English
Having vanquished the hosts of demons with their armies, one will touch the supreme peace of enlightenment. For the sake of which I have, through thousands of kalpas, given charity, tamed myself, kept vows, and relinquished; practiced moral discipline, asceticism, and diligently strived. That I shall obtain today. After these words, upon being given grass, Auspicious said: If by grass one obtains the supreme, immortal state of enlightenment, the excellent, peaceful, and difficult-to-see path of the previous victors, may you partake of this ocean of great qualities and immeasurable fame. May I be the first to attain the supreme, immortal state of enlightenment. As it is said, visualize that by the empowerment of Durva grass, the hosts of demons are subdued, and you receive the empowerment to attain Buddhahood. In the past, when the Bodhisattva went to the foot of the Bodhi tree, the grass vendor Auspicious offered grass as green as a peacock's neck, which he spread as a seat and sat upon, thereby obtaining the empowerment to be unassailable by the hindrances of demons. Likewise, through the empowerment of Durva grass, visualize obtaining the empowerment to be unassailable by all hindrances. The accomplished substance of the sages of the past, the wondrous and supreme grass, resembling the neck of a peacock. Perfecting all faultless goodness, may auspiciousness be perfected for the benefit of beings. The immutable, diamond-like body of equanimity, meditation that destroys the twenty views of destructible aggregates, having subdued the hosts of demonic races, the auspicious grass of manifest enlightenment is the eighteen auspicious empowerments. From the scriptures: When the Bhagavan was dwelling in the place of the sage Rahu, Gugjika, a monkey offered honey in his alms bowl. Because it was full of creatures, he did not accept it. But when the creatures were removed and it was offered again, he accepted it with joy. The monkey danced, fell into a well, and died, and was reborn as the son of a Brahmin of Rahu. Likewise, visualize that by the empowerment of honey, you obtain supreme strength. In the past, when the Bhagavan went for alms in Magadha, a monkey offered a bowl full of honey, and thus he attained the auspicious substance.
Chinese
以供养带来圆满果报的， 国王种姓猴子的主尊啊！ 供奉蜂蜜的殊胜福德， 以慈悲相应的加持力， 愿具足吉祥殊胜的力量！ 空性自生无漏精髓之精华， 三世诸佛无执享用。 谁饮此物，平等圆满三身， 甘露妙药之力的吉祥第十九。 广阔嬉戏中， 当世尊住在度脱树下时，北方部落的嘎贡和桑布兄弟二人前往南方。 朗布江谢勒杰和扎巴二人引导他们到释迦牟尼佛前，见到后生起信心，供奉蜂蜜、 酸奶和红糖。 当时四大天王供奉了珍宝钵，佛陀没有接受，后来又供奉了石钵，佛陀考虑到未来声闻弟子的利益，首先接受了多闻天王的钵， 然后又接受了剩余三位的钵，并将四个钵加持成一个，与之前的蜂蜜一起。 后来的商贾兄弟二人将混合了千份牛奶精华的食物，装满珍宝盘供奉，佛陀接受后说： 天神的吉祥成就， 以及各方所作的吉祥， 愿您的一切事业都能成就！ 愿一切迅速和谐！ 等等，并授记为蜂蜜之王。 同样，以吉祥物蜂蜜进行灌顶，生起获得无生无死之灌顶的信心。 往昔，世尊住在巨人附近时，北方商人嘎贡达和桑布供奉了红糖蜂蜜，佛陀接受后，成为了吉祥物的拥有者。 同样，以吉祥物的灌顶，愿获得无生死的灌顶！ 以虔诚之心供奉一切之精华的殊胜供品， 供养处之殊胜者欢喜纳受之果是， 为了获得诸佛授记之愿迅速成就， 愿这些吉祥无始无终圆满！ 功德圆满安住于佛地的， 无上果位，唯一国王之行持， 利他事业究竟，三界之怙主， 事业究竟，殊胜灌顶第二十。 此以上广阔嬉戏利益众生
English
By offering, may the fruits be abundant, Obeisance to the chief of the monkey lineage! The supreme merit of offering honey, By the blessings of compassionate harmony, May you be endowed with auspicious and supreme power! The essence of emptiness, self-arisen, uncontaminated, The Buddhas of the three times enjoy without attachment. Whoever drinks this attains the three bodies of equality, The auspicious nineteenth of the power of supreme nectar. In the vast play, When the Blessed One was dwelling near the tree of liberation, the two brothers, Gagon and Sangpo, from the northern tribe, went south. Langbu Jangshe Lekgye and Drakpa led them to the presence of Shakyamuni Buddha, and upon seeing him, they developed faith and offered honey, yogurt, and brown sugar. At that time, the Four Great Kings offered jeweled begging bowls, but the Buddha did not accept them. Later, when they offered stone begging bowls, the Buddha, considering the benefit of future Shravakas, first accepted the bowl of Vaishravana, and then accepted the remaining three bowls, and blessed the four bowls into one, along with the honey from before. Later, the two merchant brothers offered a jeweled tray filled with food mixed with the essence of a thousand portions of milk, and the Buddha accepted it, saying: May the auspicious accomplishments of the gods, And the auspicious deeds done in all directions, May all your endeavors be accomplished! May everything be quickly harmonious! And so on, and prophesied him to be the king of honey. Likewise, by empowering with the auspicious substance of honey, generate the faith of obtaining the empowerment of no birth and no death. In the past, when the Blessed One was dwelling near the giant man, the northern merchants Gagonda and Sangpo offered brown sugar and honey, which the Buddha accepted, and he became the possessor of the auspicious substance. Likewise, by the empowerment of the auspicious substance, may you obtain the empowerment of no birth and death! With devotion, offer the supreme essence of all, The fruit of the supreme object of worship being joyfully accepted is, In order to quickly obtain the prophecy and aspirations of the Buddhas, May these auspicious things be complete without beginning or end! Perfectly endowed with qualities, abiding on the Buddha ground, The supreme state, the sole conduct of a king, Ultimate benefit for beings, protector of the three realms, Ultimate accomplishment, the supreme twentieth empowerment. Beyond this, the vast play benefits beings
English
This is the empowerment of the Causal Vehicle. Thus, after the sequence of empowerments is completed, the fifteenth fundamental section, "Taking the Path as the Means," is divided into four parts. The first part, the extensive explanation of "Taking the Path as the Means," will be explained below. The second is the deity, and the third, the essence, is in the root text. The fifteenth, "Taking the Path as the Means," is: the Causal Vehicle, the Bodhisattva Vehicle. To the Great Mother Goddess, surrounded by the Buddhas of the ten directions. The essence is the recitation of: tadyathāgate (藏文：ཏདྱ་ཐཱ་ག་ཏེ，梵文天城体：तद्यथागते，梵文罗马拟音：tadyathāgate，汉语字面意思：Thus Gone). It is the empowerment of the twenty powers. As it is said, take these deities and mantras as the path. The first of the six ways of taking the path is the entrance: In the root text, the entrance is through the gate of the two truths, namely: The Dharma taught by the Buddhas relies entirely on the two truths, the conventional truth and the ultimate truth. This is it. There are four types of conventional truth: the basis or nature is the appearance of various objects. Its characteristic as conventional is that it is unreasonable when analyzed by reason. The name or definition is that it appears to the consciousness of terms and obscures the true meaning. As it says in the Ornament of Clear Realization: Whatever mind, to whatever, the limb obscures, is considered conventional. Fourth, it is divided into two: the correct conventional that appears and can function, and the false conventional that appears but cannot function. The difference between the two is: Although the appearances are similar, they can function, because of the ability and inability, the difference between correct and incorrect conventional is established. This is it. There are four types of ultimate truth: the characteristic or nature is that it appears to be free from elaboration. The characteristic of being represented as ultimate is that it is reasonable when analyzed by reason, that is, it abides as the knowable. The meaning or definition is that because it is the object of intelligence, the meaning is not deceiving, so it is ultimate, and eternity is the truth in its nature. It is divided into two: the ultimate truth of terms and the ultimate truth of non-terms. The first is: partially separated from elaboration, stopping birth and so on, it is named because it is in accordance with the truth. This is it. The second is separated from all elaboration. As it says in the Ornament of Clear Realization: Existence and non-existence, this is also an extreme, therefore, having abandoned the two extremes, the wise do not abide in the middle. This is it.
Chinese
其中，自续派和应成派有许多不同的观点。通过将世俗的分析作为破斥的对象来进行破斥，将胜义的完全使用作为成立的对象来进行成立，这就是入口。如是说。第二是见，根本是：第二是见，即证悟到补特伽罗的我和一异的断常执着的自性不存在，并且像幻觉一样证悟到法的我和所有所取境，因此在外境上我并不成立，并且执着的识的阿赖耶识安住于离边，对此刹那间成立是不存在的。又是，若法与人无我，此乃菩萨。如是。第三是戒律，根本是：第三是守护的戒律，如同菩萨根本的律仪一样。在二十律仪中说：他人忏悔也不听，愤怒地攻击他人生命。对痛苦无依无怙者，吝啬的法财不给予。贪著利养恭敬者，自赞毁他即颠倒。舍弃大乘之行，示现相似正法是虚妄。如是，守护四根本和二十支分，以及许多细支。如是说。第四是禅定，根本是：禅定是修行的体性，三十七道品，即：法性中四念住，四正断，四神足。在加行道中，五根，五力。在见道中，七觉支。在修道中，八正道支。在见道中，五百陀罗尼门，成千上万的禅定门。如是说。第五是行，根本是：第五是行，即通过自爱他爱的途径来成办有情的事情。也就是，以行的自性四度来进行行持，布施有三种：财施，无畏施，法施。第一种有两种：外在的完全施舍，三轮完全清净，没有执着。在《集经》中说：以四洲完全庄严，如同唾沫的灰尘。布施后会感到高兴，但获得四洲并非如此。如是。内在的完全施舍是：施舍自己的身体、生命，以及儿子和妻子等。即使施舍头和肢体，也没有沮丧的心，施舍一切财产，也没有贪恋。如是。
English
Here, the Svatantrika and Prasangika schools have many different views. By making the conventional analysis the object of refutation, and by making the complete use of the ultimate the object of establishment, that is the entrance. Thus it is said. Second is the view, the root is: Second is the view, which is to realize that the self-nature of the eternal clinging to the self of the person, which is one and different, does not exist, and to realize that the self of the dharma and all objects of grasping are like illusions, so the self is not established in the external object, and the alaya-consciousness of the grasping consciousness abides in the absence of extremes, and there is no establishment in an instant. Also, if the dharma and the person are without self, this is a Bodhisattva. Thus it is. Third is discipline, the root is: Third is the discipline of guarding, like the Bodhisattva's root vows. In the twenty vows it says: Even if others confess, do not listen, and angrily attack the lives of others. To those who are suffering and without protection, do not give the Dharma wealth of miserliness. Those who are attached to gain and respect, self-praise and disparagement of others are reversed. Abandoning the practice of the Great Vehicle, showing what appears to be the true Dharma is false. Thus, guard the four roots and twenty branches, and many minor branches. Thus it is said. Fourth is samadhi, the root is: Samadhi is the nature of practice, the thirty-seven factors of enlightenment, namely: in the nature of Dharma, the four mindfulnesses, the four right abandonments, the four legs of miraculous power. In the path of joining, the five faculties, the five powers. In the path of seeing, the seven branches of enlightenment. In the path of meditation, the eight branches of the noble path. In the path of seeing, the five hundred doors of dharani, hundreds of thousands of doors of samadhi. Thus it is said. Fifth is conduct, the root is: Fifth is conduct, which is to accomplish the affairs of sentient beings through the path of self-cherishing and other-cherishing. That is, to practice the four perfections of the nature of conduct, there are three kinds of giving: material giving, fearlessness giving, and Dharma giving. The first has two kinds: external complete giving, the three wheels are completely pure, without attachment. In the Compendium Sutra it says: To completely adorn the four continents is like the ashes of spittle. Giving brings joy, but obtaining the four continents is not like that. Thus it is. Internal complete giving is: giving one's own body, life, and sons and wives, etc. Even if giving head and limbs, there is no discouraged mind, giving all possessions, there is no attachment. Thus it is.