Chinese
断绝夭折之根源，吉祥以此寿命得稳固！ 交付桃子，往昔世尊处，地神坚固母敬献桃，如桃子生起贪恋般，以大悲力不舍有情众，立誓守护。 同样以此谛实力，具缘持明您以桃之物，吉祥如意！ 红桃本具怀柔性，所有诸法悉怀摄，教法王权极稳固，吉祥以此教政稳！ 交付朱砂，往昔世尊处，象护地之子敬献朱砂，成为甘露妙药之精华，加持为四百零四病之对治。 同样以此谛实力，具缘持明您以朱砂之物，吉祥如意！ 朱砂摧毁三毒乃药之王，药王如实证悟法性，无有烦恼诸痛苦，吉祥以此愿无苦！ 交付海螺，往昔世尊处，天王帝释敬献右旋十六海螺，自三十三天以下至各世界，以梵天妙音圆满具足宣说大法。 同样以此谛实力，具缘持明您以白海螺之物，吉祥如意！ 海螺乃宣说诸法之方式，功德大海极清净，无碍受用清净法，吉祥以此愿获词自在！ 交付镜子，往昔世尊处，地神示容敬献镜子，如明镜映现万象而性空般，圆满证得一切智智之果位，空性而显现。 同样以此谛实力，具缘持明您以镜子之物，吉祥如意！ 明镜乃大智慧之影像，智慧大海自性清净，无碍受用清净法，吉祥以此愿获
English
Cutting off the root of premature death, may this auspiciousness make life stable! Giving the peach, in the past, the goddess of the earth, Firm Mother, offered a peach to the Blessed One. Just as the peach arises and is clung to, by the power of great compassion, he does not abandon sentient beings, but takes them as his vow. Likewise, by this truth, may you, the fortunate Vidyadhara, be auspicious with the substance of the peach! The red peach is of the nature of power. May all dharmas be completely under your control. May the kingdom of dharma be firmly established. May this auspiciousness also stabilize dharma and politics! Giving vermillion, in the past, the son of the elephant earth protector offered vermillion to the Blessed One, which became the essence of nectar medicine, blessed as the antidote to four hundred and four diseases. Likewise, by this truth, may you, the fortunate Vidyadhara, be auspicious with the substance of vermillion! Vermillion destroys the three poisons and is the medicine of disease. May the supreme medicine fully realize the nature of reality, and may there be no suffering from afflictions. May this auspiciousness also be without suffering! Giving the conch shell, in the past, the lord of the gods, Indra, offered a sixteen-fold right-spiraling conch shell to the Blessed One. From the realm of the Thirty-Three downwards, in each world, with the perfect sound of Brahma, he completely and fully proclaimed the great sound of the Dharma. Likewise, by this truth, may you, the fortunate Vidyadhara, be auspicious with the substance of the white conch shell! The conch shell is the way to proclaim all the sounds of the Dharma. The ocean of qualities is supremely pure. May you effortlessly enjoy the pure Dharma. May this auspiciousness also obtain the power of speech! Giving the mirror, in the past, the earth goddess Showing Form offered a mirror to the Blessed One. Just as the mirror is clear and reflects the appearance of objects while being empty, he perfectly manifested the state of omniscience, empty and apparent. Likewise, by this truth, may you, the fortunate Vidyadhara, be auspicious with the substance of the mirror! The mirror is the image of great wisdom. The ocean of wisdom is inherently pure. May you effortlessly enjoy the pure Dharma. May this auspiciousness also obtain the
Chinese
愿获得加持！奉献木橘。过去，世尊在世时，树神光蕴献上木橘果实。木橘成熟，果实丰硕，圆满于不住涅槃，证得大乐之境而成佛。同样，以此真谛，愿有缘持明者您，因木橘之物而吉祥！木橘是具有因、缘、果的法，世间和出世间的一切行为，愿以菩提心为最上，众生皆能获得此吉祥！如此灌顶，并用本尊瓶之水沐浴和饮用。如是，圆满赐予十六种殊胜灌顶，清净了前世的业障和种姓传承的自份垢染，滋养了善的种子，这是转变相续的殊胜之处。因为已经获得灌顶或成熟了相续，所以应当如此生起定解。灌顶后的行持，有四种将获得灌顶的道用。第一，将皈依的学处作为道用：虽然胜义谛中，我、有情和痛苦三者无自性，但未能如是了悟的有情们，在此轮回中饱受痛苦的折磨，无依无怙。生起殊胜的定解，了知上师三宝能救护他们的痛苦。忆念其利益，恒常精勤于皈依，以大悲心引导其他众生皈依。忆念上师和三宝的功德，修持信心并祈祷。忆念恩德，行持顶礼、供养和赞颂。忆念过患，即使面临生命危险也不舍弃皈依处。忆念信任，无论遭遇快乐或痛苦，都不抱怨上师和三宝，也不信任他人。对于三宝的所依，也观想为真实的三宝而行持顶礼和供养，不放置在不敬之处。应当断除抵押、出售和赎身等一切不恭敬的行为。关于遮止和行持的学处，需要从其他地方详细了解。此处仅是为初学者简略地汇集了近需之内容。第二，将灌顶的誓言作为道用：先前所传授的灌顶之障碍
English
May blessings be attained! Offering the Bilva fruit. In the past, when the Bhagavan was present, the tree goddess Light-Bearing offered a Bilva fruit to the Bhagavan. As the Bilva ripened and became filled with abundant fruit, he perfected the non-abiding Nirvana, realizing Buddhahood in the realm of great bliss. Likewise, by this truth, may you, fortunate Vidyadhara, be auspicious with the substance of the Bilva! The Bilva is the Dharma with cause, condition, and result. All actions of the mundane and supramundane, may beings attain that auspiciousness which is supreme Bodhicitta! Thus, empower, and also wash and drink with the water of the vase deity. In this way, by bestowing the sixteen supreme empowerments well, the defilements of past karmas and the inherent share of lineage are purified, and the seeds of virtue are nourished, which is the special feature of transforming the continuum. Since empowerment has been received or the continuum has been ripened, one should thus generate certainty. The subsequent activities, of the four ways to take the empowerment as the path. First, taking the precepts of refuge as the path: Although in ultimate truth, self, sentient beings, and suffering are without inherent existence, sentient beings who have not realized this are tormented by suffering in this samsara, without refuge or protector. Generate a special certainty that the Lama and the Three Jewels can protect them from suffering. Remembering its benefits, always strive to take refuge, and with great compassion, lead other beings to take refuge. Remembering the qualities of the Lama and the Three Jewels, cultivate faith and pray. Remembering kindness, perform prostrations, offerings, and praises. Remembering faults, even if life is at stake, do not abandon the refuge. Remembering trust, no matter what happiness or suffering occurs, do not complain to the Lama and the Three Jewels, and do not trust others. Also, regard the supports of the Three Jewels as the actual Three Jewels and perform prostrations and offerings, and do not place them in disrespectful places. All disrespectful actions such as mortgaging, selling, and ransoming should be abandoned. The precepts of what to avoid and what to practice need to be learned in detail from other sources. Here, only a rough summary of what is needed for beginners has been compiled. Second, taking the vows of empowerment as the path: The obstacles to the empowerment previously conferred
Chinese
供养坛城之神和十方诸佛菩萨。由于他们的加持以光芒的形式融入自身，获得了随许。又从顶轮的宝珠中发出的光芒，如意满足一切众生的需求和愿望，汇集成字母元音和辅音的形式融入自身。观想所有如来都加持了我。然后引入学生：用香水沐浴。驱逐障碍，划定界限。如前一样阐明生起菩提心和听法的行为规范，并劝其听闻。在此所听闻的法，是圆满正等觉的佛陀，善巧方便且具有大悲心，为了与众生的思想、根器和能力差别相适应，宣说了不可思议的法蕴，如果全部归纳起来，可以归纳为两种。智慧自生中说：奇哉，金刚持密主！我的法门虽然不可思议，但宣说的方式归纳为两种：轮回和涅槃。因此分为世间和出世间的两种乘。这二者的区别在于：以何种方法究竟成办，从而区分果是否能超越世间。首先，世间天人的乘，因为畏惧恶趣，而追求天界的安乐果报，所以是成办增上生的所依。如果与波罗蜜多的窍诀和三士道的次第相结合，仅仅依靠畏惧恶趣和希求善趣，就是下士道的道路。此乘的特点是：具有世间的正见，行持十善业道的果报是人与欲天。在此基础上，依靠四禅和无色界的等持等，可以达到上界天的果位。因此，《楞伽经》中说，前者以“天乘”这个主要词语来称呼，后者因为远离欲界的烦恼而称为“梵天乘”。而且，《宝鬘论》中说：如果善于行持人法，前往天界并不遥远。在天人和人的阶梯上，如果攀登，解脱就在附近。因此，这是所有乘的基础或阶梯。
English
I offer to the deities of the mandala and the Buddhas and Bodhisattvas of the ten directions. By their blessings dissolving into me in the form of light, I receive permission. Again, the light emanating from the jewel on the crown of my head fulfills the needs and desires of all sentient beings like a wish-fulfilling jewel, gathering into the form of letters, vowels, and consonants, and dissolving into me. I think that all the Tathagatas have blessed me. Then, to introduce the student: Bathe with scented water. Banish obstacles and set boundaries. Clarify the conduct of generating Bodhicitta and listening to the Dharma as before, and urge them to listen. The Dharma to be heard here is that the perfectly enlightened Buddha, skillful in means and possessing great compassion, in accordance with the thoughts of sentient beings, and the differences in their faculties and capacities, has spoken of an inconceivable collection of Dharmas, all of which can be summarized into two. In Wisdom Self-Arisen it says: Oho, secret Vajra-holder! My vehicle, though inconceivable, is summarized into two modes of explanation: Samsara and Nirvana. Thus, there are two vehicles, worldly and transcendental. The difference between these two is: By what means is it ultimately accomplished, thereby distinguishing whether the result can transcend the world or not. First, the vehicle of worldly gods and humans is that, fearing the lower realms, one seeks the happiness of higher realms as a result, so it is the basis for accomplishing higher rebirth. If combined with the instructions of the Paramitas and the stages of the three types of individuals, relying solely on fearing the lower realms and wishing for good rebirths is the path of the lesser individual. The characteristic of this vehicle is: possessing the worldly right view, the result of practicing the ten virtuous actions is humans and desire gods. On top of that, relying on the four dhyanas and the formless absorptions, one can attain the rank of gods in the higher realms. Therefore, in the Lankavatara Sutra, the former is referred to as the "vehicle of the gods" with the main term, and the latter is called the "Brahma vehicle" because it is purified by the defilements of desire. Moreover, in the Ratnavali it says: If one practices human Dharma well, going to the realm of the gods is not far. On the ladder of gods and humans, if one climbs, liberation is near. Therefore, this is the basis or stepping stone for all vehicles.
Chinese
关于出世间的乘，在《总经》中说：“兰卡的自在者，还有谁？对于究竟确定的乘，确定显示为三种，即生起引导和苦行智，以及自在方便之乘。” 这样显现为三种。第一，关于生起引导之乘也有三种：希求独自从轮回中解脱，以了悟补特伽罗无我的心，成为方便的声闻乘；在此之上，通过修习甚深缘起的道，成为了悟一半无我的方便的独觉乘；以及了悟一切法无我，以大悲行持广大利他之事的方便的菩萨乘。前两者是中士夫，后者是大士夫的道次第，是三种特征的类别。第二，关于苦行智之乘也有三种：于究竟中，以了悟远离四边的清净，于世俗中，成为期望他人的成就而努力的方便的事部乘；以观修瑜伽和行持与行部相似的方式行持，成为成就的方便的行部乘；以及于究竟中，将无相法性的加持，观想为世俗金刚界的本尊，通过取舍善恶分别的努力而成就果位的方便的瑜伽部乘，即外续三部。第三，关于自在方便之乘也有三种：主要依靠方便生起次第的门径，通过对胜义无二之义的了悟串习之结合而给予解脱的方便，即生起大瑜伽乘；主要依靠智慧圆满次第的门径，通过对法界与智慧无二之义的了悟串习之结合而获得解脱的方便，即圆满阿努瑜伽乘；以及使本初成佛之义自然解脱的殊胜方便，是远离取舍希冀恐惧之自性的，大圆满阿底瑜伽，即内续三部。如是，对于决定善或解脱之道，分为九乘，此处是第八乘，即阿努瑜伽大集经的中心。