English
Is the great Shakyamuni Buddha. The retinue to whom it is taught is the Bodhisattva Dondrup. The vehicle taught is the vehicle of gods and humans, which is a lower empowerment, because it precedes the empowerment of the causal vehicle. The need is said to be a need that transcends worldly affairs. As it says in the text: By whom, to whom, for what reason, what is needed? This is the six aspects of the vehicle of gods and humans. As the instruction says: Primarily focusing on the ten virtues, may virtue be inseparable and increase. Therefore, as a sign that the empowerment is inexhaustible or increasing, meditate on a full moon on the crown of your head. On top of that, regard Shakyamuni Buddha as inseparable, and whatever you do, do it by being instructed by Shakyamuni Buddha on the crown of your head. Not transgressing the words of Shakyamuni Buddha means having no unwholesome mind. This is the state of wisdom, please look directly at the small meditation. This is the great meaning of empowerment, from 'Cutting Disputes'. This is the chapter on the vehicle of gods and humans. This is spoken in the tantra that cuts through illusions, equal to space. If you do each of these one by one, from bathing to taking vows, do it beforehand, like a Pra guide. Then, requesting kindness and making offerings, etc., do it at the same time. This is the ritual of the mandala of gods and humans. Then, give the empowerment of the Hearers' Vehicle, from the disciple bathing to offering the five kinds, and offering the sutras, etc., is the same as before. Then, the practitioner enters the mandala and asks Shakyamuni Buddha for the empowerment of the Four Noble Truths, and meditate on oneself as Shakyamuni Buddha, and meditate on a jewel radiating various lights on the crown of your head. Then, the disciple prays as before. Then, request ordination, and ask the abbot for ordination. The abbot says this: Like the Blessed One Shakyamuni Buddha and others who went forth from the household life. The abbot asks about the three obstacles and shaves the hair. With refuge and bodhicitta as the preliminary, the abbot asks to be heard, etc., and bestows the novice vows. Then, give the empowerment, first bless and give the monastic robe and Dharma robe, and give the empowerment with shame and embarrassment. Then, bless and give the cymbals, the begging bowl, and the water strainer.
Chinese
授予加持和布施所需的物品的灌顶。然后，上师拿起灌顶用的宝瓶，授予四谛和十六胜义的灌顶。讲解三种道用，并安住于禅修。然后，为了使灌顶不退失，做一个小的加持：观想自己额头上有一个骨头的明点，像少许白芥子那么大。将心识专注于此，明点越来越大，观想一切显现和存在都成为骨骼的坛城。如果依赖于自己的传承，就会产生贪、嗔、痴三毒，成为烦恼和轮回之因。因此，会体验到苦谛的果报。为了对治它，观想骨骼之轮，观想不净之境，这样就不会产生贪嗔。断除集谛的烦恼之根，从苦果中自然解脱，这就是道谛。如果从道用的角度来说，声闻乘执着于能取和所取为实有，等等，如同上面的解释。大禅修者的坐姿就像一个沮丧的人在诉说悲伤的事情。视十不善如敌人和荆棘般舍弃。视十善如药物和有益的食物般依止。此外，声闻乘有十种认识：视杀生如剧毒，视烦恼如毒蛇，视食物如边地老人的食物，视衣服如包裹伤口的绷带，视利养和恭敬如罗网和陷阱，视上师和三宝如珍宝，视佛法如道路，视佛陀的教法如黄金，视戒律如装饰品，视法性显现如在黑暗中点燃明灯。这些在《灌顶金刚桥》中也有阐述。声闻乘的六种障碍是：在瓦拉纳西的清凉室中，伟大的导师释迦牟尼佛，为八大弟子等眷属，以四谛灌顶，获得阿罗汉果位。其必要性在于从外道恒常和断灭的自续宗派中解脱出来。正如经中所说：谁对谁，在哪里，说了什么，为什么以及必要性。
English
The empowerment for blessing and giving the necessary items. Then, the master takes the empowerment vase and bestows the empowerment of the four truths and the sixteen supreme ones. Explain the three path uses and reside in meditation. Then, in order to prevent the empowerment from degenerating, do a small blessing: visualize a bone bindu on your forehead, about the size of a small amount of white mustard. By focusing your consciousness on it, the bindu becomes larger and larger, and visualize all appearances and existence as a mandala of skeletons. Furthermore, if you rely on your own lineage, the three poisons of attachment, aversion, and ignorance will arise, becoming the cause of afflictions and samsara. Therefore, you will experience the result of the truth of suffering. As an antidote to it, by meditating on the wheel of bones, visualizing impure realms, afflictions of attachment and aversion will not arise. By cutting off the root of the afflictions of the truth of origin, naturally liberating from the result of suffering, that itself is the truth of the path. If it is done from the perspective of the path use, the Shravakas' clinging to the apprehended and the apprehender as truly existent, and so on, is like the above explanation. The posture of a great meditator is like a discouraged person telling sad stories. Abandon the ten non-virtues as enemies and thorns. Rely on the ten virtues as medicine and beneficial food. Furthermore, Shravakas have ten perceptions: perceiving killing as a potent poison, perceiving afflictions as poisonous snakes, perceiving food as the food of an elderly person in a border region, perceiving clothing as bandages wrapping a wound, perceiving gain and respect as nets and snares, perceiving the lama and the Three Jewels as precious jewels, perceiving the Dharma as a path, perceiving the Buddha's teachings as gold, perceiving discipline as ornaments, and perceiving the manifestation of Dharma-nature as lighting a lamp in a dark cave. These are also explained in the Empowerment Vajra Bridge. The six obstacles of the Shravakas are: In the cool chamber of Varanasi, the great teacher Shakyamuni Buddha, for the retinue of the eight great disciples and others, by empowering with the four truths, attained the fruit of Arhatship. The necessity is to be liberated from the sectarian views of eternalism and nihilism. As it is said in the scripture: Who to whom, where, what was said, why, and with what necessity.
Chinese
即，这是声闻乘的六种障碍。说完后，收摄坛城。然后自己灌顶，沐浴并祈祷。献上律仪所依并授予独觉的律仪。然后灌顶道用瓶灌顶和十二缘起的灌顶。在三种道用中，从乘中产生独觉。关于它的见、修、行、果四者，如前所述在此讲述。与声闻相比，卓越之处也相同。然后，如果要再次讲述灌顶或作为安住的所依而做一个小安立，那么观想自己头顶有一个红色的明点，如豆子般大小。在它之上，观想一个白色的明点，如豆子般大小。然后，将意识专注于那个红色的明点，想着它越来越大，越来越大，以至于所有显现和存在都变成一片红色。据说红色是具有生起之自性的顺生轮回之法。又，将心专注于那个白色的明点，想着它越来越大，越来越大，以至于所有显现和存在都变成一片白色。据说白色是非顺生的，是超越痛苦涅槃之法。红白二者混合后，从头顶降下如酥油般，融入心脏的中央。由于与自己的心无二无别地混合，因此将轮回和涅槃的一切都置于平等性之中。据说拉杰释迦贡就那样专注于一点，闭关了三个月。它的六种障碍是：处所是鹫峰山。灌顶是缘起顺生，以及逆生轮回和涅槃无二无别地证悟的必要。除此之外，一切都与声闻相同。道用是直接观看大手印的禅修。这些是独觉乘。然后，在坛城中央用瓶水沐浴。向喇嘛献供。丹巴朵噶祈愿吉祥。诸天、人类、声闻、独觉等仪轨，与目录、仪轨引导等不相违背地结合。愿吉祥！
English
That is, these are the six obstacles of the Shravaka Vehicle. After saying this, gather the mandala. Then, empower yourself, bathe and pray. Offer the support of vows and bestow the vows of a Pratyekabuddha. Then, empower the path-taking vase empowerment and the twelve links of dependent origination. Among the three path-takings, from the vehicle arises a Pratyekabuddha. Regarding its four aspects of view, meditation, conduct, and result, as mentioned above, it is explained here. The excellence compared to the Shravakas is also the same. Then, if one wants to explain the empowerment again or make a small establishment as a support for abiding, then meditate on a red bindu on the crown of your head, about the size of a bean. Above that, meditate on a white bindu, about the size of a bean. Then, focus your consciousness on that red bindu, thinking that it becomes bigger and bigger, until all appearances and existence become completely red. It is said that red is the nature of arising, the Dharma of samsara that arises in order. Also, focus your mind on that white bindu, thinking that it becomes bigger and bigger, until all appearances and existence become completely white. It is said that white is non-arising, the Dharma of Nirvana that transcends suffering. The two, red and white, mix and descend from the crown of the head like butter, dissolving into the center of the heart. Because it mixes inseparably with your own mind, place all of samsara and nirvana in equanimity. It is said that Lhaje Shakya Gon meditated on that one point in solitary retreat for three months. Its six obstacles are: the place is Vulture Peak Mountain. The empowerment is the necessity of realizing dependent origination arising in order, and the non-duality of reverse arising samsara and nirvana. Other than that, everything is the same as the Shravakas. The path-taking is to directly view the meditation of Mahamudra. These are the Pratyekabuddha Vehicle. Then, in the center of the mandala, bathe with vase water. Offer wealth to the lama. Dampa Tokkar prays for auspiciousness. The rituals of gods, humans, Shravakas, Pratyekabuddhas, etc., are combined without contradicting the catalog, ritual guidance, etc. May it be auspicious!
Chinese
东方金刚手，西方舍利子，北方观世音。船毁时祈祷天人，诸天之四方四隅，东西上下，安布十位菩萨。这些的咒语在匝卡那。事业安布在灰尘灌顶物坛城的末端。陈设供品，铺设身语意之所依，驱逐邪魔，大家努力皈依，献供品，顶礼，忏悔罪业，随喜善根，祈祷不入涅槃，劝请法轮常转，最后回向善根等等。金刚上师给师兄弟们菩提心的律仪。之后夜晚进行念诵，四种道用的道用菩萨，大天母被十方诸佛围绕，或者匝卡里的十五位本尊。心咒 达雅塔，嗡 嘎德 嗡。二十种灌顶的灌顶。口诀就像不疼爱独子一样。通过修慈悲，观修遍布一切众生。见解是证悟无我的意义。修习是不作意。行持是修持六度波罗蜜多的修行。果是获得十一地普光。瑜伽士的坐姿就像地方官处理政事一样。要点是只专注于要点。如果从智慧的方面进行观修，那就是观修二谛的意义。然后，如果从世俗的方面来说，手持灌顶物，通过三摩地和仪轨进行灌顶。包括灌顶者在内，就是大智慧的二十种事业的灌顶本身。究竟而言，观想心间有一个芥子大小的明点。观想光明的形象，颜色不定。那个明点是空性，没有生。如是说。观察那个明点，各种颜色显现而不停歇。观察各种颜色，没有成立任何单一的方面。同样，在世俗中，灌顶物和灌顶等任何事物都不停歇地显现，但究竟而言，不住于任何地方，法性远离一切戏论，不住于任何事物的体性。如此安住。
English
East Vajrapani, West Shariputra, North Avalokiteshvara. When the boat is destroyed, pray to gods and humans. The four directions and four corners of the gods, east, west, north, south, arrange ten Bodhisattvas. The mantras of these are in Tsakana. Activities are arranged at the end of the empowerment substance mandala. Arrange offerings, spread out the supports of body, speech, and mind. Expel obstacles. Everyone strives to take refuge. Make offerings. Prostrate. Confess sins. Rejoice in virtue. Pray not to pass into sorrow. Urge the turning of the wheel of Dharma. Finally, dedicate the roots of virtue, and so on. The Vajra Master bestows the vows of Bodhicitta on the Dharma brothers. Then, spend the night reciting, the Bodhisattva who takes the path of the four path-takings. The great goddess is surrounded by the Buddhas of the ten directions, or the fifteen deities of Tsakali. Heart mantra: Tadyatha, Om Ghate Om. The empowerment of the twenty empowerments. The instruction is like not cherishing an only child. Through cultivating love and compassion, meditate on being pervasive to all sentient beings. The view is to realize the meaning of selflessness. Meditation is to meditate on non-conceptualization. Conduct is to practice the practice of the six perfections. The result is to obtain the eleventh ground, Samantaprabha. The posture of a great meditator is like a local official handling affairs. The point is to focus only on the point. If one meditates from the aspect of wisdom, then that is meditating on the meaning of the two truths. Then, if one does it from the aspect of conventionality, hand over the empowerment substance and perform the empowerment through samadhi and rituals. Including the empowerer, it is the empowerment of the twenty deeds of great wisdom itself. Ultimately, meditate on a bindu the size of a mustard seed in the center of the heart. Meditate on the appearance of light, the color of which is not certain. That bindu is emptiness, without birth. Thus it is said. Observing that bindu, various colors appear without ceasing. Observing the various colors, no single aspect is established anywhere. Similarly, in conventionality, empowerment substances and empowerments, etc., appear without ceasing, but ultimately, not abiding anywhere, the nature of reality is free from all elaboration, and does not abide in the nature of anything. Thus it abides.