English
One is made fortunate to obtain special qualities similar to the realization categories that overwhelm the ground of the five densely arranged representatives of the complete Buddhas. The subsequent activities have three general topics: showing the four path applications, explaining the six obstacles, and giving instructions on the pith instructions of mind meditation. The first general topic, the path application, has four parts. The first is the path application of the vehicle: the vehicle of Yoga. It also has six parts. The entrance is: entering through the gate of meditative stabilization with signs and without signs. The view is: realizing that the ultimate reality, the characteristicless nature of reality, is naturally clear light. Therefore, it is believed that its blessing is the self-appearance as a retinue by the conventional Vajra realm. As it is said in the Stages of Views: Yoga, the ultimate, completely pure, In the wisdom of the realm of reality, The blessing of realization appears as deities, Therefore, seeing beings as illusions is a mistake. It is said. The ethics are: mainly based on the Explanatory Tantra, the vows of the five families, and mainly based on the Root Tantra, the two vows of the five deities are taught. Moreover, it is also taught in accordance with the level of intelligence of the individual who is the basis. As it is said in the Summit: If one is ordained, One should abide in the three vows: Individual liberation and Bodhicitta, And the inner vows of Vidyadhara. To act as a householder, One should always protect the five royal families. So it is. Meditation is: meditating by expanding the wheel of the mandala with the four seals, such as the five manifest enlightenments that make the form of the Buddha's ground the path of fruition, and at the end of the session, dissolving the seals and inviting the wisdom being to depart, and so on. That is also as it is said in Self-Arisen: Deities and yogis themselves, Are regarded as brothers and friends. Therefore, regarding oneself as the samaya being and the deity as the wisdom being as without superior or inferior is the practice of the special Action Tantra or just the practice of Yoga, and generating the great-minded self as the samaya being, inserting the wisdom being and practicing as non-dual, relying on any of the special Yogas to accomplish the siddhi. Conduct is: except for some occasions of activity gatherings, one does not mainly rely on cleanliness and asceticism, etc., but with the help of those, one mainly relies on the deity's meditative stabilization to practice the benefit of oneself and others. As it is said in the Summit: Abiding in the deity's meditative stabilization.
Chinese
禅修。 清楚地观想，在自己的心间，五种本初就存在于五部佛和五种智慧体性中的不坏明点，显现为豌豆大小、具有五种光芒的光团。当它稳定后，观想自己头顶有一个白色的小圆点。 并且，正如“从虚空中央，滴落甘露”所说的那样，观想那个白色的明点降落下来，与心间的明点融合，安住在无二的状态中，不作任何改变。 于是，一种未被任何事物所定义的空明自然显现，这就是胜义无相的体性。 凭借这种加持，所有显现的景象都被转化为五部佛金刚界坛城，显现为本尊的形象是世俗智慧的显现。 像这样，安住在无二的状态中，不加任何造作，这就是获得灌顶的基础。 这样，就完成了在瑜伽金刚界坛城中授予灌顶，以及口诀的传授。 思考如何如法地修持这些教言。 主尊以“如何……”等语作出承诺。 献上酬谢的曼茶罗，并以“从今以后……”等语供养。 功德回向如前。 后续仪轨按照修法进行。 这是格朗尼阿擦尔巴的传承，以及俄的零星事业。 每次灌顶后念诵吉祥祈愿文也很好。 在这里念诵十二事业的吉祥祈愿文。 如同在菩萨灌顶时所说的那样，上师们也是这样做的。 如果愿意，可以在从天人到瑜伽的各个灌顶结束时的回向之后，念诵各自修法结尾处所写的吉祥祈愿文，这也是一个好的补充。 即使不念诵，也没有缺失的过失。 恒时宣说善妙之语者，进入瑜伽灌顶仪轨，具足法眼之士，生起稀有景象之光彩。 瑜伽乘灌顶仪轨章节终。 从《集经》灌顶仪轨金刚阶梯中，讲述了在六支坛城中，按照口诀的规矩，授予外灌顶续流的灌顶仪轨的第三部分。
English
Meditation. Clearly visualize that in the center of your heart, the five indestructible essences, which from the beginning exist as the nature of the five families and the five wisdoms, appear as a pea-sized sphere of five lights. When it is stable, meditate on a small white dot on the crown of your head. And, as it says, "From the center of the sky, a drop descends," visualize that white dot descending and merging with the indestructible essence in the center of your heart, remaining in a state of non-duality without any alteration. Then, a clear emptiness that is not defined by anything arises, which is the nature of ultimate reality without characteristics. Through this blessing, all appearing phenomena are transformed into the mandala of the five families of Vajradhatu, and appearing as deities is the appearance of conventional wisdom. Thus, remaining in a state of non-duality without any mental fabrication is the basis for receiving empowerment. In this way, the empowerment in the Yoga Vajradhatu mandala, along with the instructions, is completed. Thinking about how to practice these instructions properly, the main deity makes a commitment with "How..." etc. Offer a mandala of gratitude, and make offerings with "From now on..." etc. The dedication of merit is as before. The subsequent rituals should be performed according to the sadhana. This is the tradition of Gya Nyatsalpa, and the miscellaneous activities of Ngo. It is also good to recite auspicious prayers after each empowerment. Here, recite the auspicious prayers of the twelve deeds. As it is said in the context of the Bodhisattva empowerment, the lamas also do this. If you wish, after the dedication at the end of each empowerment from the gods to yoga, reciting the auspicious prayers written at the end of each of their sadhanas is a good addition. Even if you don't recite them, there is no fault of omission. One who always speaks excellent words, having entered the Yoga empowerment ritual, for a person with the eye of Dharma, this splendor of wondrous sights arises. The chapter of the Yoga Vehicle empowerment ritual is complete. From the Vajra Ladder of the Compendium of Sutras empowerment ritual, the third part of explaining the empowerment ritual of bestowing the outer empowerment stream of the tantra according to the instructions in the six-limbed mandala.
Chinese
关于讲解四水环绕共同口诀的灌顶仪轨之时。
English
On the occasion of explaining the empowerment ritual of the four rivers surrounding the common secret instructions.
Chinese
被称为禅定之影像的幻化坛城，以及智慧体验之坛城这三者，是圣者们的行境。对于仅仅在禅定上获得稳固相应等的上师来说，由于所化众生的类别不同，对于根器差者，使用彩粉；对于中等者，使用绘画；对于上等者，使用堆砌坛城等稍微的所缘；而对于更上等者，则依止上师之身坛城来进行灌顶。以前面三种情况来说，在《密集安乐》中说：“于何坛城而灌顶，所说上中下三等，鲜花画像与彩粉，于此三坛而灌顶。”对于后面的情况，金刚铃阿闍黎说：“何为虚假的二者之体性？那是随所化众生之意愿而定，那不是智者所要修持的。”这样说了之后，对于将身体坛城视为坛城的智者来说，其所要修持的对境是：“此一切有情，皆为自性成就之，无二坛城。”这样说了。从那之中，这里考虑到如今的大多数人适合成熟的坛城，所以，诸位圣上师的惯例是依止彩粉或绘画来进行灌顶，因此，就此而言，在《黑汝嘎集续》中说：“初为土地之仪轨，二者乃是预备位，三者进行进入仪。”从中所说，这里是预备之仪轨。从那之中，支分圆满和具支分圆满分为三部分，由于本尊和宝瓶的预备二者已经完成，现在是进行弟子预备之事的时机。首先，观想上师与一切佛陀的体性、与坛城的主尊无二无别，并为了祈请弟子预备之法，献上曼扎。这样铺撒和收拢鲜花，让弟子献上曼扎。如此献上曼扎之后，转变心意。《秘密总续》中说：“何人寻求咒之成就，应引入此坛城中。若欲求福德及其他，自他世间与来世。具大信心之人等，应以来世为目标。具慧之人应入坛城，不求此之果
English
The emanation mandala known as the image of meditative stabilization, and the three mandalas of experiential wisdom are the realms of activity for noble beings. For teachers who have only attained stability in meditative stabilization, etc., depending on the types of disciples to be tamed, for those of lesser capacity, colored powders are used; for those of middling capacity, painted cloths are used; for the best, mandalas made of heaps, etc., are used as slight supports for focus; and for the very best, the method of bestowing empowerment based on the guru's body mandala arises. Regarding the first three, it is said in the Bliss Gathering Tantra: "In which mandala is empowerment bestowed? The superior, middling, and inferior that are spoken of, flowers, painted images, and colored powders, empowerment is bestowed in these three mandalas." Regarding the latter, Bell Vajra says: "What is the nature of the two artificial ones? That is desired according to the power of the disciples to be tamed. That is not what the wise should accomplish." Having said that, for the wise who understand the body mandala as the mandala, the object to be accomplished is: "All these beings are naturally, the non-dual mandala that is accomplished." It is said. From that, here, considering the mandala that is suitable for ripening most people nowadays, the practice of the holy gurus is to rely on either colored powders or painted cloths to bestow empowerment. Therefore, in that regard, it is said in the Hevajra Assembly Tantra: "First is the ritual of the earth, second is the place of preparation, third is the ritual of entering." From what is said, here is the ritual of preparation. From that, the preliminary of the complete parts and the preliminary of the parts having been divided into three, since the preliminary of the deity and the vase have already been done, now is the time to accomplish the activity of the disciple's preparation. First, having clarified the devotion that the teacher is the essence of all the Buddhas and is inseparable from the main deity of the mandala, offer a mandala as the fee for requesting the preparatory teachings for the disciple. Thus, having scattered and gathered the flowers, have the disciple offer the mandala. Having offered the mandala in this way, transform the mind. In the Secret General Tantra, it is said: "Whoever seeks the accomplishment of mantra, should be brought into this mandala. If one desires merit and other things, oneself, others, this world, and the next, those who possess great faith, should aim for the next world. The wise should enter the mandala, not seeking its fruit.
English
bya. If you seek the fruit of this life, the next life will not be achieved. If you focus on the next life, you can achieve the fruit of this life without effort. As it is said. What is the purpose of you entering this great mandala? It is not to enter for the sake of attaining the happiness and prosperity of this life and the next, the high status of samsara, and the enlightenment of the Shravakas and Pratyekabuddhas, but to enter the mandala in order to attain the supreme accomplishment of unsurpassed enlightenment, the nature of the four bodies and five wisdoms, the state of non-learning union, which does not abide by the extremes of existence and peace. By striving for that very goal, one will effortlessly attain the happiness and prosperity of gods and humans in this life and the next, as well as the liberation of Shravakas and Pratyekabuddhas. Therefore, with great wisdom, knowing that samsara is without inherent existence, and with great compassion, wishing to place all sentient beings pervading space who have not realized this in unsurpassed enlightenment, one should think of entering the mandala. With palms joined together, holding flowers, pray to the deities of the mandala, and repeat after me. HOḤ. The nature of the great wisdom that does not abide, the assembly of deities of the great gathering mandala, and all the retinues as numerous as the dust motes in the Buddha-fields of the ocean of conquerors, please listen and consider. I, named so-and-so, having definitely emerged from samsara, in order to accomplish the benefit of all sentient beings, generate the supreme mind of enlightenment and seek to perfect the training. I beseech all the Tathagatas to show their faces and bestow their blessings, and to grant empowerment. Say this three times. Then, from the Hevajra Tantra: "A disciple who is qualified, having bathed with faith, generates the mind of enlightenment, and abides especially as it is." As it is said, two types of mind should be generated. First, the conventional mind of supreme enlightenment, gathered by aspiration and engagement. Repeat after me. I and limitless sentient beings, although we are Buddhas in reality, due to the power of conceptualization, we wander in samsara. Therefore, we generate the supreme mind of enlightenment. The nature of mind itself is Buddha, but it is obscured by darkness, so it is not known. From this path of the mind of enlightenment, we shall enter the ground of Buddhahood. Say this three times. Second, the ultimate truth