Chinese
如此说。 戒律是： 舍弃十不善的永恒戒律，或八支斋戒。 禅修是： 一般来说，是指在能够产生自己的果实之前不断地练习。 特别是，为了转生到更高的界，要观察各自的下层，并安住在自己的境界中，从而修习脱离下层贪执的四无量心，以及禅定和八种无色界的等持。 行为是： 行持具有染污的十善业道及其相关行为。 也就是，身体的行为包括： 救护有情生命、布施、守护戒律这三者。 语言的行为包括： 说真实语、调解不和、说柔和悦耳之语、称赞他人功德这四者。 意念的行为包括： 知足少欲、慈爱他人、对业果生起信心这三者。 果实是： 依善业力量的大小，可转生为四大部洲的人和六欲天之神。 最终，可以达到人类的转轮圣王和欲界他化自在天的统治者。 如果没有脱离对色界的贪执，并且贪恋四禅的滋味，就会转生为色界之神。 如果执着于与四种无色等持相应的定，就会转生为四无色处的众生。 第二，将本尊道融入修行： 净除恶趣的本尊是毗卢遮那佛。 净除佛土的本尊是不动佛。 在三个殊胜时节中，以空性为本尊的是释迦牟尼佛。 鱼日（每月十五）的本尊是无量光佛。 初八的本尊是药师佛。 忆念并虔信这些本尊，并学习不违背佛陀的教诲。 第三，将心要融入修行： 持诵毗卢遮那佛的度噶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），不动佛的冈嘎那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），释迦牟尼佛的牟尼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），无量光佛的莲花达日（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），药师佛的贝卡匝耶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等咒语。 如果不了解咒语，就努力皈依并念诵各个本尊的名号。 也就是说，三个殊胜时节的本尊，是在当天早上受持斋戒后，学习各自的两种道用。 因此，通常将毗卢遮那佛和不动佛的道用作为主要修持即可。 第四，将应学之处融入修行： 一般来说，应由羞耻心和惭愧心所引发，学习身语行为与高尚行为相符的三种行为。
Chinese
因此，正如《圣者的庄严》中所说：“应当尊敬值得尊敬的人，特别要慈爱无依无靠的人，不忘记所受的恩情，这是圣者们的行为。”特别是要学习十六种人道之法。在《分别小品》中说：“对于三宝要有不厌倦的信仰，真正寻求圣法，精通于美好的论典，无论做什么都要有记忆和节制，不要想参与未被委托的事情，目光远大，追随前辈的脚步，报答过去、现在、未来的父母的恩情，兄弟和亲族之间要宽容大度，尊敬长辈，友爱邻居，帮助亲友的善知识解决困难，对与政治有关的亲疏之人都要一视同仁，精通工艺以便利益他人，将依靠之人置于恩德的庇护之下，阻止作恶的计谋，建立使国家安宁的计划，将一切事业托付于佛法，使后代的子孙获得菩提的种子。”因此，要学习纯洁的人道法则。第二个总义是解释六种关键。如经文所说：“何处、何人、对谁、为何需要？这是天人乘的六种关键。”正如所说，何处宣说的地点是：尼连禅河边。谁宣说的导师是：圆满正等觉的释迦牟尼佛。对谁宣说的眷属是：菩萨一切义成。宣说的是什么乘：增上生天人乘。为何宣说：通过阿黎嘎黎字母的灌顶，从恶趣中解脱，获得天界的依处。如此教导的必要是：为了走向解脱乘的阶梯。第三个总义是口诀和内心禅修的引导：观想在自己的头顶上，满月的中央，世尊释迦牟尼佛恒常安住。反复清晰地观想，并通过忆念，自己的一切行为取舍，都不违背他所教导的佛法，应当如此学习。
English
Therefore, as it is said in "The Ornament of the Holy Ones": "One should respect those who are worthy of respect, be especially kind to those who are without protectors, and not forget the kindness received; this is the conduct of the holy ones." In particular, one should learn the sixteen human dharmas. In the "Differentiation of Minor Matters," it says: "To have unwavering faith in the Three Jewels, to genuinely seek the holy Dharma, to diligently study and become proficient in excellent treatises, to be mindful and restrained in everything one does, not to desire to be involved in matters one has not been entrusted with, to look far ahead and follow in the footsteps of one's predecessors, to repay the kindness of one's parents of the three times, to be generous and tolerant among siblings and relatives, to respect one's elders, to be kind to one's neighbors, to assist the virtuous teachers of one's friends and relatives in their difficulties, to treat those near and far who are connected by politics equally, to benefit others by being skilled in crafts and arts, to place those who rely on one under the protection of one's kindness, to prevent evil schemes and establish plans for the peace and prosperity of the kingdom, and to entrust all endeavors to the Dharma so that future generations of sons and daughters may obtain the seed of enlightenment." Therefore, one should learn the pure human dharma. The second general topic is the explanation of the six key points. As the text says: "Where, by whom, to whom, and why is it needed? These are the six key points of the vehicle of gods and humans." As it is said, the place where it was taught is: on the banks of the Nairanjana River. The teacher who taught it is: the perfectly complete Buddha, the Great Sage Shakyamuni. The retinue to whom it was taught is: the Bodhisattva Sarvarthasiddhi. The vehicle that was taught is: the vehicle of gods and humans, which leads to higher realms. Why was it taught? In order to be liberated from the lower realms and obtain a basis for higher realms through the empowerment of the Ali Kali letters. The purpose of teaching in this way is: to provide a stepping stone on the path to the vehicle of liberation. The third general topic is the instruction on the essential points of inner meditation: Visualize that on the crown of your head, in the center of a full moon, the Blessed One, Shakyamuni Buddha, is always present. Clearly visualize him again and again, and through mindfulness, ensure that all your actions, both positive and negative, do not deviate from the Dharma he taught. One should train in this way.
Chinese
将心安住于正念和正知中。然后，一心专注地想着：愿一切众生都具有无量的安乐。如此等等，修习四无量心。之后，如同从小的禅定中生起一般，修习有色界的禅定。具体如下：了知欲妙的过患和禅定的利益后，在舒适的坐垫上，身体稳固不动。将心收摄于内，不向外散乱，首先一心专注于所缘。然后，不让生起分别念，不加改造地安住于所缘之上。如是，了知九住心等安住心的方法后，如是安住，生起远离对欲妙的贪嗔的等持一心，以及身心轻安的喜乐。伴随着对细微欲妙是否沾染的思索和观察，这是初禅。稳固初禅后，将内在的觉知安住于自性中并加以修习，之前的思索和观察的执着消失，身心生起比之前更强烈的喜乐，这是二禅。之后，修习对喜无有贪恋的瑜伽，身体的喜乐执着消失，心被无动摇的安乐所遍布的等持，这是三禅。之后，修习对心的安乐无有贪执的瑜伽，完全清净的舍受和完全清净的正念，由此风息的动摇止息，安乐的执着消失，心明澈澄净且安住于一境，这是四禅。如是，学师 桑结 桑（སངས་རྒྱས་གསང་）说：“四无量和四禅，次第各自执着我，于一切色相执着为我，此为梵天次第生。”如是说。之后，对四禅的想生起厌离，修习四无色界的等至。其中，这些形形色色的色相如同虚空一般，如此一心安住于无有显现的等持中，一切显现逐渐消失，安住于如同虚空般的空性之中，这是空无边处。超越空无边处，将心无动摇地安住于自性之中，之前的执着空的念头也消失，安住于唯识，无有边际和中心
English
Settle the mind in mindfulness and awareness. Then, with single-pointed concentration, think, "May all sentient beings have immeasurable happiness." Thus, cultivate the four immeasurables. After that, as if arising from a small meditation, cultivate the samadhi of the form realm. Like this: Having understood the faults of sensual pleasures and the benefits of meditation, bind the body steadily on a comfortable seat. Gather the mind inward, not letting it wander outward, and first settle it single-pointedly on the object of focus. Then, without allowing discursive thoughts to arise, rest naturally on that object without fabrication. Thus, having understood the nine ways of settling the mind, and having settled in that way, a one-pointed samadhi arises, free from attachment and aversion to sensual pleasures, and joy and bliss arise from the pliancy of body and mind. Accompanied by reflection and examination of whether or not one is tainted by subtle sensual pleasures, this is the first dhyana. Having stabilized that, cultivate it by settling the inner awareness in its own nature. The clinging to the previous reflection and examination vanishes, and greater joy and bliss arise in body and mind than before. This is the second dhyana. Then, cultivate the yoga of non-attachment to joy, and the clinging to the joy and bliss of the body vanishes. The samadhi in which the mind is pervaded by unwavering bliss is the third dhyana. Then, cultivate the yoga of non-attachment to the bliss of the mind, with completely pure equanimity and completely pure mindfulness. The movement of the winds ceases, and the clinging to bliss vanishes. The mind is clear, lucid, and abides in one-pointedness. This is the fourth dhyana. Thus, the teacher Sangye Sang said, "The four immeasurables and the four dhyanas, each in turn grasping at self, perceiving all forms as self, this is the sequential birth in the Brahma realms." Thus he said. Then, having become disillusioned with the perceptions of the four dhyanas, cultivate the four formless absorptions. Among them, these various forms and appearances are like the sky. Thus, by settling single-pointedly in the samadhi of non-appearance, all appearances gradually vanish, and one abides in the state of emptiness like the sky. This is the infinity of space. Having transcended that, by settling the mind unwaveringly in its own nature, the previous notion of grasping at emptiness also vanishes, and one abides in mere consciousness, without beginning or end.
Chinese
再者，识无边处。之后，一心专注于观修识之自性亦为空性，无实无有，从而使对识的执着逐渐消失，安住于色与心之相皆无少许的状态，即为一无所有处。之后，舍弃对过去与诸法之有无执着，毫不费力地安住于心中不作任何念想的状态。这样一来，对一无所有处的执着也得以解脱，到达世间无想之顶端，即为有顶天的等持。如前所说：若未证得平等与无色，未识得无名之基，转而安住于四生处，则将投生于有顶天之境。如是说。因此，正如所说：世间第一禅定四，等持四及脱离处九，即于四禅四无色定之上，加上欲界一地，共计九处作为道次第而宣说。即便如此，作为超越世间禅定的所依，亦不相违。尤其，四禅定之等持，对于成为更高道之功德所依而言，更为殊胜，故当精勤于此。总的来说，对于具有听闻智慧者，则进行灌顶；对于具有思惟智慧者，则进行讲解；对于具有修持智慧者，则进行引导。如今，此处以灌顶为主，顺带结合其他二者的方式。以此方式，神人乘的灌顶及口诀皆已圆满完成。因此，心想：我等将永不违背这些教言之义而进行修持。主尊以“如何”等语作出了承诺，并献上了酬谢的曼扎。从今日起等等，以及功德回向如前进行，之后，让弟子们随意离开。之后，后续仪轨应按照修法仪轨进行。口诀根本未曾错，以悦耳之语善加修饰，灌顶仪轨齐备。仅凭诵读即可实践，乃是觉悟之善说，奇妙之光辉。神人乘灌顶仪轨之章节终。
English
Furthermore, the realm of infinite consciousness. Thereafter, focusing single-mindedly on contemplating the nature of consciousness as emptiness, without substance or existence, thereby gradually diminishing the clinging to consciousness, and abiding in a state where the characteristics of form and mind are without even a trace, is the realm of nothingness. Subsequently, abandoning the clinging to existence and non-existence regarding the past and all phenomena, and effortlessly abiding in a state where no thoughts arise in the mind, the clinging to nothingness is also liberated, reaching the peak of worldly non-conceptualization, which is the samadhi of the peak of existence. As stated previously: If one does not realize equality and formlessness, and does not recognize the basis of no-name, but instead dwells in the four places of birth, then one will be born in the realm of the peak of existence. Thus it is said. Therefore, as it is said: The first worldly four meditations, the four samadhis, and the nine places of liberation, meaning that on top of the four dhyanas and four formless absorptions, adding one realm of the desire realm, making a total of nine places, are taught as the stages of the path. Even so, it is not contradictory to be the basis for samadhi that transcends the world. In particular, the samadhi of the four dhyanas is superior for becoming the basis of the qualities of the higher path, so one should strive for it. In general, empowerments are given to those with the wisdom of hearing, explanations are given to those with the wisdom of thinking, and instructions are given to those with the wisdom of meditation. Now, here, empowerment is the main focus, with the other two combined as a side effect. In this way, the empowerment and oral instructions of the vehicle of gods and humans have been successfully completed. Therefore, thinking: We will never deviate from the meaning of these instructions and will practice them. The main one made a commitment with "how" and other words, and offered a mandala of gratitude. From today onwards, etc., and the dedication of merit was done as before, after which the students were dismissed at their convenience. After that, the subsequent rituals should be performed according to the sadhana ritual. The root of the oral instructions has not been mistaken, the empowerment ritual is well-arranged, adorned with pleasant words. Just by reading it, one can practice the Dharma, it is a good explanation of realization, a wonderful splendor. This concludes the chapter on the empowerment ritual of the vehicle of gods and humans.