English
E! By the blessings of the Bhagavan, the Great Compassionate One, may all the ignorance of animals be understood. May this supreme medicine completely eliminate all diseases! Possessing glory, skilled in conduct, and majestic with miraculous powers, the king of animals struts in the four continents. With a terrifying roar, he subdues the assembled enemies. This is the forty-third chapter, the auspicious chapter on the empowerment to subdue heretics. In the past, when the Bhagavan was in the great mountain cave, the Naga king Joyful offered the 'bri has ti' into his hands, and the supreme medicine became auspicious in five ways. Following that, the white sandalwood performed the empowerment, may the auspiciousness of the supreme medicine be attained! The sandalwood supreme medicine was offered by the Naga. By the blessings of the Bhagavan, the Great Compassionate One, may all the ignorance of the Nagas be understood. May this supreme medicine eliminate all diseases! With the aspect of a Bodhisattva possessing wisdom, striving for the benefit of beings, crowned with precious jewels. Acting with skillful means, the Naga with great power and strength. This is the forty-fourth chapter, the empowerment chapter on healing all diseases. In the past, when the Bhagavan was in the grove of Prince Victorious, the lord of the gods, Indra, offered Hasa Deva, and thus the essence of the supreme medicine was auspicious. With this name as the empowerment, by empowering with the hand of power, may the auspiciousness of the meaning of the supreme medicine be attained! The hand of power was offered by Indra. By the blessings of the Bhagavan, the Great Compassionate One, may the mind of the god Indra also be understood. May this supreme medicine eliminate all diseases! From the supreme abode of the thirty-three gods, the best of the gods, Indra, possesses enjoyment. Victorious over the gods in the thirty-three heavens. This is the forty-fifth chapter, the chapter on the power of enjoyment. In the past, when the Bhagavan was walking in the forest grove of the great forest, the tree goddess Light-Bearing Mother offered Kan-dha Ka-ri, and thus the essence of the supreme medicine was auspicious. Following that, Kan-dha Ka-ri performed the empowerment, may the five essences be auspicious! By the blessings of the Bhagavan, the Great Compassionate One, may the mind of the tree goddess also be understood. Kan-dha Ka-ri was offered by the goddess, may this supreme medicine eliminate all diseases! In the forest grove of the great forest, one needs happiness.
Chinese
满足愿望。以大信心完全奉献，这是圆满灌顶吉祥章节，第四十六。第二，力量的灌顶有五种：听闻灌顶、修持灌顶、讲说灌顶、事业灌顶和金刚国王一切教言灌顶。这五种灌顶的仪轨也与前面相同。第三，甚深秘密的灌顶有三种：秘密灌顶、智慧明智灌顶和无别大乐灌顶。这三种灌顶的仪轨之义是：应当具有四种道用，道用乘为密咒事部（克里亚，梵文：Kriyā）。本尊道用乘为三族怙主心髓道用，即哇吉夏瓦日 穆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），嘛呢呗美吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），金刚手（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。灌顶道用为二十六种克里亚（梵文：Kriyā）殊胜灌顶。金刚兄弟们，身体是天尊的道用，语是咒语的道用，心是法性的道用。应当安住于这三种道用。见解是远离胜义谛清净的四边，世俗谛认为是三族本尊的坛城。修持是修持仪轨十一个支分。行持是行持沐浴和洁净。果是获得三族金刚持的果位。此时如果做一个禅定，观想自己头顶有白红蓝三色明点重叠。从白色明点发出光芒，净化众生的罪障，触及如来，供养令佛欢喜。光芒收摄融入头顶，观想身之本尊文殊菩萨，身色黄色，一面二臂，手持宝剑和莲花。然后红色明点是语，蓝色融入心间，融合在一起。这样，身语意三者观想为如来的身语意之体性。四种行为，ཀ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），བག（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），རྩིས（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），འདའ་བ་མེད་པ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），没有超越，是行为依附的所依。如果结合克里亚（梵文：Kriyā）的六个“嘎”，所说之处是先前在冉色地方所说，后来在莲花彩虹洲进行灌顶。灌顶的导师是先前薄伽梵所灌顶，后来是大学者寂天所灌顶。所灌顶的对境是先前菩萨金刚手。
English
Fulfill the hopes. With great faith, it is completely offered. This is the auspicious chapter of the empowerment of perfect completion, the forty-sixth. Secondly, there are five empowerments of power: the empowerment of listening, the empowerment of practice, the empowerment of teaching, the empowerment of activity, and the empowerment of the Vajra King of all teachings. These five empowerments are also in accordance with the previous ritual. Thirdly, there are three empowerments of profound secrets: the secret empowerment, the wisdom and knowledge empowerment, and the inseparable great bliss empowerment. The meaning of the ritual for these three empowerments is: one should have fourfold path application, the vehicle of path application is the secret mantra Kriya. The deity path application is the essence path application of the three family protectors, which is Va Gi Shwari Mum (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), Mani Padme Hum (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), Vajrapani (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). The empowerment path application is the twenty-six supreme empowerments of Kriya. Vajra brothers and sisters, the body is the path application of the deity, speech is the path application of the mantra, and mind is the path application of the Dharma nature. One should abide in these three path applications. The view is to be free from the four extremes of ultimate purity, and the conventional truth is considered to be the mandala of the three family deities. The practice is to practice the eleven branches of the ritual. The conduct is to practice bathing and cleanliness. The result is to attain the state of the three family Vajradhara. At this time, if one does a meditation, one should meditate on three stacked bindus of white, red, and blue on one's crown. Light radiates from the white bindu, purifying the sins and obscurations of sentient beings, touching the Tathagata, and offering a pleasing offering to the Buddha. The light gathers and dissolves into the crown, and one meditates on the deity of the body, Manjushri, with a yellow body, one face, and two arms, holding a sword and a lotus. Then the red bindu is speech, and the blue dissolves into the heart, merging together. In this way, the three, body, speech, and mind, are meditated upon as the nature of the body, speech, and mind of the Tathagata. The four conducts, Ka (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), Bag (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), Tsis (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), Adawa Meypa (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), without transgression, are the basis for conduct to adhere to. If one combines the six "Ga" of Kriya, the place where it was spoken is previously said to be in the place of Ran Ser, and later the empowerment was given in the continent of lotus flowers and rainbows. The teacher who gave the empowerment was previously empowered by the Bhagavan, and later by the great scholar Shantideva. The object to be empowered is previously the Bodhisattva Vajrapani.
Chinese
授予金刚。随后授予月官阿阇梨。所授予的灌顶是须弥山和，佛塔和，如意树等等二十六种灌顶。为什么呢？因为在最初的时候金刚手菩萨，世尊以慈悲摄受，随后在器情圆满的时候宣说。这样说，上师具有修习的功德，弟子具有法器且有业缘，能够祈请对于甚深意义毫不动摇的精进的教诲，对于接受和给予有信心的誓言，为了随后进入而进行灌顶。必要是，因为授予珍宝须弥山的灌顶，有具有力量和特殊功德的必要，因为授予佛塔的灌顶，有获得法身的必要，因为授予如意树等等的灌顶，有如意成就所愿的必要等等，这二十六种就是那些。第三是之后供养供品和坛城，回向发愿和，吉祥颂词和盛大的欢庆，歌舞和，嬉戏的享受。后行仪轨是供养和，赞颂和，回向和，忏悔和，祈请降临和，吉祥颂词并收摄坛城。这是克里亚灌顶的阶梯圆满了。 上一页\t被称为经部灌顶康区仪轨的蜂蜜河流第二函第一部分外灌顶之河流中的克里亚灌顶之阶梯。 莫敦多吉巴。\t下一页
English
Empowerment to Vajra. Subsequently, empowerment to Acharya Chandra Gomin (月官). The empowerments that are bestowed are the twenty-six empowerments of Mount Meru, stupas, wish-fulfilling trees, and so on. Why? Because in the beginning, Vajrapani was embraced with compassion by the Blessed One, and later, it was taught when the vessel and essence were complete. Thus it was said. Because the lama possesses the qualities of practice, the disciple possesses the vessel and has karmic connections, and is able to request the teachings of diligence that are unwavering in their devotion to the profound meaning, and has the vows of faith in receiving and giving, the empowerment is given in order to enter afterwards. The necessity is that because the empowerment of the precious Mount Meru is bestowed, there is the necessity of having power and special qualities, and because the empowerment of the stupa is bestowed, there is the necessity of attaining the Dharmakaya, and because the empowerment of the wish-fulfilling tree and so on is bestowed, there is the necessity of accomplishing desires and wishes as desired, and so on. These twenty-six are those themselves. The third is afterwards, offering gifts and mandalas, dedication and aspiration prayers, auspicious verses and great celebrations, songs and dances, and the enjoyment of play. The subsequent ritual is offerings, praises, dedications, confessions, requests for descent, auspicious verses, and the dissolution of the mandala. This completes the steps of the Kriya empowerment. previous\tThe steps of the Kriya empowerment from the river of outer empowerments, the first part of the second volume of the honey river, known as the Sutra Empowerment Kham tradition. Mokton Dorje Pal.\tnext