Chinese
，赐予了德瓦和仁钦萨仲两人圆满的四种灌顶，即外在器物之灌顶，内在觉性禅定之灌顶，秘密五种智慧之灌顶，以及究竟法性菩提心之灌顶。由此，他们得以掌控如幻如梦的本尊坛城。作为灌顶的象征，上师获得了一根以五种珍宝装饰的水晶手杖，而女伴则获得了一面能照亮显有之存在的光明镜子。之后，他们前往达那郭夏的珍宝绿松石林洞穴居住。邬金国王达玛嘎雅和龙女嘉措迎请上师夫妇。从邬金地区召集弟子后，他们在印度和邬金交界的玛嘎达岩洞中进行了近传的行持荟供。与一千万眷属一道，他们证得了无学双运佛陀之果位。之后，邬金国王达玛嘎雅将灌顶传给了萨霍拉国王，萨霍拉国王传给了辛嘎拉国王，辛嘎拉国王传给了比丘索嘉德瓦，索嘉德瓦传给了格巴多杰，格巴多杰传给了秋洛德瓦，秋洛德瓦传给了堪布秋嘉炯。据说这就是圆满经部的传承之一个支派的引导方式。而此处的传承主要如前所述，从上师罗浪德瓦传给多杰谢巴。此后，经部根本和圆满的四条河流的传承都应被视为汇入同一条河流。如果是圆满经部的灌顶仪轨，则必须依据大上师德瓦萨泽的行事录等十八种文献来授予。因为刚刚所说的圆满经部的支派传承中没有出现德瓦萨泽。因此，这并非与共同的教言相连，而是将支分的坛城生起的河流以下的教言单独取出，我认为这是达玛ra扎上师传给努钦的传承方式中的一个近传支派。༈ 第二个是，这样想，在引导的行事大册中，之后给予上师的灌顶是，以三世的金刚上师的名号和密名来灌顶。
English
, bestowing upon Dewa and Rinchen Saldron the complete four empowerments: the outer empowerment of material objects, the inner empowerment of awareness and samadhi, the secret empowerment of the five wisdoms, and the ultimate empowerment of dharmata bodhichitta. Thus, they gained control over the illusory mandala of deities. As a symbol of empowerment, the master received a crystal staff adorned with five kinds of jewels, and the consort received a mirror that illuminates the appearances of existence. Afterward, they went to reside in the precious turquoise grove cave of Dhanakosha. The king of Oddiyana, Dharmakaya, and the dragon princess Gyatso invited the master and consort. Gathering disciples from the Oddiyana region, they performed the practice of close lineage conduct and tsok offerings in the Magadha cave on the border of India and Oddiyana. Together with a retinue of ten million, they attained the state of non-learning union, the fruition of Buddhahood. Then, the king of Oddiyana, Dharmakaya, transmitted the empowerment to the king of Sahora, who transmitted it to the king of Simhala, who transmitted it to the monk Sokya Dewa, who transmitted it to Gegpa Dorje, who transmitted it to Cho Lodewa, who transmitted it to Khenpo Cho Gya Kyong. It is said that this is merely one way of guiding the specific lineage of the complete Sutra. Here, the main lineage is as previously explained in detail, from the master Rolang Dewa to Dorje Shepa. From then on, the lineages of the four rivers of the root and complete Sutra should both be regarded as merging into one river. If it is the practice of the complete Sutra empowerment, it must be conferred based on the eighteen documents such as the action record of the great master Dewa Salje. Because Dewa Salje did not appear in the specific lineage of the complete Sutra just mentioned. Therefore, this is not connected with the common instructions, but rather a separate extraction of the instructions below the river from which the branch mandala arises, and I think this is one of the close lineage branches of the transmission method of the master Dharmaraja to Nubchen. ༈ The second is, thinking like this, in the great book of guiding actions, then the empowerment given to the master is, empowering with the names and secret names of the Vajra Masters of the three times.
Chinese
授予灌顶。 也就是，以誓言灌顶的导师，智慧续部的导师，以及口诀果位的导师的次第进行灌顶。 如是所说之义，在灌顶仪轨中，玛哈阿努阿谛的三种传承之加持降临于努钦，自此之后不是说如同一条河流般融合了吗？ 如果是这样，那么这里之前根本续和圆满次第的两种传承之加持降临于肉身起尸安乐，自此之后与传承融为一体的说法相违背，该如何避免呢？ 这有三点：对于在根本续灌顶中引入玛哈和阿谛传承存在妨碍的说法；在灌顶仪轨中，将这三者引入如同一条河流般融合的意图是什么；因此，证明此处所说具有合理性。 第一点是：我的上师掘藏法王在四十四岁土蛇年，对于根本续灌顶的仪轨，创作了一部有二十个偈颂的疑问之串。 在那里，从传承引入的方式开始，这样说道：三种瑜伽的传承方式，如果此时需要引入努氏，那么在那之前没有根本续的灌顶难道不会不成立吗？ 如是所说，如此提问的意图有两个：必须提问的理由，以及不提问则存在过失的说法。 第一点是：在此参与的后来的咒师们大多认为，如果是根本续圆满的灌顶，就必须是九乘的灌顶。 如果是这样，就必须是从八乘各自的仪轨中摘取出来，作为共同的仪轨。 并且因为这个理由，其他所有八乘的传承也应该分别引入，但是瑜伽以下则采取平等对待的方式，因为生圆次第三者最为重要，所以在此引入了各自的传承，似乎都是这样产生的想法。 ༈ 第二点是，如果那样，那么请示的妨碍就会像悬崖上的瀑布一样无法阻挡。 就像这样，如果像认为三种瑜伽各自的传承降临于努钦，自此之后融为一体那样，那么就必须认为努钦以上没有根本续圆满的灌顶的传统。 如果那样认为，那么在根本续中所说的
English
having conferred. That is, empowerment is conferred in the order of the master of samaya empowerment, the master of the wisdom tantra, and the master of the oral instruction fruit. As it is said, in the empowerment rituals, the blessings of the three lineages of Maha Anu Ati descended upon Nubchen, and from then on, wasn't it said that they merged like a single river? If so, how can we avoid the contradiction with the statement that the blessings of the two lineages of the root tantra and the complete stage previously descended upon the bliss of a risen corpse, and from then on, the lineages merged into one? There are three points to this: the way in which there is an obstacle to introducing the Maha and Ati lineages into the empowerment of the root tantra; what is the intention of introducing these three as merging into one river in the empowerment rituals; therefore, proving that what is said here is reasonable. The first point is: My lord, the great treasure revealer, the Dharma King, at the age of forty-four, in the year of the Earth Snake, composed a string of twenty verses of questions regarding the practice of the root tantra empowerment. There, starting from the way of introducing the lineage, he said this: The way of the lineage of all three yogas, if it is necessary to introduce it to Nub at this time, wouldn't it be impossible without the empowerment of the root tantra before that? As it is said, there are two intentions in asking in this way: the reason for asking, and the way in which there is a fault if one does not ask. The first point is: Most of the later mantra practitioners who participate here think that if it is the complete empowerment of the root tantra, it must be the empowerment of the nine vehicles. If so, it must be extracted from the individual rituals of the eight vehicles and made into a common ritual. And for that reason, the lineages of all the other eight vehicles should also be introduced separately, but the yogas below are treated equally, because the three stages of generation and completion are the most important, so the individual lineages are introduced here, and it seems that this is the thought that arises. ༈ The second point is that if that is the case, then the obstacle to asking for instructions will become unstoppable like a waterfall on a cliff. Just like this, if one thinks that the individual lineages of the three yogas descended upon Nubchen, and from then on merged into one, then one must think that there is no tradition of complete empowerment of the root tantra above Nubchen. If one thinks that way, then what is said in the root tantra
Chinese
十种根本灌顶。如在圆满次第中，广释灌顶之义，如是宣说分为一百零八种粗分枝分的教言，已降临于乐空。以及迎请内灌顶之坛城及天众灌顶的广大事业，必须认为这些在娘·尼玛沃瑟之前是没有的。如果这样认为，那么隐蔽灌顶的传承，是喜乐光所著的《普贤明点灌顶续》中所收集的，并且也说广释灌顶之义也是他所作，这与上述观点相违背。因为已经承认娘·尼玛沃瑟之前没有这些仪轨。如果认为加持的河流融入了娘·尼玛沃瑟，所以这样引用没有过失，那么，就接着刚才的问题问：然而加持河流的传承，如果说是融入的缘故，那是没有边际的。如果仅仅是引用阿底和幻化二者，是否合理呢？从阿底幻化传承中，如何产生经部的灌顶呢？如果产生，那么阿底幻化也引用经部的传承吗？这样就产生了妨害。他的意思是，仅仅是不同教言的传承混合在一起，就可以这样引用的话，那么在下部律藏或者克什米尔的律仪传承中获得比丘戒和，从觉沃阿底峡传承中获得菩萨戒的，金刚阿阇黎在做集密经的灌顶时，在声闻和菩萨的乘中，可以引用各自的传承吗？如果可以，那么就会变成没有边际，因为克里亚瑜伽三部和无上的特别是阿阇黎获得的教言有很多，那么所有这些都可以引用了。如果不可以，那么娘·尼玛沃瑟那里融入了生圆次第三种传承的河流，在这里引用也是同样的。如果说只是玛哈和阿底稍微与无上部相合，所以引用是合理的，那么阿底和玛哈幻化的灌顶也应该可以引用阿努瑜伽的传承，因为二者相互的智慧是相同的。如果也这样认为，就像狮子的幼崽从母象中生出来一样，变成了以前没有的生物一样，超出了理性的范畴，是有过失的。第二，这里是内灌顶产生的河流和
English
The ten root empowerments. As explained in detail regarding the meaning of empowerment in the context of the complete completion stage, it is said that the teachings divided into one hundred and eight coarse branches have descended into bliss and emptiness. And the extensive activities of inviting the inner empowerment mandala and the deity empowerment, it must be assumed that these did not exist before Nubchen. If so, then the hidden empowerment lineage was collected by Dewa Selje from the Tantra of Samantabhadra Bindu Empowerment, and it is also said that he also made the extensive explanation of the meaning of empowerment, which contradicts the above view. Because it has been admitted that these rituals did not exist before Nubchen. If it is thought that the stream of blessings has merged into Nubchen, so there is no fault in quoting it like this, then, following the previous question, ask: However, the lineage of the stream of blessings, if it is said to be merged, is limitless. If it is only appropriate to quote Ati and Illusion, how does the empowerment of the Sutra arise from the lineage of Ati Illusion? If it arises, then does Ati Illusion also quote the lineage of the Sutra? This is a hindrance. His meaning is that if it is permissible to quote in this way simply because the lineages of different teachings are mixed together, then when a Vajra Acharya who has received the Bhikshu vows from the Lower Vinaya or the Kashmiri Vinaya lineage and the Bodhisattva vows from the Jowo Atisha lineage is performing the empowerment of the Guhyasamaja Tantra, can the respective lineages be quoted in the Hearer and Bodhisattva vehicles? If so, then it will become limitless, because there are many teachings that the Kriya Yoga three sections and the unsurpassed, especially the Acharya, have obtained, then all of these can be quoted. If not, then the river of the three lineages of generation and completion stages merged into Nubchen is the same here. If it is said that only Maha and Ati are slightly compatible with the unsurpassed, so it is reasonable to quote, then the empowerment of Ati and Maha Illusion should also be able to quote the lineage of Anu Yoga, because the wisdom of the two is the same. If you also think so, it is like a lion cub born from an elephant, becoming a creature that has never existed before, beyond the scope of reason, and is flawed. Second, here is the river where the inner empowerment arises and
Chinese
将成就自在名声之河流与秘密自在圆满之河流三者，划分为生起次第和圆满次第，是因为阿努瑜伽本身被划分为三部分，即阿努的玛哈等三者。然而，将内和秘密二者解释为类似于玛哈和阿底，一般来说，在四条圆满的河流中，将外内二者归纳的河流，即事行部合二为一，从天人到玛哈之间的道路阶梯的七个乘，也以高者包含低者的要点，解释为与各个乘的道路相似。所有这些都被阿努的方便善巧所掌握，因此各自的断证功德都变成了生起该功德的快速道路。将秘密自在圆满之河流视为与阿底相似，也像将般若波罗蜜多密法和事行部的某些本尊修法解释为无上瑜伽一样，将阿努自身体系的究竟圆满次第解释为与阿底的道路相似。因此，它变成了获得与此相似功德的极快速道路，例如不依赖医药，而是以锐利的明咒强制性地治疗疾病一样。因此，在此处灌顶时提及玛哈和阿底传承的上师们，虽然不是经部体系根本续的三十六种灌顶，也不是口诀体系包含所有乘的圆满经部根本三十六种灌顶，以及分为八百三十一种支分的两种传承的上师传承，但即便如此，在会供和进入的加持降临之际，以及迎请智慧坛城等时候，就像从无量佛土迎请所有无偏颇的如来一样，对于降临于努钦本身的生起次第和大圆满的上师传承的不同次第，也像以宾客方式进行奇妙安排一样，将这些持明者的加持的转移之流汇聚成一体，为了加持弟子的相续而作为惯例。就像上师加持时念诵“安住于十方三世的上师”一样，这也是秘密共同的传统。第三点是，在隐蔽灌顶中提到的三时导师，也是阿努自