English
Regarding the transcendent vehicles, the General Sutra states: "The lord of Lanka, and who else? The definitive vehicle of ultimate meaning is shown to be threefold: the vehicle of arising guidance, ascetic knowledge, and the means of empowerment." Thus, it appears as threefold. First, regarding the vehicle of arising guidance, there are also three: the Hearer Vehicle, which becomes a means of realizing the selflessness of the individual with the mind of wanting to liberate oneself alone from samsara; the Solitary Realizer Vehicle, which, on top of that, becomes a means of realizing half of selflessness by meditating on the profound path of dependent origination; and the Bodhisattva Vehicle, which realizes that all phenomena are selfless and becomes a means of engaging in great deeds for the benefit of others with great compassion. The first two are the path of the middling person, and the last is the path of the great person, the three categories of characteristics. Second, regarding the vehicle of ascetic knowledge, there are also three: the Kriya Vehicle, which, in ultimate terms, realizes purity free from the four extremes, and in conventional terms, becomes a means of striving while relying on others for accomplishments; the Upa Vehicle, which becomes a means of accomplishment by practicing contemplation, yoga, and conduct similar to action; and the Yoga Vehicle, which, in ultimate terms, contemplates the blessing of the nature of reality, which is without characteristics, as the deity of the conventional Vajradhatu, and becomes a means of accomplishing the result through the effort of accepting and rejecting good and bad thoughts, the three categories of outer tantras. Third, regarding the vehicle of empowerment means, there are also three: the Generation Maha Yoga Vehicle, which becomes a means of giving liberation through the union of understanding and familiarization with the meaning of the indivisibility of the excess truth, mainly relying on the path of the generation stage; the Completion Anu Yoga Vehicle, which becomes a means of obtaining liberation through the union of understanding and familiarization with the meaning of the non-duality of the sphere and wisdom, mainly relying on the path of the completion stage; and the Great Perfection Ati Yoga, which is the supreme means of naturally liberating the meaning of primordial Buddhahood, and is of the nature of being free from acceptance and rejection, hope and fear, the three categories of inner tantras. Thus, the path to definite goodness or liberation is divided into nine vehicles, and here is the eighth vehicle, the center of the Anu Yoga Great Assembly Sutra.
Chinese
是为环绕灌顶，对此在《释论·预言母》中也说： “如对诸位菩萨， 以美妙功德圆满， 于灌顶之源生信， 以圣者传承之口诀， 于随行也应知晓。” 以及，在《灌顶义汇集》中也说： “为利有情众生故， 当汇集灌顶之诸义， 对于四大河流， 有先前发生与随后行。” 因此，有通过先前诸佛之行持，生起调伏对象欢喜之灌顶，以及通过随行者个人修持，使调伏对象不被浪费之灌顶这二者。第一，关于先前发生之灌顶，在该论中说： “先前发生之四河流， 境与根以及需用， 方便与相以及处所，共六。” 如是归纳为六义，关于先前发生之灌顶的意义是：通常，导师圆满正等觉者，对于弟子，即已证得因位乘的不学道之胜者，以及密咒自宗的处于最终道路相续之圣者补处们，在自性智慧之坛城中，以果位时的灌顶，使之与最终之果位结合。灌顶仪轨中说： “于佛金刚持， 如大地之大心者， 如何供养与祈请， 如是。” 以及，其他论典中也说： “金刚持者对佛陀， 为救护有情而灌顶， 如何赐予功德之源。” 如是宣说。特别是，在《总续》的圣者与得灌顶者之品中说：有人以血脉之河的灌顶而赐予灌顶，有人以生源之河的灌顶而赐予灌顶，有人以名声之河的灌顶而赐予灌顶，有人以圆满之河的灌顶而赐予灌顶。如是先前发生之四河，共同授予五位补处圣者也不相违背。如果从分别显示之角度而言，则说对圣者白伞等四位，以根器大小而分别授予各自不共之灌顶。第二，关于随行之灌顶，也有随行道之灌顶和最初行者之灌顶这二者。第一，关于道之灌顶，在《灌顶义辨别》中说：随行
English
It is to empower in a circle. Regarding this, the commentary "Prophecy Mother" also states: "As for the bodhisattvas, With the perfection of beautiful qualities, Having faith in the source of empowerment, Through the oral instructions of the holy lineage, One should also understand the followers." And also, in the "Collected Meaning of Empowerment": "For the sake of sentient beings, The meanings of empowerment should be collected. For the four great rivers, There are those that occurred previously and those that follow." Therefore, there are two empowerments: the empowerment that generates joy in the trainees through the actions of the previous Buddhas, and the empowerment that prevents the trainees from being wasted through the practice of the followers. First, regarding the empowerment of previous occurrence, it states in the same text: "In the four rivers of previous occurrence, Place, senses, purpose, Method, sign, and location, six in total." Thus, it is summarized into six meanings. The meaning of the empowerment of previous occurrence is: Generally, the teacher, the perfectly enlightened Buddha, for the disciples, the victors who have attained the path of no more learning in the causal vehicle, and the holy regent beings who abide in the ultimate continuous path of the mantra's own system, in the mandala of self-nature wisdom, through the empowerment of the fruition time, connects them to the state of ultimate fruition. The empowerment ritual states: "To the Buddha Vajradhara, As the great-minded ones of the earth, How they worship and request, Like that." And also, in other texts, it states: "The Vajra-holder to the Buddha, For the sake of saving beings, empowers, How he bestows the source of qualities." As it is said. In particular, in the chapter on the holy beings and the empowered ones in the "General Tantra," it says: Some give empowerment through the empowerment of the river of lineage, some give empowerment through the empowerment of the river of origin, some give empowerment through the empowerment of the river of fame, and some give empowerment through the empowerment of the river of perfection. Thus, it is not contradictory that the four rivers of previous occurrence are commonly bestowed upon the five regent holy beings. If considered from the perspective of showing distinct aspects, it is said that the holy White Umbrella and the other four are separately bestowed with their own uncommon empowerments according to the size of their capacity. Second, regarding the empowerment of the followers, there are also the empowerment of the path of the followers and the empowerment of the first practitioner. First, regarding the empowerment of the path, in the "Discernment of the Meaning of Empowerment," it says: Following
Chinese
在道位时，如所说：“常为瑜伽五相。”即是说，对于安住于信行道、见道、修道这三者以及四种学道的补特伽罗，依次给予四种河流的灌顶，是为了让他们与更高的道相结合。因此，上师说这是“随行道者的灌顶”，实际上，前三个是道时的真实灌顶，而最后一个则被归类为果时的灌顶。这里所说的是不同于这些的，主要是成熟的因时灌顶，也就是所谓的“随行初学者的灌顶”。 此外，在《灌顶义总集》中说：“对于随行之初学者，给予四河之灌顶，对于瑜伽等六乘，外灌顶作为相续之河，对于生起 महाyoga (梵文天城体，Mahāyoga，梵文罗马拟音，Mahāyoga，大瑜伽)，内灌顶作为地之河，对于圆满 अनुyoga (梵文天城体，Anuyoga，梵文罗马拟音，Anuyoga，随瑜伽)，成就灌顶作为名声之河，对于大圆满 अतीयोगा (梵文天城体，Atiyoga，梵文罗马拟音，Atiyoga，极瑜伽)，秘密灌顶作为圆满之河。” 其中，根据续部和诀窍的传统，有两种给予灌顶的方式：一种是对于那些天生就是法器，对甚深意义有信解的特殊有缘者，在根本续部的坛城中给予圆满四河的三十六种灌顶；另一种是对于那些通过修习成为法器，对广大的法有信解的有缘者，按照圆满续部的传统，将支分坛城分开，从包含一切乘的续部灌顶的三十六种根本灌顶中，分出八百三十一种粗略的支分灌顶来给予灌顶。这两种方式与四种圆满瑜伽以及九乘的圆满灌顶是相同的。在进行三十六种根本灌顶后，从灌顶的意义上进行区分：“十种使成为菩提眷属，十一种使成为秘密内者，十三种被称为大上师，两种使九乘灌顶圆满。”就是这样说的。因此，将支分坛城分开的圆满续部的传统，并不是像从分别宣说八乘各自仪轨的续部中收集起来，作为共同仪轨那样，而是为了从初地的不定变化，到十地圆满的尽所有智之间，需要经历诸佛事业的缘故，从天人的灌顶开始，直到阿努自宗的圆
English
In the state of the path, as it is said, "Continuously, there are five aspects of yoga." That is to say, for disciples who abide in the path of aspiration, the three of seeing, meditation, and culmination, and the four paths of learning, the four empowerments of rivers are given in sequence, in order to connect them to the higher and higher paths. Therefore, the master said that this is the "empowerment for followers on the path," but in essence, the first three are the actual empowerments of the path-time, and the last one is categorized as the empowerment of the result-time. Here, what is being discussed is different from those, mainly the ripening cause-time empowerment, which is known as the "empowerment for first-time followers." Furthermore, in the Compendium of Empowerment Meanings, it says: "For the first-time follower, the empowerment of the four rivers is given. For the six vehicles, such as yoga, the outer empowerment is the river of the continuum. For generation, in Mahāyoga (藏文，梵文天城体，Mahāyoga，梵文罗马拟音，Mahāyoga，大瑜伽), the inner empowerment is the river of the elements. For completion, in Anuyoga (藏文，梵文天城体，Anuyoga，梵文罗马拟音，Anuyoga，随瑜伽), the accomplishment empowerment is the river of fame. For Great Perfection, in Atiyoga (藏文，梵文天城体，Atiyoga，梵文罗马拟音，Atiyoga，极瑜伽), the secret empowerment is the river of completion." Among these, according to the traditions of the tantras and instructions, there are two ways of bestowing empowerment: one is for those who are naturally vessels, special fortunate ones who have faith in the profound meaning, to bestow the thirty-six empowerments of the complete four rivers in the mandala of the root tantra; the other is for those who have become vessels through practice, fortunate ones who have faith in the vast teachings, to bestow empowerment by dividing the branch mandalas according to the tradition of the complete tantra, separating the thirty-six root empowerments of the tantra empowerment that includes all vehicles into eight hundred and thirty-one coarse branch empowerments. These two methods are similar to the four complete yogas and the complete empowerment of the nine vehicles. After performing the thirty-six root empowerments, distinguishing them in terms of their meaning, it says: "Ten make one a Bodhi lineage holder, eleven make one a secret inner one, thirteen are known as great lamas, two complete the empowerment of the nine vehicles." Thus, the tradition of the complete tantra, which divides the branch mandalas, is not like collecting from the individual tantras that separately explain the specific rituals of the eight vehicles and making them into a common ritual. Rather, it is for the purpose of progressing from the uncertain changes of the first ground to the complete omniscient wisdom of the tenth ground, starting from the empowerment of gods and humans, up to the Anu's own tradition of com
Chinese
从次第的终极到阿底之间，按行为分别计数，产生了十个灌顶次第。由于行为合一的九乘相似，所以被称为九乘灌顶。其中，四种水以十地和四瑜伽圆满的方式来划分界限：外灌顶，相续之水圆满，第一地不定变化之地；第七地，以目标产生果实，超越中间的七地，转变为瑜伽，即为调伏。内灌顶，掌握生起之水，超越第八地，即安住不动之地，转变为大瑜伽。修习灌顶，掌握名声之水，超越第九地，即舒展法性之地，转变为随瑜伽。秘密灌顶，掌握圆满之水，超越第十地，即圆满一切之地，转变为极瑜伽。像这样的道次第之乘，虽然各自的道和方式相似，但实际上，由于被果乘的方便所掌握，各自之乘的断证和同类功德，会成为生起该功德的快速道路。因此，这里将续部和口诀的灌顶要点，以及圆满经部的两种方式合二为一进行传授。首先，以外灌顶，即圆满经部的灌顶，作为支分，对神人乘的坛城进行灌顶，时机已经成熟。对此也有两种情况：上师的行为已经先行，第二，为了成为你们自己的福分，献上曼扎，作为请求灌顶的供养。这样说完后，献上曼扎，然后双手合掌，掌中拿着花，跟随我念诵祈请文：全知智慧聚，涤净有轮者，今日所说珍，主尊赐恩泽。念诵三遍。之后，授予誓言：顶礼后，双膝跪地，合掌而坐。你们要学习增上生的乘，对此，《楞伽经》中说：天乘与梵天乘。所说的天乘，是指没有被禅定完全掌握的十善业道。广义地说：行十善，舍弃非