English
Afterwards, one should train in conduct that accords with Bodhi. Among these, the root downfalls that are contrary to the Bodhisattva vows to be abandoned are: In the Compendium of Trainings, it is said that kings have five certainties, ministers have five certainties, commoners have eight certainties, and nineteen are said to be in common, such as abandoning the aspiration for enlightenment. In the Twenty Verses, it says: Those attached to gain and respect, who praise themselves and disparage others; to those who are suffering and without protection, who are miserly and do not give Dharma or wealth; even if others confess, they do not listen, and with anger, they harm others; those who abandon the Great Vehicle, and show what appears to be the true Dharma. Thus, four root downfalls are explained. Minor transgressions are: In the Compendium of Trainings, eighty are mentioned, and in the Twenty Verses, forty-six are mentioned. Therefore, by possessing the three: carefulness, mindfulness, and awareness, one should train so as not to be stained by those downfalls, and one should continuously confess six times day and night. One should cultivate the vows of aspiration, the equality of self and others, the exchange of self and others, and the three Bodhicitta of cherishing others, and the vows of engagement, one should train in the six perfections. The second general topic is the explanation of the six essentials. In the text, it says: By whom, to whom, where, for what reason, with what manner, and with what purpose, these are the six aspects of a Bodhisattva. As it is said, the place where it was taught is: Vulture Peak Mountain in Rajagriha. The teacher who taught it is: The perfectly complete Buddha. The retinue to whom it was taught is: Bodhisattvas like Don Drub and others. The vehicle that was taught is: The Bodhisattva vehicle, which is the method of practicing great benefit for others with wisdom and great compassion. Why was it taught? In order to tame beings, those who have become supreme in intelligence through the empowerment of the twenty deeds of a Bodhisattva, to complete all their deeds. The purpose of teaching in this way is: To conquer the armies of Mara and to hold the kingdom of Dharma. The third general topic is the guidance on the oral instructions and the meditation on the nature of mind: With the seven-point posture of meditation, one should meditate on a drop the size of a mustard seed in the center of one's heart, a form of light that is not fixed in any color. Furthermore, the drop is empty and without birth. Therefore, if one examines that drop, its color and shape will not cease.
Chinese
也显现，观察那些颜色，安住于任何处也不成立的状态中。像那样观察并禅修，当心安住时，就像那个比喻一样，以灌顶、做、灌顶者、灌顶等行为为例，这些内外显现的事物，虽然没有中断而仅仅是缘起显现，但仅仅是显现，实际上没有丝毫成立，就像梦中的显现一样。像那样体验者，如果凝视并寻找自心的本性，因为在形状、颜色等方面任何本性都不成立，所以断定为无执的空性。境是无实空色，有境执心是刹那无分。像那样凝视体验者的对治，他自己的本性也无所依而醒悟，在能取所取任何处都不成立的空明如虚空的觉性，以言说、思、表达不可及，离戏的方式显现，在那样的状态中，不破不立地放松，就能领悟二无我的意义。像那样在入定中领悟二无我，在后得位以正念守护，无论显现什么，都断定为无有，是明亮显现的幻象。在那时，在忆念本尊的门中，将清净的显现清晰地观想为母般若波罗蜜多的身相，并持续不断地守护。这样就完成了菩萨乘的灌顶口诀，心想如何如理修持这些教言呢？主尊以“如何”等语承诺。供养酬谢的曼茶罗，从今天开始等语供养，善根回向等如前，后续仪轨按照修法进行。甚深意义口诀甘露之水，智慧自在的宝瓶，完全充满慈爱布施之流，增上具信消除痛苦之吉祥。菩萨乘灌顶之章节完毕。 嗡 斯瓦斯帝！唯一的智慧，三族的，变化无碍如水中月，顶礼示现者金刚上师，之后宣说克里亚的灌顶仪轨。现在是第五个行续共同乘的灌顶，首先是准备，正行坛城绘制、修法朵玛仪轨等完成后，进入坛城分为两种，首先是上师进入。
English
Also appears, examining those colors, settle single-pointedly in a state where nothing is established anywhere. Like that, examining and meditating, when the mind abides, like that example, taking empowerment, doing, the empowerer, empowerment, etc., as examples, these inner and outer appearing things, although they arise without ceasing as mere dependent origination, from the mere appearance, in reality, nothing at all is established, like the appearance of a dream. Like that, the one who experiences, if they stare and search for the nature of their own mind, because no nature is established in terms of shape, color, etc., then decide that it is emptiness without grasping. The object is unreal empty form, and the subject, the grasping mind, is an indivisible moment. Like that, staring at the antidote of the one who experiences, their own nature also awakens without support, the awareness of empty clarity like the sky, which is not established in terms of grasper and grasped, arises in a way that is beyond speech, thought, and expression, free from conceptual elaboration. In that state, without rejecting or establishing, by relaxing, one will realize the meaning of the two selflessnesses. Like that, realizing the two selflessnesses in meditative equipoise, guarding it with mindfulness in the post-meditation period, whatever appears, decide that it is non-existent, a clear appearing illusion. At that time, in the door of deity recollection, clearly visualize the pure appearance as the form of the mother Prajnaparamita, and continuously guard it. Thus, the empowerment instructions of the Bodhisattva Vehicle are completed, thinking, how should I practice these instructions properly? The main one promises with "How," etc. Offering the mandala of gratitude, offering from today onwards, etc., dedicating the merit as before, and the subsequent rituals should be done according to the sadhana. The nectar water of profound meaning instructions, the treasure vase of wisdom's power, completely filled with the stream of loving Dharma giving, increase the glory of eliminating the suffering of the faithful. The chapter of the Bodhisattva Vehicle empowerment ritual is finished. Om Svasti! The one wisdom itself, of the three families, its transformations are unimpeded like the moon in water, I bow to the teacher, the Vajra Master who shows it, and then I will explain the Kriya empowerment ritual. Now, the fifth, the empowerment of the common Vehicle of Action Tantra, first the preparation goes before. After the main part, the mandala drawing, the sadhana, the torma ritual, etc., are completed, entering the mandala is divided into two, first the teacher enters.
Chinese
皈依发心之律仪是，因为是开始时所受，所以这里不受也可以，受了也会变得更好。不共的是以守护三族总的誓言之心，祈请诸佛菩萨和坛城本尊众。于无上三宝，从今我皈依。我所行的佛陀教法，与共同不违背，安住良好，特别是大乘密咒之行，我受持誓言，如实地守护。大乘秘密咒之天，一义无二智慧义，我如实地受持。身之种姓殊胜大者的誓言律仪安住，修行也尽力而为。莲花种姓清净者的内外秘密语宣说，殊胜之法也全部受持。金刚种姓之誓言是，金刚铃杵手印也，应依止上师金刚种姓。为了无边众生的利益，我受持密咒誓言，如实地守护，修持殊胜菩提心。如是念诵三遍。之后是讲法，我们的导师圆满正等觉佛陀，为了适应所化众生的心意，宣说了无量无边的法门。从恶趣中必定解脱的是天人，从轮回中必定解脱的小菩提是声闻，中等是缘觉，从二边必定解脱的大菩提是菩萨的法乘。如是四种解脱之法中，此处果乘密咒法特别殊胜。《三类灯》中说：意义虽一亦不迷茫，方法众多无有艰难，依仗利根者之能力，密咒法乘特别殊胜。其意义是，虽然因果二大乘在利益众生希求无上菩提上是一致的，但密咒以四种殊胜之处而更为殊胜：对于本尊咒语等方法的部分不迷茫，而且也与根器的次第相符，因为续部的门无量无边所以方法众多，而且也不需要很长时间所以没有困难，这正是密咒法乘直接调伏的对象。
English
The vows of refuge and bodhicitta are, since they are taken at the beginning, it is okay not to take them here, but it will be good to take them. The uncommon one is with the thought of keeping the general vows of the three families. I beseech the Buddhas, Bodhisattvas, and the mandala deities. From now on, I take refuge in the supreme Three Jewels. The teachings of the Buddha that I practice, without contradicting the common, abide well, especially the practice of the Great Vehicle Secret Mantra, I take the vows, and I will truly protect them. The deities of the Great Vehicle Secret Mantra, the meaning of the one meaning non-duality wisdom, I truly uphold. Abiding in the vows of the supreme great family of the body, I will also strive to practice as much as I can. Announcing the outer and inner secrets of the pure supreme lotus family, I also uphold all the sacred Dharma. The vows of the supreme Vajra family are, the Vajra bell and mudra also, one should rely on the Vajra family of the Lama. For the sake of the benefit of limitless sentient beings, I take the secret mantra vows, and I will truly protect them, and cultivate the supreme Bodhicitta. Thus, recite three times. Then comes the Dharma talk, our teacher, the perfectly enlightened Buddha, in order to suit the minds of the beings to be tamed, taught limitless gates of the vehicle. Those who are sure to be liberated from the lower realms are gods and humans, the small Bodhi who are sure to be liberated from samsara are Shravakas, the middle ones are Pratyekabuddhas, and the great Bodhi who are sure to be liberated from the two extremes is the Bodhisattva's vehicle. Thus, among the four vehicles of liberation, here the fruit vehicle of mantra is particularly superior. From the "Three Kinds of Lamps": Though the meaning is one, there is no confusion, many methods, no difficulty, relying on the power of sharp faculties, the mantra vehicle is particularly superior. Its meaning is, although the two great vehicles of cause and effect are the same in desiring unsurpassed Bodhi for the benefit of sentient beings, mantra is superior in four special ways: there is no confusion about the method part such as deity mantras, and it also corresponds to the order of faculties, because the doors of the tantras are limitless, so there are many methods, and it does not take a long time, so there is no difficulty, this is the object to be tamed directly by the mantra vehicle.
Chinese
因为是为利根者所说。不仅如此，在无数的劫中，无论先前造了什么罪业，仅仅见到这样的坛城，那些罪业全部都会消尽。更何况是安住于无边名声的咒语行持之道的那些人呢？如果念诵救护的秘密咒语，将会获得无上的果位。如是，仅仅见到有相的坛城就能消除多劫的业力，进入这条安乐且迅速的法道并加以修持，应当生起这是获得了无上珍宝的欢喜之情。之后，要宣说事部的十三条誓言，请谛听。从今天开始，你们要对佛、法、僧，以及明咒、秘密咒的众会，生起极大的信心。恒常要对大手印，特别生起敬信。对于持誓者、朋友和上师，也要恭敬。对诸天都要信奉，在适当的时候进行供养。不供奉其他导师的论典，经常供养突然来访的客人。对于一切众生，要将慈悲之心，极度稳固地安住于心中。对于喜欢大乘法的人们，要努力积聚福德。通过努力念诵，要精勤于秘密咒的行持。对于秘密咒续中所说的，所有誓言也要守护。对于没有誓言的人，不要给予咒语和手印。要好好守护秘密咒续，我也要证悟它。如是宣告。像这样，为了教诫要努力守护那些誓言和律仪，所以要灌注誓言之水：这是你的地狱之水，如果违背誓言就会焚烧你。如果守护誓言，那么成就，将通过这金刚甘露之水来实现。如是，将水洒在事业宝瓶之上。之后，如果确实有帷幕就移除，抓住上师手中的金刚杵，念诵 ཨཱ་ཁཾ་ཝཱི་ར་ཧཱུཾ་（藏文，आः खं वीर हूँ，梵文天城体，aḥ khaṃ vīra hūm，梵文罗马拟音，啊，空，勇士，吽），引导进入。念诵 ཛཿཧཱུཾ་བཾ་ཧོཿ（藏文，जः हुं वं होः，梵文天城体，jaḥ hūṃ vaṃ hoḥ，梵文罗马拟音，扎，吽，旺， 吼），从四门进入。安坐在主尊面前的走廊上，心中想着菩提心，一边念诵下面的话语，一边抛掷鲜花。 ༀ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ（藏文，ॐ प्रतीत्य वज्र होः，梵文天城体，oṃ pratītya vajra hoḥ，梵文罗马拟音，嗡，接受，金刚，吼），献上之后，辨认出花朵落在哪一处，就确定其所属的部族，然后给予名字。