English
Therefore, it is beneficial to sentient beings, because the Buddha also exists among sentient beings. Or, there is no exhaustion, because even if it existed before, it needs to be understood now. There is also no exhaustion for the Buddha. Or, if a reason is needed, some people, even if they have not done good deeds, or have not done evil deeds, will fall into evil destinies, and so on. Or, just as observing the passage of time, there must be time, because this is not a caste. If it is known through accidental occurrence, then it becomes duality, or if many faults and causes and conditions are not needed, then it should also occur before. If it is needed, if the exact same thing happens, there is no exhaustion, if there is no benefit, there is not, if there is benefit, there is fault, if it is different, it is change and impermanence, as above, one should regard self-awareness and everything as Buddhas. Therefore, both external heretics and all internal Buddhists acknowledge the ultimate truth, and wanting to become a Buddha is a fault. This is also momentary, causeless and permanent, and solid. If one does not understand the momentary and the continuous, even if the Mind-Only school believes in the appearance of phenomena, the non-appearance of phenomena, illusion, and non-abiding, one will still fall into heresy. This is the first chapter on the stages of the path of seeing the reality of characteristics. Second, explaining the stages of mantra, there are two: acting as a vessel and acting as essence. As a vessel, there are four empowerments: vase empowerment, secret empowerment, wisdom-knowledge empowerment, and the fourth empowerment. As essence, there are four mudras. The vase empowerment is divided into two: the actions of the disciple and the activities of the master. The actions of the disciple are divided into three: the action of approaching, the action of preparation, and the action of staying. The action of approaching is divided into five: examining the qualities of the master, requesting, accumulating materials, requesting approach, and taking vows. Examining the qualities is divided into four: having lineage and realizing that the ultimate truth does not abide, vows and blessings arise, knowing the tantras and being skilled in mandalas, and being devoted to the welfare of others and without attachment. Requesting is saying that, in order to attain perfect and complete enlightenment, for the sake of common benefit to others such as pacification, and for the sake of placing all beings in the state of Buddhahood, the disciple requests the master to grant the vase empowerment, and offers a mandala and flowers.
Chinese
敬献花鬘。 积聚物品，如经续所云：珍宝金银与珍珠，鲜花等物及王政，食子木车运送之，英雄宴会作欢庆。如是轮之供养，以八千俱胝之净水遍洒。如是鲜花、焚香、灯火、香之品类无量，食物无量，乐器无量，皆积聚之。七政宝，八吉祥物，形色声之品类敬献，五肉、五甘露，金刚歌舞，以及内供，十二、十六、二十所作之供养，仅以彼等之供养而积聚。上师供养，如是三种供养，以及常供之品类积聚之。护法供养之物，米饭等所有米饭之类，肉与鱼之类，以苦味浸泡之蔬菜等之类，酸奶等白色之类，萝卜等负重之类，藏红花等药物之类，椰子等果实之类，小豆蔻等香料之类，砂糖等甜味之类，萝卜等根茎之类，其他腌制、辛辣、苦涩、酸味之类之供养。积聚物品与行欢宴，亦如经续所云：非是应供之食子，令部与族类皆欢喜。如是得灌顶后，对于剩余之物品，瑜伽士众、库苏鲁之众、班智达、弟子眷属、僧众、居士之仆役、国王、王族、婆罗门、吠陀之部众、犹太种姓、清净者众、平民种姓、恶劣种姓等，皆依其所宜而作供养与布施，为此而积聚之。祈请加持，如是积聚物品后，说道：“请上师成办我之所愿”，如是说三遍， 敬献曼扎与鲜花之花鬘。受持律仪，乃是祈请之时，于下文宣说之。上师于事业之了知与灌顶，了知有四，具足第八者，从佛陀至此未曾间断，胜义谛之
English
Offer garlands. Accumulate objects, as the tantras say: Jewels, gold, silver, and pearls, Flowers and other things, including royal power, Torma carried by wooden carts, Heroes' feasts make celebrations. Thus, for the wheel offering, sprinkle eight thousand crore of pure water. Likewise, accumulate flowers, incense, lamps, countless varieties of fragrance, countless foods, and countless musical instruments. The seven royal emblems, the eight auspicious symbols, offer varieties of forms and sounds, the five meats, the five amritas, vajra songs and dances, and inner offerings, accumulate only with those offerings made by twelve, sixteen, and twenty. For the guru offering, accumulate such three offerings and the varieties of constant offerings. For the Dharma protector offerings, all kinds of rice, such as rice and so on, kinds of meat and fish, kinds of vegetables soaked in bitter taste, kinds of white things such as yogurt, kinds of loads such as radishes, kinds of medicines such as saffron, kinds of fruits such as coconuts, kinds of spices such as cardamom, kinds of sweets such as sugar, kinds of roots such as radishes, and other kinds of pickled, spicy, bitter, and sour offerings. Accumulating objects and holding feasts, also as the tantras say: Torma that is not worthy of offering, make the divisions and clans rejoice. Thus, after receiving empowerment, for the remaining objects, yogis, assemblies of kusulus, panditas, retinues of disciples, sangha, lay servants, kings, royal families, brahmins, groups of Vedas, Jewish castes, pure ones, common castes, and evil castes, all according to their suitability, make offerings and generosity, accumulate for this purpose. Requesting blessings, after accumulating objects in this way, say, "Please, guru, accomplish my wishes," say this three times, Offer the mandala and garlands of flowers. Taking vows is at the time of request, which will be explained below. The guru's knowledge of the activity and empowerment, knowledge has four aspects: possessing the eighth, without interruption from the Buddha to the present, the ultimate truth of
Chinese
安住于地的见解，以欲念思虑，知晓以四身诀窍证悟之义；加持源于誓言，故知晓誓言并守护；精通续部和坛城的仪轨，以八种不全之处进行补足；完全救护弟子；勤于利他且不执着，因此具足修持且利益资财。仪轨有三种：修持仪轨、坛城仪轨和灌顶仪轨。修持分为弟子的修持和本尊的修持两种，其中弟子的修持又分为授予律仪和守护两种。授予律仪分为上师依次教导和让弟子守护两种。让弟子守护的律仪又分为小的和大的两种，其中小的就是先前所说的皈依的七种差别，以及所依和所学之差别等依次教导并让其守护。大乘的也同样如上所说般让其守护。守护也分为两种：在虚空中秘密地作为毗卢遮那佛，十方诸佛全部加持后进行驱逐，以及根本因的修持守护咒语念诵。本尊的修持分为修持方法和验相两种。本尊的修持方法有以物供养修持、以禅定修持和以咒语修持三种。以物供养是献曼扎来修持轮涅，以朵玛来修持护法。以禅定是以四种瑜伽来修持轮涅，以勾招安住生起的方式来修持护法。以咒语是修持主尊和眷属二者，以及一百字相连接。验相有现量、征相和计数。坛城的仪轨也有四种：坛城因的事务、余处、坛城的自性和实际仪轨。因的事务有七种：寻地、观察、掘起、取土、切割、净化和建造。本尊安住有四种：地神、轮、瓶和弟子特别安住。自性有画线、染色和装饰。寻地以禅定等
English
The view of abiding in the ground, contemplating with desire and thought, knowing the meaning of accomplishing the four bodies with the key instructions; blessings arise from vows, therefore knowing and guarding the vows; being proficient in the rituals of tantras and mandalas, supplementing with eight incomplete aspects; completely protecting disciples; being diligent in benefiting others and without attachment, therefore possessing practice and benefiting wealth. There are three kinds of rituals: the practice ritual, the mandala ritual, and the empowerment ritual. Practice is divided into two types: the practice of disciples and the practice of deities. Among them, the practice of disciples is further divided into granting vows and guarding. Granting vows is divided into the teacher teaching in sequence and having the disciples guard. The vows to be guarded by the disciples are further divided into small and large. The small one is the seven distinctions of refuge mentioned earlier, and the distinctions of reliance and learning are taught in sequence and then guarded. The Mahayana is also guarded in the same way as mentioned above. Guarding is also divided into two types: secretly acting as Vairochana in the sky, after all the Buddhas of the ten directions have blessed, expelling obstacles, and the root cause of practice is to have the mantra recited for protection. The practice of deities is divided into practice methods and signs. There are three methods of practicing deities: practicing with offerings, practicing with meditation, and practicing with mantras. Offering substances is to practice samsara and nirvana by offering mandalas, and to practice Dharma protectors with tormas. Meditation is to practice samsara and nirvana with the four yogas, and to practice Dharma protectors by means of summoning and abiding arising. Mantra is to practice both the main deity and the retinue, and to connect one hundred syllables. Signs include direct perception, signs, and counting. There are also four types of mandala rituals: the activities of the mandala cause, the remaining place, the nature of the mandala, and the actual ritual. There are seven types of causal activities: searching for the ground, observing, digging up, taking the soil, cutting, purifying, and building. There are four abodes of deities: the earth goddess, the wheel, the vase, and the special abode of disciples. The nature includes drawing lines, coloring, and decorating. Searching for the ground with meditation, etc.