈请后。正行灌顶有五：宝瓶灌顶，秘密灌顶，智慧智慧灌顶，第四句义灌顶，以及最后依托付嘱灌顶。首先于影像坛城中，正行宝瓶灌顶。因此，为了摄受具信者，故行外义之灌顶。观想上师为金刚身，为行宝瓶灌顶，从其心间放出光明，十方四时之一切如来及其眷属，如乌云般密集显现于前方虚空中，化为具足三根本之灌顶本尊众。观想安住于虚空中之灌顶诸尊与上师无二无别，以具足众多吉祥之珍宝宝瓶，充满菩提心之甘露，而作灌顶。以宝瓶之水灌顶。吽啥！（藏文：ཧཱུྃ་ཧྲཱིཿ，梵文天城体：हुँ ह्रीः，梵文罗马拟音：hūṃ hrīḥ，汉语字面意思：吽 啥！）显空宝瓶之坛城中，调伏有情悲悯之本尊显，灌顶具缘之弟子故，令五蕴成熟为本尊身。嗡嘛呢呗美吽啥！（藏文：ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ་ཧྲཱིཿ，梵文天城体：ओँ मणि पद्मे हुं ह्रीः，梵文罗马拟音：oṃ maṇi padme hūṃ hrīḥ，汉语字面意思：嗡 嘛呢 呗美 吽 啥！）嘎雅阿比钦杂嗡（藏文：ཀཱ་ཡ་ཨ་བྷི་ཥིཉྩ་ཨོཾ，梵文天城体：काय अभिषिञ्च ओम्，梵文罗马拟音：kāya abhiṣiñca om，汉语字面意思：身 灌顶 嗡）。以宝瓶之水灌顶，身体充满，清净垢染。剩余之水于顶上化为部主而作顶严，虚空中充满之三根本诸尊亦融入其中。观想坛城本尊与上师无二无别，念诵吉祥偈并散花，作大加持。如是散花时念诵：嗡 索巴RA底叉 班杂耶 梭哈（藏文：ཨོཾ་སུ་པྲ་ཏིཥྛ་བཛྲ་ཡེ་སྭཱ་ཧཱ།，梵文天城体：ओँ सुप्रतिष्ठ वज्र ये स्वाहा，梵文罗马拟音：oṃ supratiṣṭha vajra ye svāhā，汉语字面意思：嗡 善安住 金刚 耶 梭哈）。然后精进者
English
Adornment. All these deities are the wisdom images that arise from the unobstructed, illusory play of the self-born wisdom of the mind. Now, with these symbolic signs, generate the firm conviction that you have seen them. Thus, he introduces them. In this way, the stages of entering the outer and inner have passed. Secondly, entering the main part, to actually empower in the mandala, in order to pause for a moment, offer a mandala. Having offered the mandala in this way, with unwavering faith and intense longing, repeat this prayer: Treasure of compassion, gathering all Buddhas, With love, please consider me, Taming beings, assembly of noble ones, Please bestow the sacred empowerment. Three times. Having prayed in this way. The actual empowerment has five parts: vase empowerment, secret empowerment, wisdom-wisdom empowerment, fourth word empowerment, and finally, the empowerment of entrusting the support. First, in the mandala of images, the vase empowerment is now appropriate. Therefore, in order to take care of the faithful, the outer beneficial empowerment is performed. Visualize the master as the embodiment of the vajra body, and for the sake of the vase empowerment, rays of light radiate from his heart, all the Tathagatas of the ten directions and four times, together with their children. Like a dense cloud, they appear in the sky in front of you, in the form of the empowerment deities who possess the three supports. Visualize the empowerment deities residing in the sky and the master as inseparable, with a precious vase filled with the nectar of bodhicitta, possessing many auspicious qualities, and bestowing empowerment. Empower with the vase water. Hūṃ hrīḥ! (Tibetan: ཧཱུྃ་ཧྲཱིཿ, Devanagari: हुँ ह्रीः, Romanized Sanskrit: hūṃ hrīḥ, Literal meaning: Hūṃ Hrīḥ!) In the mandala of the empty vase, the compassionate deities who tame beings arise, Empowering the fortunate child, May the aggregates ripen into the deity's body. Oṃ maṇi padme hūṃ hrīḥ! (Tibetan: ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ་ཧྲཱིཿ, Devanagari: ओँ मणि पद्मे हुं ह्रीः, Romanized Sanskrit: oṃ maṇi padme hūṃ hrīḥ, Literal meaning: Oṃ Maṇi Padme Hūṃ Hrīḥ!) Kāya abhiṣiñca oṃ (Tibetan: ཀཱ་ཡ་ཨ་བྷི་ཥིཉྩ་ཨོཾ, Devanagari: काय अभिषिञ्च ओम्, Romanized Sanskrit: kāya abhiṣiñca om, Literal meaning: Body Empower Oṃ). By empowering with the vase water, the body is filled, and impurities are purified. From the remaining water swirling on the crown of the head, the lord of the family adorns the head, and all the deities of the three supports filling the sky also dissolve into it. Visualize the mandala deities and the master as inseparable, reciting auspicious verses and scattering flowers, making great blessings. While scattering flowers in this way, recite: Oṃ supratiṣṭha vajra ye svāhā (Tibetan: ཨོཾ་སུ་པྲ་ཏིཥྛ་བཛྲ་ཡེ་སྭཱ་ཧཱ།, Devanagari: ओँ सुप्रतिष्ठ वज्र ये स्वाहा, Romanized Sanskrit: oṃ supratiṣṭha vajra ye svāhā, Literal meaning: Oṃ Well-established Vajra Ye Svāhā). Then the diligent one