English
The division of the three rivers of accomplishment empowerment fame and secret empowerment perfection into the three of generation and completion is because Anu Yoga itself is divided into three, namely the three of Anu's Maha and so on. However, the explanation of the two, inner and secret, as similar to the two, Maha and Ati, is that in general, among the four complete rivers of Sutra, the river that combines the two, outer and inner, namely Action and Performance, is made into one, and the seven vehicles of the path stages from gods and humans to Maha are also explained as being similar to the paths of the individual vehicles by the key point of the higher including the lower. All of these are grasped by Anu's skillful means, so that the qualities of abandonment and attainment of each become a quick path for generating that quality. The making of the secret empowerment perfection river similar to Ati is also like explaining the Prajnaparamita mantra system and some deity sadhanas of Action and Performance as Anuttarayoga, explaining the ultimate completion stage of Anu's own system as being similar to the path of Ati. Therefore, it becomes an extremely quick path for obtaining qualities similar to this, like forcibly healing diseases with sharp vidya mantras without relying on medicine. Therefore, the mentioning of the gurus of the Maha and Ati lineages during the empowerment here is not the guru lineage of the thirty-six empowerments of the root tantra of the Sutra system, nor the root thirty-six empowerments of the complete Sutra system of the oral instruction system that includes all vehicles, and the two traditions divided into eight hundred and thirty-one branches. However, even so, at the time of the gathering field and the descent of blessings for entry, and at the time of inviting the mandala of wisdom, etc., just as all impartial Tathagatas are invited from infinite Buddhafields, the different stages of the guru lineage of generation and Great Perfection that descended upon Nubchen himself are also made like a wonderful arrangement as a method of inviting guests, and the stream of transference of the blessings of these vidyadharas is gathered into one, and it is practiced for the purpose of blessing the disciple's continuum. Just as reciting "the gurus residing in the ten directions and three times" when bestowing the guru's blessings is a common tradition of secrecy. The third point is that the teachers of the three times mentioned in the hidden empowerment are also Anu's own.
Chinese
授予灌顶时的上师是三昧耶灌顶的上师；讲解续部时的上师是智慧续部的上师；给予口诀时的上师是口诀果位的上师。此处，这三者都是《根本经》的讲修传承各自的传记，之前已经详细阐述过。从那之中分出的《圆满经》的教敕，以及大上师罗浪德瓦降临的方式，这两种传承都具备。因为讲授的方式是清净的经部灌顶上师传承的引导方式，通过教理和正理二者成立，所以无需赘述。第二，为了理解所讲的内容，将先前和后续四种河流的灌顶自性确定下来，分为三个部分：总的说明先前和后续两种灌顶的差别；详细解释后续灌顶的意义；考察授予灌顶的仪轨的究竟。第一部分是：在《解释·预言》中说： “如何与诸佛之子一起， 以美妙的功德圆满， 对灌顶的来源深信不疑， 通过圣者传承的口诀， 也要知道是后续。” 因此有两种意义：先前是透过诸佛的事业来使所化生欢喜的灌顶；后续是透过修行方便来使所化生不被浪费的授予方法。如果要从意义的角度来阐述这二者，那么在《意集经》中说： “来源和名声是河流， 处所和根基是需要， 方法和地点是标志和意义， 总集这些就圆满了。” 通过十种意义的角度，先前灌顶以词句直接显示，并且由此也间接暗示了后续灌顶。如《预言》中所说： “如果先前如来没有那样的方法，就不能利益所化生。” 虽然这样说了，但是上师德瓦萨玛扎认为，来源等最初三种可以忽略不计，之后以处所等六种来表示先前，第十种意义分为七种内部类别，从而主要显示了后续道路的灌顶。因此，先前和后续
English
The master at the time of bestowing empowerment is the master of samaya empowerment; the master at the time of explaining the tantra is the master of the wisdom tantra; the master at the time of giving instructions is the master of the fruition of instructions. Here, all three are the biographies of the respective lineages of explanation and practice of the Root Sutra, which have been explained in detail before. The complete teachings of the Sutra that are divided from that, and the way in which the great master Rolang Dewa received them, both of these lineages are complete. Because the method of explanation is the pure way of guiding the lineage of Sutra empowerment, established by both scripture and reason, it is sufficient to not elaborate. Secondly, in order to understand the meaning of what is to be explained, there are three parts to determining the nature of the empowerment of the four rivers of prior and subsequent: a general explanation of the difference between the two empowerments of prior and subsequent; a detailed explanation of the meaning of the subsequent empowerment; and an examination of the ultimate practice of bestowing it. The first is: In the "Commentary on Prophecy," it says: "How, together with the sons of the Buddhas, With the perfection of beautiful qualities, Having faith in the source of empowerment, Through the instructions of the holy lineage, Also know it as subsequent." Therefore, there are two meanings: the prior is the empowerment that generates joy in the disciples through the activities of the Buddhas; the subsequent is the method of bestowing that ensures that the disciples are not wasted through the means of practice. If we are to explain these two from the perspective of meaning, then in the Gongdü it says: "Source and fame are rivers, Place and faculty are need, Method and location are signs and meaning, Gathering these together is complete." Through the perspective of ten meanings, the prior empowerment is directly shown by the words, and thereby the subsequent empowerment is also indirectly implied. As it says in the Prophecy: "If the Tathagata did not have such a method beforehand, he would not benefit the disciples." Although it is said so, the master Dewa Salje considered that the first three, such as source, can be ignored, and thereafter the prior is indicated by the six, such as place, and the tenth meaning is divided into seven internal categories, thereby mainly showing the empowerment of the subsequent path. Therefore, prior and subsequent
Chinese
解释了以十个要点实际概括路径的两种灌顶的含义。由此推断，主要展示了使后学者从不成熟到成熟的灌顶次第，也暗示了以四条河流概括的内容。从灌顶含义的概括中：为了众生的利益，应当概括灌顶的含义。对于四条大河，有先前发生和随后进入。在先前发生的四条河流中，有处所、根基、必要目的，方法、征相和处所等六个。后学的最初两条路径。在四条路径河流中，有相续、获得和未获得，处所、容器和特殊征相等七个概括了此处的含义。对于后学的事业之初，有四条河流的灌顶。对于瑜伽等六乘，外灌顶由相续之河完成。对于生起次第玛哈瑜伽，内灌顶由元素之河完成。对于圆满次第阿努瑜伽，成就灌顶由名声之河完成。对于大圆满阿底瑜伽，秘密灌顶由圆满之河完成。以十、十一、十三和两种方式而圆满。因此，三十六种灌顶是极好的灌顶。一般来说，先前发生的灌顶是，导师圆满正等觉对弟子，即已证得因乘的不学道之道的胜者，以及密咒自宗的处于道路终点者，即对于具备五法的王位继承圣者们，在智慧自显而成的自性坛城中，通过果时灌顶，获得最终果位的征相，在所有胜者刹土中广为人知并显现。在《意集经》中说：楞伽的君主是这样的，例如，在所有大众中成为顶髻者。国王出生于王族血统，具备名称，通晓佛法，具备眷属，并且具备灌顶，受到大众的尊敬。同样，那些圣者们，出生于所有胜者的血统，具备名称和相好的征相，通晓佛法，具备摄受的眷属，并且获得十种灌顶。因为具备这些法，所以被称为王位继承圣者。
English
It explains that the meaning of the two empowerments of the path is actually summarized by ten points. From this, it is inferred that the order of empowerments that mainly shows how to ripen the immature beginners is also implicitly shown to be summarized by four rivers. From the summary of the meaning of empowerment: For the sake of sentient beings, the meanings of empowerment should be summarized. For the four great rivers, there are the prior and the subsequent. In the four prior rivers, there are place, sense faculties, necessary purpose, method, signs, and place, six in total. The first two paths of the subsequent. In the four path rivers, there are continuum, attainment, non-attainment, place, vessel, and special signs, seven in total summarize the meaning here. For the beginning of the subsequent action, there is the empowerment of the four rivers. For the six vehicles such as Yoga, the outer empowerment is done by the river of continuum. For the generation stage Mahāyoga, the inner empowerment is done by the river of elements. For the completion stage Anuyoga, the accomplishment empowerment is done by the river of fame. For the Great Perfection Atiyoga, the secret empowerment is done by the river of completion. It is completed by ten, eleven, thirteen, and two ways. Therefore, thirty-six empowerments are excellent empowerments. In general, the prior empowerment is when the teacher, the perfect Buddha, gives the empowerment of the result time in the self-nature mandala, which is made of self-appearing wisdom, to the disciples, the victors who have attained the path of no more learning in the vehicle of cause, and to those who are at the end of the path in the Mantrayana tradition, that is, to the holy heirs who possess the five qualities, the sign of attaining the ultimate fruit, which is widely known and appears in all the Buddha fields. In the Gongdü it says: The lord of Lanka is like this, for example, whoever becomes the crown of all the great masses. If a king is born in the lineage of a royal family, has a name, knows the Dharma, has an entourage, and has empowerment, he is respected by many. Similarly, those holy beings are born in the lineage of all the victors, have the signs of names and marks, know the Dharma, have a retinue of gathering, and have obtained ten empowerments. Because they possess these qualities, they are called holy heirs.
Chinese
而著称。又，楞伽之主。如是具有五法的殊胜士夫们，于大息圆满之地，殊胜者们之界限无有穷尽，从彼处无量之诸佛，如空中夏日之云团般聚集，一切皆同声，以“补处殊胜士夫，法之国王”之名号之威权而灌顶。又，灌顶仪轨中，于佛陀金刚持，由边地之大菩萨，如何供养祈请般。又从其他经典中，金刚持为救护众生而对佛陀，如何赐予功德之生处之灌顶。如是。彼亦是，意集之下的教证，指示了如何确定为胜者种姓之来源，如是，有些人以金刚之种姓和部的血统以灌顶而赐予灌顶。如是，珍宝和，莲花和，青年即事业和，象即如来之部，如此解释连接。彼亦是，种姓是五部主尊，部是彼等之眷属，如是，所有多少之诸佛，皆不混杂地显现为如来五部之身，因此，对补处士夫们灌顶，将成为持有五部种姓血统者，获得各自刹土中被称为五部的灌顶，有些人以名号之光芒的灌顶而赐予灌顶。如是，相好的，庄严的，六种颜色的，如此解释连接，圆满正等觉五部佛之身具有相好和，庄严和，颜色的特殊光芒，从彼和彼之位置散发光芒，融入补处士夫们，因此具有身之功德之灌顶，有些人以不混杂之法的灌顶而赐予灌顶。如是等等，以不混杂之心之功德十八种，十力，四无畏，四种各别正等觉智，有些人以随顺摄受之灌顶而赐予灌顶。如是等等，以摄受眷属之不共事业十一种，有些人以于何处灌顶之灌顶而赐予灌顶。如是等等，以掌握寿命之
English
and is known as. Also, the Lord of Lanka. Thus, those noble beings who possess the five dharmas, in the place where the great breath is fully accomplished, from the realm of the noble ones without end, countless Buddhas gather like summer clouds in the sky, and all in one voice, they empower with the authority of the name "Successor, noble being, king of Dharma." Also, in the empowerment ritual, to the Buddha Vajradhara, by the great Bodhisattva of the borderlands, in the manner of offering and requesting. And also from other scriptures, Vajradhara, for the sake of saving beings, to the Buddha, how he bestowed the empowerment of the source of merit. Thus it is. That is, the lower scriptural authority of the Intentional Collection indicates the source of how to determine the lineage of the Victorious Ones, and thus, some empower with empowerment in the lineage of the Vajra family and the clan. Likewise, jewel and, lotus and, youth, that is, karma, and elephant, that is, the Tathagata family, thus explained and connected. That is, the family is the five main deities, and the clan is their retinue. Thus, all the Buddhas, however many, appear distinctly as the bodies of the five Tathagata families without mixing. Therefore, empowering the successor beings will make them holders of the lineage of the five families, obtaining the empowerment known as the five families in their respective realms, and some empower with the empowerment of the light of names. Likewise, of the marks, of the ornaments, of the six colors, thus explained and connected, the body of the fully enlightened Buddha of the five families possesses marks and, ornaments and, special rays of color, emanating rays from that and that place, dissolving into the successor beings, thus the empowerment with the qualities of the body, and some empower with the empowerment of unmixed Dharma. Thus, and so on, with the eighteen unmixed qualities of mind, the ten powers, the four fearlessnesses, the four individual perfect knowledges, and some empower with the empowerment of gathering by conformity. Thus, and so on, with the eleven uncommon activities of gathering retinues, and some empower with the empowerment of empowering in whatever place. Thus, and so on, with the power over life