Chinese
“ཅད་”之义，是指并非仅仅章节或段落，而是指一部首尾俱全的完整大续部。这在适当的时候就是指时轮。因此，如果本尊的灌顶之境是这样，那么对于后来的大本尊灌顶，在听闻续部的方式上，也附加了“包括广释”的特殊性。关于它的意义，你们的想法是，现在那些被称为续部讲修者的人都在进行广泛的掩盖。仅仅是发送一个《无垢光注疏》的引导，除此之外没有更多的理解，你们这样说是对的，但实际上并非如此。这是指续部和菩提心的广释的所有含义，无论是词义，还是结构和口诀的智慧，更不用说通过闻思来确定。根据学生的根器高低来调整，生起次第、圆满次第中的事业和成就，都像广释一样，是通过经验来确定的意义，因此与前者有很大的不同。而“获得一切波罗蜜多”则更加不同，因为按照字面意思，舍弃财物就是布施等，获得了十波罗蜜多，因此需要在相续中生起三摩地的支分。即使将这十者尽可能地视为随顺，那么在生起次第中，至少也需要获得暖位，而且大多数情况下，在圆满次第中，也需要获得忆念和执持。因为这主要是智慧禁行的灌顶。在圆满次第中，最最少也需要与清净十波罗蜜多的十明妃一起接受灌顶，因此修行者自己必须亲见十波罗蜜多的自性十相，务必理解。还有，他们说上下二释的灌顶必要性也没有区别，上面说是为了灌顶和宣说续部的意义而给予开许，说是导师对灌顶完全授权。下面也说是为了能够成为本尊，想要获得大坛城阿阇黎的地位，因此，两者都是大坛城的阿阇黎和灌顶者。
English
The meaning of "cada" refers not just to chapters or sections, but to a complete great tantra with beginning and end. This, when appropriate, refers to the Kalachakra itself. Therefore, if the object of the empowerment of the Lord is like this, then for the later empowerment of the Great Lord, in the way of hearing the tantra, the special characteristic of "including extensive commentary" is also added. Regarding its meaning, your idea is that those who are now called tantra lecturers are doing extensive covering up. You only send a guide from the Vimalaprabha commentary, and you don't have much more understanding than that, which is true, but in reality it is not like that. This refers to all the meanings of the tantra and the extensive commentary on the Bodhicitta, whether it is the meaning of the words, or the wisdom of the structure and oral instructions, not to mention determining it through hearing and thinking. Adjusting according to the high and low faculties of the students, the activities and accomplishments in the generation stage and completion stage are all like extensive commentaries, and the meaning is determined through experience, so it is very different from the former. And "obtaining all the Paramitas" is even more different, because according to the literal meaning, giving up wealth is giving and so on, and the ten Paramitas are obtained, so it is necessary to generate the limbs of Samadhi in the continuum. Even if these ten are regarded as conforming as much as possible, then in the generation stage, it is necessary to obtain at least the heat, and in most cases, in the completion stage, it is also necessary to obtain remembrance and holding. Because this is mainly the empowerment of wisdom vows. In the completion stage, at the very least, it is necessary to receive empowerment together with the ten pure wisdom consorts of the ten Paramitas, so the practitioner himself must see the ten signs of the nature of the ten Paramitas, and be sure to understand. Also, they say that there is no difference in the necessity of the empowerments of the upper and lower commentaries, the upper one says that permission is given for the purpose of empowerment and explaining the meaning of the tantra, and it is said that the teacher fully authorizes the empowerment. The lower one also says that in order to be able to become the Lord, one wants to obtain the position of the Acharya of the great mandala, therefore, both are the Acharya of the great mandala and the empowerer.
Chinese
说是与传授续部者相同。这也很是错误，以前在主尊灌顶的时候，所有的根本释中从未说过是广大坛城阿阇黎，后来清楚地说出，差别很大。仅仅是以前的灌顶者和续部传授者，并不是广大坛城阿阇黎的意思。所谓广大坛城阿阇黎，是指自己智慧稳固，获得大成就，能够赐予他人成就，或者即使没有达到那种程度，也成为大修行者，接近成就。细微无碍地成就后，能够以咒语仪轨真实地利益众生的人。你们这些人，仅仅能念诵修法仪轨的词句，随意讲解续部的词句，做过一些念诵的数量，挂个名字而已，就希望和自诩为大阿阇黎，这是因为你们的势力，结合自己的修行情况而做的。如果针对现在寺庙的住持，那些拥有密咒师名号的人来说，最多能做些口头上的灌顶和续部讲解，除此之外，仅仅是做法会仪轨的负责人，这绝对不能算是广大坛城阿阇黎，你们的想法好像是寄托于此。也让人觉得可笑。还有这样说：在下部释中说“为了成为主尊”，所以下部释的教义也不是主尊灌顶之外的其他大主尊灌顶。这是断章取义，理解错误。这个释词是对“大主尊”这个词的解释，说“为了成为主尊，所以是广大坛城阿阇黎”。按照通常的翻译，是为了成为众多本咒术士的首领主尊，作为理由，所以是广大坛城阿阇黎，无论是生起次第还是圆满次第，无论哪一种，在各自的等持中，坛城的轮是不间断的，总是显现，那就是广大坛城阿阇黎。为了使已经获得那个果位的人更加稳固或增长，以及为了使没有获得的人接近获得，为了在那个时候获得而灌
English
It is said to be the same as the one who teaches the tantra. This is also very wrong. In the past, during the Lord's empowerment, it was never said in all the root commentaries that he was the master of the great mandala. Later, it was clearly stated that the difference is very large. The former initiators and tantra teachers are not the meaning of the master of the great mandala. The master of the great mandala is one who has stable wisdom and has attained great accomplishments, and can bestow accomplishments on others, or even if he has not reached that level, he has become a great practitioner and is close to accomplishment. After achieving subtle and unobstructed achievements, he can actually benefit sentient beings with mantra rituals. You people can only recite the words of the practice mandala, explain the words of the tantra as you please, and have done some recitations and named them. You hope and boast that you are a great master. This is because of your power, combined with your own practice. If it is done for the sake of the current temple abbots, those who have the title of secret mantra masters, at most they can do some verbal empowerment and tantra explanations. Apart from that, they are only the heads of dharma assemblies. This is definitely not a great mandala master. It seems that your thoughts are pinned on this. It's also laughable. It is also said that in the lower commentary it says "in order to become the Lord", so the doctrine of the lower commentary is not the great Lord's empowerment other than the Lord's empowerment. This is a misunderstanding of cutting words. This commentary is an explanation of the word "Great Lord", saying "In order to become the Lord, therefore it is the master of the Great Mandala". According to the usual translation, it is to become the chief lord of many vidyadharas, as a reason, so it is the master of the Great Mandala, whether it is the generation stage or the completion stage, no matter which one, in their respective samadhi, the wheel of the mandala is continuous and always manifests, that is called the master of the Great Mandala. In order to make the person who has already obtained that position more stable or increase, and in order to make the person who has not obtained it close to obtaining it, in order to obtain it at that time, the
Chinese
因为需要这样，所以是本尊和大的坛城上师基础相同的灌顶，因此称为大本尊灌顶。又一方面，为了成为坛城的大本尊，上师想要显现上师的地位，如全知大师所作的改变一样。大本尊的意义，用坛城的大本尊来作为名称的解释就可以了。一般来说，如果是本尊，不一定是大本尊。但是，大本尊一定包括本尊，即使不与大的坛城等词语连用，仅仅为了本尊的缘故，也与大本尊不矛盾。仅仅说本尊本身，也不会变成小本尊。如果按照您的观点，想要变成那样，那么您自己所认为的金刚上师，就成了小本尊的灌顶，而且如果小的意义和名称成立，就必须有其他大的存在，那么就成了本尊和大的本尊的灌顶。如果仅仅说本尊本身，不会变成小本尊，那么认为是大本尊，却用这个词来作为损害，这是不合逻辑的。因此，此时的续部意义没有颠倒，这两种金刚上师灌顶的差别，是三世诸佛全知大师多波巴独有的殊胜教言。因为不了解这个，所有被称为全知的人，在此时的续部解释的意义上，都被认为是歪曲了方向。第四，接受灌顶的对境，是弟子的差别。一般来说，弟子具有普遍的功德。特别是，如果殊胜的上师高兴，想要以盛大的方式给予殊胜的灌顶，那么对境就是内心极其清净的人。这里，在《吉祥胜义谛修法》中说：就像优秀的儿子为了迎娶新娘，从来不会向自己的父亲祈求一样。对于具有功德、时机成熟的儿子，父亲自己会知道迎娶新娘的事情。同样，弟子们为了无上灌顶，不会强烈地向上师祈求。我所摄受的弟子，具有资格或者不具有资格，完全清净的自性，他自己会知道。意思是说，上师会知道弟子是否具有功德。
English
Because it is necessary, it is the empowerment where the deity and the great mandala master have the same basis, therefore it is called the Great Deity Empowerment. On the other hand, in order to become the great deity of the mandala, the master wants to manifest the position of the master, just as the Omniscient Great Master made the change. The meaning of the Great Deity, it is enough to use the Great Deity of the Mandala as the explanation of the name. Generally speaking, if it is a deity, it is not necessarily a great deity. However, the Great Deity must include the deity, even if it is not used with words such as the great mandala, it is not contradictory to the Great Deity just for the sake of the deity itself. Just saying the deity itself will not become a small deity. If you want to become like that according to your view, then the Vajra Master you think of becomes the empowerment of the small deity, and if the meaning and name of the small are established, there must be another great existence, then it becomes the empowerment of the deity and the great deity. If just saying the deity itself does not become a small deity, then it is illogical to regard it as a harm to the one who wants to be the great deity. Therefore, the meaning of the tantra at this time is not reversed, and this difference between the two types of Vajra Master empowerment is the unique and excellent teaching of the Omniscient Great Master Dolpopa, the Buddhas of the three times. Because they do not understand this, all those who are known as omniscient are considered to have distorted the direction in the meaning of the tantra explanation at this time. Fourth, the object of empowerment is the difference of the disciple. Generally speaking, the disciple has general qualities. In particular, if the noble master is happy and wants to give the supreme empowerment in a grand manner, then the object is a person with an extremely pure mind. Here, in the "Glorious Meaningful Practice," it says: Just as a good son never asks his father to marry a bride, the father himself knows about marrying a bride for a son who has qualities and is mature. Similarly, disciples will not strongly ask the master for the sake of the supreme empowerment. The master I have taken, whether he is qualified or not, he himself will know the completely pure nature. It means that the master will know whether the disciple has qualities.
Chinese
理应知晓而授予上部灌顶，未圆满功德的弟子不应强求，若有堪为上部之器的功德，恳切祈请亦罪过轻微。总的来说，必须不具足功德，特别是依靠明妃，对金刚上师连嫉妒猜疑的念头都不能有。否则，那样的念头哪怕只是一瞬间，也会堕入地狱，如果允许有那样的念头，上师就不会给予上部灌顶，弟子也不会请求。经中说：‘如是说，若从续部之王处，听闻胜者之行，并已获得灌顶。若复生嫉妒，此将堕入第八地狱，直至存在。于彼针尖之地，不善之果，以力使地狱众生四处游荡。是故，人们在心中有嫉妒之前，不应接受灌顶。’如实所说，不应强求，且需断除嫉妒，这对于所有上部灌顶都是如此，主要是针对金刚上师的灌顶，这是诸位上师的教言中所说的。虽然这似乎没有清楚区分上师和弟子在灌顶方面的应舍弃和应具备的差别，但暂时为了使教言具有权威性，在所有这些条件都具备的基础上，适合两种上师的，即具备上述所有条件的，是上师灌顶之境的确定。第五，讲述仪轨正行之义，分为主尊灌顶和伟大主尊灌顶。第一部分，按照根本经文和注释的意义来展示次第，消除对仪轨本质的错误观念，并清晰地展示行为的次第。第一部分是，灌顶品第一百零四和一百零五颂：‘以龙和四种宝物、金瓶，以及国王大地的自性珍宝等。以具足药物和香气的吉祥和尊胜宝瓶，在坛城中央沐浴。众龙以吉祥的顶髻束缚，以四片莲花宝叶系紧丝带。对于手印，以吉祥宝瓶，此处是莲花和'