English
Because the patrons of the past were the three lords of the noble family, the three ancestral kings who were embraced as kings, they are different from the later patrons. Second, the place where it was translated and determined is in the upper and lower Dharma wheels such as the Samye Monastery of the incarnation in the past, so it is different from the current translation in the Phagphuk Monastery. Third, the difference of the translators, the former translators were the translator Vairotsana and Ka, Chog, and Zhang, and the Dharma translated by the incarnate translators such as Ma and Nyak. The current translator lives in Mangyul in summer, and occasionally goes to India and Nepal in winter to translate, which is different from the past. Fourth, the difference of the Pundits, the former Pundits were Khenpo Shantarakshita and, Buddha Secret and, the great teacher Padmasambhava and, Panchen Vimalamitra and other Buddhas and, the Dharma invited by the noble saints who lived on the vast earth. It is different from the Pundits who are now wandering around looking for gold. Fifth, the difference in the offering of flowers for translation, in the past, the Dharma was requested for translation by filling a leather bag with gold and offering it after measuring it with a bucket. Now, a little gold is taken out of the sleeve to request translation, which is different from the past. Sixth, the difference of the Dharma, in the past, it was translated when the teachings of Buddhism in India had not declined, and moreover, the tantras that had never appeared in India, the Bodhisattvas who had received empowerment and, the accomplished ones and, the vidyadharas and, the dakinis held, lived in the pure land, and parts of Jambudvipa such as Singala and, the western Orgyen and other places, were taken and translated by the great teacher Padmasambhava and Vimalamitra and others with miraculous powers, so many Dharmas that were not known among the Indian Pundits and accomplished ones also became the source of merit for Tibet. In terms of translation, the former translators were incarnations, so they determined the meaning as it was, which was easy to understand and greatly helped in measuring the realm. The later translators were unable to translate the meaning, but translated the sounds according to the order of the Indian manuscripts, so the sentences were rigid and difficult to understand, and the help in measuring the realm seemed to be small, so there was a difference. In particular, the old secret Dharma with these characteristics has the oral teachings, and the later permitted terma.
English
Ra ma. The pure appearance of blessings abides in the three precepts of the lineage. If all of these are divided by the general body of what is to be said and what says it, they are included in the two categories of Tantra and Practice. Of these, the first, the Tantra category, also has three: Maha Yoga Tantra, Anu Yoga Scripture, and Ati Yoga Essence. Regarding the differences between these three, Lhaje Zur Chung said, "What appears as the magical display of awareness is Maha, what appears as the power of self-awareness is Anu, and what appears as awareness is Ati." The meaning of this statement is: Maha Yoga Tantra is the practice that understands all phenomena as the magical display of mind-essence, emptiness, and non-duality, and relies primarily on the means of the generation stage and conduct; Anu Yoga Scripture is the practice that understands all phenomena as the power of mind-essence, the sphere of reality, and primordial wisdom being non-dual, and relies primarily on the wisdom of the completion stage and samadhi; Ati Yoga is the Great Perfection, which understands all phenomena as the self-manifestation of self-arisen wisdom, which is primordially without arising or ceasing, and therefore is the means of liberation in the original state, free from acceptance and rejection, hope and fear, and relies primarily on view. Among these three, this is the first. Moreover, if we understand it from the word Maha Yoga, it is Great Yoga, because it is understood in the meaning of non-duality, it is far superior to external Yoga. The essence is: the nature of attaining liberation by uniting the meaning of samsara and nirvana being equal through the door of the union of generation and completion stages, through realization and familiarization. This transcends the lower vehicles that cling to all phenomena as conventional, substantially existent, and imputedly existent, and view them as accepting and rejecting good and bad, because here there is non-dual thought and conduct towards all phenomena. Therefore, after realizing the nature of the result as the Dharmakaya of the union of appearance and emptiness, one familiarizes oneself with the corresponding samadhi, as the master Sangye Sangwa said: "In the Great Vehicle of means, purity and suffering, are also inseparable in the conventional, the view is only that much higher or lower." Regarding the difference in how to practice it, the "Drop of Wisdom" says: "The name of the supreme yoga, the secret empowerment is declared victorious, wisdom and awareness are unsurpassed, the fourth is also the same." And, in the latter part of the "Root Tantra of Illusion":
Chinese
秘密智慧的灌顶上师，以及紧随其后的第四灌顶。如是，在宝瓶灌顶之上，加上三个无上的殊胜灌顶，通过授予四种灌顶，使之成为堪能之器。在道次第中，观想将不净显现于法界中净化的坛城轮。在灌顶和生起次第两者中，向上，是使之成为与果位的安住方式和形态相符的道；向下，是净化与轮回的形态相符的垢染。即详细地结合所净化的对境、能净化的方法、净化的结果。在座间休息时，也要将一切显现观想为本尊。在圆满次第中，以击中金刚身的要害之方法，使心、意和气融入中脉，从而修证现前的乐空双运。认为以三种行为的近取因与果位结合。又，如果以强大的意念力精进修持，据说在一百年寿命的一生中，不依赖其他道也能成佛。像这样的大瑜伽，也要将生起次第方便之分等融入各自的论典中。还有，对于需要鲜花和眼罩的情况，在曼荼罗的结尾，哦，这样供养曼荼罗的次第结束后，再次，你们这些人以前没有进入名为“此”的坛城，或者已经进入，但此时也需要再次进入，因此，为了象征遮蔽见到现在这个新坛城之障碍的无明障翳，请各自系上红色等的眼罩。阿 康 威 惹 吽 (藏文，अः कं विर हूँ，Aḥ kaṃ vira hūṃ，啊 康 威 惹 吽)。在与坛城本尊相见之时，不能空手相见，为了手中的供品，请观想手持各自具有五种颜色的乌昙婆罗花等花束。嗡 阿 吽 (藏文，ओम् आः हूँ，Om Āḥ Hūṃ，嗡 阿 吽)，或者也可以用之前的咒语加持。这样授予鲜花后，对于有祈请文的情况，再次，双手合掌，掌中拿着鲜花，请复诵这个祈请文。这样连接。同样地，在抛洒鲜花之时，再次，为了辨别与哪位本尊和愿望相关联，请复诵抛洒鲜花的这个词句。以及，在揭开眼罩之时，再次，从上师的心间发出光芒
English
The initiation master of secret wisdom, and the immediately following fourth initiation. Thus, on top of the vase initiation, adding the three unsurpassed supreme initiations, by bestowing the four initiations, it is made into a suitable vessel. In the path of the generation stage, one meditates on the wheel of the mandala in which impure appearances are purified into the expanse. In both initiation and the generation stage, upwards, it is the way to make it conform to the way of abiding and the form of the fruit; downwards, it is the way to purify the defilements that conform to samsara. That is, one combines in detail the object to be purified, the means of purification, and the result of purification. Also, during the breaks between sessions, one meditates on all appearances as deities. In the completion stage, by means of striking the vital points of the vajra body, one accomplishes the union of bliss and emptiness that becomes manifest as the mind, intellect, and winds dissolve into the central channel. It is asserted that the proximate causes of the three kinds of conduct are joined to the fruit. Moreover, if one cultivates diligently with a strong force of thought, it is said that one can attain enlightenment in the course of a single lifetime of a hundred years without relying on other paths. Even in such a Mahāyoga, the aspects of the generation stage, such as skillful means, should be incorporated into their respective treatises. Furthermore, for those cases where flowers and blindfolds are needed, at the end of the mandala offering, oh, after that sequence of offering the mandala has passed, again, all of you who have not previously entered the mandala called "this," or even if you have entered, you need to enter again at this time, therefore, in order to symbolize the obscuration of ignorance that obscures seeing this new mandala, please each adopt the attitude of covering your eyes with a red cloth, etc. Aḥ kaṃ vira hūṃ (藏文，अः कं विर हूँ，Aḥ kaṃ vira hūṃ，阿 康 威 惹 吽). When meeting the deities of the mandala, it is not permissible to meet them empty-handed, so for the sake of the hand-held offering, please visualize holding in your hands bunches of five-colored utpala flowers, etc. Om Āḥ Hūṃ (藏文，ओम् आः हूँ，Om Āḥ Hūṃ，嗡 阿 吽), or it is also permissible to consecrate with the previous mantra. Having thus bestowed the flowers, for those cases where there is a prayer, again, with palms joined together, holding the flowers in your joined hands, please repeat this prayer. Thus, connect. Similarly, at the time of scattering the flowers, again, in order to ascertain which deity and aspiration it is related to, please repeat this phrase for scattering the flowers. And, at the time of opening the blindfold, again, light from the heart of the master
Chinese
像金色的光芒四射，消除你们的无明障翳和眼膜，生起具有清净智慧之眼的信心。像这样，入门结束到达正行灌顶的开端。哦，他们已经很好地完成了入门的法，为了再次请求正行灌顶，供养曼扎。像这样，根据情况适当地连接。这些是所有灌顶的前行加行的念诵词。之后，后续的行动是：在准备的结尾，用广大的吉祥来庄严结尾。也就是这样：哦，他们已经很好地完成了准备的法，再次十方诸佛连同佛子和弟子都来到面前的虚空中。从手中到处散布鲜花，口中向十方唱诵吉祥的歌声，生起这样的信心吧！嗡 耶达玛 嘿图扎巴瓦 嘿顿得堪 达塔嘎多 嘿雅瓦达 德堪匝 友尼若达 诶旺巴迪 玛哈 扎玛纳耶 梭哈。（梵文：Om ye dharmā hetuprabhavā hetunteṣāṃ tathāgato hyavadat teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaye svāhā，汉语：诸法因缘生，如来说是因，彼灭大沙门，是义如是说。）向三宝顶礼！无论此世或已逝，或于天界有胜宝，如来天中之天尊，于人中尊无等比，故此即是胜中宝，以此谛实愿吉祥！灭尽贪欲甘露法，无为法性释迦宣，甘露寂静无为法，更无一法能相比，故此即是胜中宝，以此谛实愿吉祥！殊胜所欲如理示，导师瑜伽无上尊，常能证悟坚固行，金刚眼见真实道，此定等持无伦比，故此即是胜中宝，以此谛实愿吉祥！八大圣者众所赞，四双八士如是称，大德圣众无等伦，如来所赞功德田，若能布施彼等者，当获无量胜果报，犹如良田播嘉种，此乃僧伽胜中宝。
English
Imagine that rays like golden needles emanate, removing the veil of ignorance and the cataracts of your eyes, and that you are endowed with the pure eye of wisdom. And so forth. When the entrance is complete and you reach the beginning of the main empowerment, imagine that they have completed the entrance rites well, and offer a mandala as a fee for requesting the main empowerment again. Like that, connect appropriately, knowing what is appropriate for the occasion. These are the running notes for the preliminary preparations for all empowerments. Then, the subsequent activity is: at the end of the preparation, adorn the end with a great proclamation of auspiciousness. That is, like this: Oh, they have completed the preparatory rites well, and again all the victorious ones of the ten directions, together with their sons and disciples, have come to the sky in front of you. Imagine that they are scattering flowers from their hands everywhere, and that from their mouths they are proclaiming songs of auspiciousness in the ten directions! Om ye dharma hetuprabhava hetun teṣaṃ tathāgato hyavadat teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaye svāhā. Homage to the Three Jewels! Whether in this world or in the past, or in the heavens there is a supreme jewel, the Tathagata, the god of gods, is incomparable to the best of men. Therefore, this is said to be the supreme jewel. By this truth, may there be virtue here! Exhaustion, detachment, nectar, uncompounded, Shakyamuni revealed it through knowledge. Nectar, peace, uncompounded, there is nothing equal to that Dharma. Therefore, this is said to be the supreme jewel. By this truth, may there be virtue here! The supreme desire is well shown according to the method, the yoga of the teacher, the unsurpassed, the constant practice, the two vajra-like eyes see the path. There is nothing equal to that samadhi. Therefore, this is said to be the supreme jewel. By this truth, may there be virtue here! The eight great persons are highly praised, and those who are called the four pairs of persons are great and incomparable persons. The Blessed One said that they are the field of giving. If one gives to them, the fruit will be great, like planting seeds in a fertile field. This is said to be the supreme jewel of the Sangha.