English
Think that the nectar is transformed into vase water. The Karma vase can also be accomplished as before, and the visualization vase is also sufficient. The practice of generating the deity in front is as follows: The root text states: "Fifth is the ritual text, sixth is the three parts, seventh is the summoning of witnesses, eighth is bathing, ninth is the basis of vows, tenth is the seat, eleventh is adorned, twelfth is showing, thirteenth is supplication, and fourteenth is up to the vows, which are the same as the Shravakas." It is said that according to the root text's chapter divisions, the seat and ascending to the seat are two different things, but here they are combined into one. From the fifth to the fourteenth chapters are the same as the Shravakas, so it is thought that it is sufficient to do as before. However, during the generation of the deity in front, there are differences in the deities of the mandala, and the rituals are also slightly different. The root text states: "Then generate the mandala," according to the meaning of which, the generation of the deity in front is to sprinkle the mandala, the dwelling, and the offerings with the water of the visualization vase, and recite the essence of dependent origination to purify impurities, and think that the offerings are endowed with perfect color, smell, taste, power, and abundance. Purify the two mandalas. From emptiness, at the center of various vajras, from བྷཱུཾ་ (Tibetan, भूम, bhūṃ, Earth), a four-sided mansion with four doors made of various jewels, on top of the five walls of yellow, blue, red, green, and white, there is a yellow eave, with a net of jewels and a half-net hanging down, adorned with arrows and rafters. Inside, there are eight pillars, on top of which four vajra beams support the bulging center, adorned with vajras and jewel tops. The four doors are supported by four pillars each, with four steps, with vases, measures, Dharma wheels, umbrellas, tops, etc. Outside, there is a silk cloth of desire, surrounded by offering goddesses. In the outer environment, there is a fence of various lotuses and vajras, with a chain of light radiating everywhere. Inside, the central courtyard is blue, east white, south yellow, west red, and north green. First, the center is square, with a narrow waist, and outside there are twelve petals. Outside, inside there are four petals, and outside there are twelve petals, becoming two mandalas. In the center of the two mandalas, on a lotus and moon seat, is the Sage, the King of the Shakyas, golden in color, adorned with marks and signs, with the earth-touching mudra, in meditative equipoise, possessing three kinds of Dharma robes, with rays of light
Chinese
愿以此，平息烦恼炽燃之火所煎熬的，众生的痛苦！ 嗡 耶达玛（藏文：ༀ་ཡེ་དྷརྨཱ，梵文天城体：ॐ ये धर्मा，梵文罗马拟音：oṃ ye dharmā，汉语字面意思：嗡，诸法）。凡诸有情集于此，如是说至来此。嗡 耶达玛（藏文：ༀ་ཡེ་དྷརྨཱ，梵文天城体：ॐ ये धर्मा，梵文罗马拟音：oṃ ye dharmā，汉语字面意思：嗡，诸法）。如是念诵，将花朵向四面八方抛洒。三份也如声闻时一样施放。之后如传授弟子一般，也接受自入。之后，呼唤进入声闻乘之门且具有戒律的弟子们，让他们就座。沐浴、驱魔、朵玛、曼荼罗之花抛撒收摄等如前。上师为了所有众生的利益，要证得佛果。为此，聚集在此的，进入经部的支分之坛城，缘觉乘之门，如理修持成熟解脱之义，心想我要做众生的利益，显现发起殊胜菩提心，请谛听。所听之法，即是于此处进入缘觉乘之门，作为导师所应为之事，从绘制坛城至修供自入之间，已经圆满。特别是，在听闻缘觉乘的规矩中，第八是沐浴，第九是供养戒律所依之物，第十是上师法座的差别以及登座之方式，第十一是庄严即是戒律，所以要做僧人的装束，第十二是视师如佛，即不能将上师视为凡夫，而要视为与佛陀无别等等，这些在昨天声闻的仪轨中已经说过，没有其他，所以如是明示，第十三是祈请，现在开始。第十四是戒律也与声闻相同，昨天已经详细说过，已经涵盖。根本颂中，第十五是所学，即忍辱中等以上如声闻。从中等开始，区分声闻缘觉各自不同。如是说故，容易理解。根本颂中，第十六是瓶灌顶，如苦行退失而神通衰退一般，因为具有苦行所以必须灌顶，因此忏悔罪业。受持斋戒。念诵缘起心咒。沐浴。说吉祥语。如是说故，忏悔罪业之义即是总忏悔堕罪，受持斋戒则戒律会增长，所以现在就显现。
English
May this pacify forever the suffering of beings tormented by the fire of burning afflictions! Om ye dharma (Tibetan: ༀ་ཡེ་དྷརྨཱ, Sanskrit Devanagari: ॐ ये धर्मा, Sanskrit Romanization: oṃ ye dharmā, literal Chinese meaning: Om, all dharmas). Those beings who have gathered here, say from 'that' to 'come here'. Om ye dharma (Tibetan: ༀ་ཡེ་དྷརྨཱ, Sanskrit Devanagari: ॐ ये धर्मा, Sanskrit Romanization: oṃ ye dharmā, literal Chinese meaning: Om, all dharmas). Having recited thus, scatter flowers in all directions. The three portions are also given away as in the case of the Hearers. Afterwards, one also takes self-entry as it is transmitted to the disciple. Then, having called the disciples who have entered the gate of the Hearer Vehicle and who possess vows, and having seated them in rows, the bathing, dispelling obstacles, torma, mandala flower scattering and gathering, etc., are as before. The lama will attain Buddhahood for the sake of all sentient beings. For that purpose, those gathered here, having entered the mandala of the branch of the Sutra, the gate of the Pratyekabuddha Vehicle, having practiced the meaning of maturation and liberation properly, thinking 'I will do the benefit of sentient beings', manifest the generation of the supreme Bodhicitta, please listen. The Dharma to be listened to is that here, in order to enter the gate of the Pratyekabuddha Vehicle, what is appropriate for the teacher to do, from drawing the mandala to the accomplishment offering and self-entry, has been well completed. In particular, in the custom of the Hearer-Self Realizer Vehicle, the eighth is the bathing, the ninth is the offering of the basis of vows, the tenth is the distinction of the lama's seat and the manner of ascending it, the eleventh is that adornment is discipline, so one should wear the robes of a renunciate, the twelfth is to meditate on the teacher as the Buddha, that is, one should not regard the lama as an ordinary person, but should regard him as indistinguishable from the Buddha himself, etc., these have already been explained in yesterday's Hearer ritual, there is nothing else, so clarify it in that way, the thirteenth is the supplication, which is happening now. The fourteenth is that the vows are also the same as the Hearers, which was explained in detail yesterday, that covers it. In the root text, the fifteenth is what is to be learned, that is, patience, medium and above, is like the Hearers. From the medium level onwards, the Hearers and Self-Realizers are distinguished from each other. As it is said, it is easy to understand. In the root text, the sixteenth is the vase empowerment, like the loss of asceticism and the decline of miraculous powers, because one possesses asceticism, empowerment is necessary, therefore confess sins. Take the Uposatha vows. Recite the heart of dependent origination. Bathe. Speak auspicious words. As it is said, the meaning of confessing sins is to generally confess downfalls, and taking the Uposatha vows will increase the vows, so it is manifested right now.
Chinese
变成。同样，耶达的念诵和沐浴吉祥等也在灌顶的时候顺便进行。根本是：第十七条戒律是仙人的苦行，禁语和神通。如是说，经文中也说，自生佛们是用身体说法，不用语言说法。从身体的方面来说，上面燃烧着火，下面涌出水等，用各种方式调伏众生。根本是：第十八条戒律的法器，即使是出家人，也没有袈裟和锡杖。这很容易理解。根本是：第十九条神是所有人的主尊，能仁。自生佛们也是学习到了尽头，愿望如意成就。根据智慧的大小，分为犀角和鹦鹉两种。因为智慧相同，所以主尊也是一个。缘起虽然有很多种类，但是主要归纳为十二种，所以数量确定为十二。如是说，在学习道路的时候，根据智慧的大小，有独自和集体两种，但是修行的要点是一样的。观修十二缘起顺生和逆生，所有的缘起都归纳于此。根本是：第二十条说法，因为知道言语带有声音和散乱的过失，所以断绝说话，用符号说法。如是说，这是说明不用语言的原因。像这样，为了进入那条道路，这个宗派的进入方式是戒律和实际的灌顶引导两种。因此，在上师和能仁之间没有分别，进入自生佛的坛城，为了请求灌顶，献上曼荼罗。像这样献上曼荼罗之后，因为第十三条祈祷和声闻一样。所以，那个宗派分为声闻自宗和，大乘补充的宗派两种。首先，向三宝顶礼，对坛城中居住的主尊佛陀行三个礼拜。然后，对居住在心续中的法行三个礼拜。然后，对自生佛的僧众行三个礼拜。这样第一个结束。第二个是上师导师显现为真正的佛陀，从顶髻的宝珠中发出光芒，从中
English
Having become. Similarly, the recitation of Ye Dhar and bathing auspiciousness, etc., also go along during the empowerment. The root is: The seventeenth precept is the asceticism of a sage, silence, and magical powers. As it is said, the scriptures also say that self-enlightened Buddhas teach the Dharma with their bodies and do not teach the Dharma with words. From the aspect of the body, fire blazes above, water gushes out below, and so on, subduing beings in various ways. The root is: The eighteenth precept's Dharma instruments, even if one is a renunciant, there is no kasaya and staff. This is easy to understand. The root is: The nineteenth deity is the chief of all, the Thubpa (Buddha). The self-enlightened ones also achieve their wishes as they desire, having completed their studies. According to the size of their minds, they appear as two, the rhinoceros horn and the parrot. Because their wisdom is the same, the chief is also one. Although there are many kinds of dependent origination, they are mainly condensed into twelve, so the number is fixed at twelve. As it is said, when studying the path, according to the size of the mind, there are solitary and collective practices, but the essence of practice is the same. By meditating on the twelve links of dependent origination in forward and reverse order, all dependent origination is gathered there. The root is: The twentieth, teaching the Dharma, because of knowing the faults of speech with sound and distraction, one cuts off speaking and teaches the Dharma with symbols. As it is said, this explains the reason for not using language. Like that, in order to enter that path, the way of entering in this vehicle is through vows and the actual empowerment guidance. Therefore, there is no difference between the lama and the Thubpa, entering the mandala of the self-enlightened Buddha, and offering a mandala as the fee for requesting empowerment. Like that, after offering the mandala, because the thirteenth prayer is said to be like the Shravakas. Therefore, that school is divided into two: the Shravaka's own school and the Mahayana supplementary school. First, prostrating to the Three Jewels, make three prostrations aimed at the chief Buddha residing in the mandala. Then, make three prostrations aimed at the Dharma residing in the mindstream. Then, make three prostrations aimed at the Sangha of the self-enlightened Buddhas. Thus, the first is finished. The second is that the lama, the teacher, appears as the actual Buddha, light radiating from the jewel on the crown, from which
Chinese
心怀欢喜，双手合掌，掌中持有鲜花，请跟随我重复三遍。遍知智慧……存在的……那类……主尊……这里说的是忏悔和进行布萨，因此为了忏悔的目的，请跟随我重复三遍。上师金刚持大士等等，像这样共同忏悔堕罪，如声闻乘时一样念诵三遍，最后行以善巧方便。之后，在接受布萨之前，起身顶礼，请求念诵一遍七支供。如果这样引导：凡有多少遍布十方世界的众生……等等，顶礼直至念诵一遍。之后，回到座位上，为了接受布萨，请跟随我重复三遍。祈请安住于十方的诸佛菩萨，以及，请上师垂念我。像这样直到清净戒律之陀罗尼之间，如前一样。这样，预备的法都圆满完成后，实际的灌顶是：噶陀派在听闻自宗时，也有如幻术般授予利益能力的灌顶的传统。但在这里按照佐钦派的仪轨进行，因为实修完整且简便，所以就这样做。根本颂中说：第二十一个灌顶是依次通过物质和本尊灌顶来授予，应当念诵“愿成为”和所有“耶达玛”。因此，念诵“愿成为”时，上师轮流念诵“愿成为”，弟子需要说“成为”。同样，缘起心要也轮流由师徒一起念诵。手持尊胜佛母宝瓶。根本颂中说：顶礼！十方三世的珍宝三宝的真实加持，将宝瓶物质水的灌顶授予种姓之子，愿能获得清净所有烦恼习气的殊胜灌顶！嗡 耶达玛（藏文：ༀ་ཡེ་དྷརྨཱ，梵文天城体：ओँ ये धर्मा，梵文罗马拟音：oṃ ye dharmā，汉语字面意思：嗡，诸法）。进行宝瓶灌顶，饮用圣水，沐浴。顶礼！十方……将名字的灌顶授予种姓之子，愿能获得不迷惑于所知，自生佛的殊胜灌顶！嗡 耶达玛（藏文：ༀ་ཡེ་དྷརྨཱ，梵文天城体：ओँ ये धर्मा，梵文罗马拟音：oṃ ye dharmā，汉语字面意思：嗡，诸法）。顶礼！十方……将智慧宝剑的灌顶授予种姓之子，愿能获得斩断所有迷惑之网的灌顶……嗡 耶达玛（藏文：ༀ་ཡེ་དྷརྨཱ，梵文天城体：ओँ ये धर्मा，梵文罗马拟音：oṃ ye dharmā，汉语字面意思：嗡，诸法）。顶礼！十方……将袈裟染衣的灌顶授予种姓之子