English
Taking hold with compassion, and subsequently teaching at the time when beings and the environment are complete, in order to take hold of those who possess vows. The necessity of bestowing empowerment in this way is that, through the empowerment of Mount Meru, one will be transformed into having special power and strength, etc., and it is necessary to obtain the qualities of each empowerment. The third general meaning is the instruction on the practice of self-arising meditation of the essential instructions: Here, according to the Reasoning School, one does not regard the conventional appearances as true, but transforms the appearance, which is merely imputed, into a deity and practices it. If one has little intelligence, one should contemplate one's own ripened body as a rainbow-like body that is clear, transparent, and unobstructed. If one has great intelligence, one should meditate on that very body as the body of a deity like Manjushri's sphere. Whichever of the two objects of focus is chosen, it should be made clear and stable. And on the crown of that, one should contemplate three stacked drops of white, red, and blue from top to bottom, and remain in equipoise. When that is stable, light radiates from the white drop, purifying the sins and obscurations of the bodies of all sentient beings. Offerings are made to please the Thus-Gone Ones. That light gathers back and dissolves into one's own crown. One should meditate on Manjushri at the crown, with the color of refined gold, holding a sword and an utpala book. Again, light radiates from the red drop, purifying the speech obscurations of sentient beings. Offerings of the speech of the noble ones. Gathering back, it dissolves into one's own throat. One should meditate on white Avalokiteshvara at the throat, with four hands, the first two joined in prayer, and the lower two holding a crystal rosary and a white lotus. Again, light radiates from the blue drop, purifying the mind obscurations of sentient beings. Offerings of the minds of the noble ones. Gathering back, it dissolves into one's own heart. One should meditate on blue Vajrapani at the heart, holding a vajra and a threatening gesture, with a wrathful expression. Thus, one seals the three doors of body, speech, and mind with the body, speech, and mind of the Thus-Gone Ones, and remains in equipoise. This is with signs. Without signs is: one also purifies the appearance of the deity into emptiness, and cultivates the mind itself, which is pure, the wisdom of emptiness and clarity, in a state free from the four extremes, without elimination or establishment. As La-shan says: "The appearance of emptiness gradually becomes stable." Thus, one practices the two truths alternately. By this, empowerment is bestowed in the common mandala of Action and Performance Tantras, and is completed together with the essential instructions, how to transmit all the instructions.
Chinese
想著应当如是成办。主尊以“如何”等语承诺。供养酬谢的曼扎，并以“从今开始”等语供养，善根回向等如前仪轨，后续仪轨等按照修法仪轨进行。根本密诀中的名目，以及广释灌顶之义等，此法之自份不谬误，如具德上师之言教般弘扬。这是行续共同乘之灌顶仪轨章节。
English
Thinking that it should be accomplished in this way. The main deity promised with "how" etc. Offer the mandala of gratitude, and offer with "from now on" etc. The dedication of merit etc. should be as before, and the subsequent rituals etc. should be performed according to the sadhana ritual. The names in the root mantra, and the extensive explanation of the meaning of empowerment etc., the self-portion of this Dharma is not mistaken, propagate it as the words of the glorious Lama. This is the chapter on the empowerment ritual of the common vehicle of Kriya and Charya.
Chinese
执持形象之神，请您现在赐予我殊胜的灌顶。既然我以虔诚之心进入佛陀教诲的坛城，祈请坛城中的诸神眷顾我，赐予我加持。善逝薄伽梵，我将成为有福之人，因往昔善业与您结缘，请您视我为您的心子。如是念诵三遍。之后，弟子们应作意观想：从无始轮回以来，由于烦恼三毒为因，不善业为缘，所积的一切导致堕入三恶道的罪障、习气全部得以清净。用先前赞颂过的芥子击打，并念诵：嗡 达哈达哈 萨瓦 纳拉嘎 嘎德 嘿 吞 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。嗡 巴匝巴匝 萨瓦 普瑞达 嘎德 嘿 吞 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。嗡 玛塔玛塔 萨瓦 迪亚 嘎德 嘿 吞 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。如是念诵。之后，为了受持共同的戒律，观想上师与金刚界坛城无二无别，诸佛和菩萨眷属围绕，如实显现于眼前，于彼等尊前，以念诵忏悔文为前行，发起殊胜菩提心，念诵： 皈依三宝！ 皈依三宝！ 罪恶不善一一忏悔， 随喜众生之善， 以意持佛菩提。 皈依佛法僧三宝， 直至菩提永皈依。 为利自他二利故， 发起殊胜菩提心。 发起殊胜菩提心已， 迎请一切诸有情， 奉行殊胜菩提行， 为利有情愿成佛。 如是念诵三遍。之后，为了受持不共的五部戒律，念诵： 诸佛菩萨及坛城， 祈请诸尊垂念我。 我从即日起乃至， 直至菩提精藏间。 如同三世诸怙主， 趋入菩提之觉道， 我亦发起胜妙的， 无上菩提希有心。 严守一切诸律仪， 积聚所有诸善法， 成就利乐有情之
English
Holding the image deity, please grant me the supreme empowerment now. Since I am entering the mandala of the Buddha's teachings with faith, I beseech the deities of the mandala to bless me. O Sugata, Bhagavan, may I become fortunate, connected by good deeds from the past. Please consider me as your heart-son. Recite this three times. Then, the disciples should generate the thought that all the sins, obscurations, habitual tendencies, and so on, that cause rebirth in the three lower realms, accumulated from beginningless time due to the three poisons of afflictions as the cause and non-virtuous actions as the condition, have been purified. Strike with mustard seeds that have been praised before, and recite: Om Daha Daha Sarva Naraka Gate Hetum Hum Phat (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Om Paca Paca Sarva Preta Gate Hetum Hum Phat (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Om Matha Matha Sarva Tiryak Gate Hetum Hum Phat (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Recite this. Then, in order to take the common vows, visualize the guru as inseparable from the Vajradhatu mandala, surrounded by the assembly of Buddhas and Bodhisattvas, appearing vividly before you. In their presence, with the recitation of the confession as the preliminary, generate the supreme bodhicitta, thinking: I take refuge in the Three Jewels! I take refuge in the Three Jewels! I confess all sins and non-virtues individually, I rejoice in the virtues of beings, I hold the Buddha's enlightenment in mind. I take refuge in the Buddha, Dharma, and Supreme Assembly, until enlightenment. In order to accomplish both my own and others' benefit, I generate the mind of enlightenment. Having generated the supreme mind of enlightenment, I invite all sentient beings as my guests. I will practice the supreme and pleasing conduct of enlightenment. May I attain Buddhahood for the benefit of beings. Recite this three times. Then, thinking of taking the uncommon vows of the five families, recite: Buddhas, Bodhisattvas, and mandala, please heed my words. From this time until the essence of enlightenment, just as the protectors of the three times have definitely entered the path of enlightenment, I will generate the supreme and rare mind of enlightenment. I will strictly observe all the vows, accumulate all virtuous dharmas, and accomplish the three
Chinese
我将坚定地受持。 佛、法和僧伽， 是无上的三宝。 从佛陀瑜伽中产生的， 誓言从今坚定受持。 于金刚至上大族中， 金刚铃杵手印也， 如实受持。 上师们也受持。 于珍宝至上大族之， 悦意之誓言中， 每日六时中， 恒常布施四种布施。 从大菩提中产生的， 清净莲花至上族中， 外内密的三乘， 殊胜之法受持。 于事业至上大族中， 具足一切誓言者， 如实受持。 亦尽力行持供养之事。 菩提心是无上的， 我已发起殊胜菩提心之后， 为了一切众生的利益， 我受持所有誓言。 令未解脱者得解脱， 令未度者得度， 令未出息者得出息， 安置众生于涅槃。 如是三次。 之后，为了生起内在不坏之心，以萨玛雅阿（ས་མ་ཡ་ཨ，समया आ，samaya ā，誓言 啊）之故，观想你们的心间，在世俗菩提心月轮之上，从吽字生出胜义菩提心之自性，五股白色金刚之形象，并随念此。 意义虽一亦不迷茫， 方法众多无有艰难， 依仗利根之士， 密咒乘殊胜超胜。 如是所说，导师圆满正等觉佛陀，为了适应所化众生的根器次第，宣说了无量乘门。此处，从解脱之乘，天人，声闻缘觉菩萨四者之中，以道路迅速，安乐，善巧方便的差别而成为最殊胜的密咒大坛城，进入后
English
I shall firmly hold. Buddha, Dharma, and Sangha, are the unsurpassed Three Jewels. The vows arising from the Buddha's yoga, I shall firmly hold from today onwards. In the great supreme Vajra family, the vajra bell and mudra also, I shall truly hold. The teachers also I shall hold. In the pleasing vows of the great supreme Ratna family, six times each day, I shall always give the four kinds of generosity. In the pure supreme Lotus family, arising from the great Bodhi, the three vehicles of outer, inner, and secret, I shall hold the sacred Dharma. In the great supreme Karma family, possessing all the vows, I shall truly hold. I shall also do the work of offering as much as I can. The Bodhicitta is unsurpassed, Having generated the sacred Bodhicitta, for the sake of all sentient beings, I hold all the vows without exception. I shall liberate those who are not liberated, I shall free those who are not freed, I shall give breath to those who have not breathed, and establish sentient beings in Nirvana. Say this three times. Then, in order to generate the inner indestructible mind, say "Samaya Ah" (ས་མ་ཡ་ཨ，समया आ，samaya ā，Vow Ah). Visualize in your hearts, on top of the relative Bodhicitta moon disc, from the syllable Hūṃ arises the essence of the ultimate Bodhicitta, in the form of a five-pronged white vajra, and recite after this: Offer flowers, incense, and light in the place of scent, and after offering in this way, explain the Dharma: Though the meaning is one, there is no confusion, With many methods, there is no difficulty, By relying on those with sharp faculties, the Mantra Vehicle is particularly supreme. As it is said, the Teacher, the perfectly complete Buddha, in order to suit the gradual stages of the disciples' minds, taught limitless doors of vehicles. Here, from the Vehicle of Definite Emergence, the gods and humans, the Shravakas, Pratyekabuddhas, and Bodhisattvas, due to the differences of the path being swift, blissful, and skillful in means, having entered the great mandala of Secret Mantra, which is the most supreme
English
This which can be accepted is the supreme of attainments, having become supremely attained. Generate a mind of joy and delight, thinking thus. Then, bind the eyes with a blindfold using Aḥ Khaṃ Vīra Hūṃ. Offer a garland of flowers with Oṃ Vajra Māle Hūṃ, and have the consort Vajra Mother hold the samaya seal. Pray for the opening of the door, reciting the following: This consecrated door, due to ignorance, has been blocked since beginningless time. With the four immeasurables endowed with four seals, today, please open the door to liberation. From the east, recite Oṃ Vajra Krodha Ta Tathāgatotsa Maye Ta Tathā Praveśrī Kraṃ Spharaṇa Samaya Hūṃ Phaṭ. Likewise, from the south and other directions, in the place of Vajra, pray with the set of mantras including Ratna, Padma, and Karma, thinking that the four doors are opened in sequence. If there is actually a curtain, remove it. Then, pray for entry into the mandala, reciting the following: In this sacred essence mandala, generate the supreme bodhicitta, for the sake of attaining supreme siddhis, please allow me to enter with faith. As a response to the prayer, granting permission, recite: Lineage. In the Blessed One's essence mandala, generate the precious bodhicitta, having drawn them well from within samsara, and creating them as sons of the Sugata, for the sake of ripening the supreme fruit, I shall initiate the disciple. Thus speak. Then, have the disciple touch the vajra in the hand of the vajra master, reciting Oṃ Vajra Samaya Hūṃ. Through the four doors, enter with the entry of the four immeasurables, visualizing prostration to the deities of the mandala, reciting the following: In the Blessed One's essence mandala, to the five victorious ones with their retinues, the fortunate and pure sons of the conquerors, prostrate with great reverence. Then, establish the samaya through stating the advantages and disadvantages: Vajrasattva, today, please truly enter your heart. If this manner is spoken, immediately separate and depart. Vajra Udaka Ṭhaḥ. Pour water from a conch shell. Establish the samaya through a strict command: Placing the vajra on the crown of the head, from today onwards, you, my child, I am Vajrapani. The command that I instruct, you shall accomplish without weariness. If you do not show respect, you will be destroyed by demons and fall into the lower realms. Thus speak. Then, for the purpose of bestowing wisdom, the lama, with the letter A,