English
With joyful anticipation, join your palms together, holding flowers in your hands, and repeat after me three times. Omniscient wisdom... of existence... that kind... chief... Here it is said to perform confession and Uposatha, so for the purpose of confession, please repeat after me three times. Lama Dorje Dzinpa Chenpo, etc., like that, confessing general downfalls, like in the Sravaka context, recite three times, and at the end, act with skillful means. After that, before taking the Uposatha vows, stand up and prostrate, requesting to recite the seven-branch prayer once. If you introduce it like this: "As many as there are in the ten directions of the world..." etc., prostrate until reciting it once. Then, sit down on the seat, and for the sake of taking the Uposatha vows, please repeat after me three times. "All the Buddhas and Bodhisattvas residing in the ten directions, and, Teacher, please consider me." Like that, until the Dharani of Pure Morality, as before. Thus, having completed the preparatory practices well, the actual empowerment is: In the Kathok tradition, even in the context of hearing one's own tradition, there is a tradition of bestowing empowerments of beneficial abilities like illusions. But here, we do it according to the Dzogchen tradition, because the practice is complete and easy, so we do it that way. In the root text, it says: "The twenty-first empowerment is bestowed sequentially through material and deity empowerments, and 'May it become' and all the 'Ye Dharma' should be recited." Therefore, when reciting "May it become," the Lama alternately recites "May it become," and the disciple needs to say "Become." Similarly, the Essence of Dependent Arising should be recited alternately by all the teachers and students together. Holding the Namgyal Bumpa (Victory Vase). In the root text, it says: "Namo! By the truth of the blessings of the Three Jewels, precious in the ten directions and three times, by bestowing the empowerment of the vase substance water upon the son of the lineage, may he obtain the supreme empowerment that purifies and cleanses all the imprints of afflictions! Om Ye Dharma (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：Om, all dharmas). Bestow the vase empowerment, drink the water, and bathe. Namo! Ten directions... By bestowing the empowerment of the name upon the son of the lineage, may he obtain the supreme empowerment of the self-Buddha, unconfused about what is to be known! Om Ye Dharma (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：Om, all dharmas). Namo! Ten directions... By bestowing the empowerment of the wisdom sword upon the son of the lineage, may he obtain the empowerment to cut all the nets of delusion... Om Ye Dharma (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：Om, all dharmas). Namo! Ten directions... By bestowing the empowerment of the saffron robes upon the son of the lineage
Chinese
从平息烦恼痛苦的灌顶༴ 嗡 达摩 纳摩。 十方༴ 赐予种姓之子吉祥之物蜂蜜的灌顶，获得果实圆满的灌顶༴ 嗡 达摩 纳摩。 十方༴ 赐予种姓之子草垫之物的灌顶，获得吉祥且任何障碍都无法阻挡的灌顶༴ 嗡 达摩 纳摩。 十方༴ 内部的十二处是：无明老妇是盲人，行、识是陶匠、猴子，名色是船，六处是村庄，触如哺乳，感受如膝盖中箭，贪爱如喝牛奶，取如采花，有如孕妇分娩，老死如衰老和死亡。内部和外部的六种缘起，前六种是内部，其余是外部，由此十二种是外部缘起。空、风、火、水、土五大，加上时间的变迁是第六种外部内部。称为原因和联系的六种。种子、幼苗和树干，叶子、花朵和果实六种。如意树般的六种缘起。内外因缘的各种缘起，从顺生和逆转显现，愿获得如意安乐的殊胜之位。此处似乎有绘制自生像的传统，但要知道，这只是地道之权，而非天神之权。吽。犹如珊瑚和鹦鹉，果实等是外部的缘起，无明等是内部的缘起，舍弃顺生轮回的因果，努力修习逆转超脱的因果，愿超越世间和声闻缘觉的六地，到达独觉佛的境界。纳摩。十方༴ 赐予种姓之子您缘起的灌顶，愿您获得如意安乐殊胜之地的灌顶。嗡 达摩 阿毗诜扎 吽。真正的天神灌顶是，从坛城中依次取出诸佛像进行灌顶，并如此说道：赐予世尊主尊的灌顶，愿从轮回的痛苦中解脱。嗡 达摩 阿毗༴ 纳摩。十方༴ 赐予种姓之子您自生珊瑚般和鹦鹉般的灌顶，愿能独自安住于禅定，并依靠共修的道友进行禅定
English
Empowerment to protect from the suffering of afflictions of the earth. Oṃ ye dharma nāmaḥ. Homage to the ten directions. Empowerment of the auspicious substance of honey to the son of the lineage, empowerment to obtain abundant fruits. Oṃ ye dharma nāmaḥ. Homage to the ten directions. Empowerment of the substance of a grass mat to the son of the lineage, empowerment to obtain auspiciousness and to be unassailable by any obstacles. Oṃ ye dharma nāmaḥ. Homage to the ten directions. The twelve internal sources are: Ignorance, the old woman, is blind. Action and consciousness are the potter and the monkey. Name and form are the boat, the six sources are the village. Contact is like nursing. Feeling is like an arrow stuck in the knee. Craving is like drinking milk. Grasping is like picking flowers. Existence is like a pregnant woman giving birth. Aging and death are like decay and death. The six internal and external interdependent originations. The first six are internal, the rest are external. From that, the twelve are external interdependent originations. The five elements of space, wind, fire, water, and earth. Plus the change of time is the sixth external internal. Called the six causes and connections. Seed, sprout, and trunk. Six of leaves, flowers, and fruits. Six interdependent originations like a wish-fulfilling tree. All the internal and external causes and conditions of interdependent origination. From the arising and reversing manifestation. May the supreme bliss of wish-fulfillment be attained. Here, there seems to be a tradition of drawing self-arisen images, but it must be understood that this is only the empowerment of the ground and path, not the empowerment of the deity. Hūṃ. Like coral and parrots, fruits and so on are external interdependent originations, and ignorance and so on are internal interdependent originations. Abandoning the causes and effects of arising samsara. And diligently practicing the causes and effects of reversing transcendence. May you transcend the six grounds of worldly beings and hearers and solitary realizers, and reach the state of solitary Buddha. Namo. Homage to the ten directions. By bestowing upon you, son of the lineage, the empowerment of interdependent origination, may you be endowed with the empowerment to attain the supreme ground of wish-fulfilling bliss. Oṃ ye dharma abhiṣiñca hūṃ. The actual deity empowerment is: Taking the images from the mandala in order and bestowing empowerment, saying this: By bestowing the empowerment of the Lord Buddha, may you be liberated from the suffering of samsara. Oṃ ye dharma abhi. Namo. Homage to the ten directions. By bestowing upon you, son of the lineage, the empowerment of self-arisen coral-like and parrot-like, may you be able to abide alone in meditation, and rely on the friends of communal practice for meditation.
Chinese
最终圆满获得如意安乐之殊胜灌顶。嗡 耶…… 阿毗…… 纳摩。十方…… 授予具种姓之子以自生佛金刚怖畏九尖金刚之灌顶，令轮回恐惧之灌顶…… 嗡 耶…… 阿毗…… 纳摩。十方…… 授予具种姓之子以自生佛显现重叠宝之灌顶，令三摩地极度显现之灌顶…… 嗡 耶…… 阿毗…… 纳摩。十方…… 授予具种姓之子以自生佛勇士调伏五尖金刚之灌顶，令有寂灭尽之…… 嗡 耶…… 阿毗…… 纳摩。十方…… 授予具种姓之子等以自生佛解脱。解除痛苦之灌顶，令解除烦恼之痛苦之…… 嗡 耶…… 阿毗…… 纳摩。十方…… 授予智慧极速之灌顶，令具智慧能力之…… 嗡 耶…… 阿毗…… 纳摩。十方…… 授予大神通示现之灌顶，令具化身之神变之…… 嗡 耶…… 阿毗…… 纳摩。十方…… 授予解除痛苦之灌顶，令调伏五毒之…… 嗡 耶…… 阿毗…… 纳摩。十方…… 授予大音声之灌顶，令语自在之灌顶…… 嗡 耶…… 阿毗…… 纳摩。十方…… 授予犀牛角般之灌顶，令三摩地成为唯一之…… 嗡 耶…… 阿毗…… 纳摩。十方…… 以山王之灌顶力灌顶，令不为轮回之风所动之…… 嗡 耶…… 阿毗…… 纳摩。十方…… 授予如狮子般之灌顶，令远离一切怖畏之…… 嗡 耶…… 阿毗…… 纳摩。十方…… 授予具种姓之子等以自生佛心速之灌顶，令获得三摩地神变迅速之殊胜灌顶。如是灌顶。再次以瓶灌顶沐浴。如是说，如前灌顶并饮用瓶水沐浴。之后，宣说道次第有四，将乘、本尊、心要、学处等纳入道中。此处也出现灌顶道次第，因此，根本第二十二本尊道次第，主要为释迦牟尼佛黄色触地等印，左右为犀牛角、尼佐，出家之相合掌。十二自生佛为无畏金刚、显现重叠宝、勇士调伏五尖金刚、烦恼苦
English
May you ultimately attain the supreme empowerment of wish-fulfilling bliss. Om Ye... Abhi... Namo. In all ten directions... By bestowing upon the son of the lineage the self-arisen Buddha Vajra Terrifier, the empowerment of the nine-pointed vajra, the empowerment that terrifies samsara... Om Ye... Abhi... Namo. In all ten directions... By bestowing upon the son of the lineage the self-arisen Buddha Manifestation Stacked Jewel, the empowerment that makes samadhi intensely manifest... Om Ye... Abhi... Namo. In all ten directions... By bestowing upon the son of the lineage the self-arisen Buddha Hero Subduer, the five-pointed vajra, the empowerment that overthrows existence... Om Ye... Abhi... Namo. In all ten directions... To the sons of the lineage and the self-arisen Buddha Commentary. By bestowing the empowerment of dispelling suffering, the empowerment that dispels the suffering of afflictions... Om Ye... Abhi... Namo. In all ten directions... By bestowing the empowerment of great swift wisdom, the empowerment that possesses the power of wisdom... Om Ye... Abhi... Namo. In all ten directions... By bestowing the empowerment of showing great miracles, the empowerment that possesses the miraculous power of emanation... Om Ye... Abhi... Namo. In all ten directions... By bestowing the empowerment of dispelling suffering, the empowerment that subdues the five poisons... Om Ye... Abhi... Namo. In all ten directions... By bestowing the empowerment of great sound, the empowerment of the power of speech... Om Ye... Abhi... Namo. In all ten directions... By bestowing the empowerment like a rhinoceros horn, the empowerment that makes samadhi become one-pointed... Om Ye... Abhi... Namo. In all ten directions... By bestowing empowerment with the power of the King of Mountains, the empowerment that is not moved by the winds of samsara... Om Ye... Abhi... Namo. In all ten directions... By bestowing the empowerment like a lion, the empowerment that is free from all fears... Om Ye... Abhi... Namo. In all ten directions... By bestowing upon the sons of the lineage the self-arisen Buddha Swift Mind, may you attain the supreme empowerment of swift samadhi and miraculous power. Thus, the empowerment is bestowed. Again, the empowerment and bath are performed with the vase. As it is said, empower as before and drink and bathe in the vase water. Then, there are four explanations of the path-taking: taking the vehicle, the deity, the essence, and the precepts into the path. Here, the empowerment path-taking also occurs. Therefore, the twenty-second deity path-taking in the root text is mainly Shakyamuni Buddha, yellow, earth-pressing, meditative equipoise, and on the right and left are rhinoceros horn, Nezo, the appearance of a renunciate with palms joined. The twelve self-arisen Buddhas are Fearless Vajra, Manifestation Stacked Jewel, Hero Subduer Five-Pointed Vajra, Affliction Suffering
Chinese
我持清凉扇，智慧速疾如月亮，神通广大如火军，解除痛苦之海螺，发出巨响之铙钹，如珊瑚般之等持，如须弥山般之珍宝穗，如雄狮般之金刚，手持迅疾之拂尘。如是说，若将此等汇集，则观想自身成为能自主之本尊，观想珊瑚和鹦鹉二者结跏趺坐即可。根本颂云：第二十三为心要，嗡 耶 达 玛。如是说，应尽力念诵缘起心要。根本颂云：第二十四为持受灌顶道，乃十二缘起之灌顶。如是说，已于前述。根本颂云：第二十五为声闻缘觉之乘，入彼之门为内外之十二缘起，彼亦可从物质之雍仲柏树之果实得知，若考察彼果实从何而来，则知从花朵而来，彼为花瓣，彼为树干，彼为嫩芽，彼及于种子，是为与因相关之六者。与缘相关之六者为：虚空开阔，土地支撑，水滋养，火成熟，风吹动，时间使其转为无常，如是知晓，是为外之十二缘起。于坛城中描绘此等形象之理由亦在于此。微细者则认为以习气之方式流转。彼亦于声闻部派之资粮道者一同修习，从加行道之忍中品起生起种姓，观修十二缘起之顺生还灭，是为所缘。以大智慧前往尸林，考察骨骸之堆积，知晓其从死亡而来，彼从疾病而来，彼从衰老而来，彼从出生而来，彼从取着而来，彼从贪爱而来，彼从感受而来，彼从接触而来，彼从六处而来，彼从名色而来，彼从识而来，彼从行而来，彼从无明而来，若考察彼从何而来，则不可得，了悟空性，知晓一切皆为空性，从老死起还灭，于十二缘起之教言残余中观修空性，是为了悟还灭，知晓其为寂灭之因。依靠前因而生起后果，考察从无明至老死，知晓其为流转之因。如是亦于缘起经中云：初八与九为烦恼，第二