English
From the ultimate of the sequence to Ati, counting each action separately, ten stages of empowerment arise. Because the nine vehicles with unified actions are similar, they are known as the empowerments of the nine vehicles. Furthermore, the boundary is marked by the way the four rivers complete the ten bhumis and four yogas: By completing the river of the outer empowerment lineage, the first bhumi, the uncertain transformation, and the seventh, the aim of generating fruit, surpass the seven intermediate bhumis and transform into yoga, which is discipline. By mastering the river of the inner empowerment of arising, the eighth bhumi, the abiding, immovable bhumi, is surpassed and transforms into mahayoga. By mastering the river of the practice empowerment of fame, the ninth bhumi, the expanded land of dharmata, is surpassed and transforms into anuyoga. By mastering the river of the secret empowerment of completion, the tenth bhumi, the complete, all-encompassing bhumi, is surpassed and transforms into atiyoga. Although such vehicles of the path's stages may appear similar in their respective paths and methods, in reality, because they are seized by the skillful means of the fruition vehicle, the qualities of abandonment and realization, and similar virtues of each vehicle, become a swift path for generating that particular quality. Therefore, here, the essential points of empowerment from the tantric and oral instruction traditions, along with the two methods of the complete sutra tradition, are combined and bestowed as one. First, as an outer empowerment, the empowerment of the mandala of the deva-human vehicle, as a branch of the complete sutra empowerment, is timely. There are two aspects to this: the actions of the master have already preceded, and second, to make it your own fortune, offer the mandala as an offering for requesting empowerment. Having said this, offer the mandala, then join your palms together with flowers in your hands, and repeat after me this prayer: Omniscient wisdom aggregate, purifier of the wheel of existence, preciousness spoken of today, may the principal lord bestow grace upon me. Recite this three times. Then, bestow the vows: After prostrating, have them kneel and sit with palms joined. You are to study the vehicle of higher realms, and regarding this, the Lankavatara Sutra states: The deva vehicle and the brahma vehicle. The so-called deva vehicle refers to the path of the ten virtuous actions not fully grasped by meditative concentration. In detail: Practicing the ten virtues and abandoning non-
Chinese
。 欲界天与人中生之因。 如是说。 彼亦天与梵天之乘，二者所行之所依补特伽罗，无论外道与内道二者皆有。 此乃解脱之乘之道阶，故以内道为主。 续经中云：于三事，作意诸众之权，安立三皈依。 如是说故。 此处若无希求解脱之意，以小士夫之心，畏惧恶趣之苦而皈依三宝，今当令意向上，以自他欲脱轮回之苦之心，具足先行三皈依者，欲如实受持断十不善之戒律，请复诵此。 昔日若无结缘，则请僧人，若有则请阿阇黎垂念。 我名某某，自此时起，乃至尽寿，二足中之胜者，皈依佛。 离贪者中之胜者，皈依于法。 众中之胜者，皈依于僧。 我尽寿安住于天人之乘，请阿阇黎摄受。 如是三次。 乃是种姓方便。 子说善哉。 如是获得十善业道之戒律，欲断彼之相违品十不善业，欲从此返还。 请阿阇黎垂念。 如同往昔之圣者阿罗汉众，入于天人之乘，乃至尽寿，断除杀生，不予而取，欲邪淫，妄语，离间语，绮语，恶语，贪心，害心，邪见之十不善业，从十不善业中返回，如是，我名某某者，亦从此时起乃至尽寿，断除十不善业，欲从十不善业中返回。 以此十支，我随学圣者阿罗汉众所学之善妙天人之乘。 随修。 随作。 如是一次。 种姓
English
The cause of being born in the desire realm, gods and humans. So it is said. Also, the basis for those who are to travel by the two vehicles of gods and Brahma, whether they are outsiders or insiders, both exist. Here, since it is the path to liberation, it is based on the insiders. In the Tantra it is said: In the three actions, empowering the minds of all, the Three Refuges are established. As it is said, here, without the mind seeking liberation, with the mind of a small person, fearing the suffering of the lower realms, taking refuge in the Three Jewels, now let the mind be uplifted, with the mind of wanting to liberate oneself and others from the suffering of samsara, those who have taken the Three Refuges beforehand, wishing to properly take the precepts of abandoning the ten non-virtues, please repeat this. If there was no Dharma connection before, then please the monk, and if there is, then please the Acharya to remember. I, named so-and-so, from this time onwards, until the end of my life, the best of the two-legged, I take refuge in the Buddha. The best of those who are free from attachment, I take refuge in the Dharma. The best of the assemblies, I take refuge in the Sangha. I will abide in the vehicle of gods and humans for as long as I live, please Acharya, accept me. Like this three times. It is the method of lineage. The son says, "Excellent." Having thus properly obtained the precepts of the path of the ten virtuous actions, wishing to abandon the ten non-virtuous actions that are contrary to it, and wishing to turn away from them. Please Acharya, remember. Just as the noble Arhats of the past entered the vehicle of gods and humans, and until the end of their lives, abandoned killing, taking what is not given, sexual misconduct, lying, slander, harsh speech, idle talk, covetousness, malice, and the ten non-virtuous actions of wrong view, and returned from the ten non-virtuous actions, likewise, I, named so-and-so, from this time onwards, until the end of my life, abandon the ten non-virtuous actions, and wish to return from the ten non-virtuous actions. With these ten limbs, I will follow the good vehicle of gods and humans taught by the noble Arhats. I will practice. I will do. Like this once. Lineage.
Chinese
是方法。儿子说好。然后梵天的乘法是，修持四无量，修持不动摇的禅定，是生于梵天等地的原因。如是，梵天乘法的真实道路是四禅定，以及四无色界的等至，梵天乘法的特殊功德是四无量，以及五神通，心想应该如法修学。请上师垂念。如过去诸位圣者大仙修持禅定和等至之心，如获得禅定和神通一样，我名某某，也以慈爱、悲心、喜悦、舍无量，以及禅定之心离于寻伺，等至不动摇，安住而获得圣者的禅定和神通。如过去诸位圣者大仙一样随学，随修，随作。如是三次，方法善妙。然后是时规，仅仅是为了成就欲天的果位，即使不接受布萨也可以，因为以正确的见解所摄持的十善业道可以成就。即使如此，为了成就欲界六天的特殊所依，接受布萨是好的，如《亲友书》中所说：布萨能赐予欲界天人如意的身体，赐予男女众。如是说。如何接受的仪轨是，如《安住经》中所说接受是好的，然而灌顶的处所不一定是居家者和出家者，即使是出家者，接受大乘的布萨也不相违，因此，在此心想如是接受。祈请十方安住的诸佛和菩萨，以及上师垂念我。如过去的如来应供正等觉，如马缰识，如大象，已作当做，已作所作，已舍弃重担，已获得自己的利益，已完全穷尽有之联结，具有正确的教诫，善妙解脱之心，善妙解脱之智慧者们，为了所有众生的利益和利益
English
is the method. The son said good. Then the vehicle of Brahma is, practicing the four immeasurables, practicing unwavering meditation, is the cause of being born in Brahma and other places. Thus, the real path of the Brahma vehicle is the four meditations, and the four formless attainments, the special qualities of the Brahma vehicle are the four immeasurables, and the five superknowledges, thinking that one should study them properly. Please teacher, be mindful. Just as the great sages of the past cultivated the mind of meditation and attainment, just as they attained meditation and superknowledge, I, named so-and-so, also with loving-kindness, compassion, joy, equanimity immeasurable, and the mind of meditation free from investigation, attainment unwavering, abiding and attaining the meditation and superknowledge of the noble ones. Just as the great sages of the past followed, practiced, and acted. Thus three times, the method is excellent. Then there is the time rule, just to achieve the position of the desire gods, it is okay even if you don't take the Uposatha, because it can be achieved by the ten virtuous actions held by the correct view. Even so, it is good to take the Uposatha to achieve the special support of the six desire gods, as it is said in the Suhrllekha: The Uposatha gives the desired body of the desire gods, gives to men and women. It is said. As for how to take the ritual, it is good to take it as it is said in the Sthapanasutra, but the place of empowerment is not necessarily a householder and a renunciant, and even if it is a renunciant, it is not contradictory to take the Mahayana Uposatha, therefore, here it is thought to be taken as such. I pray that all the Buddhas and Bodhisattvas residing in the ten directions, and the teacher, be mindful of me. Just like the Tathagata Arhat Samyaksambuddha of the past, like the horse-taming knowledge, like the great elephant, having done what should be done, having done what is to be done, having abandoned the burden, having obtained one's own benefit, having completely exhausted the connection of existence, having the correct precepts, the mind of perfect liberation, those with the wisdom of perfect liberation, for the benefit and benefit of all sentient beings
Chinese
为了（增长功德）的缘故，为了解脱的缘故，为了无病的缘故，为了无饥荒的缘故，为了圆满菩提方面的诸法的缘故，如是必须进行布萨。我也以某某之名，从此时起，到明天太阳升起之前，必须如法受持布萨。如是念诵三遍，善巧方便。然后为了宣说学处，复诵此偈：从今以后不杀生，不取他人之财物，不行淫欲之行为，亦不妄语欺骗人。过失众多所依之酒，亦当完全断除之。不坐高广大床座，同样非时之食物，香水花鬘及装饰，歌舞嬉戏皆当舍。如阿罗汉恒常，不作杀生等诸事，如是断除杀生等，愿速获得无上菩提。众多痛苦缠绕之有情，愿从轮回之海中解脱。如是念诵一遍，善巧方便。此为黎明之时所受持，若与灌顶时间不符，于彼之早晨受持亦无妨碍。其他若仅为天人等之灌顶，如前所说，未受持亦无犯戒之过失。之后宣说佛法：此乘乃一切乘之根本或基础，不行于十善业道之乘于何处亦不存在，并且此亦为一切乘之前行。如是于《喜金刚》中云：从十善业开始，彼之法门极善分。如是导师佛密亦云：置于基础乘之首。此等行于十善业道及禅定之行，不动的行为，亦必须以正确的见解，即相信来世及业果之见解所摄持，若与此相违，即使行善，果报亦将成熟为痛苦。《亲友书》中云：何人以邪见，纵行诸善业，一切异熟果，皆为不可爱。如是宣说。因此，恶趣之因不
English
For the sake of (increasing merit), for the sake of liberation, for the sake of being without illness, for the sake of being without famine, and for the sake of perfecting all the dharmas related to enlightenment, one must necessarily perform the Uposatha. I, by the name of so-and-so, from this time until the sun rises tomorrow, must properly undertake the Uposatha. Recite this three times and apply skillful means. Then, for the purpose of declaring the precepts, repeat after this: From today onwards, I will not kill living beings, I will not take the wealth of others, I will not engage in sexual activity, nor will I speak false words to deceive people. Alcohol, which is the basis of many faults, should also be completely abandoned. I will not sit on high and large beds, and likewise, untimely food, perfumes, garlands, and decorations, singing and dancing, and other amusements should all be abandoned. Just as the Arhats always do not commit acts such as killing, likewise, I will abandon acts such as killing, may I quickly attain unsurpassed enlightenment. May sentient beings entangled in much suffering be liberated from the ocean of samsara. Recite this once and apply skillful means. This is to be undertaken at dawn, and if it does not coincide with the time of empowerment, it is not contradictory to undertake it in the early morning. Otherwise, if it is only an empowerment for gods and humans, as previously stated, there is no fault of breaking the precepts even if it is not undertaken. Then, the Dharma is explained: This vehicle is the root or foundation of all vehicles, and a vehicle that does not practice the ten virtuous actions does not exist anywhere, and this is also the preliminary to all vehicles. As it is said in the Hevajra Tantra: Starting from the ten virtuous actions, its Dharma is very well divided. Likewise, the teacher Buddha Guhyaka also said: Place it at the beginning of the basic vehicle. These practices of the ten virtuous actions and the practice of meditation, the immovable actions, must also be held by the correct view, that is, the view of believing in the next life and the results of actions, and if it is contrary to this, even if one practices virtue, the result will ripen into suffering. It is said in the Suhrllekha: Whoever, with a wrong view, even performs virtuous deeds, all the results will be unpleasant. Thus it is said. Therefore, the cause of the evil destinies is not