English
The four practices are used for the benefit of others. The result is: With one's own path, from three countless kalpas, one desires to obtain the light ground of all non-learning paths. However, in the Mantrayana vehicle, even if one cultivates the Paramita vehicle to the ultimate, one will not surpass the rank of the tenth-ground Bodhisattva. However, at that time, one must enter the secret path and become a Buddha. Therefore, it is said that the ultimate is achieved in one vehicle. Second, taking the path of the deities as the path: In the ultimate sense, each of the four mothers cultivates in the realm of self-awareness wisdom, in the realm of freedom from elaboration, without rejection or establishment, which is the accumulation of wisdom; in the conventional sense, the symbolic mother, Prajnaparamita, manifests the form of the body surrounded by the Buddhas of the ten directions, and performs prostrations and offerings, which is the accumulation of merit. Third, taking the essence as the path: Light radiates from the bodies of the deities, urging the noble ones to benefit sentient beings, purifying the sins and obscurations of all sentient beings in the three realms, and placing them in the happiness of the path and the result. Thinking that the light touches oneself, one obtains the ability to accomplish the benefit of others. Recite: Tadyatha, gate gate, etc. Fourth, taking the precepts as the path: This is within the scope of the twenty deeds of a Bodhisattva, so one must cultivate the conduct of a Bodhisattva accordingly. Among them, what is to be abandoned is the root downfall that contradicts the Bodhisattva vows. The Compendium of Trainings says: The king should know five things, the minister should know five things, the common people should know eight things, and nineteen things in common, such as abandoning the aspiration mind. The Twenty Vows say: Attachment to gain and respect, praising oneself and slandering others; to the suffering and helpless, being stingy and not giving wealth and Dharma; not listening to others' confessions; harming others with anger; abandoning the Mahayana Dharma, and showing similar true Dharma. Thus, four root downfalls are explained. As for minor transgressions, the Compendium of Trainings says eighty kinds, and the Twenty Vows say forty-six kinds. One should also cultivate with mindfulness, memory, and awareness, so as not to be stained by those transgressions, and one should always practice confession six times day and night. The precepts of aspiration are equality between oneself and others, exchange between oneself and others, and cherishing others.
Chinese
修持能成办的三种菩提心，以及进入的学处，即修学六度。第二个共同要义是宣说六种次第：如经中所说：“以何对何在何处，为何因缘具何理，以及有何必要等，此乃菩萨六次第。”如是所说，何处宣说之处，乃是王舍城的鹫峰山。由谁宣说的导师，乃是圆满正等觉佛陀。对谁宣说的眷属，乃是菩萨义成等众。宣说何种乘，乃是以智慧和大悲行持利他之殊胜方便的菩萨乘。为何宣说，为了使以调伏众生为事业，并以二十种菩萨行之灌顶而使智慧超胜者，能圆满其事业。如是宣说的必要是，摧毁魔军并执掌正法王位。第三个共同要义是窍诀，即安住修持之引导：以具足七支坐法的禅定姿势，观想在自己的心间，有一个如鸟蛋大小的光点，其光的形态和颜色都不确定。而且，“明点空性无生。”因此，如果观察那个明点，则颜色的形态不会停止，而是显现为任何事物。如果观察那些颜色，则安住在任何事物都未成立的自性中。如是观察并修持，当心安住时，就像那个比喻一样，以灌顶、所灌、能灌等行为来表示。内外显现的这些事物，虽然仅仅是缘起而显现，但仅仅是显现，实际上没有丝毫成立，就像梦中的显现一样。如是体验者，如果凝视并寻找自心之体性，则会断定其无有形状、颜色等任何体性，是无执的空性。境，无实空色。有境，执识刹那无。如是凝视体验者的对治，即其自身之体性，则会无所依而醒悟。在能取所取任何事物都未成立的空明如虚空般的觉性中，显现出不可言说、不可思议、离于心识的状态。在那样的状态中，无有破立地放松，从而证悟二种无我。
English
Meditate on the three Bodhicittas that accomplish, and practice the entering precepts, which are the six perfections. The second general topic is the explanation of the six junctures: As stated in the scripture, "By whom, to whom, where, for what reason, with what manner, and with what purpose, these are the six junctures of a Bodhisattva." As it is said, the place where it was taught is Vulture Peak Mountain in Rajagriha. The teacher who taught it is the perfectly complete Buddha. The audience to whom it was taught is the Bodhisattva Dondup and others. The vehicle that was taught is the Bodhisattva vehicle, which is the method of practicing great other-benefit with wisdom and great compassion. Why was it taught? It was taught so that those who have become supreme in intelligence through the empowerment of the twenty deeds of a Bodhisattva, which are the deeds of taming beings, may complete their deeds. The purpose of teaching in this way is to destroy the armies of demons and to hold the royal power of the Dharma. The third general topic is the instruction on the practice of natural meditation: With the seven-point posture of meditation, meditate on a drop the size of a sparrow's egg in the center of your heart, a form of light that is not fixed in any color. Moreover, "The drop is empty and unborn." Therefore, when that drop is examined, the form of the color does not cease, but appears as anything. When those colors are examined, one rests single-pointedly in the state where nothing is established. When the mind abides by examining and meditating in this way, just like that example, it is represented by actions such as empowerment, the one being empowered, and the one empowering. Although these objects of appearance, both internal and external, arise without ceasing as mere dependent origination, they are merely appearances, and in reality, nothing is established at all, like the appearance of a dream. In this way, the one who experiences, if he stares and searches for the nature of his own mind, will determine that it has no form, color, or any nature, and is an ungraspable emptiness. The object is unreal, empty form. The subject, the grasping mind, is an unmomentary part. In this way, by staring at the antidote of the experiencer, which is the nature of himself, he awakens without support. In the awareness that is like the sky, where neither the grasped nor the grasper is established, there arises a state that is inexpressible, unthinkable, and beyond mind. In that state, by releasing without rejecting or establishing, one realizes the two selflessnesses.
Chinese
就能领悟其意义。像这样在入定中领悟二种无我之后，在后得位以忆念智慧守护，无论显现什么，都断定为无有之明相如幻，并将此清净之显现，作为忆念本尊之门，清楚地观想为般若佛母之身相，并持续不断地修持。这样就完成了菩萨乘的灌顶口诀，心想如何如法修持所有教言呢？主尊以“如何”等语承诺。供养酬谢的曼茶罗，并以“从今以后”等语供养，功德回向等如前，后续仪轨按修法进行。甚深意义口诀甘露水，智慧自在之宝箧，以慈悲充满施法雨，增上信众除苦之吉祥。菩萨乘灌顶仪轨章节完毕。
English
one will understand its meaning. Thus, after realizing the two kinds of selflessness in meditative equipoise, guarding it with mindfulness and wisdom in the post-meditation state means that whatever appearances arise, one decisively ascertains them as illusory clear appearances that are devoid of existence. Then, one continuously cultivates this very pure appearance as the gateway to remembering the deity, clearly visualizing it as the form of the body of the Mother Prajnaparamita. In this way, the empowerment instructions of the Bodhisattva Vehicle are completed. Thinking, "How should I properly practice all the instructions?" the main deity promises with "How?" etc. Offer the mandala of gratitude, and offer with "From now on," etc. The dedication of merit, etc., are as before, and the subsequent rituals should be performed according to the sadhana. The nectar water of profound meaning instructions, the treasure chest of wisdom's power, filled completely, the continuous rain of Dharma giving with compassion, may it increase the glory of dispelling the suffering of the faithful. The chapter on the empowerment ritual of the Bodhisattva Vehicle is complete.
Chinese
然后，为了使学生们有资格进入坛城并接受灌顶，首先让他们献上曼扎。在行礼之后，双手合掌，掌心合拢，拿着花朵，念诵这个祈请文。请跟着复诵：上师三宝尊，为利有情众，请您垂念并垂视我。上师金刚持，以及三族主眷请垂念。祈请依次赐予诸神、加持、誓言和灌顶。（念诵三遍）作为对这样祈请的回应，给予允许：种姓。如来一切之所住，三族大坛城中，赐予你誓言灌顶。以恭敬之心修持，若不为罪业所染，将获得殊胜之果。如是说。然后，念诵“嗡，扎亚洛格亚，比扎亚，吽，啪ṭ (Om Trailokya-vijaya Hum Phat)”和“嗡，阿弥利达，吽，啪ṭ (Om Amrite Hum Phat)”，并用事业宝瓶的水进行洒扫和抛洒。用“嗡，扎秋班达，瓦拉玛纳亚，吽 (Om Caksu-bandha Varamanaya Hum)”系上眼罩。用“阿康，瓦日阿，吽 (Ah Kam Vira Hum)”让他们拿着花。然后是受持誓言：以上师无二无别的三族坛城，以诸佛和菩萨的眷属围绕，观想其真实显现作为见证。共同的皈依和发心戒，因为在预备阶段已经受持过，所以这里不接受也可以，接受了也很好。非共同的是以受持三族共同誓言的想法：诸佛菩萨与，坛城诸神众，请您垂念我。无上三宝尊，从今我皈依。我所受持的佛陀教法，与共同的不相违背，安住于正法中，特别是大乘密咒的行为，我受持特殊的誓言。真实地受持。大乘秘密咒的本尊，一味无二的智慧义，我真实地受持。身之殊胜种姓大，安住于誓言律仪，尽力修持。莲花殊胜清净族，宣说内外秘密语，受持一切殊胜法。金刚殊胜种姓誓言，金刚铃杵手印
English
Then, to qualify the students to enter the mandala and receive empowerment, first have them offer a mandala as payment for the empowerment. Preceded by prostrations, with palms joined together holding flowers, recite this prayer. Please repeat after me: Lama, Three Jewels, For the sake of sentient beings, Please consider and look upon me. Lama Vajradhara, And the principal deities of the three families, please consider. Please grant the deities, blessings, vows, And empowerments in order. (Recite three times) As a response to such a prayer, granting permission: Lineage. The abode of all Thus-gone ones, In this great mandala of the three families, I bestow upon you the vow empowerment. Practice with a respectful mind, If not stained by faults, You will attain the supreme fruit. Thus it is said. Then, recite "Om Trailokya-vijaya Hum Phat" and "Om Amrite Hum Phat," and cleanse and scatter water with the action vase. Blindfold with "Om Caksu-bandha Varamanaya Hum." Have them hold the flower with "Ah Kam Vira Hum." Then, taking the vows: With the three-family mandala inseparable from the lama, surrounded by the assembly of Buddhas and Bodhisattvas, visualizing it as actually present as a witness. The common refuge and bodhicitta vows, since they have already been taken during the preparatory stage, it is okay not to take them here, but it is good to take them as well. The uncommon is with the thought of taking the common vows of the three families: Buddhas, Bodhisattvas, And mandala deities, please consider me. Supreme Three Jewels, From now on, I take refuge. The Buddha's teachings that I uphold, Do not contradict the common, and abide well in the Dharma, Especially the conduct of the Great Vehicle secret mantra, I take the special vows. I will truly uphold them. The deity of the Great Vehicle secret mantra, The meaning of one taste, non-dual wisdom, I will truly uphold. The supreme great family of the body, Abiding in the vows of commitment, I will strive to practice as much as I can. The supreme pure family of the lotus, Proclaiming the outer, inner, and secret speech, I will uphold all the supreme Dharma. The Vajra supreme family vow is, Vajra bell and mudra