English
sa re gcig pa'o. a bhi... Previously, on the summit of Mount Meru, the Buddhas of the four castes empowered the Bodhisattva who accomplished all purposes with the five clairvoyances, and as a result, in the precious palace on the summit of Mount Meru, the five Buddhas who manifested perfect enlightenment in the Vajradhatu of Vairochana bestowed empowerment, may perfect enlightenment be manifested on the summit of Mount Meru. Possessing the five clairvoyances, the fruit transcends the ten bhumis. The wheel of letters is complete and abides in greatness. May the supreme fruit manifest as enlightenment, may one attain the supreme empowerment of perfect enjoyment. By completely perfecting all supreme empowerments, obtaining all dharmas without exception, this is the auspicious sign of the twenty-second outer empowerment of the completely perfect supreme empowerment of the Vajra King. Abhiṣiñca hūṃ. Citta prati. Vairocana. Yatha citta. Tathā citta. Ahaṃ citta. Oṃ hūṃ traṃ hrīḥ āḥ. Abhiṣiñca hūṃ. Thus, the sixty-two yogic empowerments are completely bestowed. Then, the vase empowerment is also bestowed, and drinking and bathing are performed. As it is said, the vase empowerment is again bestowed as a support, and water drinking and bathing are performed. Thus, the stages of the actual empowerment are well completed. Then, the twenty-second root section, the four path practices with their divisions, the first is the twenty-third root section, the entry into the vehicle path practice and the six aspects will be explained below. Second is the deity, third is the essence, and fourth is the empowerment path practices, etc., are in the root: Four path practices. The deity assembly of the Vajradhatu, mainly with the five Buddha families. The essence is Oṃ Buddha Vairocana Oṃ. Oṃ Vajra Akṣobhya Hūṃ. Oṃ Ratna Sambhava Traṃ. Oṃ Padma Amideva Hrīḥ. Oṃ Karma Amogha Siddhi Āḥ. The empowerment is the sixty-two yogas. As the meaning of what was said, in the deity path practice, practicing and offering the great mandala of the Bhagavan Vajradhatu is the main part of the deity path practice, and constantly meditating on the five families. Recite these essences and the mantras of the retinue, as well as Durga, etc. The empowerment is as just explained. The divisions and subdivisions of the vehicle path practice are: The root is: The vehicle is the vehicle of yoga. The entry is mainly samadhi, there are two: the mandala of the deity with signs and the nature of reality without signs. Also, from the Vajraśekhara Sutra: Here, asceticism and fasting are not necessary.
Chinese
哦。沐浴和清洁这里不需要。一切佛都是大菩萨。通过与自性结合将会成就。如是说。见解是，胜义谛的真理，了悟离于无相的八边戏论之相，被认为是天神的坛城。宝藏交付中说：五部显现为友伴之相。了悟圣者伟大的毗卢遮那佛。如是说。守护的誓言是，守护具足出家者的三种学处。居家者守护五部的誓言。顶髻中说：如果已经出家，应当安住于三种律仪。别解脱和菩提心，是持明者内部的律仪。如果作为居家者行事，应当恒常守护五部之王。如是说。修习的等持是，观想字形，本尊身，誓言物和智慧勇识为友伴之相，修习五种现证菩提。也就是法性空性，座垫莲花月亮，语是字形，意是手印，身是圆满。行持是，不离本尊的等持，通过四种事业，主要成办自他的利益。顶髻中说：安住于本尊的等持，完全不舍弃一切有情。恒常忆念佛陀，恒常供养佛陀是殊胜的。如是说。秘密物质也在适当时使用。勇猛殊胜中说：头盖骨的碎片，作为母神的所依物安放。盛满鲜血的宝瓶，也安放在坛城的四角。如是说。果是，了悟胜义谛智慧的法身。五部是报身。从那之中显现的是化身。宝藏交付中说：显现为五部是友伴之相。了悟圣者伟大的毗卢遮那佛。具备九支，密集排列。如是说。处所是，有天神，鸟鸣悦耳，树木繁茂的园林，金刚界坛城。导师是大学者月官。眷属弟子是金刚鹏，名声等。灌顶瑜伽的六十二种灌顶。原因是，赞叹薄伽梵毗卢遮那佛身大的功德。必要是，获得那个灌顶，吉祥并且相续中生起功德。之后，为了那个灌顶不退失且稳固，开示诀窍是，在自己的心间坛城中
English
Oṃ. Bathing and cleansing are not needed here. All Buddhas are great beings. By uniting with the self, it will be accomplished. Thus it is said. The view is that the truth of ultimate reality, the form of realizing freedom from the eight extremes of conceptual elaboration, is considered the mandala of the deities. In the Treasure Transmission, it says: The five families manifest as the form of companions. Realize the noble, great Vairocana. Thus it is said. The vows to be protected are to protect the three trainings of a fully ordained monk. A householder should protect the vows of the five families. In the Crown it says: If one has become fully ordained, one should abide in the three vows. Individual liberation and the mind of enlightenment are the vows within the vidyadhara. If one acts as a householder, one should always protect the five royal families. Thus it is said. The samadhi of meditation is: Meditate on the fivefold clear realization by focusing on the syllables, the deity's form, the samaya being, and the wisdom being as the form of companions. That is, the nature of reality is emptiness, the seat is a lotus moon, the speech is the syllables, the mind is the hand symbols, and the body is complete. The conduct is: Without separating from the deity's samadhi, primarily accomplishing the benefit of oneself and others through the four activities. In the Crown it says: Abiding in the deity's samadhi, never abandoning all sentient beings. Always keeping the Buddha in mind, always offering to the Buddha is supreme. Thus it is said. Secret substances are also used on occasion. In the Supreme Hero it says: The pieces of the skull, should be placed as the support of the mothers. A vase filled with blood, should also be placed on the four corners of the mandala. Thus it is said. The result is: The Dharmakaya of realizing the wisdom of ultimate reality. The five families are the Sambhogakaya. The Nirmanakaya arises from that. In the Treasure Transmission it says: Manifesting as the five families is the form of companions. Realize the noble, great Vairocana. Arranged densely with nine branches. Thus it is said. The place is: A garden with deities, pleasant bird songs, and lush trees, in the mandala of Vajradhatu. The teacher is the great master Kumati. The retinue of disciples includes Vajra Garuda Sound Power and others. The sixty-two empowerments of empowerment yoga. The reason is: To praise the qualities of the great body of the Bhagavan Vairocana. The purpose is: By obtaining that empowerment, auspiciousness and qualities arise in the lineage. Then, in order for that empowerment not to decline and to be stable, the instruction is clarified: In the mandala of one's own heart
Chinese
五大精华安住，即是自性五部和五智的体性，从原始以来就安住。 也就是，观想头顶有一个白色明点，如同一颗小丸。 它变得清晰，并且，从虚空的中心升起甘露。 这意味着，随着白色明点从上方降下，观想五部精华安住在心间，并且无二无别地融合。 这就是胜义谛，无相的自性。 五部显现为金刚界部的本尊，这是世俗智慧的显现。 从那无二的自性中，不加改造地安住，即是法界自性。 如是所说，进入乘之门，有相和无相的法性二者，以及，如金刚顶的意义一样，不依赖沐浴、洁净、苦行、斋戒等而行持。 见解是远离无相的戏论八边。 戒律是出家众的三学，以及，在家众守护五部的誓言。 禅定的三摩地是以五种现证菩提的方式。 行动是从本尊三摩地的状态中，通过四种事业的方式，成办自他之利。 果是证悟胜义谛的法身之光，为了他利而显现报身。 从报身获得化身。 第二十五根本品，窍诀安住禅修的引导方式是： 自己心间中央的五色精华，是五部五智的体性，从原始以来就安住。 也在自己的头顶观想一个白色明点，如同一颗小丸。 它变得清晰，并且，从虚空的中心升起甘露。 这句话的意思是，观想头顶的白色明点从上方降下，与心间安住的五部精华无二无别地融合，并且，尽力安住在胜义无相的状态中。 后得是五部显现为金刚界部的本尊，这是世俗智慧的显现，在那无二的自性中，不改造地安住觉性，因为是法界的自性，所以要这样在道上修持。 第二十四根本品，六断如经中所说。 通过这些次第，为了圆满成就瑜伽续部的成熟解脱之道，请复诵此誓言，作为承诺的意义。 简略地受持誓言，给予
English
The abiding of the five great essences is the very nature of the five families and the five wisdoms, abiding primordially. Furthermore, one should contemplate a white drop, about the size of a small pill, at the crown of one's head. As it becomes clear, and nectar arises from the center of the sky. This means that as the white drop descends from above, one should contemplate that the five essences abide in the center of the heart, and that they merge inseparably. That is the ultimate truth, the very nature of signlessness. The five families appearing as deities of the Vajra realm are the appearance of conventional wisdom. Abiding without artifice in the state of their non-dual nature is the very nature of the sphere of reality. As it is said, the gateway to the vehicle, the two natures of the conditioned and the unconditioned, and, like the meaning of the Vajra Peak, one should practice without relying on bathing, cleanliness, asceticism, fasting, and so on. The view is to be free from the eight extremes of conceptual elaboration of signlessness. Discipline is the three trainings of the ordained, and the householder should keep the vows of the five families. The samadhi of meditation is in the manner of the fivefold manifestation of enlightenment. Action is to accomplish the benefit of oneself and others through the four activities from the state of the deity's samadhi. The result is the radiance of the Dharmakaya, which realizes the ultimate truth, and the Sambhogakaya appears for the benefit of others. From the Sambhogakaya, the Nirmanakayas are attained. The twenty-fifth root chapter, the instruction on how to guide the practice of indwelling meditation, is as follows: The five-colored essence in the center of one's heart is the very nature of the five families and the five wisdoms, abiding primordially. Also, one should visualize a white drop, about the size of a small pill, at the crown of one's head. As it becomes clear, and nectar arises from the center of the sky. The meaning of this statement is that one should contemplate that the white drop at the crown of the head descends from above and merges inseparably with the five essences abiding in the heart, and one should remain as evenly as possible in the state of ultimate signlessness. Post-meditation is that the five families appear as deities of the Vajra realm, which is the appearance of conventional wisdom, and in that non-dual nature, one should leave awareness uncorrected, because it is the very nature of the sphere of reality, and therefore one should practice it on the path in this way. The twenty-fourth root chapter, the six cessations, is as stated in the text. Through these stages, in order to perfectly accomplish the paths of maturation and liberation of the Yoga Tantras, please repeat this vow as a sign of commitment. Briefly taking the vows, giving
Chinese
我献曼扎。 承诺为奴。 其功德回向等如前。根本科判第二十六吉祥是：根本中说，散布鲜花并伴随音乐， 遍照如来智慧殊胜具大海， 拥有如满月之身圆满有寂边际， 所有意愿皆得圆满之吉祥， 祈愿此吉祥于今日带来安乐！ 不动如来调伏嗔恚与愚痴， 无与伦比之善圆满众生义利， 怙主圆满一切功德之吉祥， 祈愿此吉祥于今日带来安乐！ 以诸佛之功德庄严， 真实财富之布施施予者不虚妄， 宝生如来之吉祥， 祈愿此吉祥于今日带来安乐！ 安住禅定与三摩地波罗蜜多， 莲花智慧上安住具无量寿， 无量光佛之加持， 祈愿此吉祥于今日带来安乐！ 为利有情于事业倾注心力， 从束缚中解脱一切有情众生， 至尊不空成就如来之吉祥， 祈愿此吉祥于今日带来安乐！ 如是念诵并散花。 根本中说，之后对坛城作供养赞颂，祈请成就，忏悔，请白返回，收摄坛城，供养上师。 所说的供养上师以献曼扎代替。 其他如下：坛城的供品重新陈设或修缮后如前一般打扫清净，加持后供养是，如本尊预备时一样，于此殊胜处或其他处， 诸天等非我所拥有之， 如是等直至音乐之间供养。 赞颂也如预备时一样， 显空金刚虚空界， 如是等五部和， 一切应赞颂者， 如是等赞颂。 祈请成就： 祈请薄伽梵，请赐予我和一切有情众生净除二障、圆满二资粮，以及所有殊胜和共同的成就。 如是祈祷所愿之义。 念诵三遍百字明， 以及其他按照密续典籍总的规矩，以偈颂和散文的方式忏悔罪业，祈求宽恕。 观想粉末坛城， 嗡，您成办一切有情义利。 如是等之后， 嗡 班匝萨埵 吽。 三遍。