Chinese
对于具有信心的幸运者，为了将完整经典的仪轨划分为各个支分的坛城，据说从包含一切乘的经典灌顶的三十六根本中，划分为八百三十一个粗支分来进行授予，这两种仪轨与四瑜伽圆满和九乘灌顶圆满是相同的。从三十六根本的灌顶开始，对灌顶的意义进行区分，其中：十者成为菩提眷属，十一者成为秘密内者，十三者被称为大上师，二者使九乘灌顶圆满。这是这样说的。因此，将支分的坛城分开的完整经典的仪轨，也不是像从分别宣说八乘各自仪轨的经续中收集起来，作为共同仪轨那样。而是为了从初地不确定变化开始，到十地圆满为止，都要达到的目的。从天人的灌顶开始，直到阿努自宗的究竟圆满次第阿底瑜伽之间，通过分别计数行部和事部，产生了十种灌顶次第，与行部和事部合一的九乘相似，因此被称为九乘灌顶。其中，四条河流圆满十地和四瑜伽的方式是：通过圆满外灌续部的河流，达到初地不确定变化，并压制第七地目标产生果，从而中间的七地转变为瑜伽，即瑜伽。通过接受内灌五大元素的河流，压制第八地不动摇的住地，从而转变为大瑜伽。通过接受成就灌顶名声的河流，压制第九地广阔法性的土地，从而转变为随瑜伽。通过接受秘密灌顶圆满的河流，压制第十地圆满自在的土地，从而转变为极瑜伽。像这样的道次第的乘，虽然各自的道路和方式可能相似，但实际上由于被果乘的方便所掌握，因此会成为各自乘的断证和同类功德产生之快速道路。因此，这里将经和诀窍的仪轨的特殊灌顶，与完整经典的仪轨二者合二为一进行授予。首先，因为是作为完整经典的灌顶。
English
For the fortunate ones with faith, in order to divide the complete scripture's ritual into separate mandalas of branches, it is said that from the thirty-six roots of the empowerment of the scripture that encompasses all vehicles, it is divided into eight hundred and thirty-one coarse branches to be bestowed. These two rituals are similar to the completion of the four yogas and the completion of the nine vehicles' empowerment. Starting with the empowerment of the thirty-six roots, the meaning of the empowerment is distinguished, wherein: ten become the Bodhi family, eleven become secret insiders, thirteen are known as great lamas, and two complete the empowerment of the nine vehicles. This is how it is said. Therefore, the complete scripture's ritual of separating the mandalas of branches is not like collecting from the sutras and tantras that separately explain the individual rituals of the eight vehicles and making them into a common ritual. Rather, it is for the purpose of achieving from the first ground of uncertain change to the tenth ground of complete accomplishment. Starting from the empowerment of gods and humans, up to the ultimate completion stage of Anu's own system, Atiyoga, by separately enumerating Kriya and Charya, ten stages of empowerment arise, similar to the nine vehicles with Kriya and Charya combined, hence it is known as the empowerment of the nine vehicles. Furthermore, the boundary of how the four rivers complete the ten grounds and four yogas is: by completing the river of the outer empowerment tantra, the first ground of uncertain change is reached, and by suppressing the seventh ground where the object produces fruit, the seven intermediate grounds are transformed into yoga. By receiving the river of the inner empowerment of the elements, the eighth ground, the immovable dwelling place, is suppressed, thereby transforming into Mahayoga. By receiving the river of the accomplishment empowerment of fame, the ninth ground, the expansive ground of Dharma nature, is suppressed, thereby transforming into Anuyoga. By receiving the river of the secret empowerment of completion, the tenth ground, the complete and unhindered ground, is suppressed, thereby transforming into Atiyoga. Although such vehicles of the path's stages may appear similar in their respective paths and methods, in reality, because they are seized by the skillful means of the fruition vehicle, they become a quick path for generating the qualities of abandonment and realization, and similar virtues, of each vehicle. Therefore, here, the special empowerment of the tantra and instruction's ritual, and the complete scripture's ritual, are combined into one to be bestowed. Initially, because it is done as the empowerment of the complete scripture.
Chinese
现在是灌顶的时候了，即是权能之流分支的第一个坛城，天人乘的坛城。其中也有两种情况。首先是上师的行为，其次是你们的职责，为了请求权能，请献上曼荼罗。这样说。如此献上曼荼罗后，双手合掌，掌中捧着鲜花，念诵这个祈请文：全知具有智慧之蕴者啊！调伏有情轮回者啊！今日所说的珍宝殊胜者啊！主尊请赐予我恩惠！念诵三遍。然后是授予誓言：顶礼后，让其跪着合掌而坐。你们学习增上生的乘，对此，《楞伽经》中说：天乘和梵天乘。所说的天乘，是没有被禅定完全摄持的十善业道。在《广大经》中说：行持十善，断除不善，是欲界天和人中出生的因。也就是说，无论是外道还是内道，都可以通过天和梵天二乘来行进。但这里是解脱乘的阶梯，所以以内道为主。在《宝性论》中说：于三事，作信解者之权能，是三皈依之善安立。如是说。在此，如果没有希求解脱之心，只是以小士夫的心，畏惧恶趣的痛苦而皈依三宝，那么现在就要提升意念，以欲从自他轮回的痛苦中解脱的心，以具有三皈依为先导，发誓要如实地受持断除十不善的戒律，请跟着念诵。如果以前没有结过法缘，就说“尊者”，如果结过，就说“上师，请垂听”。我，名为某某，从现在起，乃至生生世世，皈依二足尊之胜者，佛！皈依离欲者之胜者，法！皈依众中之胜者，僧！我乃至生生世世，愿安住于天人乘，请上师摄受我。念诵三遍。这是种姓方便。儿子
English
Now is the time for the empowerment, which is the first mandala of the branch of the stream of power, the mandala of the vehicle of gods and humans. There are two aspects to this. First, the actions of the teacher, and second, your responsibility, please offer the mandala as a fee for requesting the empowerment. Thus it is said. Having offered the mandala in this way, with palms together holding flowers, repeat this supplication: Omniscient one, possessor of the heap of wisdom! Subduer of the wheel of existence! Precious and supreme one spoken of today! Lord, please grant me your grace! Recite three times. Then, the imposition of the permanent vows: After prostrating, have them kneel with palms together and sit down. Regarding your training in the vehicle of higher realms, the Lankavatara Sutra states: The vehicle of gods and the vehicle of Brahma. The vehicle of the gods is the path of the ten virtuous actions not fully grasped by meditation. The Extensive Sutra states: Practicing the ten virtues and abandoning non-virtue is the cause of birth in the desire realm as gods and humans. That is to say, whether one is an outsider or an insider, one can proceed through the two vehicles of gods and Brahma. But here, since it is the path to the vehicle of liberation, it is done according to the insiders. In the Uttaratantra, it says: In the three acts, empowering those who have faith, the three refuges are well established. As it is said, here, without the mind seeking liberation, but with the mind of a small person, fearing the suffering of the lower realms and taking refuge in the Three Jewels, now elevate your intention, with the mind desiring to be liberated from the suffering of samsara for oneself and others, with the Three Refuges as the forerunner, vow to properly take the precepts of abandoning the ten non-virtues, please repeat after me. If you have not had a Dharma connection before, say "Venerable," if you have, say "Teacher, please listen." I, named so-and-so, from this time forth, until the end of my life, take refuge in the Buddha, the supreme of the two-legged beings! I take refuge in the Dharma, the supreme of those free from desire! I take refuge in the Sangha, the supreme of the assemblies! May I abide in the vehicle of gods and humans for as long as I live, please teacher, hold me. Recite three times. This is the method of lineage. Son
Chinese
说“好的”。 这样，为了正确获得十善业道的戒律，舍弃与其不相符的十不善业，想要从那（十不善）中返回。请上师垂听。如同往昔的圣者阿罗汉们进入天人的乘，直至生命终结，断绝杀生、不予而取、欲邪行、妄语、离间语、恶语、粗恶语、贪婪、害心和邪见这十不善业，像那样从十不善业中返回一样。我，名为某某，也从此时起直至生命终结，断绝十不善业，从十不善业中返回。以这十支，我将追随圣者阿罗汉们所修习的天人善妙之乘，我将追随，我将实践，我将奉行。这样说一遍。这是种姓方便。儿子说“好的”。然后是梵天的乘：行持四无量，修习不动摇的禅定，是生于梵天处等地的因。如是，想要如理修习梵天乘的真实道，即四禅定、四无色定，以及梵天乘的殊胜功德，即四无量心和五神通。请上师垂听。如同往昔的圣者大仙人们修习禅定和等持之心，证得禅定和神通一样。我，名为某某，也将修习慈爱、悲心、喜悦和舍离的无量心，以及远离分别念的禅定之心，和不动摇的等持，安住并获得圣者的禅定和神通。如同往昔的圣者大仙人们一样，我将追随，我将实践，我将奉行。这样说三遍。方便要做好。然后是时戒：仅仅是为了成就欲天果位，不斋戒也可以，因为可以通过以正见摄持的十善业道来成就。即使那样，为了成就欲界六天的特殊所依，受持斋戒也是好的。
English
Say "Good." Thus, in order to properly obtain the precepts of the path of the ten virtues, abandon the ten non-virtues that are incompatible with it, and wishing to turn back from them. Teacher, please listen. Just as the noble Arhats of the past entered the vehicle of gods and humans, and until the end of their lives, abstained from killing, taking what is not given, sexual misconduct, lying, slander, harsh speech, malicious speech, covetousness, harmful intent, and wrong views, the ten non-virtuous actions, and just as they turned back from the ten non-virtuous actions, so too, I, named so-and-so, from this time until the end of my life, will abstain from the ten non-virtuous actions, and turn back from the ten non-virtuous actions. With these ten limbs, I will follow the good vehicle of gods and humans that the noble Arhats have practiced. I will follow, I will practice, I will perform. Say this once. This is the lineage method. The son says, "Good." Then, the vehicle of Brahma: practicing the four immeasurables, meditating without wavering, is the cause of being born in the Brahma realms, etc. Thus, wishing to properly practice the actual path of the Brahma vehicle, which is the four dhyanas, the four formless absorptions, and the special qualities of the Brahma vehicle, which are the four immeasurables and the five superknowledges. Teacher, please listen. Just as the noble great sages of the past cultivated the mind of dhyana and samadhi, and attained dhyana and superknowledges, so too, I, named so-and-so, will also cultivate the immeasurable minds of loving-kindness, compassion, joy, and equanimity, and the mind of dhyana free from conceptual thought, and unwavering samadhi, and abide and attain the dhyana and superknowledges of the noble ones. Just as the noble great sages of the past, I will follow, I will practice, I will perform. Say this three times. The method should be done well. Then, the temporal precepts: Just to achieve the state of desire realm gods, it is permissible not to take the sojong vows, because it can be achieved through the path of the ten virtues, which is upheld by right view. Even so, to achieve the special basis of the six desire realm heavens, it is good to take the sojong vows.
Chinese
即，《亲友书》中说：“布萨能赐予，欲乐天身及悦意，男女众生皆可得。”如何受持之仪轨：如《安住经》中所说受持则善。然受灌顶者，不一定非要是居家者或出家者。即使是出家者，受持大乘布萨亦不相违。故在此想如是受持：祈请十方安住之诸佛菩萨，以及上师垂念我。如昔之如来应供正等觉，如马明智，如大象，已作当做，已办所办，重担已舍，已获自利，断尽一切有结，具足正见，善妙解脱之心，善妙解脱之智慧者，为了一切有情之利益，为作饶益，为令解脱，为令无病，为令无饥馑，为令圆满菩提分法，而决定作布萨。如是，我名某某者，亦从此时起，至明日日出之前，决定如法受持布萨。如是念诵三遍而善巧方便。之后，为宣说学处之义，复诵此偈：从今不应杀，不应取他财，不应行邪淫，不应说妄语。过患多依之，酒亦应永断。不应为高座，如是过时食，香鬘及装饰，歌舞等亦断。如诸阿罗汉，恒常不杀等，如是断杀等，速得无上觉。众多痛苦逼迫之有情，愿从有海中得度脱。如是念诵一遍而善巧方便。此乃黎明之时受持，若与灌顶时间不符，则于彼之早晨受持亦不相违。否则，若仅为天人，则如前所说。
English
That is, from the *Friendly Epistle*: "The Uposatha bestows desirable enjoyments, divine bodies, and pleasing things; it is granted to both men and women." The ritual for how to take it is: It would be good to take it as explained in the *Sutra of Establishing*. However, there is no certainty that the recipients of empowerment are householders or renunciates. Even if one is a renunciate, there is no contradiction in taking the Mahayana Uposatha. Therefore, here, I think to take it in that way: May all the Buddhas and Bodhisattvas abiding in the ten directions, and the teacher, consider me. Just as the Tathagatas, Arhats, perfectly complete Buddhas of the past, like Ashvajit, like great elephants, have done what was to be done, have accomplished what was to be accomplished, have abandoned the burden, have attained their own benefit, have completely exhausted all connections to existence, have perfect teachings, have minds that are well liberated, and have wisdom that is well liberated, for the sake of all sentient beings, for the sake of benefiting them, for the sake of liberating them, for the sake of making them free from disease, for the sake of making them free from famine, and for the sake of completely perfecting the qualities of enlightenment, they definitely performed the Uposatha. Likewise, I, named so-and-so, from this time until sunrise tomorrow, will definitely and correctly take the Uposatha. Recite this three times and act skillfully. Then, to explain the meaning of stating the precepts, repeat after this: From today, I will not kill, I will not take the wealth of others, I will not engage in sexual activity, and I will not speak false words. I will completely abandon alcohol, which is the basis for many faults. I will not use high seats, and likewise, I will not eat untimely food, fragrances, garlands, ornaments, dancing, singing, and so forth. Just as the Arhats always do not kill and so forth, likewise, I will abandon killing and so forth, may I quickly attain unsurpassed enlightenment. May all sentient beings, afflicted by much suffering, be liberated from the ocean of existence. Recite this once and act skillfully. This must be taken at dawn. If the time does not coincide with the empowerment, there is no contradiction in taking it in the early morning. Otherwise, if it is only for gods and humans, then as previously explained.