English
Duruka, etc., offering these makes the senses rejoice and become auspicious. Similarly, with the empowerment of the five kinds of incense, may the senses rejoice and become auspicious. With this supreme incense that delights the senses, offering to the Sugatas of the three times, may all beings' senses be satisfied, and may they possess a fragrant and sublime body. Fragrant and overflowing with qualities, accumulating clouds of offerings in the sky, with this pervasive and sacred incense, it is the eighteen auspicious signs of the empowerment of satisfaction. Nineteenth, the five essences. In the past, when the Bhagavan was dwelling in the great forest, the Naga kings offered salt, butter, honey, sugar, and sesame, these five essences, and it became auspicious as an inexhaustible treasury of the essence of life. Similarly, with the empowerment of the five kinds of essence, may it become auspicious as an inexhaustible treasury of life. The five essences are the best of nourishment, obtaining inexhaustible wealth, after perfecting all excellent qualities, may life and prosperity increase. Salt transforms taste, butter possesses radiance, honey increases strength, sugar pacifies diseases, sesame pacifies sins, and virtuous deeds increase. It is the nineteenth auspicious sign of the empowerment of essence. Twentieth, the five precious substances. In the past, when the Bhagavan was dwelling on Mount Sumeru, the Yaksha treasure holders offered gold, silver, copper, iron, and pearl, these five precious substances, and it became auspicious as possessing an inexhaustible treasury. Similarly, with the empowerment of the five precious substances, may it become auspicious as possessing an inexhaustible treasury of enjoyment. Precious gold, silver, copper, iron, etc., with this inexhaustible supreme wealth, may we possess the seven noble riches and eliminate the poverty of beings. The source of needed wealth, the supreme of various precious substances, is an inexhaustible treasure that fulfills hopes, eliminating hunger, poverty, and suffering, it is the twentieth auspicious sign of the empowerment of the source of needs. Twenty-first, the five grains. In the past, when the Bhagavan was dwelling in the land of Anga Magadha, King Bimbisara offered barley, wheat, rice, sesame, and peas, these five grains, and thus there was no famine and it was auspicious. Similarly, with the empowerment of the five kinds of grains, may the eon of famine be eliminated.
Chinese
愿解脱诸业，吉祥如意！珍贵谷物，乃众生之养料，能解脱一切饥馑之苦，因布施故，受用恒时增上。愿具足用之不竭的食物、衣物与宝藏！具足受用之聚，圆满一切财富，随心所欲，如意生出之宝藏，圆满兴盛，生起善妙之力，乃受用自在之第二十一种吉祥。第二十二，药虎刺。昔日，世尊前往旃檀林时，猛兽之王老虎献上药草，故得吉祥。如是，以药虎刺之灌顶，愿得吉祥！世尊大悲之加持，甚至令畜生愚昧者亦能领悟，猛兽老虎献上药草之精华。愿药能平息一切疾病！调伏一切恶毒众生，于一切方便之神变，皆能示现，以大悲从诸处引导，乃神变自在之第二十二种吉祥。第二十三，狮刺。昔日，世尊前往狮子林时，猛兽之王狮子献上狮子刀，故成为药中之精华，得吉祥。如是，以药狮刺之灌顶，愿以药之精华，殊胜之功德，得吉祥！狮子刀，药之精华，乃猛兽狮子所献。世尊大悲之加持，甚至令畜生愚昧者亦能领悟，愿以殊胜之药，从疾病中解脱！威严，善于行走，具足威风之神变，张口咆哮，乃兽中之王，发声震慑，以利爪制伏。调伏自在之第二十三种吉祥。第二十四，白菖蒲。昔日，世尊安住于大山岩洞时，龙王乔波献上诃梨勒，故成为药中之精华，得吉祥。如是，以白菖蒲之灌顶，愿以药之精华，殊胜之功德，得吉祥！白菖蒲，药之精华，乃龙族所献，世尊大悲之加持，甚至令龙族愚昧者亦能领悟，愿药能彻底消除一切疾病！具足智慧
English
May you be liberated from karma and be auspicious! Precious grains are the nourishment of all beings, freeing them from the suffering of famine. Through generosity, may enjoyment always increase. May you possess inexhaustible food, clothing, and treasures! Possessing a wealth of enjoyment, complete with all prosperity, a treasure that fulfills all desires as wished. May abundance flourish, generating the power of virtue, the twenty-first auspiciousness of the power of enjoyment. Twenty-second, Medicinal Tiger Thorn. In the past, when the Bhagavan went to the Sandalwood Forest, the king of beasts, the tiger, offered medicinal *bya gri*, thus becoming auspicious. Likewise, may you become auspicious through the empowerment of Medicinal Tiger Thorn! Through the blessings of the Bhagavan's great compassion, even ignorant animals understood. The medicinal essence *bya gri* was offered by the beastly tiger. May medicine pacify all diseases without exception! Subduing all malicious beings, demonstrating various skillful miracles to all. Leading from all places with great compassion, the twenty-second auspiciousness of the power of miracles. Twenty-third, Lion Thorn. In the past, when the Bhagavan went to the Lion Forest, the king of beasts, the lion, offered a lion knife, thus becoming auspicious as the best of medicines. Likewise, may you become auspicious through the empowerment of Medicinal Lion Thorn, with the virtues of the supreme and sacred medicine! The lion knife, the essence of medicine, was offered by the beastly lion. Through the blessings of the Bhagavan's great compassion, even ignorant animals understood. May you be liberated from illness through the supreme and sacred medicine! Majestic, skilled in movement, possessing the miracle of swaggering. Roaring and swaggering, the king of beasts. Suppressing with claws by proclaiming sound and voice. The twenty-third auspiciousness of taming power. Twenty-fourth, Sweet Flag. In the past, when the Bhagavan resided in the great mountain cave, the Naga king Jokpo offered *bri ha ti*, thus becoming auspicious as the best of medicines. Likewise, may you become auspicious through the empowerment of White Sweet Flag, with the supreme and sacred medicine! Sweet Flag, the essence of medicine, was offered by the Nagas. Through the blessings of the Bhagavan's great compassion, even ignorant Nagas understood. May medicine thoroughly eliminate all diseases! Possessing the aspect of intelligence
Chinese
瑜伽福德所依之地，以及通达道大乐生起之瑜伽，依靠而超胜之地，此二者随其所应压制，并滋养同类之功德。现前微细之因与俱生之二障随其所应而清净。自地之道与上上道相结合之进入，以及生起欢喜菩提心任何一者。暂时于行续之明咒与续部等之行持有自在，究竟圆满佛陀之补处三族金刚持之证悟种类与相似之功德，成为获得殊胜者之有缘者。后续之事业有三个总义：开示四道用，宣说六扼要，以及安立窍诀自生之引导。第一总义道用有四，其中第一乘道用者，为事部殊胜行续与共同四乘。其中有六，入门者：以沐浴与净行之行持及三种清净之门而进入。见者：了悟远离四边之清净空明显之大智慧，彼之功德，于世俗三族之坛城中视为清净。如道次第中云：未知二无别平等，胜义清净唯法性，四智功德世俗尊。如是。律仪者：于秘密总续中，宣说共同之三誓言与别之十三誓言等。修者：于事续仅此等中，虽不生起自性观为本尊，然此处事续殊胜行续与共同之修法者，如云：空性文字声与形，手印表相有六种。如是，以六本尊之门生起誓言尊，于如仆或庸人之前，迎请智慧尊，视如君主帝王般供养，并以誓言之手印加持后，作念诵等，或大慧行续殊胜者，瑜伽仅此等与共同之修法，誓言尊与前方之智慧尊二者，以如友之方式，无有高下而观，随其所应之门成办悉地。行者：有六事，即进入之时，食物与衣服，以及净行与所缘。
English
The ground that is the basis of yoga merit, and the yoga that produces great bliss on the path of seeing, by relying on it, one surpasses the ground, and nourishes similar qualities. Manifestly, the subtle cause and the two obscurations of co-emergence are purified as appropriate. Entering the path of one's own ground and the higher and higher paths, and generating joy, whichever is the mind of enlightenment. Temporarily, one has power over the practice of action tantra mantras and tantras. Ultimately, one is made fortunate to obtain the special qualities similar to the realization lineage of the three families of Vajradhara, the representative of the complete Buddha. The subsequent activities have three general meanings: showing the four ways of taking the path, explaining the six bottlenecks, and establishing the instructions for self-arising meditation. The first general meaning, the path-taking, has four aspects. The first is the vehicle path-taking, which is the special Kriya, the conduct tantra, and the common four vehicles. There are six aspects to this. The entrance is through the practice of bathing and cleanliness, and the three purifications. The view is to realize the great wisdom of emptiness and clarity, which is free from the four extremes. Its qualities are considered pure in the mandala of the three families of the conventional. As it is said in the Stages of the Path: 'Because the two non-dualities are not known, the ultimate purity is only the nature of reality. The four wisdom qualities are the conventional deities.' The ethics are the three common vows and the thirteen specific vows that are taught in the Secret General Tantra. The meditation is that in the mere action tantras, one does not arise as meditating on oneself as a deity. However, here, in the special action tantra, the method of accomplishment common to the conduct tantra is as follows: 'Emptiness, letters, sound, and form, mudras, signs, there are six.' Thus, through the six deities, generating the samaya being in front of a servant or subject, inviting the wisdom deity, looking at it as a lord, master, or king, making offerings, and sealing it with the samaya mudra, doing recitations, etc. Or, the great intelligent conduct tantra, the special yoga, and the common method of accomplishment, the samaya being and the wisdom being in front, both in the manner of friends, without high or low, looking at whatever is appropriate, accomplishing siddhis. The conduct is six things: the time of entering, food and clothing, cleanliness, and the object of focus.
Chinese
以慈悲摄受，并在随后的有情与器界圆满之时宣说，为了摄受具足誓言者。如此灌顶的必要是，通过须弥山的灌顶，会转变为具有特殊力量等，需要获得各个灌顶的功德。第三个共同要义是关于诀窍自生禅修的引导：在此如因明之宗，不将世俗显现视为真实，而是将仅为假立的显现转化为本尊而修持。如果根器小，则观想自身成熟之身，为清澈透明、无有阻碍的彩虹之身；如果根器大，则观想自身为如文殊虚空般的本尊之身。无论选择哪个所缘，都要清晰稳固。并在其头顶，从上到下观想白红蓝三色明点重叠，安住于此。当它稳固后，从白色的明点放射光芒，净化一切有情身之罪障。供养令如来欢喜之供品。光芒收回融入自身头顶，观想头顶为金色光芒的文殊，手持宝剑和乌巴拉花经函。再次从红色明点放射光芒，净化有情语之罪障。供养圣者之语。收回融入自身喉间，观想喉间为白色四臂观音，前两手合掌，后两手持水晶念珠和白莲花。再次从蓝色明点放射光芒，净化有情意之罪障。供养圣者之心。收回融入自身心间，观想心间为蓝色金刚手，手持金刚杵和期克印，具有忿怒之相。如此以如来的身语意加持身语意三门，安住于此，这是有相。无相是，将本尊的显现也修为空性，在心性清净、空明之智慧，远离四边的状态中，无有破立地修持。如《啦香》所说：显空次第渐稳固。如是交替修持二谛。由此在事部与行部共同的坛城中灌顶，连同诀窍一起圆满，如何传授一切诀窍之理。