English
Thus it is: Please listen, Teacher. I, who am called by this name, will observe the eight-limbed fast under the Teacher's protection on the first and eighth days of each month, as well as on empty days, until the end of my life. Just as the great noble Arhats of the past abstained from killing, taking what is not given, non-celibacy, lying, grain alcohol, and intoxicating substances made from it, as well as singing, dancing, musical sounds, applying perfumes, wearing ornaments and colors, high and large beds, and abandoning untimely food on the first and eighth days of each month and on empty days, and returned from untimely food, so too, with these eight limbs, I will follow, practice, and perform the teachings of those noble Arhats. Or, in the ten limbs, there are also high and large beds and accepting gold and silver. In terms of root and branches, one should protect and accept as much as possible. The time can be the first day, empty day, or eighth day, whichever is suitable. If the precepts are broken, then one should start from the beginning. If the branches are broken, then one should purify through confession. Among the four aspects of preparation, actual practice, subsequent practice, and form, if the subsequent practice is incomplete, it is called a minor offense. Seventeenth, the vase filled with jewels: For an undiminished royal lineage, a vase of gold and silver should be used; if it is diminished and cannot be distinguished, then jewels should be placed in an earthenware vase. Eighteenth, self-absorption: For a lama who has regained empowerment, one should offer mentally. Even if one has previously taken the fasting vows, taking them again at the time of taking them will generate new merit. Even if one does not repeat the entry, it is acceptable; there is no conflict in repeating it. Meditation and the practice of taking the path will become better through repetition. The venerable monk, with the pride of Shakyamuni Buddha, gathers the essence of phenomena and existence and infuses it into the crown of the child's head. The jewel blazes forth, and light radiates from it. Offerings are made to the deities of the mandala and the Three Jewels, and the light of blessings is absorbed into oneself. Request the deities to grant permission. Again, light radiates. Fulfilling the needs and desires of sentient beings, it dissolves into oneself in the form of letters, so that all dharmas arise spontaneously, and the Tathagatas bless it, thus one should think. Twentieth, teaching the Dharma: These deities are the basis of all deities, therefore, those who do good ascend to heaven, those who do evil fall into bad realms, and people
Chinese
是动摇之业的上界，以及对三宝的信仰而获得法王之位。第二十一个喀卡瓶灌顶是，由汉文和藏文两种文字组成的汉文是普贤，藏文是能仁，自身融入瓶子的坛城中，上师和坛城如同灯火一分为二。观想融入弟子后，所有需求都会出现，并依次念诵。汉文喀结尾是྅྅྅ 阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是不生之智慧。一切自性皆示为空性。྅྅྅喀是作业之智慧。说是以业解脱一切。྅྅྅卡是分别之门。显示无所缘皆得解脱。྅྅྅ 嘎是成为意义之门。显示无境皆得解脱。྅྅྅ 噶是安住之门。显示不确定皆得解脱。྅྅྅ 昂是无执着之门。显示所执皆得解脱。྅྅྅ 擦是不间断之门。显示显现任何事物皆得解脱。྅྅྅ 嚓是不超越之门。显示无有分离皆得解脱。匝是不生之门。显示不住皆得解脱。嘉是无分别之门。显示清净无垢皆得解脱。娘是离于行持之门。显示无作皆得解脱。达是无我慢之门。显示无自性皆得解脱。塔是无有狡诈之门。显示无作皆得解脱。达是无引导之门。显示无勤作皆得解脱。达是无欺骗之门。使一切幻化皆得解脱。纳是周遍变化之门。救护动摇，使诸业解脱。扎是无名称之门。显示无言说皆得解脱。叉是离于所依之门。显示无有住处皆得解脱。达是无自性之门。显示无相皆得解脱。纳是离于舍弃之门。显示无有取受皆得解脱。纳是离于对境之门。显示无有执取皆得解脱。巴是决定生起之门。显示无有止息皆得解脱。帕是无有事物之门。显示一无所有皆得解脱。巴是无有言说之门。显示无有讲述皆得解脱。巴是离于尘垢之门。显示无有分别皆得解脱。玛是无有贪着之门。显示无有执迷皆得解脱。亚是
English
It is the upper realm of the moving karma, and obtaining the king of Dharma through faith in the Three Jewels. The twenty-first Kakha vase empowerment is: the Chinese text that came from both Chinese and Tibetan texts is Samantabhadra in Chinese, and Thubpa in Tibetan. One's own vase dissolves into the mandala. The lama and the mandala are like a lamp that is divided into two. By visualizing dissolving into the student, all needs and desires will arise, and recite in order. The Chinese text ends with Ka ྅྅྅ A (Tibetan, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A) is unborn wisdom. It shows that all nature is emptiness. ྅྅྅ Ka is the wisdom of action. It is said that all are liberated by action. ྅྅྅ Kha is the door of distinction. It shows that all that is unobservable is liberated. ྅྅྅ Ga is the door that has become meaningful. It shows that all that is without object is liberated. ྅྅྅ Gha is the door of abiding. It shows that what is not certain is liberated. ྅྅྅ Nga is the door of non-grasping. It shows that all objects of grasping are liberated. ྅྅྅ Tsa is the door of non-obstruction. It shows that all is liberated by appearing in any way. ྅྅྅ Tsha is the door of non-transcendence. It shows that all is liberated without separation. Dza is the door of non-arising. It shows that all is liberated by not abiding. Jnya is the door of non-discrimination. It shows that all is liberated by pure and undefiled. Nya is the door of being free from conduct. It shows that all is liberated by non-action. Ta is the door of non-pride. It shows that all is liberated by non-essence. Tha is the door of non-deceit. It shows that all is liberated by non-action. Da is the door of non-guidance. It shows that all is liberated by non-effort. Dha is the door of non-deception. It makes all illusions liberated. Na is the door of all-pervading change. Protecting movement, it liberates all actions. Ta is the door of non-name. It shows that all is liberated by non-speaking. Tha is the door of being free from support. It shows that all is liberated by non-abiding. Da is the door of non-nature. It shows that all is liberated by non-characteristic. Dha is the door of being free from abandonment. It shows that all is liberated by non-taking. Na is the door of being free from objects. It shows that all is liberated by non-grasping. Pa is the door of definite arising. It shows that all is liberated by non-cessation. Pha is the door of non-existence. It shows that all is liberated by being nothing at all. Ba is the door of non-speaking. It shows that all is liberated by non-utterance. Bha is the door of being free from dust. It shows that all is liberated by non-discrimination. Ma is the door of non-attachment. It shows that all is liberated by non-obsession. Ya is
Chinese
无垢之门。无染一切解脱。瓦是无因之门。无果一切解脱。拉是离缘之门。无舍一切解脱。拉是无取之门。无功德一切解脱。夏是无戏论之门。寂静使一切解脱。卡是离负担之门。无重一切解脱。萨是真实秘密之门。决定使一切解脱。哈是离因之门。离缘一切解脱。夏是离界之门。无相而解脱。阿阿是无生之智慧。显示一切自性空。伊伊是无见之门。离色一切解脱。乌乌是无闻之门。离声一切解脱。诶埃是无觉之门。离香一切解脱。哦哦是无觉之门。离触一切解脱。阿阿是神通生起之门。现为何有，一切解脱。如是说，而灌顶。藏文方面说，ཀ་是自在度脱。如是对三界有情自在且度脱烦恼。其加持之法身义之语。于影像中显现之此声音亦，令一切有情自在且具度脱烦恼之灌顶。汉字表报身天之文字。藏文表释迦牟尼佛化身之文字。象征于一切方增长，一切以语言示现佛法。ཁ་是三界一切之庄严。如是故，成为三界有情一切之庄严。其加持义之语，此悦耳之词句成为有情之庄严。愿具从轮回中度脱之灌顶。ག་是不执著而清净。如是故，于三世中法身大乐于任何事物皆不执著且清净。其加持之法身语亦令众生于任何事物皆不执著且具清净之灌顶。ང་是无我且胜过业。如是故，于三世中法身大乐于平等性之状态中未动摇，且
English
The gate of stainlessness. Without defilement, all are liberated. Va is the gate of no cause. Without result, all are liberated. Ra is the gate of detachment from conditions. Without abandonment, all are liberated. La is the gate of non-grasping. Without qualities, all are liberated. Sha is the gate of non-elaboration. Pacifying, it liberates all. Ṣa is the gate of detachment from burdens. Without heaviness, all are liberated. Sa is the gate of true secrecy. Decisiveness liberates all. Ha is the gate of detachment from cause. Detachment from conditions liberates all. Ṩa is the gate of detachment from realms. Without characteristics, it liberates. A Ā is unborn wisdom. It shows all natures to be empty. I Ī is the gate of non-seeing. Detachment from form liberates all. U Ū is the gate of non-hearing. Detachment from sound liberates all. E AI is the gate of non-sensing. Detachment from smell liberates all. O AU is the gate of non-sensing. Detachment from touch liberates all. A Ā is the gate of arising miracles. Appearing as anything, all are liberated. Thus saying, empower. In Tibetan script: Ka is to liberate by empowering. Thus, it empowers sentient beings of the three realms and liberates them from afflictions. May this sound, which is the meaning of the Dharma body's speech through its blessing and appears as an image, empower all sentient beings and grant them the empowerment to liberate from afflictions. Chinese characters represent the Sambhogakaya, the letters of the gods. Tibetan letters represent the Nirmanakaya, the letters of the Buddha Shakyamuni. It symbolizes that it expands in all directions and teaches the Dharma in all languages. Kha is the ornament of all three realms. Thus, it becomes the ornament of all sentient beings of the three realms. May this blessing, the meaningful speech, this melodious phrase, become the ornament of sentient beings and possess the empowerment to liberate from samsara. Ga is non-attachment and purification. Thus, in the three times, the Dharmakaya, the great bliss, is not attached to anything and is completely pure. May this speech of the Dharmakaya's blessing also empower beings to be unattached to anything and possess the empowerment of complete purity. Nga is egolessness and victory over karma. Thus, in the three times, the Dharmakaya, the great bliss, does not waver from the state of equality, and
Chinese
凭籍从母而生的胜利者的加持，愿一切众生不离法界平等性之状态，并具足从相好而生的力量！ ཅ་ 意为证悟无二之义。如是说，三时中法身大乐，彼无相亦非无相，以无二之加持，愿一切众生具足执相无二之力！ ཆ་ 意为方便与智慧。如是说，于法身大乐，生起无二方便智慧之化身，成办有情之义利。以此加持，愿具足方便智慧双运之力量！ ཇ་ 意为令法身清净。如是说，法身远离习气之染污，以清净之加持，诸子之相续远离习气之染污，并具足清净之力量！ ཉ་ 意为法性断除隔阂。如是说，法性如同胜者之胜海，以理智之智慧如同波浪般断除隔阂之加持，愿诸子从法性大海中，以理智智慧之加持，具足力量！ ཏ་ 意为具智者之光芒。如是说，从法身中，从大悲之身中生起大悲光芒之加持，愿诸子之心生起精华之光芒，并具足力量！ ཐ་ 意为生起三宝之因。如是说，三时中于法身大乐生起甚深之意，以此加持，愿具足法身甚深意之智慧证悟的力量！ ད་ 意为因果无二。如是说，法身大乐因果之法无二之加持，从有法之轮回痛苦中解脱，并具足平等性之安乐力量！ ན་ 意为无苦而乐。如是说，于法身大乐，由业而生之安乐恒常生起之加持，愿彻底断除轮回之痛苦，并具足力量！ པ་ 意为生起一切。如是说，法身大乐生起智慧之加持，仅见此语，即具足生起他者之种姓的力量！ ཕ་ 意为安住于度。如是说，法身大乐安住于轮回之彼岸的加持，轮回之痛苦终结后