Chinese
享用之。吉祥彼亦获词之权。 घी वांग毒三摧，乃疾病之药。妙药彼亦善悟法性，无有烦恼痛苦之。吉祥彼亦无痛苦。如镜大智慧之影像，智慧海中我自成，于清净法无碍享用之。吉祥彼亦获义之权。 毗梨耶 缘起果所摄之法，世间出世间之行，菩提心精要成最胜之。吉祥彼亦众生所获得。如是圆满授予十六殊胜权后，以瓶水沐浴饮用之。此后于四道用中，大乘皈依之学处，守护八种灌顶誓言，十六殊胜权乃秘密主，心咒 尼兰巴拉 念诵之。此后供养，嗡 阿尔岗 布贝，度贝 迪邦 根德 奈威德，夏达 巴利达 梭哈。布擦 麦嘎 萨姆札 斯帕惹纳 萨玛耶 吽 梭哈。地供起，吽。三世诸佛皆，加持灌顶故，秘密主圣者青衣尊，及眷属无余我顶礼。如是说，师徒享用荟供，抛朵玛，以残食令生灵饱足。剩余之物积聚亦于彼日圆满之。此乃其前行仪轨。此后正行仪轨，经部圆满与，特殊二者中，初支分之坛城与，根本之坛城也。其亦为四灌顶之河流中，瑜伽等六乘中，外续灌顶之河流作。如是说故，首先开示支分之坛城者，天人，声缘，菩萨，克里亚，邬波，瑜伽共六也。其中初天人之乘之修法中，设坛备处陈设供品，开光仪轨经文三部分与，证人迎请沐浴受戒依处，具饰之座登座观想能仁，祈请受戒时规判，具宝之瓶中，自入珍宝说法与，上下神权四道用，乘乃天人心要学处亦，乘门见诀
English
May that auspiciousness also obtain the power of words. Ghee Wang destroys the three poisons, it is the medicine for diseases. May that supreme medicine also fully realize the nature of reality, and may there be no suffering from afflictions. May that auspiciousness also be without suffering. Like a mirror, the image of great wisdom, may I become the ocean of wisdom itself, and may I enjoy the pure Dharma without obstruction. May that auspiciousness also obtain the power of meaning. The Dharma with Bilva as the cause, condition, and result, all the practices of the world and beyond. May that auspiciousness, which has become the supreme essence of Bodhi, be attained by beings. Thus, after fully bestowing the sixteen supreme empowerments, one should also bathe and drink with vase water. Then, from the four path practices, the precepts of refuge in the Great Vehicle, guarding the eight vows of empowerment, the sixteen supreme empowerments are the masters of the secret deity. The essence, Nilambhara, should be recited. Then, offer the offerings: Om Argham Pushpe, Dhupe Dipe Gandhe Naivedye, Shabda Bhalidta Svaha. Puccha Mega Samutra Spharana Samaye Hum Svaha. From the earth offering: Hum. All Buddhas of the three times, by the blessings and empowerments, Secret Lord, noble one in blue garments, along with the entire retinue, I prostrate. Thus saying, the master and disciples enjoy the gathering. Throw the torma. Satisfy the spirits with the leftovers. Even if the remaining materials are accumulated, they should be completed on that day. That is the preliminary ritual. Then, the actual ritual, the complete Sutra section, and the two distinctions. First, the branch mandala and the root mandala. That is also from the four rivers of empowerment. Among the six vehicles such as Yoga, the outer tantra is the river of empowerment. As it is said, the first to show the branch mandala is: gods and humans, hearers and solitary realizers, Bodhisattvas, Kriya, Upa, and Yoga, are six. Among them, the first practice of the vehicle of gods and humans: set up the altar and arrange the offerings. The three parts of the consecration ritual text, invite witnesses, bathe, the seat of vows, ascend the throne with ornaments, meditate on the capable one. Pray, take vows, judge the time law. In the precious vase, self-entry, precious Dharma teaching, the upper and lower divine powers, the four path practices. The vehicle is also the essential learning of the gods and humans. The vehicle door is the view and instructions.
Chinese
授予智慧的灌顶。最后是讲解思维的智慧，引导禅修的智慧，共有三种。灌顶包括最后的仪式，是擦擦。讲解之门逐渐稳固。此时，无论有什么礼物，都要以决心从恶道中解脱的心来供养。第九，法座是上师守护世间，为了慈悲众生而灌顶，弟子们要建造。第十，装饰是为已掌握世间的上师加冕，所以装饰要华丽庄严。第十一，登上法座，要认为是神所赐予的，身体要保持正直。第十二，禅修释迦牟尼是行持十善，是转轮王的法律。也就是教法和天神之主释迦牟尼佛。因为他有天人和人类的四众眷属，所以禅修他就能获得斋戒。第十三，祈请是：具一切智智慧之蕴者，彻底净化轮回之轮者，今天所说的珍宝之最，主尊请赐予我恩德。这样手结莲花印，以渴望上界福祉和决心脱离恶道的心来做。第十四，受戒是：请皈依作为见证，尽力守护戒律直到生命终结。第十五，时节戒律是：初八和三十。也就是陈设身语意的所依，陈设供品，顶礼，蹲坐，为了从恶道中解脱，心想尽力直到生命终结都要进入天人的道，然后前往。上师说，虽然所有的戒律都有，但没有不皈依的。佛、法、僧是渴望解脱者的皈依处。智慧百颂中说：如果人的宗教行为良好，前往天界的路途不远。在天人和人类的阶梯上，攀登就能接近解脱。因此，要具备想要获得戒律的意愿。第十六，授予戒律是：以前没有佛法关系的人被称为僧人。在三次陈述的最后，请求上师摄受。请上师垂听。我名叫某某，从现在开始，直到生命终结，二足尊中至上者，皈依佛
English
The empowerment of wisdom is conferred. Finally, there are three: explaining the wisdom of thought and guiding the wisdom of meditation. The empowerment, including the final ritual, is a Tsakli. The gate of explanation is gradually stabilized. At this time, whatever offerings there are, they should be offered with the determination to be liberated from the lower realms. Ninth, the throne is built by the disciples for the lama who protects the world, in order to empower the realms with compassion for sentient beings. Tenth, the ornaments are to adorn and make majestic the one who has mastered the realms, in order to enthrone him. Eleventh, ascending the throne, one should think that it is given by the gods, and the body should be able to maintain its central position. Twelfth, meditating on Thubpa (Shakyamuni) is to practice the ten virtues, which is the law of the Chakravartin king. That is, the doctrine and the lord of the gods is the teacher, the Buddha. Because he has the four assemblies of gods and humans, meditating on him will result in receiving the Uposatha vows. Thirteenth, making supplications is: "O Omniscient One, possessor of the aggregate of wisdom, who has completely purified the wheel of existence, the most precious of what is spoken of today, may the chief one bestow grace upon me." Thus, with flowers and joined palms, one should do so with the intention of aspiring to the goodness of the higher realms and the determination to escape the lower realms. Fourteenth, taking vows is: Inviting refuge as a witness, one should keep the vows of discipline as long as one lives. Fifteenth, the time for vows is: the eighth and thirtieth days of the lunar month. That is, one should arrange the supports of body, speech, and mind, arrange offerings, prostrate, sit cross-legged, and with the thought of entering the path of gods and humans as long as one lives in order to be liberated from the lower realms, then go. The lama said, although all vows are present, there is none without refuge. The Buddha, Dharma, and Sangha are the refuge for those who desire liberation. From the Hundred Verses on Wisdom: If human religious conduct is good, the journey to the realm of the gods is not far. On the ladder of gods and humans, climbing leads to liberation. Therefore, one should have the intention of wanting to obtain vows. Sixteenth, bestowing vows is: One who has no previous Dharma connection is called a monk. At the end of the three recitations, request the master to accept. Please listen, master. My name is so-and-so, from this time onwards, until the end of my life, the best of the two-legged ones, I take refuge in the Buddha.
Chinese
皈依！断绝贪欲者之胜者，皈依佛法！僧众之胜者，皈依僧伽！我尽此生安住于天人乘，请上师摄受我。如是说三遍。是上师之方便。弟子说：好！当为！之后宣说学处：上师垂念，如先前之如来、圣者、阿罗汉们，进入天人乘，尽此生断绝杀生、不予取、欲邪行、妄语、离间语、恶口、绮语、贪婪、害心、邪见等十不善业，从十不善业中返回。先前之圣者、阿罗汉们所学之善妙天人乘，我亦随学，随修，随作。是方便。好！或者说：行持十善且断绝不善业，是生于欲界天与人之因。行持四无量心，修持天人，是生于梵天等处之因。如是说，请复诵此语。上师垂念，如先前之圣者大仙们进入天人乘，修持禅定与等持之心，获得禅定与神通，如是，我名某某者，亦修持慈爱、悲悯、喜悦、舍无量心，以及离于寻思之禅定心，安住于不颠倒之等持，愿获得禅定与神通。如先前之圣者大仙们，我亦随学，随修，随作。是方便。好！近住：初一、初八及十五，若能守护近住八支戒，我亦将变得如彼一般。如是说。若无法进行晦日之布萨，初一亦可。于律藏中亦说：从满月至晦日之间，即使缺一日，亦是晦日之体性。如是皈依后，宣说学处。
English
I take refuge! The best of those who are free from desire, I take refuge in the Dharma! The best of assemblies, I take refuge in the Sangha! May the teacher hold me, so that I may abide in the vehicle of gods and humans for as long as I live. Say this three times. This is the method of the teacher. The disciple says: Good! I will do it! Then, the precepts are recited: Teacher, please consider. Just as the previous Tathagatas, noble ones, and Arhats, having entered the vehicle of gods and humans, for as long as they lived, abandoned killing, taking what is not given, sexual misconduct, lying, slander, harsh speech, idle talk, covetousness, malice, and wrong views, and turned away from the ten non-virtuous actions. I will follow, practice, and act according to the good vehicle of gods and humans that the previous noble ones and Arhats followed. This is the method. Good! Or: Practicing the ten virtues and abandoning non-virtue, is the cause of being born as gods and humans in the desire realm. Practicing the four immeasurables, meditating on gods and humans, is the cause of being born in the realm of Brahma, etc. Having said this, please repeat this. Teacher, please consider. Just as the previous noble great sages, having entered the vehicle of gods and humans, cultivated the mind of meditation and absorption, and attained meditation and supernormal powers, so too, may I, who am called by this name, cultivate loving-kindness, compassion, joy, equanimity, the immeasurable qualities, and the mind of meditation free from thought and analysis, abide in unwavering absorption, and attain meditation and supernormal powers. Just as the previous noble great sages, I will follow, practice, and act. This is the method. Good! The Uposatha: On the first, eighth, and fifteenth days, if one observes the eight branches of the Uposatha vow, I will become like that. Thus it is said. If it is not possible to perform the new moon's Uposatha, it is also acceptable on the first day of the month. In the Vinaya, it is also said: From the full moon to the new moon, even if one day is missed, it is still the nature of the new moon. Having taken refuge in this way, the precepts are recited.
Chinese
是这样的：请上师垂听。我，名为……者，在每个月的初一和初八，以及空日，直至生命终结，都将在上师的守护下，奉行八支斋戒。如同过去的大阿罗汉们在每月的初一、初八和空日，断绝杀生、不予而取、非梵行、妄语、谷酒和由之酿造的令人沉醉之物，以及歌舞、音乐之声、涂香、佩戴装饰和色彩、高广大床，并舍弃非时之食，从非时之食中返回一样。我将以这八支斋戒，追随、修习、奉行那些阿罗汉的教导。或者，十支斋戒中，还有高广大床和接受金银。在根本和支分上，凡是能够守护和接受的，都应尽力而为。时间可以是初一、空日或初八，任选其一。如果戒律有所破损，则应从头开始。如果支分有所破损，则应通过忏悔来清净。在加行、正行、后行和四种形态中，如果后行不完整，则被称为轻微过失。第十七，珍宝之瓶：对于未衰败的王族，应使用金银之瓶；如果衰败而无法区分，则应将珍宝放入陶瓶中。第十八，自我融入：对于重新获得灌顶的上师，应以意供养。先前已受持斋戒者，即使在受持之时再次受持，也会新生功德。即使不重新入门，也可以；重新入门也没有冲突。禅修和道用的修持，通过重复会变得更好。尊贵的僧人，以释迦牟尼佛的傲慢，将显有之精华聚集并融入孩子的梵穴。珍宝发出光芒，从中放射出光芒。供养坛城之神和三宝，并将加持的光芒融入自身。祈请诸神允许。再次放射光芒。满足众生的需求，以文字的形式融入自身，从而使一切法自然成就，如来们加持之，如是思之。第二十，讲法：这些神是众神的根本，因此行善者升天，作恶者堕入恶趣，人