Chinese
愿获得如同母亲般未被过失沾染的至高灌顶。顶礼。十方三世一切如来的加持，赐予种姓之子。南方大陆右侧的使者，斩断众生悦意烦恼之网的彼之灌顶……顶礼。赞颂。儿子啊，南方大陆右侧的信使，具有极其迅猛之力的使者，从三恶道痛苦中解脱的彼之灌顶……顶礼。十方……西方是遍入天妃吉祥天女，以事业遍布一切的彼之灌顶……顶礼。赞颂。西方大陆右侧的使者金刚喜乐，斩断烦恼的彼之灌顶……顶礼。赞颂。西方大陆左侧的信使金刚导师，为众生转法轮的彼之灌顶……顶礼。赞颂。北方是自在天和，妃子苦行禁母，摧毁三毒的彼之灌顶，愿能获得。顶礼。十方三世一切如来的加持，赐予种姓之子。北方大陆右侧的自在天之使者，手持黑矛的导师，劝请救度众生痛苦的彼之殊胜灌顶，愿能获得。顶礼。十方三世一切如来的加持，赐予种姓之子。北方大陆左侧的信使，具有愤怒形象的仙人，显现于一切众生的彼之殊胜灌顶，愿能获得。如是三十六尊灌顶完毕。第二十三，道用的四种：乘道用是天人的乘。其中第一是入门的十种法行：如法行现观中所说：书写、供养、布施和，听闻、禅修、诵读和，讲说、写作和思维彼，此十是佛法的门。如是说。第二是见解：相信业果，如《业百篇》中所说：有情众生的诸业，即使百劫也不会磨灭，聚合时机成熟时，终将成熟为果报。如是说。第三是所守护的：身语意三门的不善业，如龙树所说：身体的不善业有三种，语言的不善业有四种，意的不善业是
English
May you receive the supreme empowerment that is untainted by faults like a mother. Homage. By the blessings of all the Tathagatas of the ten directions and three times, may the son of the lineage receive. On the right side of the southern continent is the messenger, the one who cuts the net of pleasing afflictions of beings, may he receive that empowerment... Homage. Praise. Son, on the right side of the southern continent is the messenger, the one with extremely swift power, may he receive the empowerment of liberation from the suffering of the three lower realms... Homage. Ten directions... In the west is the goddess Vishnu's consort, the glorious goddess who pervades all with her activities, may he receive that empowerment... Homage. Praise. On the right side of the western continent is the messenger Vajra Bliss, the one who cuts afflictions, may he receive that empowerment... Homage. Praise. On the left side of the western continent is the messenger Vajra Leader, the one who turns the wheel of Dharma for beings, may he receive that empowerment... Homage. Praise. In the north are the great Lord Ishvara and the consort Ascetic Abstinence Mother, the one who destroys the three poisons, may he receive that empowerment. Homage. By the blessings of all the Tathagatas of the ten directions and three times, may the son of the lineage receive. On the right side of the northern continent is the messenger of the great Lord Ishvara, the black leader holding a spear, the one who urges the deliverance of suffering for sentient beings, may he receive that supreme empowerment. Homage. By the blessings of all the Tathagatas of the ten directions and three times, may the son of the lineage receive. On the left side of the northern continent is the messenger, the ascetic with an angry appearance, the one who appears to all beings, may he receive that supreme empowerment. Thus, the empowerment of the thirty-six deities is completed. Twenty-third, the four uses of the path: the vehicle path use is the vehicle of gods and humans. Among these, the first is the ten practices that are the entrance: As it is said in the Abhisamaya-alamkara of Dharma practice: Writing letters, offering, giving, and, listening, meditating, reciting, and, explaining, composing, and thinking about it, these ten are the doors of Dharma. Thus it is said. The second is the view: believing in the law of cause and effect, as it is said in the Karma Shataka: The actions of embodied beings, will not be wasted even for hundreds of eons, when gathered and the time has come, they will surely ripen into fruit. Thus it is said. The third is what is to be protected: the non-virtuous actions of the three doors, as Nagarjuna said: The non-virtuous actions of the body are three, the non-virtuous actions of speech are four, the non-virtuous actions of mind are
Chinese
有三种。十不善业是应断除的。如是说。第四，所修之三摩地是，从八种类别之中，修持四无量心不动摇。是生于梵天等次第之因。如是说。第五，行持是，尽力成办十善业。行持十善，断除不善。是生于欲界天与人之因。如是说。第六，果是，获得天之果位。第二十四，天道之引导是，于坛城之中央，须弥山之中心，狮子之座上。莲花月轮之垫上。毗卢遮那佛身色白色，持菩提胜妙之手印。结金刚跏趺坐。东方中央，帝释天白色，持金刚杵。左手以宝物作供养布施。自在母持众多眷属。依于左侧。右侧之洲，前往使唤之悦意绿身，右手持剑。左侧使者具迅速力之蓝色，右手持三尖矛。南方中央，梵天黄色，右手持水器。梵天持军持。右侧使唤者，美观绿身持剑。左侧使者速疾者红色持白莲。中央之西方，遍入天青黑色持轮。吉祥天女持明镜。右侧使唤者金刚喜乐白色持利齿。左侧使者金刚部主黄绿色持轮。北方中央，大自在天红色持三尖。难胜母持莲花。右侧使唤者舵手黑色持短矛。左侧使者仙人忿怒红色张弓。四门守护者持琵琶之持国天白色。持剑之增长天青色。持套索之广目天红色。持鼬鼠之多闻天黄色。其他还有，调伏田地之神人混杂者。千之神释迦牟尼佛。鱼之神无量光佛。初八之神药师佛。释迦牟尼佛为主尊，忆念十方三世之诸佛与菩萨眷属。于彼等之教令中
English
There are three types. The ten non-virtuous actions are to be abandoned. Thus it is said. Fourth, the Samadhi to be cultivated is: From the eight categories, cultivate the four immeasurables without wavering. It is the cause of being born in the Brahma realm and so on, in sequence. Thus it is said. Fifth, the conduct is: Accomplish the ten virtuous actions as much as possible. Practicing the ten virtues and abandoning non-virtue. It is the cause of being born as gods and humans in the desire realm. Thus it is said. Sixth, the result is: Obtaining the state of a god. Twenty-fourth, the method of taking the path of the gods is: In the center of the mandala, at the center of Mount Meru, on a lion throne. On a lotus and moon seat. Vairochana, with a white body, holding the mudra of supreme enlightenment. Seated in the vajra posture. In the center of the east, Indra is white, holding a vajra. The left hand offers and gives charity with jewels. The powerful mother holds many retinues. Leaning on the left side. In the continent on the right, a pleasing green figure who goes on errands, holding a sword in the right hand. On the left, a messenger with swift power, blue in color, holding a trident in the right hand. In the center of the south, Brahma is yellow, holding a water pot in the right hand. Brahma holds a kundika. On the right is a messenger, a beautiful green figure holding a sword. On the left, a swift messenger, red in color, holding a white lotus. In the west of the center, Vishnu is blue-black, holding a wheel. The glorious goddess holds a mirror. On the right is a messenger, Vajra Bliss, white, holding teeth. On the left is a messenger, Vajra Commander, yellow-green, holding a wheel. In the center of the north, Mahadeva is red, holding a trident. The Invincible Mother holds a lotus. On the right is a messenger, a black helmsman holding a short spear. On the left is a messenger, a wrathful red hermit drawing a bow. At the four gates, Dhritarashtra is white, holding a lute. Virudhaka is blue, holding a sword. Virupaksha is red, holding a snare. Vaishravana is yellow, holding a mongoose. Furthermore, there are the gods and humans who tame the fields, mixed together. The thousand gods, Shakyamuni Buddha. The fish god, Amitabha Buddha. The eighth-day god, Medicine Buddha. Shakyamuni Buddha as the main deity, remembering the Buddhas and Bodhisattvas of the ten directions and three times. In their commands
Chinese
不退转。二十五、心要道用： 毗卢遮那佛的 嗡 纳摩 巴嘎瓦德。完整念诵。不动佛的 嗡 冈 嘎呢 完整念诵。能仁牟尼无量光佛的 嗡 贝玛 达革热德 吽，以及药师佛的 达雅塔。嗡 贝卡匝耶 完整念诵。如是尽力念诵。若不识咒语，则皈依。二十六、应学之法： 人法十六条，出自《分别九小事》： 对三宝生起信心，不生厌倦； 真实寻求殊胜之法； 善学精妙之论典； 无论何事皆能忆念且适度； 不贪求未受托之事； 目光所及之处皆观视，追随前辈之足迹； 对过去、现在、未来之父母报答恩情； 兄弟与家族内部宽容大度； 依次尊敬长者； 友善对待邻居； 尽力帮助亲友之善知识； 对政事关系之亲疏一视同仁； 以精湛之技艺利益他人； 将无依无靠者置于庇护之下； 阻止恶行之计谋，奠定国家安乐之基础； 将一切事业托付于佛法，为来世子孙后代的菩提奠定基础。 如是尽力承诺。二十七、六种扼要： 地点：尼连禅河边。 导师：大导师。 眷属：菩萨顿珠。 法：人天乘。 权：卡、卡等。 必要：超越世间之事。 此与相乘相合。 经中云： 何人于何处，为何而安住， 此乃人天乘之六扼要。 如是。二十八、安住禅： 若作引导，则于无念安住禅中， 放置诀窍。 如同以胶粘物捕捉蜜蜂一般。 切断前后念头之错乱是关键。 心入于内，生命内外显现，是为歧途。 初时安住于有依之境。 之后不依任何事物。 不缘任何对境。 身语放松。 心如未受惊吓之野兽般安住于自处。 犹如截断水流之自磨，或如射穿目标之箭矢般安住。 若细致开解，则如新娘般的身体
English
Without regression. Twenty-fifth, Taking the Essence as the Path: Of Vairochana, Oṃ namo bhagavate. Recite completely. Of Akshobhya, Oṃ kaṃ ka ni, recite completely. Of the Sage Muni Amitabha, Oṃ padma ta krit hūṃ, and the Medicine Buddha's tadyathā, Oṃ bhiṣajye, recite completely. Recite as much as possible. If you do not know the mantra, take refuge. Twenty-sixth, Instructions: Sixteen human laws, from "Distinguishing Nine Minor Matters": Generate faith in the Three Jewels without weariness; genuinely seek the supreme Dharma; learn well the excellent treatises; remember everything and be moderate; do not desire entrusted tasks; look where the eyes can see and follow the predecessors; repay the kindness of parents of the three times; be generous and tolerant within brothers and family; respect elders in order; be kind to neighbors; help the virtuous friends of relatives and friends in their difficulties; treat those close and distant in political relations equally; benefit others with skillful craftsmanship; place the helpless under protection; prevent evil schemes and lay the foundation for a peaceful and prosperous country; entrust all actions to the Dharma and establish the foundation for the enlightenment of future generations. Thus, promise to do as much as possible. Twenty-seventh, Six Essentials: Location: the banks of the Nairanjana River. Teacher: the Great Teacher. Retinue: Bodhisattva Dondrup. Dharma: the Vehicle of Gods and Humans. Empowerment: Ka, Kha, etc. Necessity: transcending worldly affairs. This is combined with the Vehicle of Characteristics. The scripture says: Who, where, why, and what to place, These are the six essentials of the Vehicle of Gods and Humans. So it is. Twenty-eighth, Abiding Meditation: If guiding, then in non-conceptual abiding meditation, place the key points. Like catching a bee with glue. Cutting off the confusion of past and future thoughts is key. The mind entering within, life appearing inside and out, is a wrong turn. First, abide in a dependent state. Then, do not depend on anything. Do not focus on any object. Relax the body and speech. Let the mind abide in its own place like an unstartled deer. Abide like a self-grinding mill cutting through water, or like an arrow piercing a target. If explained in detail, the body is like that of a bride.
Chinese
从第二个开始，安住于声闻之因，在少于两个的装饰的台阶上，安住于声闻之果。第三，绘制五种缓慢的方式：两个四瓣莲花，内部有四个花瓣，其外层有八个，其外层也有八个，两个做成十六个花瓣。所有这些的中心是黄色的，花瓣是彩色的，边缘用美丽的颜色装饰。第二，来源是：来自《阶梯之声》：具有十种意识的声闻们。第三，陈设供品是：身语意的所依，五种供品，三白，三甜，三份朵玛，法衣，僧裙，坐垫，手铃，钵，剃刀，滤水器等，金刚铃、乐器和曼荼罗等。第四，加持是：观想自身为能胜者，在宝瓶之上，从“阿”字生出月亮，其上观想白色咒语鬘。念诵七遍“诸法从缘起（梵文：ye dharmā hetuprabhavā，梵文罗马拟音：ye dharma hetuprabhava，汉语字面意思：诸法因缘生）”，从咒语鬘中发出光芒，将所有世间界转化为天界的甘露，汇聚并融入宝瓶。然后握住系绳，念诵一百零八遍咒语，用吉祥草洒向四面八方，净化所依和供品的不净，各自的智慧尊融入，观想清净且美好圆满。第五，仪轨是药师佛仪轨和十六罗汉仪轨。第六，在三份中，观想释迦牟尼佛代替金刚萨埵，其他相同。第七是迎请证人的七支。第八是用宝瓶之水沐浴一切。第九是献上请求戒律的供养品，一件清净的物品。第十，即使超过一肘也不行，但在此处，修行者应坐在法座上。第十一，装饰的殊胜是戒律，所以即使是破旧的衣服也要穿僧装。如果齐全，那么只有好的才是最美丽的。第十二，法座是圆满装饰的集合，是彰显佛法伟大的地方，要登上它。第十三是观想本师，自性的智慧转变，加持生起。即使只穿一件黄色的衣服，也要生起本师的觉知。第十四，宝瓶是：圆形的总集，钵，鸟嘴壶，以及从大河中取来的水，所依之物。