English
Collected. The benefits are mentioned therein: If these mantra words are recited first and then the Dharma is preached, then within a radius of eight yojanas, demons and gods of the demon class will not come for the purpose of trying to see with their eyes. Those who come will not be able to create obstacles. As it is said, therefore, from the rest of the enthronement, these profound instructions must also be kept in mind. The root is: Twelfth, meditating on the Sage: Practicing the ten virtues is the law of the Chakravartin king. That is, the teaching and the lord of gods and humans is the teacher, the Buddha. Because he has four kinds of human and divine retinues, one must meditate on them and perform fasting, etc. As it is said, the meaning is that one must practice the law of the Chakravartin king, the ten virtues. That is, it is the teaching and the teacher of the Sage, so one should not regard the current Dharma-teaching lama as an ordinary person, but should generate reverence with the thought that the teacher, Shakyamuni Buddha, is actually surrounded by four kinds of retinues. The lama must also have a stable Samadhi of the Sage. The necessity of this is: The Arhat, the god Saga, said: The teacher and the seven virtuous ones, Are the lords who pervade the appearance of the three worlds. As it is said. That is, in the context of the worldly human and divine vehicle, it is only appropriate to observe fasting and give advice, and it is not appropriate to confer empowerment, there may be such a wrong understanding. But here, the empowerment is mainly conferred in connection with the ritual of the Vajrayana mandala. In order to gradually lead worldly people from the path of the ten virtues to Atiyoga of Dzogchen, this is a skillful means or cause, a profound means of showing the way like a ladder. Similarly, if someone wrongly says that the deities of the mandala, except for the main deity and the great mother of the root mandala, most of the other main deities are like emanations, then there is no fault of offense. Because in the New School, it is also said that in the mandala of Chakrasamvara Dakini Ocean, a thousand Buddhas of the Fortunate Aeon reside in the form of emanations. In the "Hundred Methods of Accomplishment," it is also said that the subsequent permission of Maitreya, the Protector, with three faces and four arms, etc., because these dharmas are the same. In short, what is in accordance with the world is the root mandala, and the world
Chinese
由于与密咒仪轨相关的息增怀诛等坛城修供已经圆满成就，因此，为了让这里的弟子们有缘进入与上师和导师释迦牟尼佛无二无别的世间天人坛城并接受灌顶，献上曼扎。第十三，为了祈请，请双手合掌，掌中夹带鲜花，重复念诵以下内容三遍：全知具有智慧之身者，彻底清净轮回之轮者，今天所说的珍宝之最胜者，主尊请赐予我恩德。三遍。根本（经文）说，双手合掌，掌中夹带鲜花，是为了生起对善趣的向往和对恶趣的出离心。这里所说的意思是，世间之人只追求今生的安乐果报，因此要舍弃这种想法，生起想要从由不善之因所生的、难以忍受的、如火坑般的恶趣深渊中获得解脱的出离心，以及修持十善之因，希求获得善趣果报，特别是想要成就涅槃的愿心和渴望。根本（经文）。第十四，律仪是：以皈依作为见证，守护律仪的戒律直至生命终结。以及，第十四，根本戒。第十五，时分戒，八斋戒。第十六，授予如是律仪的仪轨，这三者已经说过。然而，由于仪轨的编排混乱，难以理解，并且仪轨不完整等，因此需要好好地修正并讲解。根本（经文）。第十五，时分戒是初八、十五。也就是陈设身语意的所依，摆设供品，顶礼，端坐，心想为了从恶趣中解脱，直至生命终结都将进入天人的乘。如是说，首先，根本戒是根本章节的第十四。让弟子们脱掉鞋子，沐浴，然后对作为律仪所依的佛像和自己顶礼三次，并让他们端坐。坐定之后，上师说：而且，《百慧经》中说：如果善于行持人间的正法，前往天界的路途并不遥远。在天人和人的阶梯上，攀登就能到达解脱的门口。
English
Since the pacifying, increasing, subjugating, and wrathful mandala rituals associated with the mantra tradition have been fully accomplished, in order to allow the disciples here to enter the mandala of worldly gods and humans, which is non-different from the Lama and the Teacher, the Lord Shakyamuni, and to receive empowerment, offer a mandala. Thirteenth, in order to supplicate, fold your hands together with flowers in your palms, and repeat the following three times: Omniscient one, possessor of the body of wisdom, purifier of the wheel of existence, supreme jewel of what is spoken today, Lord, please grant me your kindness. Three times. The root text says that folding the hands together with flowers is to generate aspiration for higher realms and renunciation of lower realms. The meaning of what is said here is that worldly people only seek the happiness and results of this life, so abandon such thoughts and generate the mind of wanting to be liberated from the unbearable abyss of lower realms, like a pit of fire, which arises from non-virtuous causes, and the aspiration and longing to practice the ten virtues, the cause of higher realms, and especially to attain Nirvana. Root text. Fourteenth, the vows are: taking refuge as witness, protect the vows of discipline until the end of life. And, fourteenth, the root precepts. Fifteenth, the time precepts, the eight-branch fasting. Sixteenth, the ritual for bestowing such vows, these three have been spoken. However, since the arrangement of the ritual is confusing and difficult to understand, and the ritual is incomplete, it needs to be well corrected and explained. Root text. Fifteenth, the time precepts are the eighth and fifteenth of the lunar month. That is, display the supports of body, speech, and mind, arrange offerings, prostrate, sit upright, and think that in order to be liberated from the lower realms, you will enter the vehicle of gods and humans until the end of life. As it is said, first, the root precepts are the fourteenth of the root sections. Have the disciples take off their shoes, bathe, and then prostrate three times to the image of the Buddha, which is the support of the vows, and to themselves, and have them sit upright. Once they are seated, the Lama says: Moreover, it is said in the Hundred Wisdom Sutra: If you practice the human Dharma well, the path to the realm of the gods is not far. On the ladder of gods and humans, climbing leads to the door of liberation.
Chinese
如是说，进入天人乘，必须受持近住戒的律仪。其中略作区分，大体上分：近住是别解脱的宗规，主要是声闻的宗规。如是所说的声闻宗规中，又有分别说部和经部两种。第一种是：分别说部的近住戒，从比丘处受持的人，三洲所生的男女中，遮止对其他有情的律仪。如是说，所以受戒的所依必须是比丘。所依也是非哑巴的三洲所生的男女。如《俱舍论》所说：非男非女哑巴，除了两性人，其他人，非律仪，律仪也是如此。第二种是：如彼论所说：经部师说，旁生等，也能生于其他有情中。受戒的所依也是居士等，从任何处都能受持。如是说，所以经部的宗规中，受戒的所依不一定是比丘，如《住处请问经》所说：去沙门，或婆罗门，或出家知仪轨者处。以及《律藏》中，屋主无依施食让自己的眷属受持近住戒。所以，从比丘或居士安住于布萨，知晓清净律仪施予仪轨者处受持。所依是名为童子龙匝巴者，于良辰吉日守护八支近住戒等，所以说龙等旁生和其他有情也能生起。同样，大小乘的近住戒仪轨也有差别。小乘中：声闻众的仪轨也，以皈依的方式施予。如是说，以皈依作为开端，依靠其他人受持。大乘中：《不空罥索续》中说：近住戒自己受持的，仪轨与发心相似。如是说，所以在所依处一开始就可以自己受持。总之，首先要认识这些共同的说法，这里是：以发心意乐所摄持的，仪轨如声闻宗规一样，八种别解脱
English
As it is said, to enter the vehicle of gods and humans, one must take the vows of the Upavāsa (close dwelling) vows. If we make a slight distinction, broadly speaking: Upavāsa is the system of Prātimokṣa, mainly the system of Śrāvakayāna. In the Śrāvakayāna system as it is said, there are two schools, the Vaibhāṣika and the Sautrāntika. The first is: The Upavāsa of the Vaibhāṣika, the person who takes it from a Bhikṣu, among the men and women born in the three continents, prohibits the vows for other beings. As it is said, the object of taking the vows must be a Bhikṣu. The basis is also the men and women born in the three continents who are not mutes. As it is said in the Abhidharmakośa: "Neither male nor female, mutes, except for hermaphrodites, others, are not vows, and vows are the same." The second is: As it is said in the same text: "The Sautrāntikas say that animals and other beings can also be born in other beings. The object of taking the vows is also a householder, etc., and can be taken from anyone." As it is said, in the Sautrāntika system, the object of taking the vows does not necessarily have to be a Bhikṣu. As it is said in the Sutra Requested by Sthavira: "Go to a Śramaṇa, or a Brahmin, or a renunciate who knows the ritual." And in the Vinaya, the householder Anāthapiṇḍada instructed his retinue to observe the Upavāsa. Therefore, take it from a Bhikṣu or a householder who abides in the Upoṣatha and knows the ritual of bestowing pure vows. The basis is the Naga youth named Tsampa, who on auspicious days observes the eight-limbed Upavāsa, etc., so it is said that Nagas and other animals and other beings can also arise. Similarly, there are also differences in the rituals of the Upavāsa of the Greater and Lesser Vehicles. In the Lesser Vehicle: The rituals of the Śrāvakas are also bestowed in the manner of taking refuge. As it is said, taking refuge as the beginning, one must rely on another person to take the vows. In the Mahāyāna: In the Amoghapāśakalparāja, it is said: "The ritual of taking the Upavāsa oneself is similar to generating Bodhicitta." As it is said, one can take the vows oneself from the very beginning in the presence of the basis. In short, one must first recognize these common statements. Here, the eight kinds of Prātimokṣa, with the intention held by the mind of Bodhicitta, the ritual is like the Śrāvakayāna system.
Chinese
如是所说，菩萨别解脱。一般来说，大乘，特别是与密咒道相关的近住仪轨，必须按照声闻乘的规矩来接受。而且，宁玛派自己的仪轨中，有按照恒常戒律天人乘的规矩来接受，以及有时戒律近住八支斋戒的接受方式两种，第一种是，根据仪轨的流程来看，几乎可以称为持有四根本堕的居士。其理由是，布敦一切智认为，断除十不善业几乎是居士的行为。居士的第八条戒律是：舍弃虚妄语，此过患胜于其他，何以故，身语不善业，舍弃意之善业。是故贪心损害心，从邪见中舍弃即成就。也引用了这样的教证。然而，灌顶的时候，并不考虑请求者是否一定能够守护，而是像密咒戒一样普遍进行。因此，现在获得灌顶的人，似乎都觉得不能守护具有相的密咒戒也没有过失。如果能够如法守护戒律，那当然更好。像这样接受恒常戒律时，《俱舍论》中说：近住于一切，然未皈依者无。佛法僧，是欲解脱者之皈依处。如是说，必须请三宝作证来接受。像这样的皈依境三宝的认识方式有很多，别解脱的经部和毗奈耶部两种也有不同的皈依境认识方式。这里小乘共同的皈依境三宝是：成为佛陀之法，佛陀无学道谛法身和色身二者之自性。法是涅槃各自的择灭。成为僧伽之法，有学无学之道谛，以及具有色身者。经典中说，作为象征，必须安放世俗谛中假立的佛陀身像作为戒律的所依。此经中也如是说。同样，萨迦班智达也说：喜庆节日时，身像，常在长者前。
English
As it is said, "The Bodhisattva becomes individually liberated." In general, the Uposatha ceremony associated with the Great Vehicle, and especially the Mantra path, must be taken according to the Hearer Vehicle's tradition. Moreover, in the Nyingma tradition's own ceremony, there are two ways of taking it: according to the constant precepts of the Deva-Human Vehicle, and the occasional precepts of taking the eight-branched Uposatha. The first is that, judging from the flow of the ceremony, it seems to be almost like a layperson holding the four root downfalls. The reason for this is that Buton Tamche Khyenpa considers that abandoning the ten non-virtuous actions is almost the practice of a layperson. The eighth precept of a layperson is: "Turning away from false speech, this fault is greater than others, because turning away from non-virtuous actions of body and speech is the virtuous action of mind. Therefore, abandoning covetousness and harmful thoughts is accomplished by turning away from wrong views." He also quotes such scriptural authority. However, during the empowerment, it seems that it is not considered whether the person requesting it can definitely keep it or not, but it is done universally like the Mantra vows. Therefore, nowadays, it seems that those who have received empowerment think that there is no fault in not being able to keep the Mantra vows with their characteristics. If one can properly keep the vows, then what need is there to say how good it is? When taking such constant precepts, the Treasury says: "The Uposatha is present in all, but not in those who have not taken refuge." "The Buddha, Dharma, and Sangha are the refuge of those who desire liberation." As it is said, one must take refuge by calling upon the Three Jewels as witnesses. There are many ways of recognizing such objects of refuge, and even in the two systems of individual liberation, the Sutra and Vinaya, there are different ways of recognizing the objects of refuge. Here, the common objects of refuge of the Lesser Vehicle are: the Dharma that makes one a Buddha, the Dharma of the Buddha's non-learning path, the essence of both the Dharmakaya and the Rupakaya. The Dharma is the individual cessation of Nirvana. The Dharma that makes one a Sangha is the path of both learners and non-learners, and those with the Rupakaya. It is said in the scriptures that, as a symbol, the Buddha's image, which is nominally designated in conventional truth, must be placed as the support of the vows. This is also said in this text. Similarly, Sakya Pandita also said: "During joyous festivals, the image is always before the elders."