English
Just as giving symbols, the complete empowerment of the Sutra is obtained, and in order to be able to accomplish the benefit of oneself and others, the empowerment of entrusting the task is given at the end, as well as the longevity empowerment as the conclusion, etc. These empowerments that rely on other branch mandalas are not all included in the general number of eight hundred and thirty-one empowerments. In general, according to the tantras and instructions, the two ways of giving empowerment separately for the special Sutra and the complete mandala, because for the disciples who have become vessels by nature and practice, there are differences in the intention of depth and breadth, so the methods of empowerment are also different. Therefore, if the various rituals are not mixed and the empowerment is performed, then the ritual will be pure and complete. Therefore, the former masters also transmitted the special Sutra empowerment in either of the two root mandalas as a secret teaching to a small number of fortunate disciples, and did not spread it widely. For example, relying on the literature that followed the excavation of the common root mandala, it was transmitted to the scholars Yu Zur and transmitted to the sons of Zhezu of Lhozha and other few saints. The tradition is known from previous documents. Similarly, scholars Aga and Glen Dunchenpo must also exist. The tradition of combining the two by taking and abandoning the key to the two rituals can be inferred in this way. Regarding the method of empowerment in the complete Sutra mandala, Yongton Chenpo said: "Some lamas, in the branch mandala below Yoga, use the outer empowerment continuum river and the inner empowerment arising river in the common mandala of the great assembly to mature the common disciples, and separate the accomplishment empowerment and the secret empowerment for a period of time, and give them separately to the uncommon disciples, and also use various metaphors in the literature. Therefore, in the Sutra empowerment documents of Dong Legpa, Zu Lungpa, and Glen, the rivers of accomplishment empowerment and secret empowerment have been cut off." The literature of Glen Nyatsalwa also says that the two empowerments of accomplishment and secret have been cut off. Therefore, in the ritual of Glen Chenpo Dorje Wo, it also appears that there are differences between the inner and outer documents. Also, some people who do not understand this method say that the Sutra
Chinese
有人说，两种传承没有各自清晰的坛城，所以在大会聚坛城中，将内灌顶和修灌顶结合起来进行授予。又有人说，因为九乘不完整，所以是无上瑜伽的灌顶。有些人进行心部的介绍，有些人进行秘密圆满部的介绍，这些都是阿努瑜伽的续部注释和口诀中没有提到的。正如所说，应当明白，这些都是远离四种灌顶之河流的实践者的臆想。就像在康区传统中，类比授予心部阿顿十八部的灌顶，格兰派的这种做法，对于有内外文字的隐语没有确定，随意进行仪轨，这似乎是个错误。因此，瑜伽以下的六支坛城中，有外灌顶一百零八，以及引导的仪轨中详细说明的大会聚坛城中，有内灌顶六百零六，尸林秘密殊胜坛城中，有修灌顶一百一十五，以及两种菩提心坛城中，有秘密灌顶和圆满灌顶的两种河流。按照《赐乐光明》仪轨的意旨，圆满经部的灌顶，索巴丹的父亲，格兰杰卡瓦，玉顿曲贡，以及杰江色四人，从阿梅上师处听受。他传给索巴丹，索巴丹传给洛顿根嘎顿珠，根嘎顿珠在涅多的寺庙传给永顿多吉贝，多吉贝也传给索顿释迦贝等人。如此，续部和口诀的两种传统，在九乘灌顶和四瑜伽圆满灌顶的圆满上是相似的。从经部自宗的初地不确定变化开始，到十地圆满为止，为了压制一切，从天人开始直到无上瑜伽，分别计算行为和修持，产生了十种灌顶次第，将这些行为和修持合为一体，与九乘相似，因此称之为九乘灌顶。获得外灌顶续部的十种河流，压制了七地以下能产生果的土地，变成了瑜伽，即瑜伽士。获得内灌顶生起的十一种河流，压制了八地不退转的土地，变成了玛哈瑜伽，即大瑜伽士。修灌顶
English
It is said that the two traditions do not have their own clear mandalas, so in the Great Assembly Mandala, the inner empowerment and the accomplishment empowerment are combined and conferred. Some say that because the nine vehicles are incomplete, it is the Ati empowerment. Some introduce the Mind Class, and some introduce the Secret Perfection Class. These are not mentioned in any of the Anu Yoga tantra commentaries or instructions. As it is said, it should be understood that these are the fabrications of practitioners who are separated from the practice of the four rivers of empowerment. Just as in the Kham tradition, the empowerment of the eighteen sections of the Mind Class is compared, this practice of the Clan tradition, for the esoteric writings that have inner and outer letters, is not certain, and arbitrarily performing the rituals seems to be a mistake. Therefore, in the six-branched mandala below Yoga, there are one hundred and eight outer empowerments, and in the Great Assembly Mandala, which is described in detail in the guiding ritual, there are six hundred and six inner empowerments, in the charnel ground Secret Supreme Mandala, there are one hundred and fifteen accomplishment empowerments, and in the two Bodhicitta mandalas, there are two rivers of secret empowerment and complete empowerment. According to the intention of the "Bestowing Blissful Light" ritual manual, the complete Sutra empowerment, the father of Sopa Palden, Clan Gyekawa, Yuton Chokgon, and Je Jangsé, the four sons, heard from the master Amé. He transmitted it to Sopa Palden, Sopa Palden transmitted it to Rokton Kunga Dondrup, and Kunga Dondrup conferred it on Yungton Dorjé Pal at Nyêdo Monastery. Dorjé Pal also transmitted it to Soton Shakya Pal and others. Thus, the two traditions of tantra and instructions are similar in the completeness of the nine vehicle empowerments and the four yogas complete empowerments. From the first bhumi of the Sutra's own tradition, which is uncertain of change, until the completion of the tenth bhumi, in order to suppress everything, from gods and humans up to Ati, the actions and practices are counted separately, resulting in ten stages of empowerment. These actions and practices are combined into one, similar to the nine vehicles, hence it is called the nine vehicle empowerment. By obtaining the ten rivers of the outer empowerment tantra, the seventh bhumi suppresses the land below that can produce fruit, and becomes Yoga, that is, a yogi. By obtaining the eleven rivers of the inner empowerment arising, the eighth bhumi suppresses the immovable land, and becomes Maha Yoga, that is, a great yogi. Accomplishment empowerment
Chinese
获得十三种智慧之水，第九地扩展，压伏法性的土地，成为阿努瑜伽，即随后的瑜伽。获得两种圆满的秘密灌顶之水，第十地圆满，压伏一切骑乘的土地，成为阿底瑜伽，即极度瑜伽。正如《灌顶义理分别》中所说：十者转为菩提种姓，十一者转为秘密内者，十三者被称为大上师，二者圆满了九乘的灌顶。因此，第三，关于将续部和口诀的传统，像现在这样合并灌顶的取舍方法是：首先，以开启之法灌输从隐蔽灌顶第一品中所说的十六种供养灌顶。之后，从天人到瑜伽，在六个支分坛城中，从外灌顶续部的百零八种智慧之水中，通过取舍，将各个支分分开，连同天神灌顶的系缚，按照口诀的传统，次第灌输完整的经部。然后，像举行大法会仪轨一样，建立共同大会集会的根本坛城。在那里，灌输续部传统的外灌顶根本十种，以及续部和口诀传统的内灌顶生起智慧之水根本十一种，在六百六十种支分之上，连同手印灌顶的后续，即持明上师的灌顶。因为大多数时候，通过会供修法和时轮灌顶来成熟弟子的方式并不多，所以认为稍微有些简略。因此，将共同大会集会的不共根本坛城，即尸林秘密胜义坛城建立为平等性。在根本坛城共同内灌顶的坛城中，将成就灌顶名声的智慧之水，从根本十三种中分为一百一十五种支分进行灌输，并在最后也合并了两种圆满的秘密灌顶之水。之后，在支分坛城中，再次详细灌输上面的两种殊胜灌顶，并将最后的依托、交付和长寿灌顶等也合并在一起。这样，外灌顶两种传统灌顶的数量和灌输方法非常不同，所以分开灌输而不混合。内灌顶两种传统汇为一体，所以不需要取舍。至于成就灌顶应该在哪里灌输
English
Having obtained the thirteen streams of wisdom, the ninth bhumi is expanded, subduing the land of dharmata, and becomes Anu Yoga, that is, subsequent yoga. Having received the two complete secret empowerment streams, the tenth bhumi is perfected, subduing the land of Ciraciba, and becomes Ati Yoga, that is, exceedingly yoga. As it is said in the 'Differentiation of Empowerment Meanings': 'Ten transform into the Bodhi lineage, eleven transform into the secret inner one, thirteen are renowned as great lamas, two complete the empowerment of the nine vehicles.' Therefore, thirdly, regarding the method of taking and discarding the meaning of combining the Tantra and Upadesha traditions, as is the practice in the present time: First, the sixteen offering empowerments spoken of from the first chapter of the hidden empowerment are conferred as a way of opening the door. After that, from the deities to yoga, in the six branch mandalas, from the one hundred and eight streams of outer empowerment tantra, by taking and discarding, separating the individual branches, together with the attachment of the deity empowerment, the complete Sutra of the Upadesha tradition is conferred in sequence. Then, like the practice of drawing the root mandala of the common Great Assembly Gathering, the fundamental ten outer empowerments of the Tantra tradition, and the eleven root streams of arising wisdom of the inner empowerment of the Tantra and Upadesha traditions, are conferred on top of the six hundred and sixty branches, together with the subsequent empowerment of the mudra, that is, the empowerment of the vidyadhara master. Because most of the time, the method of maturing disciples through the gathering practice and the Kalachakra empowerment is not much, it is considered to be slightly less important. Therefore, the uncommon root mandala of the Great Assembly Gathering, that is, the charnel ground secret supreme mandala, is established as equanimity. In that root mandala common inner empowerment mandala, the streams of wisdom of accomplishment empowerment fame, from the thirteen roots, are divided into one hundred and fifteen branches and conferred, and at the end, the two complete secret empowerment streams are also combined. After that, in the branch mandala, the two supreme higher empowerments are again conferred in detail, and the final reliance, entrustment, and longevity empowerments are also combined. Thus, the number of outer empowerment two traditions empowerments and the methods of conferring them are very different, so they are conferred separately without mixing. The two inner empowerment traditions converge into one, so there is no need to take and discard. As for where the accomplishment empowerment should be conferred
Chinese
不仅可以通过解释方法来推测，而且在《成就法汇集宝光显耀》中也有详细的解释，为了容易理解，这里就不赘述了。无论是两种方式分开还是合并为一，都可以，即使不与近修、成就四支相关联，单独进行灌顶也没有矛盾。因为《注释·预言母续》中引用了先前引用的将根本续和释续结合起来进行灌顶的方式的教证，所以符合其意旨。༈。总的来说，密集金刚经的这个灌顶，对于具有听闻智慧的人进行灌顶，对于具有思考智慧的人进行讲解，对于具有禅修智慧的人进行引导的三种方式中，第一种是对具有听闻智慧的人进行灌顶的方式，就是前面所说的，通过这种方式，可以将果位的法脉传承安置下来。就像根本续中所说的那样：如同王族血统的产生，许多人被任命为统治者，通过轮宝等珍宝，获得对一切的统治权一样。同样，瑜伽士的血统产生，被任命为佛法的统治者，通过手印等大标志，成为一切次第的开端。这是灌顶的特殊之处，在地上依次产生，通过技巧前进并学习的终点，要非常珍视习惯。就像这样说的。第二种是对具有思考智慧的人进行讲解的方式，按照与各个灌顶相关联的各个乘的四种道用，以及讲解六种阻碍的教规。如果愿意，可以由讲解者占据那个位置并详细讲解，此外，还可以由讲解者根据所化众生的智慧根器，讲解根本续和释续的注释、总义、空性等。听者也要抓住听闻的要点，并通过思考的智慧努力进行思考和辨别，从而解脱相续。就像根本续中所说的那样：如同有知觉的木偶，被束缚的绳索捆绑，解开后轻松放开，可以毫无阻碍地行走一样。这个心的有知觉的根，被无明的束缚捆绑，通过解脱听闻的门，知识的相续完全解脱，毫无阻碍地行走。这是解脱无明相续的