English
Not only can it be inferred by explaining the method, but it is also explained in detail in the "Extensive Display of the Light of Precious Accomplishment Collection," so it is easy to understand, and I will not elaborate on it here. Whether the two methods are separate or combined into one, it is fine. Even if it is not related to the four branches of approach and accomplishment, there is no contradiction in bestowing a single empowerment. This is because the commentary "Prophecy Mother Tantra" quotes the previously cited teaching of combining the root and explanatory tantras to bestow empowerment, so it is in accordance with its intention. ༈. In general, this empowerment of the Condensed Sutra is performed in three ways: empowering those with the wisdom of hearing, explaining to those with the wisdom of thinking, and guiding those with the wisdom of meditation. The first is the method of empowering those with the wisdom of hearing, which is what was just said. Through this method, the lineage of the Dharma of the state of fruition can be established. As it says in the root tantra: Just as the lineage of kings arises, many are appointed as rulers, and through treasures such as the wheel jewel, they obtain dominion over all. Similarly, the lineage of yogis arises, is appointed as the ruler of the Dharma, and through great symbols such as mudras, becomes the beginning of all stages. This is the special feature of empowerment, arising sequentially on the ground, and the end point of advancing and learning through skill, it is very important to cherish habituation. Just like it says. The second is the method of explaining to those with the wisdom of thinking, according to the four ways of taking the path of each vehicle in relation to each empowerment, and the teachings of explaining the six obstacles. If desired, the explainer can occupy that position and explain in detail. In addition, the explainer can explain the commentaries, general meanings, emptiness, etc. of the root and explanatory tantras according to the intellectual capacity of the disciples to be tamed. The listener should also grasp the key points of what is heard, and strive to think and discern through the wisdom of thinking, thereby liberating the continuum. As it says in the root tantra: Just as a sentient puppet, bound by the ropes of restraint, is easily released after being untied, and can walk without hindrance. This sentient root of the mind, bound by the bonds of ignorance, through the door of liberation hearing, the continuum of knowledge is completely liberated and walks without hindrance. This is the liberation of the continuum of ignorance.
Chinese
解脱束缚，从相续中解脱的修学处，应当珍重串习，如是说故。于此，如在道次第中宣说的那样，如果以不炫耀的精勤，通达世间和出世间的一切乘门，就能很好地断除错谬的疑惑。例如，蜜蜂寻找蜂巢，到处进入并出现，就像确定进入并安住于自己的入口一样，瑜伽士寻找意义的踪迹，顺应并比较有什么样的行门，进入并考察比较见解之门后，为了断除不错谬的 निश्चित 中观之法性意义的踪迹，从一切门比较，这是修学的方便，应当珍重串习，如是说。第三，对于具有修慧者，以引导的方式安立，即于各自的灌顶之后，安立教言和修行的引导。也就是首先在进入道之门时，通过对今生和轮回生起厌离，以及对业果不虚生起信心的定解，忆念三宝功德，如开启之灌顶的后续一般，将皈依作为道用。并且对于不了解实相的众生，生起慈悲菩提心，以及在加持的入门处修习上师瑜伽等，作为一切座次的开端。之后是实际的引导，如《幻化根本续》所说：“四乘之出离，安住于一乘之果。” 就像天人的乘，因为畏惧自身果的不顺品恶趣，而追求天界的安乐果，从而成办增上生的所依。如果与波罗蜜多的窍诀三士道次第相结合，就是下士道。如《道灯论》所说：“何者以诸方便，唯于轮回乐，勤求自利益，知彼为下士。” 宣说了。其修道之方式是：断除十不善，修习十善，是世间正见。
English
Liberating what is bound, in the training of liberation from the continuum, it is extremely important to familiarize oneself, as it is said. Here, as explained in the context of taking the path as a vehicle, if one understands all the gates of the worldly and transworldly vehicles with unpretentious diligence, one can properly cut off the doubts of error. For example, a bee searching for a hive, entering everywhere and then, just as it surely enters and stays in its own entrance, a yogi searching for the trace of meaning, adapting and comparing what practices there are, entering and examining the doors of view, in order to cut off the trace of the meaning of the unerring निश्चित Madhyamaka Dharma nature, comparing from all doors, this is the method of training, it is extremely important to familiarize oneself, as it is said. Third, establishing the one with meditative wisdom as a method of guidance, namely, after each empowerment, establishing the instructions and meditation guidance. That is, first, at the entrance to entering the path, through generating renunciation from this life and samsara, and through the certainty of believing in the infallibility of karma and its results, remembering the qualities of the Three Jewels, like the subsequent of the opening empowerment, taking refuge as the path. And for sentient beings who do not understand the nature of reality, generating loving-kindness, compassion, and bodhicitta, and practicing guru yoga at the entrance of blessings, these are to be taken as the beginning of all sessions. Then, for the actual guidance, as the Root Tantra of Illusion says, "The emergence of the four vehicles, abides in the fruit of one vehicle." Just like the vehicle of gods and humans, because of fearing the unfavorable aspect of their own fruit, the lower realms, they pursue the happiness fruit of the heavens, thereby accomplishing the basis of higher realms. If combined with the essential instructions of the Paramita, the stages of the path of the three types of persons, it is the path of the lesser person. As the Lamp for the Path says, "Whoever, with whatever means, only for the happiness of samsara, diligently seeks their own benefit, know that person to be the lowest." It is taught. The way to practice that path is: abandoning the ten non-virtues and training in the ten virtues, is the worldly right view.
Chinese
处于该地，修习四无量和四禅定的三摩地。由此成为生起出世间三摩地的所依。之后，因畏惧轮回而为自己寻求寂静安乐的果实，这是中士道。如云：背离有世的安乐，是断绝罪恶之业的自性，若仅仅寻求自己的寂静，此士夫称为中士。如是说。其道如何修习分二：第一，声闻的教导是，以不净的三摩地成就堪能的心之止观，之后修习补特伽罗无我。第二，缘觉的教导是，在通达缘起流转还灭和补特伽罗无我的基础上，加上所取法无我而修习。这二者的所证都需要在此证悟，然而所要获得的果位是大乘的歧途，因此不必现前。之后，因畏惧有寂二边而寻求不住涅槃，这是大士道。如云：以自续觉悟的痛苦，完全 желает 灭尽他人的痛苦，此士夫是殊胜的。如是说。其道是菩萨乘的教导，具有愿行菩提心，于等持中以无分别的三摩地修习二无我，于后得中将所显现的一切显现如幻般地转化为道用。如是四者决定生起之后，最终是唯一的乘，因此依次引导至果金刚乘。因此，以事行共同的教导，通过有相和无相的三摩地交替地修习二谛。并且，习惯之后，瑜伽乘的教导是，于胜义无相的自性中安住，并且以其加持，将世俗智慧的显现以天道的方式转化为道用，于无二的自性中不作修饰地修习。之后，以智慧增上的次第进入无上密法的道次第，也就是与内灌顶相关的摩诃瑜伽和共同
English
Being in that place, one cultivates the four immeasurables and the samadhi of the four form absorptions. This becomes the basis for generating supramundane samadhi. Then, fearing samsara and seeking the fruit of peace and happiness for oneself, this is the path of the middling person. As it is said: Turning one's back on the happiness of existence, being of the nature of turning away from sinful actions, whoever seeks only their own peace, that person is called middling. Thus it is said. How to cultivate that path is twofold: First, the teaching of the Hearers is to accomplish calm abiding, making the mind serviceable through the samadhi of ugliness, and then to cultivate the absence of self of the individual. Second, the teaching of the Solitary Realizers is to cultivate by adding the absence of self of phenomena, on top of understanding the arising and ceasing of dependent origination and the absence of self of the individual. All that is to be realized by these two must also be realized here, but the fruits to be obtained are the wrong path of the Great Vehicle, so they do not need to be manifested. Then, fearing the two extremes of existence and peace, and seeking non-abiding nirvana, this is the path of the great person. As it is said: With the suffering of realizing one's own continuum, whoever wishes to completely exhaust the suffering of others, that person is supreme. Thus it is said. That path is the teaching of the Bodhisattva Vehicle, possessing the mind of aspiration and engagement, in equipoise, cultivating the two absences of self with non-conceptual samadhi, and in post-equipoise, taking all appearances that arise as illusory onto the path. Thus, after these four have definitely arisen, the ultimate is the single vehicle, and therefore one gradually leads to the Fruit Vajrayana. Therefore, with the common teachings of Kriya and Charya, one alternately practices the two truths with samadhi with signs and without signs. And, having become accustomed to that, the teaching of the Yoga Vehicle is to abide in the essence of ultimate signlessness, and with its blessing, to cultivate the appearance of conventional wisdom, transforming the path of the deities into the path, without artifice, in the nature of non-duality. Then, one enters the path of Highest Yoga Tantra in stages of increasing intelligence, which is also the Mahayoga related to inner empowerment and common
Chinese
的禅修方法和中等禅修，以及与成就灌顶相关的阿努瑜伽的禅修方法和大禅修，以及与秘密灌顶圆满之河相关的两种。第一种是与世俗菩提心相关的口诀，即依靠上门风和明点调伏的口诀，以及下门三界嬉戏的口诀，从而生起无漏乐空的智慧而修习。第二种是与胜义菩提心灌顶相关的口诀，即所有风心的精华融入有依心间的不坏明点，显现出空性与智慧无二无别的大乐智慧，从而使三界解脱为大乐的口诀；以及以无依、不动、三具的关键，在无分别的状态中，无破无立地守护，从而证悟境是法性义的智慧，以及有境是法身基智无别的觉性，证悟空智双运，从而使三坛城无杂圆满地确定下来。如是，在总续中说： 诸位聚集的圣子们，如果想要见到各自的真如，就应当进入三大坛城的门。 也就是要进入根本菩提心坛城的门。 为什么呢？ 因为三大坛城和各自的真如不是各自独立的，而是无二无别的。 也就是因为都汇集于根本菩提心坛城中。 如是观修，由具有经验的上师从经验证悟的生起次第中进行指引，并按照消除障碍、增进功德的智慧次第进行引导，从而使方便解脱的二道与各自的十心、十地、十喻相结合，从而趋向果位。 也就是要以无沉掉、明 தெளி、不动的等持来修习。 根本续中说： 例如在海中取宝， 蛇和鳄鱼黄蜂等， 各种恶毒的痛苦， 经历艰难才能成功。 同样，瑜伽士寻求安乐， 妄念沉没掉举散乱敌， 这些难以摧毁的业， 经历艰难才能获得安乐。 如是说。 也就是证
English
The meditation methods and intermediate meditation, and the Anu Yoga meditation methods and great meditation associated with the accomplishment empowerment, and the two related to the secret empowerment River of Perfection. The first is the instruction related to conventional bodhicitta, which is to practice generating the wisdom of stainless bliss and emptiness by relying on the instruction of subduing the upper gate wind and bindu, and the instruction of the lower gate playing in the three realms. The second is the instruction related to the empowerment of ultimate bodhicitta, which is the instruction to liberate the three realms into great bliss by having all the essence of wind and mind dissolve into the indestructible bindu of the dependent heart, and the wisdom of great bliss, in which emptiness and wisdom are inseparable, arises; and by guarding the state of non-conceptuality without rejection or establishment through the key of the non-dependent, immovable, and threefold possession, one realizes the wisdom of the meaning of reality as the object, and the awareness of the ground wisdom of the dharmakaya as the subject, inseparable, and realizes the union of emptiness and wisdom. Thus, the three mandalas are completely established without being mixed. As it is said in the General Sutra: "O assembly of gathered sons of the conquerors, if you wish to see your own suchness, you should enter only through the gate of the three great mandalas. That is, you should enter through the gate of the root bodhicitta mandala. Why? Because the three great mandalas and their respective suchness are not separate, but inseparable. That is, because they all gather in the root bodhicitta mandala." Meditate as it is said, and the experienced and holy lama will introduce you from the arising stage of experience and realization, and guide you in accordance with the stages of wisdom of eliminating obstacles and increasing merit. Thus, the two paths of means and liberation are combined with their respective ten minds, ten stages, and ten examples, and one proceeds to the result. That is, one should practice with clear and immovable samadhi without sinking or excitement. As it is said in the Root Tantra: "For example, taking jewels in the ocean, snakes and crocodiles, bees, etc., all the sufferings of the wicked, are accomplished by enduring difficulties. Likewise, the yogi seeking happiness, the enemies of conceptualization, sinking, dullness, excitement, and distraction, these difficult-to-destroy actions, if practiced, happiness will be attained." As it is said. That is, realizing