Chinese
获得加持，圆满一切殊胜功德，愿寿命与福报增长！盐能改变味道，并具有酥油的光泽；蜂蜜能增强体力，红糖能消除疾病；芝麻能消除罪恶，善行得以增长。这是心髓权力的第十九个吉祥。 第二十个是五宝。过去，当世尊住在持山时，财神夜叉们供奉了金、银、铜、铁、珍珠等五种珍宝，从而拥有了取之不尽的宝藏。同样，通过五种珍宝的灌顶，愿你们拥有取之不尽的财富宝藏！珍贵的金、银、铜、铁等，以这无尽的珍宝之王，愿你们具备七圣财，消除众生的贫困。满足所需之珍宝，是取之不尽、满足希望的宝藏，能消除饥饿、贫困和痛苦。这是所需生起之权力的第二十个吉祥。 第二十一个是五谷。过去，当世尊住在鸯伽摩揭陀国时，胜光王供奉了青稞、小麦、稻米、芝麻、豌豆等五谷，从而消除了饥荒，变得吉祥。同样，通过五种谷物的灌顶，愿你们从饥荒的劫难中解脱，变得吉祥！珍贵的谷物是众生的食物，能从一切饥荒的痛苦中解脱，并通过布施使福报恒常增长，愿你们拥有取之不尽的食物和衣物宝藏！具备一切福报，圆满一切财富，随心所欲的宝藏，能增长圆满的善行力量。这是福报权力的第二十一个吉祥。 第二十二个是药虎刺。过去，当世尊前往旃檀林时，兽王老虎供奉了药材刺，从而变得吉祥。同样，通过药虎刺的灌顶，愿你们变得吉祥！世尊以大悲加持，甚至使畜生也能明白，兽王老虎供奉了珍贵的药材刺，愿药物能消除一切疾病！调伏一切恶毒众生，
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Having received blessings, may all excellent qualities be perfected, and may life and prosperity increase! Salt changes the taste and possesses the luster of butter; honey increases strength, and molasses pacifies diseases; sesame pacifies sins, and virtuous deeds increase. This is the nineteenth auspiciousness of the empowerment of the essence. The twentieth is the five precious substances. In the past, when the Bhagavan was dwelling on Mount Dhruvajit, the Yaksha treasure-holders offered five kinds of precious substances—gold, silver, copper, iron, and pearl—and thus possessed an inexhaustible treasury. Likewise, by the empowerment of the five precious substances, may you possess an inexhaustible treasury of enjoyment! Precious gold, silver, copper, iron, etc., with this inexhaustible supreme treasure, may you possess the seven noble riches and eliminate the poverty of beings. The supreme precious substances that produce what is needed, an inexhaustible treasure that fulfills hopes, that eliminates hunger, poverty, and suffering. This is the twentieth auspiciousness of the empowerment of what is needed. The twenty-first is the five grains. In the past, when the Bhagavan was dwelling in the land of Anga Magadha, King Bimbisara offered five grains—barley, wheat, rice, sesame, peas, and lentils—and thus there was no famine and it became auspicious. Likewise, by the empowerment of the five kinds of grains, may you be liberated from the eon of famine and become auspicious! Precious supreme grains, the nourishment of all beings, that liberate from all the suffering of famine, and through generosity, may prosperity always increase, may you possess an inexhaustible treasure of food and clothing! Possessing a collection of enjoyments, complete with all wealth, a treasure that arises according to one's wishes, that increases the power of perfect virtue. This is the twenty-first auspiciousness of the empowerment of enjoyment. The twenty-second is the medicinal tiger thorn. In the past, when the Bhagavan went to the sandalwood forest, the king of beasts, the tiger, offered medicinal *bya gri*, and thus it became auspicious. Likewise, by the empowerment of the medicinal tiger thorn, may you become auspicious! By the blessing of the Bhagavan's great compassion, even animals understood, and the king of beasts, the tiger, offered the precious medicinal *bya gri*, may medicine pacify all diseases without exception! Subduing all malicious beings,
Chinese
嗡。以大悲心从处所引导的，神通自在的吉祥第二十二。第二十三是狮鬃草。过去，世尊前往狮子林时，猛兽之王狮子献上狮爪，因此成为药中之最而吉祥。同样，通过药狮鬃草的灌顶，愿以药中之最殊胜的功德而吉祥。狮爪是药中之最，由猛兽狮子献上。世尊大悲的加持力，即使是畜生愚昧也能明白，愿以殊胜的妙药从疾病中解脱。威严善行，具有神通自在，咆哮而威严，是畜生之王，发出声音，以爪牙压制。调伏自在的吉祥第二十三。第二十四是白菖蒲。过去，世尊住在持山大处时，龙王持地献上诃梨勒，因此成为药中之最而吉祥。同样，通过白菖蒲的灌顶，愿以殊胜的妙药而吉祥。白菖蒲是药中之最，由龙献上。世尊大悲的加持力，即使是龙族愚昧也能明白，愿此药能彻底消除各种疾病。具有智慧之分的菩提萨埵，满足众生愿望的顶髻如意宝，以方便成办事业，具有强大威力的龙，消除疾病自在的吉祥第二十四。第二十五是使者。过去，世尊住在王子胜林时，天界之主帝释天献上药哈萨德瓦，因此成为药中之最的精华而吉祥。同样，通过使者的灌顶，愿以殊胜妙药的意义而吉祥。使者由帝释天主献上。世尊大悲的加持力，即使是帝释天的心也能明白，愿此妙药彻底平息一切疾病。从三十三天之上的天界胜处，具有享乐的天界之主帝释天，三十三天神居处，一切胜利的，享乐自在的吉祥第二十五。第二十六是刺茄。过去，世尊前往大森林的园林时，树神女
English
Oṃ. The twenty-second auspiciousness of miraculous power, which is guided from the place by great compassion. The twenty-third is Lion's Mane Grass. In the past, when the Blessed One went to the Lion's Forest, the king of wild beasts, the lion, offered a lion's claw, so it became the best of medicines and was auspicious. Similarly, by the empowerment of the medicine Lion's Mane Grass, may it be auspicious with the virtues of the supreme and holy medicine. The lion's claw is the best of medicines, offered by the wild beast lion. By the blessing of the Blessed One's great compassion, even the ignorance of animals can understand, may the holy and supreme medicine liberate from disease. Majestic, skilled in movement, with the power of swaggering, roaring and swaggering, is the king of beasts, making sounds, suppressing with claws. The twenty-third auspiciousness of taming power. The twenty-fourth is White Calamus. In the past, when the Blessed One resided in the great place of Holding Mountain, the Dragon King Holder of Earth offered Haritaki, so it became the best of medicines and was auspicious. Similarly, by the empowerment of White Calamus, may it be auspicious with the supreme and holy medicine. White Calamus is the best of medicines, offered by the dragon. By the blessing of the Blessed One's great compassion, even the ignorance of the dragon race can understand, may this medicine thoroughly eliminate all diseases. The Bodhisattva with a share of wisdom, the wish-fulfilling jewel on the crown that fulfills the wishes of beings, accomplishing deeds with skillful means, the dragon with great power and strength, the twenty-fourth auspiciousness of disease-curing power. The twenty-fifth is Messenger. In the past, when the Blessed One resided in the grove of Prince Jeta, the lord of the gods, Indra, offered the medicine Hasa Deva, so it became the essence of the best of medicines and was auspicious. Similarly, by the empowerment of Messenger, may it be auspicious with the meaning of the supreme and holy medicine. Messenger was offered by the lord Indra. By the blessing of the Blessed One's great compassion, even the mind of Indra can understand, may this supreme medicine thoroughly pacify all diseases. From the supreme abode of the thirty-three gods, the lord of the gods, Indra, possessing enjoyment, the abode of the thirty-three gods, all victorious, the twenty-fifth auspiciousness of enjoyment power. The twenty-sixth is Kantakari. In the past, when the Blessed One went to the garden of the great forest, the tree goddess
Chinese
通过三种清净的方式进入。见解是：证悟远离四边戏论的清净空明的广大智慧，因此认为其功德在世俗谛中清净为三族姓尊之坛城。如《道次第》所说：“不了二无别平等，胜义清净唯法性，四智功德世俗尊。” 戒律是：在《秘密总续》中，宣说了总的三条誓言和别的十三条誓言等。修法是：在事续的仅仅修习者中，不会出现将自己观想为本尊的情况。但在此，具有特殊的事续与行续共同的修法是：“空性字音与形象，手印六相是如此。” 按照这种方式，通过六本尊的方式生起誓言尊，如同奴仆或下属一般在面前，迎请智慧本尊，视其如同君主或国王一般进行供养，以誓言手印加持后，进行念诵等。或者，大智者，具有特殊行续者，与瑜伽的仅仅修习者共同的修法是，誓言尊与面前的智慧尊二者如同朋友一般，不分高下地观想，通过任何一种方式成就悉地。行持是：六种行为，即进入的时间、食物、衣服、洁净、所缘和念诵咒语的行为等。果是：虽然认为在七世或者长达三劫或八劫的时间里，可以获得三族姓金刚持的果位，即具有三身和五智的自性。但在此，从无上密续来说，通过事行部的自道，将十地菩萨称为佛，但不承认能获得究竟圆满的佛果。此外，邬波耶方便乘的特点是，如《见次第》所说：“二者续部的意愿是，见行上下随顺。” 意思是说，克里亚和瑜伽二者都是依靠的乘。而且，在此，大车论师月官和导师佛密的主张是，将外续分为克里亚和瑜伽两种方式，因此不需要单独解释。第二，将本尊道摄入，即在法性有法、显现世俗的真实面貌中，通过六本尊的方式观想为三族姓怙主之身，并以智慧
English
It enters through the three gates of purification. The view is: Realizing the great wisdom of emptiness and clarity, free from the four extremes, one considers its qualities to be pure in the conventional truth as the mandala of the three families of deities. As it says in the Stages of the Path: "Not knowing the equality of non-duality, ultimate purity is only the nature of reality, the four wisdom qualities are the conventional deities." The discipline is: In the Secret General Tantra, the three general vows and the thirteen specific vows are explained, and so on. The meditation is: In the mere Action Tantras, it does not occur to meditate on oneself as a deity. But here, the special Action Tantra has a practice method in common with the Performance Tantra: "Emptiness, letters, sound, and form, the six symbols of mudra are such." According to this, one generates the Samaya Being through the six deities in front of a servant or subject. One invites the Wisdom Being, viewing it as a lord, master, or king, and makes offerings. Having sealed it with the Samaya mudra, one performs recitations and so on. Or, the great-minded, special Performance Tantra has a practice method in common with the mere Yoga, where the Samaya Being and the Wisdom Being in front are viewed as friends, without high or low, and one accomplishes the siddhi through whatever means are appropriate. The conduct is: The six actions, namely, the time of entering, food, clothing, cleanliness, the object of focus, and the actions of reciting mantras. The result is: Although it is believed that one can attain the state of the three families of Vajradhara, the nature of the three bodies and five wisdoms, in seven lifetimes or, at the longest, in three or eight eons, here, according to the Unsurpassed Secret Mantra, through the self-path of the Action and Performance Vehicle, a tenth-level Bodhisattva is called a Buddha, but it is not accepted that one attains the ultimate perfect Buddhahood. Furthermore, the distinction of the Upaya Vehicle is, as it says in the Stages of View: "The intention of both tantras is that the view and conduct are consistent, above and below." This means that both Kriya and Yoga are vehicles that rely on each other. Moreover, here, the great chariot master Acharya Dewa Dechen and Acharya Buddha Guhya's view is that the outer tantras are divided into two ways, Kriya and Yoga, so there is no need to explain them separately. Second, taking the deity path, in the face of the truth of phenomena, the conventional appearance, one meditates on the body of the three families of protectors through the six deities, and with wisdom.
Chinese
清净身之罪障。向如来献上悦意的供养。光芒回聚融入自己的顶轮，观想顶轮上住着金色光芒的文殊菩萨，手持宝剑和乌 উৎপala经函。又从红色明点发出光芒，清净众生的语障，供养圣者的妙语。回聚融入自己的喉间，观想四臂白观音，前两手合掌，后两手持水晶念珠和白莲花。又从蓝色明点发出光芒，清净众生的意障，供养圣者的意。回聚融入自己的心间，观想蓝色金刚手，手持金刚杵和忿怒印，具有忿怒的姿态。如此这般，以如来的身语意加持身语意三门，安住于平等之中，这是有相瑜伽。无相瑜伽是，将本尊的显现也修习至不可得，于心性清净空明的智慧，远离四边戏论的境界中，无修无整地安住。如《啦香》所说：显空次第渐稳固。如是交替修习二谛。如此，通过在事行共同的坛城中灌顶，具足口诀，因此应当如法修持所有教言，如是思惟。主尊以“如是”等语承诺。献上酬谢的曼茶罗，以“从今起”等语供养资财，回向善根等如前。后续仪轨按照修法仪轨进行。从根本口诀中摘录，以及广释灌顶之义等，此法的自份不谬误，如具德上师之语而宣说。事行共同乘之灌顶仪轨章节完毕。
English
Purify the defilements of the body. Offer pleasing offerings to the Tathagatas. The light gathers back and dissolves into the crown of one's head. Visualize Manjushri at the crown, golden in color, holding a sword and an উৎপala scripture. Again, light radiates from the red বিন্দু. Purify the speech obscurations of sentient beings. Offerings of the speech of the noble ones. Gathering back, visualize white Avalokiteśvara with four arms at one's throat, the first two hands in añjali mudra, the lower two holding a crystal rosary and a white lotus. Again, light radiates from the blue বিন্দু. Purify the mind obscurations of sentient beings. Offerings of the minds of the noble ones. Gathering back, visualize blue Vajrapani at one's heart, holding a vajra and a threatening mudra, with an angry demeanor. Thus, the body, speech, and mind are blessed by the body, speech, and mind of the Tathagatas, and one abides in equanimity. This is yoga with signs. Yoga without signs is to purify the appearance of the deity until it is unattainable. In the nature of mind, the pure, empty, and clear wisdom, one should cultivate without fabrication or correction in a state free from the four extremes. As Lāśana says: "Gradually stabilize appearance and emptiness." Thus, one practices the two truths alternately. By bestowing empowerment in the mandala of common action and performance, the instructions and all are accomplished. Therefore, one should properly practice all the instructions as instructed. Thinking thus, the main deity promises with "as it is" and so on. Offer the mandala of gratitude, and offer wealth with "from now on" and so on. Dedicate the merit as before. Perform the subsequent rituals according to the sadhana. Extracted from the root instructions, and extensively explaining the meaning of empowerment, etc., this dharma's own share is not mistaken, and it is propagated according to the words of the glorious lama. The chapter on the empowerment ritual of the common vehicle of action and performance is complete.