English
Accomplishing the benefit through spontaneously accomplished activities. Likewise, it is said in the Compendium of Meanings: The fruit itself is the complete Buddha, from body, speech, mind, and qualities, it is infinitely gathered by twenty-five, spontaneously complete, all-knowing. Thus, in the accumulation path and preparation path of contaminated paths, there are common attainments, and the fruits gathered by the union of the path of learning and the path of no more learning of the uncontaminated path of supreme attainment are the results obtained by relying on the practice of the path. Therefore, it is related to the two stages of the path, and the two stages are related to the basis of vows and precepts, because it is related to the ripening empowerment. Empowerment is both the entrance to the Vajrayana path and the actual practice of the path. It is the entrance because without first obtaining the ripening empowerment, it is not permissible to practice the two stages of the liberating path, and to teach and learn the tantras, etc. As it is said in the Essence of the Root Tantra of Magical Illusion: Without pleasing the teacher, and without obtaining the empowerments, engaging in listening and other activities will be fruitless and destroyed. Also, in Fierce Lightning it says: Without obtaining the supreme and sacred empowerment, no practice will be accomplished, so how is the empowerment with characteristics? Also, in the Secret Oral Instructions of the Sutra it says: Engaging in actions without obtaining empowerment will be fruitless and destroyed. It is also the actual practice of the path, because all the paths of Vajrayana are said to be included in the two, ripening and liberation. Without relying on the practice of the path, some fortunate ones, having received empowerment, attain supreme accomplishment from seven or sixteen lifetimes merely by not violating their vows, and some of the most fortunate ones are liberated at the time of empowerment. The first point is established, as it is said in the Vajra Peak: The path of ripening and liberation is the best of the Buddha's enlightenment. The second point is established, as it is said in the All-Gathering: Because the empowerments are well and completely fulfilled, all the root and branch vows must be diligently protected without being broken, and by this one will obtain supreme accomplishment. Also, in the Secret Treasury it says: If the empowerment is truly blessed, one will receive empowerment in life after life, and in the seventh of those lives, one will become enlightened even without practice.
Chinese
而且，在《会供轮誓言第五品》中说：“如果未曾犯堕罪，十六生之后即可成就。”因此，第三点成立。正如释迦牟尼佛在化身坛城中为国王因陀罗菩提灌顶，当时国王就获得了双运身一样，灌顶时解脱是不可否认的。这里所说的“道的入口”，也如同是佛教徒们想要解脱的入口一样。两种次第道，也是以灌顶如何成熟以及与之后相应的灌顶意义的修持为关键。因此，这里所要讲述的法，是与《大集经》的念诵修持四支相关联，并以四种灌顶之水汇集，圆满了四瑜伽的灌顶之义。那么，用什么来讲解呢？根本续是《一切集密智慧经》，释续是《意集经》，还有《智慧怖畏电轮》和《黑汝嘎集密》等经部的续、教、释以及六三一十八的口诀等为主。取了上师前辈们多种不同仪轨的作业记录和仪轨汇编的优点，如至尊上师具德智者，以成就庄严的吉祥瑜伽自在者大伏藏法王的想法一样，以不混杂清净的方式进行。那么，什么是六三一十八的口诀呢？在《付托根本》中说：最初是六种隐蔽灌顶，大总灌顶的开端，引导的大仪轨，引导的小仪轨，圆满成就的灌顶，见解无边灌顶，普贤心髓口诀，总集为六种教言。中间是六种必要的修法，灌顶义总摄和灌顶义分开，灌顶义广大分开，作业记录和开光仪轨的讲解，那落迦东竹的讲解，以及用六种方法修持的意义的讲解。最后是六种必要的条件，护摩和剩余供养仪轨，坛城线，内外两种擦擦，传承来源和付托的处所六种。这六三一十八个字，是佛陀的智慧。
English
Moreover, it is said in the Fifth Chapter of the Tsogkor Damtsig: "If there is no downfall, accomplishment will be achieved after sixteen rebirths." Therefore, the third point is established. Just as Shakyamuni Buddha empowered King Indrabhuti in the emanation mandala, and at that time the king attained the unified body, liberation at the time of empowerment is undeniable. The so-called "entrance to the path" here is like the entrance for Buddhists who want liberation. The two stages of the path are also key to how empowerment matures and the practice of the meaning of empowerment that corresponds to it later. Therefore, the Dharma to be taught here is related to the four branches of recitation and practice of the Mahasamaya Sutra, and is gathered by the four rivers of empowerment, which completes the meaning of the empowerment of the four yogas. So, what is used to explain it? The root tantra is the Kunkyen Rigpai Do (All-Encompassing Wisdom Sutra), the explanatory tantra is the Gongpa Dupa (Collected Intentions Sutra), as well as the Yeshe Ngampa Loggi Khorlo (Wheel of Wisdom Wrathful Lightning) and Heruka Dupa (Heruka Gathering), etc., along with the sutra tantras, teachings, commentaries, and the instructions of the Six-Three-Eighteen, etc., are mainly taken. Taking the advantages of the work records and ritual compilations of the various different practices of the previous gurus, like the noble and venerable guru, the virtuous wise one, with the thought of the glorious yoga master, the great treasure Dharma king, adorned with accomplishments, it is carried out in an unmixed and pure way. So, what are the instructions of the Six-Three-Eighteen? In the Root of Entrustment, it says: Initially, there are six hidden empowerments, the beginning of the great general empowerment, the great guiding ritual, the small guiding ritual, the empowerment of complete accomplishment, the view of boundless empowerment, the Kuntuzangpo heart essence instructions, which are summarized into six teachings. In the middle, there are six necessary methods of practice, the summary of the meaning of empowerment and the separation of the meaning of empowerment, the extensive separation of the meaning of empowerment, the explanation of the work record and consecration ritual, the explanation of Naraka Dongtruk, and the explanation of the meaning of practicing with the six methods. Finally, there are six necessary conditions, the homa and remaining offering ritual, the mandala line, the two kinds of inner and outer tsakali, the source of the lineage, and the six places of entrustment. These sixty-three-eighteen letters are the wisdom of the Buddha.
Chinese
愿我获得智慧的主宰，愿我与有缘者相遇。如是说。其中，灌顶六支是：从后盾续《现观庄严明点灌顶续》中摘出的六品，是《劫末续》。六种修法和六种条件是大学者乐明所造。有的版本中，以灌顶的秘密口诀代替地狱摇撼。༈。如何讲解之法有三：为使具分别者入门，讲述传承历史以生起信心；为使通达所讲之义，确定前后四河灌顶的自性；为使所化生起欢喜，宣说讲闻的利益以摄集入门。第一，总经中说：唉，秘密主！您的大乘秘密甚深生起之理，以预言讲述传承故事时，传承也以方便而著称，那是如何传承，在何处著称呢？答：楞伽之主！以意传而化为语言，显现于天人之世。如是所说之义，如云：胜者、心子瑜伽士，意与智慧耳中传，直至所及之处。如是共有三种：胜者以意传，持明以智慧传，补特伽罗以耳传。第一，我们的导师，此导师于原始本初之界中，智慧之觉性解脱，从无始以来现前菩提，于身与智慧无二无别的状态中，与三时的一切善逝意无差别而安住，从法身的刹土大乐土中，一切法的真如心要菩提之处，导师法身至尊普贤王如来金刚持自身，于自显现的眷属五部如来等，无量无数的补处圣者之中，法本初自性清净的法性真如之意不可言说，于四时平等性之界中，以自现的方式显现。如是总经中也说：法身
English
May I find the master of wisdom, may I meet with those who have the capacity. Thus it is said. Among these, the six branches of empowerment are: six chapters extracted from the supporting tantra, the 'Manifestation of Enlightenment, Bindu Empowerment Tantra,' which is the Kalpa Dum Bu'i Tantra. The six methods of accomplishment and six conditions were composed by the great teacher, Dewa Salje. In some versions, the secret oral instructions of empowerment are enumerated instead of the shaking of hell. ༈. There are three ways to explain it: To make those with conceptualization enter, tell the history of the lineage to generate faith; to understand the meaning of what is to be explained, determine the nature of the empowerment of the four rivers of before and after; to generate joy in those to be tamed, show the benefits of teaching and listening to gather entry. The first is: In the General Sutra, it says: Alas, Lord of Secrets! When the manner in which your great vehicle, the secret and profound, arises is shown by prophesying and telling the story of the lineage, how is it that the lineage also arises as being famous through skillful means, and where is it famous? Answer: Lord of Lanka! It is transmitted through intention and becomes famous in words, appearing in the world of gods and humans. The meaning of what was said is as follows: As it is said: Victorious ones, heart-sons, yogis, intention and wisdom are transmitted into the ear, until the place that is reached. Thus, there are three: the Victorious Ones transmit through intention, the Vidyadharas transmit through wisdom, and individuals transmit through the ear. The first is: Our teacher, this one, in the realm of the primordial ground, the wisdom of awareness is liberated, and from beginningless time, he is manifestly enlightened. In the state of indivisibility of body and wisdom, he abides with the intention undifferentiated from all the Sugatas of the three times. From the Dharmakaya's pure land, the great Ogmin, in the essence of suchness of all dharmas, called the heart of enlightenment, the teacher, the Dharmakaya, the supreme King Samantabhadra, the Great Vajradhara himself, in the midst of the self-appearing retinue, the Five Tathagatas, etc., and countless regent sons, the intention of the Dharma, primordially, naturally, completely pure, the suchness of Dharmata, is inexpressible, and in the realm of the equality of the four times, it appears in the manner of self-arising. Thus, also in the General Sutra, it says: Dharmakaya
Chinese
在名为菩提心之净土中，名为至尊之士，与不可思议的无数眷属一起，对于心之自性本已成佛的密咒之体性，如实地解释其意。如是说。从其自性中，于其他显现报身之净土，如现喜净土等，宣说六种姓之导师，如金刚萨埵等，显现为五部如来，在各自部族的菩萨摩诃萨千万俱胝眷属的围绕中，以法性本净光明之双运密咒之体性，以表诠之语，直至轮回空尽之间，不间断地宣说，并且不离导师之位。眷属之菩萨们也听从自己的导师，并在其自性化身之净土中，为自己的近眷可调伏之众宣说。不仅如此，对于化身圆寂之眷属们，也以表诠和言词的方式来讨论法性无为之义。如《总续》中说：名为佛陀不动之现喜净土，以金刚光芒之庄严而修饰，在金刚蕴山之上，名为大士金刚心者，与菩萨千万俱胝眷属一起，心的坛城是光明的，密咒的体性即是彼，听从自己的导师，自己也如是为近眷宣说，圆寂之后也以如实之名而分别讨论。如是说。同样，在名为具德净土、极乐净土、清净净土和菩提心净土这四者中，大士金刚宝、法云、金刚业和金刚持，也与其余四部相对应。从其自性中，在可调伏之清净与不清净众生面前，于娑婆世界六道十方，调伏众生的化身释迦牟尼佛等，在人、天、非天等各自的处所，以各种调伏的化身之相，
English
In the pure land called Essence of Enlightenment, the one called Supreme Being, together with an inconceivable number of attendants, definitively explains the meaning of the suchness, the essence of secret mantra, which is the very nature of mind, primordially enlightened. Thus it is said. From that very state, in other manifest enjoyment body pure lands, such as the Manifest Joyful Land, the teacher who expounds the six lineages, such as Vajrasattva, arises as the five Tathagatas. In the center, surrounded by hundreds of millions of great Bodhisattva attendants of their respective lineages, the very essence of the union of luminosity, the nature of Dharma, is taught continuously by the symbolic speech of the intention, until the end of samsara, without ever moving from the position of the teacher. The Bodhisattvas of the retinue also listen to their own teacher, and in the pure lands of their own nature emanation, they teach their own close retinue of pure disciples. Moreover, even to the retinue of the completely passed away emanation body, they discuss the meaning of the unconditioned nature of reality through symbols and words. As it is said in the General Tantra: In the pure land of Buddha Akshobhya called Manifest Joy, adorned with the ornaments of vajra rays, on the mountain of the vajra aggregates, the great being called Vajra Heart, together with hundreds of millions of Bodhisattva attendants, the mandala of mind is luminous, the essence of secret mantra is that very thing, listening to his own teacher, and he himself teaches his close attendants in the same way, and even after passing away, he discusses it in terms of suchness. Thus it is said. Similarly, in the four pure lands called Glorious, Sukhavati, Perfectly Pure, and Essence of Enlightenment, the great beings Vajra Jewel, Dharma Cloud, Vajra Karma, and Vajra Holder are also associated with the other four lineages. From that state, in the presence of various pure and impure beings to be tamed, in the ten directions of the six realms of the Sahā world, the emanation body of the tamer of beings, Shakyamuni Buddha, and so on, in the respective abodes of humans, gods, asuras, and so on, in various forms of emanations that tame accordingly,