English
Through empowerment, one attains the holy being who has achieved the great kingdom of Dharma. In accordance with this, through the empowerment of the headdress, may you freely possess the kingdom of Dharma! Transcending sorrow is the glory of your heart, the kind headdress is the king of Dharma, the gift of bestowing empowerment and blessings, may you act as the king of Dharma! The supreme headdress adorned with various jewels, continues the kingdom of Dharma of all goodness, making the five mudra families harmonious and complete, the auspicious chapter of the headdress, this is the first chapter. Second is the empowerment of the headdress. In the past, on the summit of Mount Sumeru, the glorious Vairochana empowered the retinue with arm ornaments, thereby freely possessing fearlessness. In accordance with this, through the empowerment of arm ornaments, may you freely possess the four fearlessnesses! In accordance with this, through the empowerment of arm ornaments, may you attain the four fearlessnesses! Able to overcome the challenges of external paths, and having obtained knowledge of the beautiful and magnificent adornments, the holy being with the sign of possessing a beautiful aggregate, may you obtain the empowerment that reveals the supreme adornment! The precious arm ornament is adorned with shining ornaments, in order to explain the harmony of realizing the meaning of Dharma nature, through the excellent bestowal of samadhi, the auspicious chapter of the arm ornament empowerment, this is the two hundredth chapter. Third is the empowerment of the anklets. In the past, on the summit of Mount Sumeru, the glorious Samantabhadra Vairochana, empowered the retinue with anklets, thereby obtaining the empowerment of freely possessing the ten powers. In accordance with this, through the empowerment of anklets, may you freely possess the ten powers! The difference in adornment is the demeanor of a king, this excellent adornment of the vajra feet, through empowering your feet, may you be devoted to the benefit of beings! This precious and supreme anklet, with the merit of excellent adornment, accomplishes the intention of correcting faults. The auspicious chapter of the anklet empowerment, this is the three hundredth chapter. Fourth is the empowerment of the bracelets. In the past, on the summit of Mount Sumeru, the glorious Vairochana empowered the retinue with bracelets, thereby obtaining the supreme empowerment of pure discipline. In accordance with this, through the empowerment of bracelets
Chinese
赐予吧！愿获得戒律完全清净的殊胜灌顶！因为是悦耳动听的装饰品，这令人心仪美妙的手镯，是获得果位的殊胜灌顶，愿众生获得心仪的殊胜灌顶！这珍贵殊胜的手镯，以其美好的功德，必定成就美好的意愿。手镯灌顶的吉祥章节，第一百零四。第五，项链的灌顶是：从前在须弥山顶，具德一切明智的毗卢遮那佛对眷属们，赐予珍宝项链的灌顶，因此，获得了伟大功德的胜者灌顶。与此相符，以珍宝项链赐予灌顶，圆满了美好的功德，直至究竟，愿获得增长伟大功德的殊胜灌顶！珍宝璎珞满足众生的愿望，璎珞项链成办众生的利益，这功德梵天的殊胜庄严，愿获得如意吉祥的果位！这珍宝璎珞的殊胜项链，是身之殊胜庄严，功德庄严于身，不间断且持续不断地成办。珍宝璎珞灌顶的吉祥章节，第一百零五。第六，丝绸发冠的灌顶是：从前在须弥山顶，毗卢遮那佛对眷属们赐予丝绸发冠的灌顶，因此，远离了尘垢的习气。与此相符，赐予丝绸发冠的灌顶，即使以方便法安住于三界，也远离了尘垢的习气。这具有吉祥征兆的丝绸发冠，是灌顶的自性，红光闪耀，以灌顶在头顶上作标志的功德，愿获得灌顶的殊胜吉祥！以法性与丝绸相同，现证通达胜义谛，此即是通达美好法性的意义，加持灌顶的吉祥章节，第一百零六。第十，名称的灌顶分为二，首先是根本名称的灌顶。从前在须弥山顶，具德毗卢遮那佛对眷属们赐予金刚名称的灌顶，成为决定种姓之子后，获得了金刚持的行列。与此相符，赐予金刚名称的灌顶，获得不
English
Grant it! May you obtain the supreme empowerment of perfectly pure morality! Since it is an ornament of beautiful music, this pleasing and melodious bracelet is the supreme empowerment for obtaining fruit. May beings obtain the pleasing supreme empowerment! This precious and supreme bracelet, with its excellently beautiful qualities, will surely accomplish excellent intentions. The auspicious chapter of the bracelet empowerment is the one hundred and fourth. Fifth, the empowerment of the necklace: In the past, on the summit of Mount Meru, the glorious All-Knowing Vairocana bestowed upon the retinue the empowerment of the precious necklace, thereby obtaining the empowerment of the victorious one with great qualities. In accordance with that, by bestowing the empowerment with the precious necklace, the excellent qualities are perfected and brought to completion. May you obtain the supreme empowerment that increases great qualities! The precious garland fulfills the wishes of beings, the garland necklace accomplishes the benefit of beings, this supreme ornament of the qualities of Brahma, may you obtain the auspicious fruit as desired! This supreme necklace of precious garlands, is the supreme ornament of the body, the qualities adorn the body, continuously and without interruption accomplishing. The auspicious chapter of the precious garland empowerment is the one hundred and fifth. Sixth, the empowerment of the silk diadem: In the past, on the summit of Mount Meru, Vairocana bestowed upon the retinue the empowerment of the silk diadem, thereby becoming free from the imprints of defilements. In accordance with that, by bestowing the empowerment of the silk diadem, even though abiding in the three realms through skillful means, one becomes free from the imprints of defilements. This silk diadem with auspicious signs, is the nature of empowerment, blazing red, with the merit of marking the empowerment on the crown of the head, may you obtain the supreme auspiciousness of empowerment! By the equality of the nature of reality being like silk, manifestly realizing the ultimate truth, this itself is realizing the meaning of the excellent nature of reality, the auspicious chapter of the blessing empowerment is the one hundred and sixth. Tenth, the empowerment of names is divided into two, first, the empowerment of the root name. In the past, on the summit of Mount Meru, the glorious Vairocana bestowed upon the retinue the empowerment of the Vajra name, having become a son of definite lineage, one obtained the rank of Vajradhara. In accordance with that, by bestowing the empowerment of the Vajra name, obtaining the immu
English
May it be auspicious! The Vajra Name Supreme Sage can be taken as an example. This sign that has emerged as speech from the heart, by transmitting it to you in a pure and proper manner, may you obtain the supreme empowerment that reveals all! The Teacher, with compassion, bestowed a definite name, regarding him as a definite son from within his heart. May you obtain the empowerment of the Vajra Supreme rank, the auspicious chapter of the Vajra Name Empowerment, one hundred and seventh. Second, the empowerment of the name of the fruit. In the past, on the summit of Mount Meru, the prince Sarvarthasiddha was empowered by the five kinds of clairvoyance of the Buddhas of the four lineages. As a result, on the summit of Mount Meru, in a radiant jewel palace, Vairochana manifested and completely attained Buddhahood. Correspondingly, by empowering with the five kinds of perfect enlightenment, may the fruit be perfect enlightenment on the summit of Mount Meru. Possessing five kinds of clairvoyance, the fruit transcends the ten bhumis. The great assembly of the wheel of letters abides on the earth. The supreme fruit is Buddhahood, may you obtain the supreme empowerment of perfect enjoyment. All supreme empowerments are completely fulfilled, obtaining all fruits without exception. The supreme empowerment of the Vajra King is perfected there. This is the auspicious chapter of the completion of the outer empowerment, the one hundred and eighth. Abhiṣiñca Hūṃ. This is arranged according to the expanded classification of the meaning of empowerment. In general, there are one hundred and eight outer empowerments. The empowerments of the Śrāvakas and Pratyekabuddhas of Kaśmīra are not understood. Those two are the four empowerments. Second, the empowerments of abilities are five: the empowerment of listening, the empowerment of practice, the empowerment of teaching, the empowerment of activities, and the empowerment of the Vajra King, all scriptures. The rituals of these five empowerments are also the same as above. Third, the profound secret empowerments are three: the secret empowerment, the empowerment of wisdom and prajñā, and the empowerment of indivisible great bliss. As a substitute for the rituals of these three empowerments, there are four path uses: the deity path use, the thirty-seven deities. The essence path use, Buddha Vairocana Oṃ. Akṣyobhya Hūṃ. Ratna Svabhāva Traṃ. Amo Deva Hrīḥ. Amogha Siddhi A. Thus, recite. The vehicle path use, the vehicle of yoga. The empowerment path use, the supreme empowerments of yoga, sixty-two. If one makes an establishment as a basis for the empowerment to take root, then in the center of one's heart, there are five great essences, namely, the five lineages of self-nature.
Chinese
并且是五种智慧的自性，从原始以来就存在。对此，观想自己头顶上有一个白色小圆点。当它清晰时，从天空的中央出现甘露。因此，当白色圆点上下降落时，观想它与位于心中的五种清净元素的五种姓氏融为一体，无二无别。这是胜义谛无相的自性。五种姓氏存在，并且五种姓氏显现为金刚界坛城的本尊，这是世俗智慧的显现。从这些无二无别的状态中，心的自性存在，据说这是权力依附的基础。如果将瑜伽的口诀结合起来，那么在哪里授予的位置是：在天神、鸟鸣、悦耳的树林中，即金刚界的坛城中。由谁授予的导师是：大学者昆玛蒂授予。授予的对象是谁：金刚琼扎扎等。授予的灌顶是什么：授予瑜伽六十四吉祥灌顶。原因是薄伽梵吉祥遍照佛，为了宣说薄伽梵伟大的功德。必要性是为了获得吉祥而存在必要性。第三是后续：献上供品和坛城，回向和发愿，说吉祥语，举行盛大的荟供和喜宴，进行歌舞和嬉戏的修行。后续仪轨是：进行各种供养和赞颂。回向是：如此这般，对于伟大的您们，通过亲近和修持以及力所能及的供品，献上力所能及的无数供品，愿我和无边无际的众生，消除二障，圆满二资粮，获得无上正等觉。忏悔是：无论我在争论的时候，变成末世的众生，没有如法地聚集和获得资具，所有这些，恳请伟大的您们和眷属们宽恕。此外，我们作为最初的众生，没有获得自在的禅定，沉溺于仪轨的支分，以及掉举和贪欲等烦恼的力量，禅定退失，声音退失，角度退
English
And it is the nature of the five wisdoms, existing from the very beginning. For this, visualize a single white round drop on your crown. When it is clear, nectar appears from the center of the sky. Therefore, as the white drop descends up and down, visualize it merging with the five pure elements located in the heart, inseparable and non-dual. This is the ultimate nature of signlessness. The five lineages exist, and the five lineages appear as deities of the Vajradhatu mandala, which is the appearance of conventional wisdom. From these non-dual states, the nature of mind exists, which is said to be the basis of power attachment. If the yogic instructions are combined, then the place where it is conferred is: in the grove of gods, birdsong, and pleasant trees, in the Vajradhatu mandala. The teacher who confers it is: the great scholar Kunamati conferred it. The object to whom it is conferred is: Vajra Kyun Drak Tsal, etc. The empowerment that is conferred is: the empowerment of the sixty-four auspicious yogas. The reason is that the Bhagavan, the glorious Vairochana, spoke of the great qualities of the Bhagavan. The necessity is that there is a necessity for achieving auspiciousness. The third is the aftermath: Offerings and mandalas are offered, dedication and aspirations are made, auspicious words are spoken, a great tsok and feast are held, and the practice of song, dance, and play is cultivated. The subsequent ritual is: perform various offerings and praises. The dedication is: In this way, to you great ones, through approaching and practicing, and with whatever offerings are available, offering as many offerings as possible, may I and all limitless sentient beings purify the two obscurations, complete the two accumulations, and attain the unsurpassed great enlightenment. The confession is: Whatever I, in times of strife, have become a degenerate sentient being, and have not properly gathered and obtained the necessary resources, may all of you great ones and your retinue forgive me. Furthermore, since we are beginner sentient beings, we have not obtained mastery over samadhi, and we are immersed in the limbs of the ritual, and due to the power of agitation and afflictions such as desire, the samadhi has deteriorated, the sound has deteriorated, and the angle has