Chinese
当菩萨在尼连禅河边完成苦行时，三十三天之子以如意宝的形式，通过柳枝和滤水器获得了圆满利益众生的灌顶。同样，通过柳枝和滤水器的灌顶，愿你获得圆满利益众生的灌顶！为了解开吝啬的结，手持柳枝。为了容易满足，手持滤水器。圆满福德资粮，证得菩提之身。愿我与他人之事圆满究竟！唤醒无明之眠的拂尘之声。无漏之钵，功德之容器。寂静且诸根调伏。这是成办义利灌顶的第十五吉祥。第十六，坏色衣。往昔菩萨出家时，三十三天之子献上坏色衣，由此获得了从有海中救护的灌顶。同样，通过坏色衣的灌顶，愿你获得从有海中救护的灌顶！为了救护恶趣，披上法衣。消除所有无知愚昧，不被习气过患的垢染所染。愿在菩提果位成就！三学戒律，三门清净。获得最胜安乐，战胜怖畏之敌。出家沙门，二足尊，天人之主。这是坏色衣灌顶的第十六吉祥。第十七，乳粥。往昔菩萨在尼连禅河边苦行，两年吃一粒米，两年喝一滴水，两年什么也不吃，虽然没有感觉，但身体变得瘦弱。此时，村女乐施女供养了一碗盛满乳粥的木碗，身体如同擦拭过的金柱般，获得了具足妙相和随好之身的灌顶。同样，通过乳粥的灌顶，愿你获得以妙相和随好庄严之身的灌顶！无有烦恼的殊胜果实。安住于寂静之境。为了获得福德而作此回向。愿妙相和随好圆满！无漏甘露，正法之味。圆满福德之身，智慧之身。以妙相庄严，胜者之身。这是殊胜灌顶的第十七吉祥。第十八，吉祥草。
English
When the Bodhisattva completed his ascetic practices by the Nairanjana River, the son of the Thirty-Three Gods, in the form of a wish-fulfilling jewel, received the empowerment to completely fulfill the benefit of beings through the willow branch and water strainer. Likewise, through the empowerment of the willow branch and water strainer, may you receive the empowerment to completely fulfill the benefit of beings! To untie the knot of miserliness, hold the willow branch. To easily be content, hold the water strainer. Complete the accumulation of merit, attain the body of enlightenment itself. May my own and others' affairs be completely fulfilled! The sound of the duster awakens from the sleep of ignorance. The stainless bowl, a vessel of qualities. Peaceful and with subdued senses. This is the fifteenth auspiciousness of the empowerment of accomplishing meaning. Sixteenth, dyed robes. In the past, when the Bodhisattva renounced the world, the son of the Thirty-Three Gods offered dyed robes, thereby obtaining the empowerment to protect from the suffering of existence. Likewise, through the empowerment of the dyed robes, may you obtain the empowerment to protect from the suffering of existence! To protect from the lower realms, wear the Dharma robes. Eliminating all ignorance and delusion, and not being stained by the defilements of habitual faults. May the fruit of enlightenment be attained! The three trainings, the discipline of the three doors are completely pure. Attaining supreme bliss, conquering the enemy of fear. Renounced ascetic, the chief of gods and humans with two feet. This is the sixteenth auspiciousness of the empowerment of robes. Seventeenth, milk rice. In the past, the Bodhisattva practiced asceticism by the Nairanjana River, eating one grain of rice for two years, drinking one drop of water for two years, and eating nothing at all for two years. Although he felt nothing, his body became thin and emaciated. At that time, the village girl Lekshye Ma offered a wooden bowl filled with milk rice, and his body became like a polished golden pillar, and he obtained the empowerment of having a body endowed with marks and signs. Likewise, through the empowerment of milk rice, may you obtain the empowerment of a body adorned with marks and signs! The supreme fruit without afflictions. Abiding in a state of peace. By dedicating this for the sake of obtaining merit. May the marks and signs be perfected! Stainless nectar, the taste of Dharma. Completing the body of merit, the body of wisdom. The body of the Victorious One, adorned with marks and signs. This is the seventeenth auspiciousness of the supreme empowerment. Eighteenth, Durva grass.
Chinese
垫子。以前菩萨在菩提树下的时候，卖草的吉祥献上像孔雀颈一样绿色的草，铺成垫子坐下，获得了不受魔障侵扰的权力。同样，通过吉祥草的物质的灌顶，愿你获得不受一切障碍侵扰的权力。以前的仙人们的成就之物，奇妙的殊胜草，像孔雀的颈项。无罪圆满一切美好的，为了众生的利益，愿吉祥圆满。平等不动的金刚之身，禅定摧毁二十种坏聚见，降伏魔众，现证成佛的，殊胜草的灌顶的十八吉祥。十九、蜂蜜。以前，世尊在摩揭陀乞食的时候，猴子献上装满蜂蜜的钵，因此被认为是吉祥的物品。同样，通过吉祥物品的灌顶，愿你获得果实圆满的权力。国王种姓的猴王，献上蜂蜜的殊胜福德，以慈悲相应的加持力，愿具足吉祥殊胜的力量。空性自生无漏精华的精髓，三世诸佛无执著地享用，谁饮用此物，平等圆满三身，殊胜甘露灌顶的十九吉祥。二十、蜂蜜和糖。以前，世尊住在巨汉的附近时，北方来的商人嘎衮和桑波献上红糖和蜂蜜，接受了，被认为是极其吉祥的物品。同样，通过吉祥物品的灌顶，愿你获得无生无死的权力。一切的精华，以殊胜的供品献上，供养处殊胜地接受，果实是，为了迅速获得成佛的授记和愿望，愿这些吉祥无碍地圆满。功德圆满安住于佛地，无上果位，唯一的国王统治，利益众生究竟，三界之主，事业究竟的二十殊胜灌顶。如是灌顶。这样通过菩萨乘的灌顶，经部自宗的加行道。
English
Mat. Previously, when the Bodhisattva went to the Bodhi tree, the grass seller Tashi offered grass as green as a peacock's neck, and he sat on it as a cushion, gaining the power to be unaffected by demonic obstacles. Similarly, through the empowerment of the substance of Darbha grass, may you gain the power to be unaffected by all obstacles. The accomplished substance of the former sages, the wonderful and supreme grass, resembles the neck of a peacock. May it perfectly accomplish all that is faultless and good, and may auspiciousness be perfected for the benefit of beings. The immutable, diamond-like body of equality, meditation destroys the twenty destructive views. Subduing the hordes of demons, manifestly enlightened, the eighteenth auspiciousness of the empowerment of supreme grass. Nineteenth, Honey. Previously, when the Bhagavan went to Magadha for alms, a monkey offered a bowl full of honey, and thus it was regarded as an auspicious substance. Similarly, through the empowerment of the auspicious substance, may you gain the power of abundant fruits. The chief of the royal monkey lineage, the supreme merit of offering honey, through the blessings of compassionate harmony, may you be endowed with supreme auspicious power. The essence of emptiness, self-arisen, uncontaminated essence, the Buddhas of the three times enjoy without attachment. Whoever drinks this, equally perfects the three bodies, the nineteenth auspiciousness of the supreme nectar empowerment. Twentieth, Honey and Sugar. Previously, when the Bhagavan was staying near the giant man, the northern merchants Gagon and Sangpo offered brown sugar and honey, which he accepted, and it was regarded as an extremely auspicious substance. Similarly, through the empowerment of the auspicious substance, may you gain the power of no birth and no death. The essence of all, offered with supreme qualities, the supreme object of offering is well received, the fruit is, in order to quickly obtain the prophecy of Buddhahood and wishes, may these auspicious things be perfectly unobstructed. Perfectly complete qualities, abiding on the Buddha ground, the unsurpassed state, the sole practice of royal governance, ultimately benefiting beings, the lord of the three realms, the twentieth supreme empowerment of accomplished deeds. Thus empowered. Thus, through the empowerment of the Bodhisattva Vehicle, the preparatory path of the Sutra system.
Chinese
第二，修习相和标志瑜伽，通过持续的训练来压制，并培养相似的功德。使显现之因的中等习气，成为从轮回和寂灭中解脱之因，并成为连接更高道路、生起菩提心的基础。成为获得与圆满正觉的伟大代表、十地菩萨的证悟种类相似的殊胜功德之幸运者。后续的活动有三个主要内容：宣说四种道用，解释六个障碍，给予关于心性禅修的窍诀。第一个主要内容是四种道用，其中第一个是乘之道用，即菩萨乘。其中也有六个方面。入门：通过二谛之门进入，即在胜义谛中，从证悟诸法自性本净离戏的体性中，在世俗谛中，以缘起不灭的显现如幻象般显现，以慈悲菩提心摄持，以善与非善的进入和返回的方式，通过方便与智慧双运的行为进入。见解：是证悟二无我。也就是，在世俗谛中，证悟诸法虽无而显现如水中月，在胜义谛中，证悟一切戏论寂灭之理，因此是证悟二谛之实相。如《道次第》所说：“不解平等性，分别世俗谛和胜义谛，若于法与人无我，此乃菩提萨埵。” 戒律有三种：断除恶行的律仪戒，一切思维和行为都为利他而行之摄善法戒，以六度摄持的行善积德之摄律仪戒。禅修：一般来说，在四种学道中，有三十七道品，最终在道中，有五百陀罗尼门，数百万三摩地门等需要禅修。如果归纳其精华，则是修习止观双运的无分别道。如《入行论》所说：“以具足止观，能灭诸烦恼。” 行为：是十度和四摄。
English
Second, the yoga of signs and characteristics is cultivated by constantly suppressing training and nurturing similar qualities. May the intermediate habitual tendencies of the cause of manifestation become the cause of liberation from samsara and nirvana, and become the basis for connecting to the higher path and generating the mind of enlightenment. May one be fortunate enough to obtain the special qualities similar to the realization of the great representative of the complete Buddha, the bodhisattva of the tenth bhumi. The subsequent activities have three main points: explaining the four ways of taking the path, explaining the six obstacles, and giving instructions on the meditation of the natural state. The first main point is the four ways of taking the path, the first of which is the vehicle's way of taking the path, which is the bodhisattva vehicle. There are also six aspects to this. The entrance is through the gate of the two truths. In the ultimate truth, from the nature of realizing that all phenomena are naturally pure and free from elaboration, in the conventional truth, the appearance of interdependent arising is like an illusion, embraced by love, compassion, and the mind of enlightenment. One enters through the practice of the union of skillful means and wisdom, by entering and returning in the manner of virtue and non-virtue. The view is the realization of the two selflessnesses. That is, in the conventional truth, one realizes that all phenomena appear like the moon in water, even though they are non-existent, and in the ultimate truth, one realizes that all elaborations are pacified. Therefore, it is the realization of the state of the two truths. As the Lamrim says, "If one does not understand the meaning of equality, and distinguishes between the conventional and ultimate truths, and if there is no selflessness of phenomena and persons, then this is a Bodhisattva." There are three kinds of discipline: the discipline of abandoning misdeeds, the discipline of benefiting sentient beings, which is to use all thoughts and actions for the benefit of others, and the discipline of accumulating virtue, which is to accomplish virtuous deeds gathered by the six perfections. Meditation: In general, in the four paths of learning, there are thirty-seven factors of enlightenment, and finally, in the path, there are five hundred doors of dharani and hundreds of thousands of doors of samadhi, etc., to be meditated upon. But if condensed to its essence, it is to meditate on the non-conceptual path of the union of calm and insight. As it is said in the Bodhicharyavatara, "With insight that is fully endowed with calm abiding, one should know that the afflictions are completely destroyed." Action: is the ten perfections and the four ways of gathering.
Chinese
四种行持为利他所用。果为：以自道，从三大阿僧祇劫获得无学道的一切光明地，然密宗乘中，纵以波罗蜜多乘之道修至究竟，亦不超胜十地菩萨之果位，然于彼时，必入密道而成佛，故说究竟归于一乘。二、取天道为道用：胜义中，四母各自于自明之智慧行境，于离戏论之界中，无破无立而修持，是为智慧资粮；世俗中，于表诠之母般若波罗蜜多，显现十方诸佛围绕之身相，以行顶礼供养等，是为积聚福德资粮。三、取精华为道用：诸佛身放光芒，劝请圣众为利有情，净化三界一切有情之罪障，安置于道与果之安乐中。思维彼光芒触及自身，获得成办他利之能力。念诵：达雅塔，嘎德嘎德等。四、取学处为道用：此乃二十菩萨行之范畴，故须依之修学菩萨行。其中，所断者为违背菩萨戒之根本堕罪。《学集论》中说：国王当知五事，大臣当知五事，平民当知八事，共同舍弃发心等共十九事。二十戒中说：贪著利养与恭敬，自赞毁谤他人者；于痛苦无依者，吝啬不施予财物与佛法者；他人忏悔亦不听受者；以嗔恚恼害他人者；舍弃大乘法，示现相似正法者。如是宣说四根本堕罪。轻微罪过者，《学集论》中说八十种，二十戒中说四十六种。亦当以具足正念、忆念、正知三者，修学不为彼等罪过所染，且昼夜六时常行忏悔。发愿之学处为自他平等，自他相换，珍爱他