English
At the same time as the scriptures of the teachings descended, it is said that the kriyas of the outer tantras descended with the scriptures to Varanasi, and the yogas descended to the summit of the burning mountain. Although it is not clear that the scriptures of the generation stage must descend, the Teacher taught the vehicle of gods and humans in Nairanjana, and the vehicle of hearers in the cool pavilion of Varanasi. Both of these descended to the place of the Nairanjana River. The vehicle of solitary realizers was taught on Mount Bird's Foot and descended to the pleasure garden of Jeta Grove. The bodhisattva vehicle was taught on Vulture Peak Mountain in Rajagriha, and it is said to have descended to that place. All of these are the ways in which the teachings descended upon the master Rolang Dewa. That master transmitted the empowerment of twenty actions to Acharya Kingkara, the empowerment of twenty-six kriyas to Master Chandika, the empowerment of sixty-two yogas to Master Kumati, and Master Rabtu Salwa received the empowerments of tantra, scripture, and pith instructions, and then transmitted them in order to Dharmakaya, the King of Zahor, the King of Singala, the monk Sokya Dewa, Segapa Dorje, Dharma Minister Dewa, Khenpo Chokyi Gyaltsen, or from Rolang Dewa to Dorje Shepa, etc. From then on, they were mixed together, and it is the same as before. Therefore, all of these lineage masters are great beings who have attained accomplishment, vidyadharas, and possessors of wisdom bodies, and their blessings and teachings are unparalleled. To be able to follow them, I think this is extremely fortunate, and one should cultivate joy. Having thus narrated the order of the introduction, now, in order to understand the faults of the vessel of accomplishment, I will explain the obstacles to empowerment. The supreme accomplishment of all Buddhas, the source of empowerment and blessings, is like the reflection of the sun and moon appearing in a clear ocean, just as it is obstructed in turbid water. The tantras say that there are four kinds of obstacles to obtaining blessings and supreme empowerment: non-attainment, non-attachment, non-contamination, and burning. Those who are faithless, dull-witted, and hypocritical, and those who pretend to be virtuous, will be completely cut off, which is called being burned by empowerment. Those who are not secretive and forgetful will not attain empowerment. Those who are faithless, distracted, and drowsy will not be contaminated by empowerment. Those who are angry, violent, impatient, and selfish, are without a vessel, without essence, and everything is empty.
Chinese
然后召集学生询问梦境。其中，好梦是：杰·卓普说：“如果出现续部的八种征兆等，那就太好了。”因此，总的来说，经部中说到的八种好梦征兆是：什么呢？第一，消除罪障和习气的征兆是：赤身裸体地洗涤和经常沐浴，在清澈的河流中漂洗和游泳，用瓶中的水倾注雨水，焚烧、摇动和彻底散开。这些是净化和清净的征兆。第二，远离恐惧的征兆是：在此处远离恐惧，战争平息，痛苦消除，从束缚中解脱，从刽子手手中逃脱，远离恶毒的群体，毒病痊愈，束缚解脱，斩断（烦恼），这是好兆头。第三，获得土地的征兆是：特别是过去出现过的圣物，床脚木和树木阶梯，攀登和向上行走，山顶、佛塔、天空的阶梯，从高处向更高处跳跃的征兆。第四，压服土地的征兆是：在某处停留和压服，坐在高高的宝座上，骑着大象，大鹏金翅鸟飞翔，鸟类，佛塔顶和山顶，坐在天空的虚空中，身体出现云彩，对着日月，坐在某处是停留的征兆。第五，成为佛子之兆是：圣族的先兆，得到印玺、权力和权威，进入灌顶，获得地位，征服、战争胜利，成为国王，头上长出花朵。第六，在佛法中获得权力的征兆是：首先控制佛法，找到经卷并提问研究，向他人展示并确定，观看、思考和饮用镜子和满瓶，采摘宝石和降下法轮，抓住日月并绕须弥山，从中声音扩大充满三千世界，一切事物都显现为文字，阅读产生一切奇迹，空中降下花雨。第七，见到真理的征兆是：过去出现过的圣者，见到以前未见过的境地，见到三千世界并超越辩论，在须弥山顶向外看到一切，见到无边无际的虚空，到达大海的深处，手持明灯并观察显有和存在，观看太阳的精华。第八，出现预言的先兆是
English
Then, summoning the students, he inquired about their dreams. Among them, good dreams are: Je Drophuk said, "If the eight signs of the tantras, etc., appear, that is excellent." Therefore, in general, the eight good dream signs mentioned in the Sutra are: What are they? First, the signs of eliminating sins and habitual tendencies are: washing naked and bathing constantly, rinsing and swimming in a clear river, pouring rain with water from a vase, burning, shaking, and scattering completely. These are signs of purification and cleansing. Second, the signs of being free from fear are: here, being free from fear, war subsiding, pain being eliminated, liberation from bondage, escape from the executioner, separation from malicious groups, the cure of poisonous diseases, the loosening of bonds, and the cutting off (of afflictions) are good omens. Third, the signs of gaining land are: especially sacred objects that have appeared in the past, bed leg wood and tree ladders, climbing and going upwards, mountain peaks, stupas, ladders to the sky, signs of leaping from higher to higher. Fourth, the signs of subduing the land are: staying and subduing in a certain place, sitting on a high throne, riding an elephant, the great garuda soaring, birds, the top of a stupa and the summit of a mountain, sitting in the emptiness of the sky, clouds appearing on the body, facing the sun and moon, sitting in a certain place is a sign of staying. Fifth, the signs of becoming a son of the Buddha are: the foretoken of a noble lineage, obtaining seals, power, and authority, entering initiation, gaining status, conquering, victory in war, becoming a king, and flowers growing on the head. Sixth, the signs of gaining power in the Dharma are: first controlling the Dharma, finding scriptures and questioning and studying them, showing them to others and determining them, watching, contemplating, and drinking from mirrors and full vases, picking jewels and the descent of the Dharma wheel, seizing the sun and moon and circumambulating Mount Meru, from which the sound expands and fills the three thousand worlds, all things appearing as letters, reading produces all miracles, and a rain of flowers falls from the sky. Seventh, the signs of seeing the truth are: saints who have appeared in the past, seeing realms never seen before, seeing the three thousand worlds and surpassing debates, seeing everything outwards from the summit of Mount Meru, seeing the boundless sky, reaching the depths of the ocean, holding a lamp and examining phenomena and existence, and viewing the essence of the sun. Eighth, the preliminary signs of the appearance of prophecies are:
Chinese
如果是新的坛城，则需要开光。此时，对于混合三个坛城或者旧的布画等不需要开光的情况。正行第一天，在三摩耶誓言的坛城中，将自性智慧的坛城和作为准备的坛城，以及在虚空中悬挂的坛城二者融合，混合三个坛城，进行供养、赞颂、念诵等。总之，将自前瓶三者归纳于一个誓言坛城中，按照修法进行念诵之后，将瓶坛城在前方打开，给予系绳，进行念诵和光融等，仪轨的差别与大法有关联或者无关联，无论是单独灌顶的情况，都要特别注意这些，不要混淆法义，以智慧分辨，以神通了知增减取舍，圆满具备坛城修供的仪轨和组成部分。此外，坛城的绘制、修持、大会聚集等，仅仅是做共同方式的差别，其他在解释和授记经典中说：首先是根本续的第九品，以及共同荟供坛城的两次修持，以及特别安住的仪轨都要圆满。之后，第十二品中，按照大会聚集的方式绘制坛城，铺设装饰，做好前行，混合三个坛城，进行供养等。这是所说的意义。之后，进入坛城并进行灌顶，分为两种，第一是上师自己进入：黑汝嘎集合续中说：获得具有能力之相后，瑜伽士自己进入。因此，将自己的心性圆满为自性智慧的轮，作为接受灌顶的处所，将变化迅速的异熟之身作为弟子的形象，以根本上师和坛城主尊无二无别的想法，观想灌顶的行为由主尊心间化现的双臂黑汝嘎所作。如果详细来说，就是像弟子如何进入一样，会主自己进入并接受灌顶。如果喜欢简略，则在总灌顶大业中说：以一切作为自在智慧进入。因此，上师自己沐浴，穿上灌顶服装，坛
English
If it is a new mandala, it needs to be consecrated. At that time, for cases where three mandalas are mixed or old cloth paintings do not need consecration. On the first day of the main practice, in the Samaya vow mandala, the self-nature wisdom mandala and the preparatory mandala, as well as the two mandalas raised in the sky, are merged, and the three mandalas are mixed. Offerings, praises, recitations, etc., are performed. In short, the self, front, and vase are summarized into one Samaya mandala, and after reciting according to the sadhana, the vase mandala is opened in front, the mantra cord is given, and recitations and light dissolutions are performed. The differences in rituals are related to or unrelated to the great practice. Whether it is a single empowerment, special attention should be paid to these, and the meanings of the Dharma should not be confused. Discern with wisdom, know the increase, decrease, acceptance, and rejection with supernatural powers, and fully possess the rituals and components of mandala practice and offering. In addition, the drawing and practice of the mandala, the gathering of great assemblies, etc., are only differences in doing the common way. Others are explained in the explanatory and prophetic scriptures: First, the ninth chapter of the root tantra, and the two practices of the common assembly mandala, and the ritual of special abiding must be completed. Then, in the twelfth chapter, draw the mandala according to the method of the great assembly, lay out the decorations, do the preliminaries, mix the three mandalas, and make offerings, etc. This is the meaning of what is said. Then, entering the mandala and giving empowerment are divided into two types. The first is the master himself entering: In the Heruka Samaja it says: After obtaining the sign of ability, the yogi himself enters. Therefore, one's own mind is perfected into the wheel of self-nature wisdom, and the rapidly changing ripening body is made the form of a disciple. With the thought that the root guru and the main deity of the mandala are inseparable, visualize that the actions of empowerment are performed by the two-armed Heruka manifested from the heart of the main deity. In detail, it is like how the disciple enters, the lord of the assembly himself enters and receives empowerment. If you like brevity, then in the general empowerment great action it says: Enter with the wisdom of the all-acting lord. Therefore, the master himself bathes, puts on the empowerment clothes, and the man
Chinese
顶髻殊胜！ 光辉聚集无与伦比！ 诸佛珍宝悉汇聚， 向着胜者我敬礼！ 胜妙智慧之主尊， 手持殊胜金刚者， 您乃誓言之主宰， 请赐予我灌顶为自在王！ 我以金刚显明灌顶故， 诸佛皆以此为我灌顶。 诸位世尊皆为殊胜之主， 为成就殊胜故，我将受持金刚。 金刚之王您安住， 即是身语意之金刚， 以金刚誓言之殊胜， 请赐予圆满成就之灌顶！ 诸法皆是金刚之体性， 而金刚亦无有体性。 如金刚般的瑜伽士， 一切义理皆显明为金刚。 此乃佛陀之妙音， 怀有智慧勇识之誓言。 金刚萨埵之苦行誓， 我将恒常受持。 吽！ 金刚萨埵誓言请守护， 智慧勇识请亲近。 明王请恒常垂念我， 祈请秘密自在之自体。 赐予殊胜证悟，令我生欢喜。 贪恋一切欲求，请您爱恋我。 原始佛陀平等性，具大悲心。 对于一切事业，请将我心转为善。 三世善逝于我一切处， 成就金刚持与誓言勇识。 如来欢喜，欢喜啊！ 金刚请勿永舍弃我！ 唉！ 金刚乃一切法界之主， 无住大贪着， 一切有情之最胜生处， 乃是殊胜安乐之圣者。 您乃一切誓言之主， 金刚萨埵之生母， 为成办有情义利之事业， 请以悲心平等和合而成就。 为生起诸佛功德故， 无上珍宝金刚。 唱诵法之金刚歌， 愿成办事业之金刚。 萨玛雅 吼！ 萨玛雅 斯德瓦！ 如是说。 第二，引入弟子时， 大部分仪轨依幻化金刚事业次第而行，但也仅是略微简化而已。 此处若依循经部自身之规，则接续前引之释论授记母之文
English
Supreme crown jewel! A glorious mass, unsurpassed! All Buddhas' precious essence gathered, To the Victorious One, I prostrate! The very essence of discriminating wisdom, Holding the supreme vajra, You are the lord of vows, Please empower me as the sovereign king! Since I am manifestly empowered by the vajra, All Buddhas empower me with that very thing. The Bhagavan is the supreme master of all, To accomplish the supreme, I shall take the vajra. Since you, the vajra king, reside, It is the vajra of body, speech, and mind, By the supreme vajra vow itself, Please empower the perfect accomplishment! All dharmas are of the nature of vajra, Yet the vajra itself has no nature. By a yogi like the vajra, All meanings are clearly vajra itself. This is the very sound of the Buddha's speech, Bearing the vow of the wisdom being. The ascetic discipline of Vajrasattva, I shall always hold. Hūṃ! Vajrasattva, protect the vow, Wisdom being, draw near. King of knowledge, always regard me, I beseech you, the secret sovereign self. Bestow supreme realization, generate joy in me. Cherish all desires, make me attached to you. Primordial Buddha, equality, compassionate, For all actions, transform my mind to virtue. Sugatas of the three times, in all my places, Accomplish me as Vajradhara and vow being. Tathāgata, delighted, delighted, alas! Vajra, do not abandon me forever! Alas! Vajra, lord of all dharmadhātu, Non-abiding great attachment, Supreme source of all beings, You are the holy one of supreme bliss. You are the lord of all vows, The mother who generates Vajrasattva, For the activity of accomplishing the benefit of beings, Please accomplish with compassionate equality and union. For the sake of generating all Buddha qualities, The precious vajra is unsurpassed. By singing the vajra song of dharma, May it become the vajra of action. Samaya hoḥ! Samaya stvaṃ! Thus it is said. Secondly, when introducing the disciple, Most rituals follow the order of the illusory vajra activity, but it is only slightly simplified. Here, if following the system of the sutra itself, then continuing from the previously quoted prophecy of the commentary's mother