English
。May all beings be filled with happiness in body and mind. Again, the teacher, or from the heart of the main deity of the visualized mandala, rays of light emanate, inviting all the Buddhas to appear as the deities of the Wheel-Protecting Mandala. They dissolve gently into one's own heart. Accompanied by the sounds of incense and music, the seven-syllable mantra is recited many times. By reciting "Om Tishta Maha Krodha Abeshaya Hum (Tibetan: ཨོཾ་ཏིཥྛ་མཧཱ་ཀྲོདྷ་ཨ་བེ་ཤ་ཡ་ཧཱུཾ།, Sanskrit Devanagari: ओṃ तिष्ठ महाक्रोध आवेशय हुṃ, Sanskrit Romanization: oṃ tiṣṭha mahākrodha āveśaya hūṃ, Literal Chinese meaning: Om, Abide, Great Wrath, Enter, Hum)", wisdom is invoked. A vajra cross is placed on the crown of the head, and "Tishta Vajra (Tibetan: ཏིཥྛ་བཛྲ་, Sanskrit Devanagari: तिष्ठ वज्र, Sanskrit Romanization: tiṣṭha vajra, Literal Chinese meaning: Abide, Vajra)" is recited twice to stabilize it. By reciting "Om Pratitsa Vajra Ho (Tibetan: ཨོཾ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོ་, Sanskrit Devanagari: ओṃ प्रतीच्छ वज्र हो, Sanskrit Romanization: oṃ pratīccha vajra ho, Literal Chinese meaning: Om, Receive, Vajra, Ho)", flowers are offered to the deities of the mandala. O powerful sentient being, please hold these individually. The flowers are tied on the crown of the head. O Heruka, glory and you, strive to open your eyes. By opening them, all will be seen, the vajra eye is unsurpassed. Om Jnana Chakshu Hum Ah (Tibetan: ཨོཾ་ཛྙཱ་ན་ཙཀྵུ་ཧཱུཾ་ཨ།, Sanskrit Devanagari: ओṃ ज्ञान चक्षु हुṃ अ, Sanskrit Romanization: oṃ jñāna cakṣu hūṃ a, Literal Chinese meaning: Om, Wisdom, Eye, Hum, Ah). This is entering the outer mandala. From the heart of the main deity of the mandala, rays of light emanate, striking one's own body, transforming into a ball of light. Entering from the mouth of the main deity of the mandala, descending from the vajra path to the womb of the mother, one transforms into the single form of two-armed Heruka. Again, all the Buddhas are invited, entering the mouth and merging into one taste with the bodhicitta, the stream of bindus emanating from the vajra path, through this empowerment, all of one's aggregates, elements, and sense bases become the nature of complete purity, transforming into the mandala of the support and the supported that is primordially accomplished. The syllable "Hum (Tibetan: ཧཱུཾ་, Sanskrit Devanagari: हुṃ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum)" is emanated outwards from the secret place, and one is seated on a lotus and sun disc inside the eastern gate of the outer palace. If it is the time of empowerment for the disciple, then from this time onwards, all the mandalas of the support and the supported should be shown as the deities, as in the practice and visualization stages. If it is the time of self-entry, it is sufficient to merely visualize the outer mandala. Then, the self-nature is pure, the body is naturally without impurity, the abode of heroes, heroines, and powerful mothers, child, look at the mandala. Thus, one is urged to look at the inner mandala. Be sure to ascertain that the channels residing in the body inseparable from the guru and the main deity of the mandala are dakinis, and the elements are the nature of heroes. This is the inner
Chinese
被赋予进入坛城的术语。正行中，为了金刚弟子的灌顶，献曼扎。“不可思议之法器，请赐予我灌顶。”如此祈请三次。其中，首先是水灌顶的仪轨：从坛城主尊的心间发出光芒，我和灌顶物——胜乐宝瓶之水，进入上师的口中，在心中与菩提心融为一体。从金刚道降至明妃之莲宫的明点，分为两部分，其中一部分从吽字化为金刚，并以吽字（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为标志。由此完全转化，自身成为不动佛，身色蓝色，手持金刚杵和铃，明妃玛玛吉，蓝色，手持弯刀和颅碗，与之交合。以右腿单盘的姿势安住，并以骨饰庄严。名为吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的字从虚空中向外放射，在外面的灌顶台上安座。菩提心的一部分化为充满智慧甘露的宝瓶。从坛城主尊的心间，化现的灌顶诸神，手持充满智慧甘露的宝瓶进行灌顶。如 诞生之时，诸神沐浴一般，以天神之净水，如是为我身沐浴。嗡 萨瓦 达他嘎达 阿比色嘎达 萨玛雅 希利耶 吽（藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་བྷི་ཥེ་ཀ་ཏ་ས་མ་ཡ་ཤྲཱི་ཡེ་ཧཱུཾ，梵文天城体：ॐ सर्व तथागत अभिषेकाय समय श्रीये हुं，梵文罗马拟音：oṃ sarva tathāgata abhiṣekāya samaya śrīye hūṃ，汉语字面意思：嗡，一切如来，灌顶，誓言，吉祥，耶，吽）。主尊父母的近心咒，以及四位明妃的咒语之后，加 嗡 班匝 帕瓦 阿比辛匝 吽（藏文：ཨོཾ་བཛྲི་བྷ་བ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ，梵文天城体：ॐ वज्री भव अभिषिञ्च हुं，梵文罗马拟音：oṃ vajrī bhava abhiṣiñca hūṃ，汉语字面意思：嗡，金刚，生，灌顶，吽）。以宝瓶之水进行灌顶。身体全部充满安乐，稳固心间的法轮。剩余的水从头顶滴落，形成不动佛的头饰。如此获得水灌顶，使识蕴得以清净，显现如镜之智。如是说。此后，发冠灌顶等，从“从坛城主尊的心间发出光芒”至“显现智慧”之间，与水灌顶的情况相似，不同之处在于，发冠灌顶时，“我和灌顶物——头饰”，以及“分为两部分，其中一部分从ཨཾ་化为珍宝，并以ཨཾ་为标志”，以及“自身成为宝生佛，黄色”，
English
The term for entering the mandala is given. In the main practice, offer a mandala for the empowerment of the Vajra disciple. "Inconceivable vessel of Dharma, please grant me empowerment." Plead in this way three times. Among these, the first is the ritual for bestowing the water empowerment: Light radiates from the heart of the main deity of the mandala, and both myself and the water of the victorious vase, the substance of empowerment, enter the mouth of the guru, and in the heart, it merges into one taste with the mind of enlightenment. The bindu that descends from the Vajra path to the lotus palace of the consort is divided into two parts, one part of which transforms from the syllable Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) into a Vajra marked by Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From the complete transformation of this, one becomes oneself, Akshobhya, with a blue body, holding a Vajra and bell, and the consort Māmakī, blue, holding a curved knife and skull cup, in union. He abides in a posture with the right leg extended and is adorned with bone ornaments. The syllable Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) radiates outward from within space and is seated on the seat of empowerment outside. One part of the mind of enlightenment transforms into a vase filled with the nectar of wisdom. From the heart of the main deity of the mandala, the emanated empowerment deities hold that vase filled with the nectar of wisdom and bestow empowerment. Just as At the moment of birth, the gods bathe, so too, with the pure water of the gods, I bathe my body. Oṃ Sarva Tathāgata Abhiṣekaṭa Samaya Shrīye Hūṃ (藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་བྷི་ཥེ་ཀ་ཏ་ས་མ་ཡ་ཤྲཱི་ཡེ་ཧཱུཾ，梵文天城体：ॐ सर्व तथागत अभिषेकाय समय श्रीये हुं，梵文罗马拟音：oṃ sarva tathāgata abhiṣekāya samaya śrīye hūṃ，汉语字面意思：嗡，一切如来，灌顶，誓言，吉祥，耶，吽). At the end of the near-heart mantra of the main father and mother, and the mantras of the four goddesses, add Oṃ Vajrī Bhava Abhiṣiñca Hūṃ (藏文：ཨོཾ་བཛྲི་བྷ་བ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ，梵文天城体：ॐ वज्री भव अभिषिञ्च हुं，梵文罗马拟音：oṃ vajrī bhava abhiṣiñca hūṃ，汉语字面意思：嗡，金刚，生，灌顶，吽). Bestow empowerment with the water of the vase. The entire body is filled with bliss, and the wheel of the heart is stabilized. From the remaining water dripping on the crown of the head, the crown of Akshobhya is formed. Thus, by obtaining the water empowerment, the aggregate of consciousness is purified, and the wisdom like a mirror is manifested. So it is said. From here on, the crown empowerment and so forth, from "Light radiates from the heart of the main deity of the mandala" to "wisdom is manifested," are similar to the case of the water empowerment, with the difference that, in the crown empowerment, "both myself and the empowerment substance, the crown," and "one part divided into two transforms from Aṃ into a jewel marked by Aṃ," and "oneself becomes Ratnasambhava, yellow,"