Chinese
如果对二取作了那样的守护，那么仅仅执持彼者，什么也不用修习。如果不修习二取的二取自身的习气，而修习执持的习气，那么一点理由也没有，这是大家都知道的。总的来说，瓶灌顶等一切，都需要以空性的见解来摄持，这仅仅是需要的，但也不是唯一的关键。即使是这样，在自己所处的时代，以空性来增广，将这个关键放在世间法的第三位，而将过去已经结束，修习空性极为不重要的放在第四位，这也太离谱了。同样，他们中的大多数都追随萨度布扎（Sādhuputra），虽然萨度布扎的规矩是在弟子的灌顶中授予超世间的第四灌顶，但不追随他的话，就像拖着破衣服一样，过失增长而功德不增长。因此，在这些更高的灌顶场合，应该舍弃邪说，进入正确的行持。 第二，讲述灌顶的清净，分为共同和特殊两种，第一种是：在《心髓释》中引用了《十万颂》的教证，并且在《大疏》本身中，将抛洒鲜花与婴儿刚出生时的气息结合起来作为象征。上师的口诀中说：对前行者们也做相应的清净，这就是指这个。其中，在土地仪轨的场合，总的土地是阿赖耶识，七个次第是七识聚，土地女神是本来成就的无漏的种子。而且从自己时代的轮的心间发出，这表示从瑜伽士的显现开始，各自的无漏种子和法界普遍存在，虽然显现为不同，但实际上本体是一样的。供养和悦意土地神，表示无漏的种子得到滋养，善法越来越增长。占据土地，表示通过十度行的修持，摧毁了现行的烦恼。祈祷，表示发起无上菩提心。五种物品，表示修习空性和慈悲等，象征着进入成就五种智慧的因。这也是在弟子的相续中，具有这样的缘起
English
If the two grasps are protected in that way, then by merely holding onto that, there is no need to practice anything. If one does not practice the habitual tendencies of the two grasps of the two grasps themselves, but practices the habitual tendencies of holding on, then there is not even a little reason, this is known by everyone. In general, all of the vase empowerment and so on, it is only necessary that they are all grasped by the view of emptiness, but that alone is not the main point. Even if it is so, in one's own time, to expand with emptiness, to place this key point in the third of worldly dharmas, and to consider the practice of emptiness, which has already passed and is extremely unimportant, as the fourth, this is also particularly wandering. Similarly, most of them follow Sādhuputra, although Sādhuputra's custom is to bestow the fourth transcendent empowerment on the disciple, not following him is like dragging ragged clothes, faults increase and merits do not increase. Therefore, in these higher empowerment occasions, one should abandon wrong speech and enter into correct conduct. Secondly, explaining the purification of empowerment, there are two types, common and special. The first is: In the Heart Essence Commentary, the quote from the Hundred Thousand Verses is cited, and in the Great Commentary itself, scattering flowers is combined with the breath of a newborn baby as a symbol. The Guru's oral instructions say: For the preliminaries also, whatever purification is appropriate is done, this is what it refers to. Among them, in the context of the earth ritual, the general earth is the alaya consciousness, the seven levels are the seven aggregates of consciousness, the earth goddess is the seed of the uncontaminated that has been accomplished from the beginning. Moreover, emanating from the heart of the mandala of one's own time, this indicates that from the appearance of the yogi onwards, each of the uncontaminated seeds and the all-pervading dharmadhatu, although appearing as different, are actually of the same essence. Offering to and pleasing the earth goddess indicates that the uncontaminated seeds are nourished and virtuous dharmas increase more and more. Occupying the earth indicates that through the practice of the ten perfections, the manifest afflictions are destroyed. Praying indicates generating the unsurpassed bodhicitta. The five substances indicate practicing emptiness and compassion, etc., symbolizing entering the cause for accomplishing the five wisdoms. This is also in the disciple's continuum, having such an interdependence.
Chinese
是为了特别安排的缘故。在那之前，没有另外做修习和结合的分类。弟子的准备是与中阴结合，被六种姓加持，是微细风心的自性，六界的自性，三门圆满。丢弃牙签是确定将要出生的形象。祈请金刚萨埵是加持中阴业的具有神通和现量者，取受来世的贪恋和取受。绘制和修持坛城是母亲的身语意三清净，也就是线是五大，颜料是五蕴，象征身体的物质集合和自性。母亲的身体是坛城，阿瓦都帝梵穴（梵文：Avadhūtī，梵文天城体：अवधूती，梵文罗马拟音：avadhūtī，汉语字面意思：梵穴）和心间的八脉等叶脉，其他的线各自，四肘相等是四方形，血肉水和大小便精液等颜料象征六种颜色等，除了自身和母亲身体的差别外，如宫殿清净的章节一样，一切都可以结合。心间是心识的所依，现在是主尊的标志，十气，十身分，四滴，蕴界处业和作用等是心间坛城本尊的标志，加上四个空性时辰的六十四个时辰，八个时段的风，各自的所依脉和伴侣明点等是语坛城的标志，每个时辰出现三百六十口气，伴侣所依等是初十神等，眼耳鼻舌大小便的两个门等脉滴风是身的门守护，手脚的指头等被龙和极怒母清净。供养是享用欲妙，和享用各种事业和行为。父亲是金刚上师的清净，受戒是与以准备清净的中阴相同，那完全进入父亲的身体并与昆达相合，中阴进入胎中，那是进入坛城。白红三心混合，以乐加持是降下智慧。子宫的黑暗是蒙上眼罩。出生是
English
It is for the sake of special arrangements. Before that, there is no separate classification of practice and combination. The preparation of the disciple is combined with the bardo, and blessed by the six lineages, which is the nature of the subtle wind-mind, the nature of the six realms, and the perfection of the three doors. Discarding the toothpick is to definitely aim at the image of where one will be born. Invoking Vajrasattva is to bless the intermediate state with the miraculous powers and clairvoyance of karma, taking and receiving the desire to take rebirth. Drawing and practicing the mandala is the complete purification of the mother's body, speech, and mind, that is, the lines are the five elements, and the pigments are the five aggregates, symbolizing the material collection and nature of the body. The mother's body is the mandala, the Avadhuti (Sanskrit: Avadhūtī, Devanagari: अवधूती, Romanization: avadhūtī, literal meaning: Avadhuti) and the eight veins of the heart, etc., the veins of the petals, the other lines are separate, and the equality of four cubits is a square, and the pigments such as flesh, blood, water, and feces symbolize six colors, etc., except for the difference between one's own body and the mother's body, just like the chapter on the purity of the palace, everything can be combined. The heart is the basis of consciousness, now it is the sign of the main deity, the ten winds, the ten body parts, the four drops, the aggregates, realms, and sources, karma and actions, etc. are the signs of the deity of the heart mandala, plus the sixty-four hours with four empty hours, the wind of eight periods, the respective base veins and companion bindus, etc. are the signs of the speech mandala, three hundred and sixty breaths occur every hour, companions and bases, etc. are the tenth day deities, the veins, drops, and winds of the two doors of the eyes, ears, nose, tongue, and excretion are the guardians of the body's doors, and the fingers of the hands and feet are purified by the nagas and the extremely wrathful mother. Offering is enjoying desirable qualities, and enjoying various activities and actions. The father is the purity of the Vajra Master, and taking vows is the same as the intermediate state purified by preparation, which completely enters the father's body and unites with Kunda, the intermediate state enters the womb, that is entering the mandala. The mixture of the three white and red minds, blessed with bliss, is the descent of wisdom. The darkness of the womb is the blindfolding. Birth is
Chinese
解开眼罩。那时左右轮降下十个，是抛花。中脉的气息降下，是成为明觉而净除。 。 。在那之后是七灌顶。如是说，引自《喜金刚根本续》的释心要义中： 孩童出生时，母亲们，用水洗浴而作灌顶。 将其顶髻善安立，完全系上发髻。 穿其耳等，说是悬幡灌顶。 孩童能语且嬉戏，是金刚铃的灌顶。 第五是享用苦行，名即是名灌顶。 诵读等随许，父亲们恒常给予。 如是七种相，极称为七灌顶。 如是说。其他容易理解。第五享用，是指五根享用五境。 如此，从出生开始，到十五岁为止的青少年阶段，是以孩童进入的七灌顶来清净。之后转为青春期，虽然有二合的贪欲显现，但实际上未进入二合之行，安住于迎娶新娘等行为，是以瓶灌顶来清净。二合的前行阶段是以秘密灌顶来清净。初次获得交合之行本体，是以慧灌顶来清净。之后生儿育女等，以及各种行为，是以第四灌顶来清净。最终临近死亡之际，是以获得无分别之真如来清净。 此外，施舍财物和收摄坛城等最终，再次进入六道，对于无尽的业和行为，是以仪轨的次第来清净。 。 。第二，特殊的清净是宣说各自的清净，这有七灌顶的清净和上方四灌顶的清净。第一，有结合基果的清净，四瑜伽的清净，以及从清净之门宣说次第。第一，总的粗略宣说，是以水和发髻，在法性身之明点上，清净未清净的色相之垢染，成为清净的智慧。
English
Unveiling the blindfold. At that time, the ten mandalas descending on the left and right are the throwing of flowers. The breath of the central channel descending is purification by becoming clear awareness. . . After that, there are seven empowerments. As it is said, quoted from the heart commentary of the Hevajra Root Tantra: When a child is born, the mothers perform the empowerment of washing with water. Well establishing its topknot, it is completely tied into a crest. Piercing its ears, etc., it is said to be the hanging banner empowerment. When a child can speak and frolic, it is the empowerment of the vajra bell. The fifth is the asceticism of enjoyment, the name is the name empowerment. The subsequent permission of reading, etc., is always given by the fathers. Thus, with seven aspects, it is well known as the seven empowerments. As it is said. The others are easy to understand. The fifth, enjoyment, means that the five senses enjoy the five objects. Thus, starting from birth, the youth stage up to the age of fifteen is purified by the seven empowerments that a child enters. After that, it turns into adolescence, and although the desire for union manifests strongly, it does not actually enter into the act of union, and abiding in actions such as welcoming the bride is purified by the vase empowerment. The preliminary stage of union is purified by the secret empowerment. The first attainment of the actual act of intercourse is purified by the wisdom empowerment. Later, having children, etc., and various actions are purified by the fourth empowerment. Finally, approaching the state of death is purified by attaining the non-conceptual suchness. Furthermore, the ultimate of giving away wealth and gathering the mandala, etc., again entering the six realms, for endless karma and actions, is purified by the order of rituals. . . Second, the special purification is the explanation of the individual purifications, which includes the purification of the seven empowerments and the purification of the upper four empowerments. First, there is the purification of combining the basis and the result, the purification of the four yogas, and the explanation of the order from the door of purification. First, the general rough explanation is that with water and the crest, on the bindu of the dharmakaya, the impurities of the unpurified appearance are purified, becoming pure wisdom.
Chinese
显现本智之身。以幡幢和铃铛的灌顶，涤除凡俗语言之垢，显现本智之语金刚。以苦行和命名的灌顶，涤除心之本性明点中，由意的分别念所生的迷惑之垢，显现清净本智之意金刚。以随许和加持的灌顶，涤除本智明点中，变化之乐的习气之垢，从而建立显现完全清净本智金刚果位的缘起。详细解说如下：灌顶简述中，其他界等清净，与其他相连。也就是，行者金刚上师，在所调伏的弟子相续中，以所行之物咒语三摩地加持，所调伏的蕴、界、处之自性，本来即是天成，暂时使弟子之意念显现为天，最终使相续成熟而趋近圆满菩提，此乃七灌顶之体性。例如，以水灌顶为例，行者和所调伏者如前，所行之物，在坛城北门之地，以法螺之水加持为五部母之自性。咒语：嗡啊阿伊日乌利等。（藏文：ཨོཾ་ཨཱ་ཨཱི་རཱྀ་ཨཱུ་ལཱྀ་，梵文天城体：ओम् आः ई ऋ ऊ लृ，梵文罗马拟音：oṃ āḥ ī ṛ ū lṛ，汉语字面意思：嗡啊阿伊日乌利等。）三摩地：手持化为本尊五部母之自性的宝瓶之水。灌顶时，弟子观想五界化为五部母。以物、咒、三摩地三者圆满而灌顶，所调伏之事，即暂时使弟子相续稳固生起五界自性即五部母之觉受，最终迅速获得真实义法界之五部母，以此建立缘起，使心相续转为具有殊胜成熟之相，此乃获得水灌顶之体性。如是，其余灌顶亦可类推得知。以宝冠灌顶清净凡俗五蕴，显现五部佛之果位。以幡幢灌顶清净凡俗十气，显现十力母之果位。以金刚和金刚铃灌顶，清净日月左右二脉