English
Because the two faults are exhausted, all phenomena will be brought to cessation. Thus it is said, the basis is the fault of ignorance, the path is the fault of effort, these are the two. Samadhi, emptiness, compassion, and the inseparable generation and completion stages are the samadhi of cause. The five eyes, flesh eye, divine eye, buddha eye, wisdom eye, and knowledge eye. The compassionate yogi who sees all, with the flesh eye sees various things. Clairvoyance, the divine eye sees dogs and so on. Arhats who are free from attachment are the buddha eye. Generating bodhicitta is the wisdom eye. The eye of the pure land of the buddhas is called immaculate. It is said that the five roots are connected with light. Mind secret, speech mantra, mudra, body of the lama. The root of all is the unsurpassed bodhicitta. Bodhi obtained more than a hundred thousand times by self-generation, the relative and ultimate bodhicitta generation. In the Ornament it says, generating the mind is for the benefit of others, wanting to attain perfect complete enlightenment. In the Ornament it says, the immaculate and unborn wisdom bodhi, thus it is said, like a mantra. Relative generation stage, ultimate completion stage are connected. Inseparable union bodhicitta is accomplished. Seed syllable, sutra, bindu is bodhicitta. For shravakas in discipline, desire is like a dream, thus it is said, the essence of the body. Engaging in desire, nocturnal emission, violating vows requires confession. The fundamental downfalls of the Mind-Only school's aspiration and practice need to be retaken, confession in dreams purifies, like dew falling from the sky at dawn. Bodhisattva Akashagarbha's appearance in dreams is said to be liberation. In dreams, all dharmas are dreams, knowing and not knowing, the peak reached and not reached are signs. Constantly the mind in dreams is impaired by sleep. Therefore, the result is not the same, thus it is said. Knowing it to be like a dream, even if it is a real sin, it will surely be purified, liberated from the bonds of existence by mindfulness. A collection of special statements. In the sutra it says, all dharmas are like dreams and illusions, whoever speaks these words with mindfulness, will also be liberated from the bonds of existence. Thus it is said. Like a mantra, reality and dreams are similar, mutually beneficial and harmful. Even if the deity practice is completed, and the permission of the buddhas is obtained, if at the end of a long retreat, accomplishment is not obtained, the essence declines, reality and dreams are similar, the practice needs to be repeated. In the commentary it says, because of one constant emission of semen, neither has supreme bliss. Likewise, ascetics and those with desire, because they ejaculate on the lotus in dreams. Thus it is said.
Chinese
就像睡眠中的人被蛇咬了， 蛇不会伤害苦行者一样。 如是说，醒来被毒蛇咬和， 睡着被毒蛇咬这两种情况， 就像死亡一样，种子、醒和睡两种。 无论泄露到哪里，都要检查烦恼、障碍和束缚。 处所友伴勇士空行母聚集加持， 自身友伴功力圆满，获得身体，知晓时机。 在没有领悟灰烬传承这三种情况时， 说不应该散布明点。 从疾病的情况来说，国王供养，医药开许， 所有这些都应该守护。 从儿子的角度来说，开许修持王子， 宣说诛杀危害种姓之子的人。 从灌顶的角度来说，开许解除国王的职务， 以清净和年轻的明妃一起接受秘密灌顶。 在知晓这三种情况的譬喻、调伏和时机后， 为了继承佛陀的血统，护持和守护佛法，利益众生， 即使住在身体里，也不依赖身体而安乐， 身体安乐，心安乐，不被显现束缚而安乐， 在空性中解脱安乐，不说放逸希求安乐。 搔痒也感到安乐，但像热水一样不会满足。 如果密咒士犯了堕罪想要恢复， 对于利益、能力、瓶灌顶、孩童进入和衰损， 请求灌顶和生起本尊、明晰以及， 念诵三万六千咒语和十万真言， 仅仅见到坛城、欢喜、听闻、禅修和信仰， 之后不去做，安住在律仪中的， 具有功德者应该忏悔根本堕罪。 获得秘密灌顶和瓶灌顶后，对于根本堕罪的， 过失消除，以后悔之心清净受持，希求获得果。 上师开示，依靠自己的努力来清净， 为了获得智慧和本智灌顶，清净过失， 依靠自己的自入、福德、戒律的力量， 忏悔罪业，获得诸佛和佛子的加持。 如是时轮经中说，这是诸佛所喜。 天人的戒律和声闻、近事以及， 布萨、斋戒、中观、发心等， 无论毁坏与否，都要重新学习和生起。 在重新受戒时，说不需要仪轨。 忏悔以前的过失，罪业清净，回向善根菩提。 声闻长老应该进行选举， 对于获得圣果者，谈论堕罪，驱逐和抛弃。 不驱逐有学问、眷属众多和持藏者。 声闻比丘和沙弥重新受戒时， 以前的戒律需要授予，没有授予不能重新生起。
English
Just as a snake bites a sleeping person, A snake does not harm an ascetic. As it is said, being bitten by a poisonous snake when awake and, Being bitten by a poisonous snake when asleep are two situations. Like death, seeds, being awake, and sleep are two. Wherever it leaks, examine afflictions, obscurations, and bonds. Bless the gathering of place companions, heroes, and dakinis, Self-companion, complete power, obtain the body, know the time. Without realizing these three aspects of the ash lineage, It is said that one should not spread bindus. From the perspective of illness, royal offerings and medicine are permitted, All of these should be protected. From the perspective of a son, permission is given to practice as a prince, It is said to kill those who harm the lineage. From the perspective of empowerment, permission is given to dismiss the king's duties, With purity and a young consort, receive secret empowerment. Having known the metaphors, discipline, and timing of these three aspects, For the sake of inheriting the Buddha's lineage, upholding and protecting the Dharma, and benefiting beings, Even residing in the body, be happy without relying on the body, Body is happy, mind is happy, not bound by appearances is happy, Liberation in emptiness is happiness, not discussing distraction and desire as happiness. Scratching an itch is also happiness, but like hot water, it is not satisfying. If a mantra practitioner commits a transgression and wants to rise, Regarding benefits, abilities, vase empowerment, child entry, and deterioration, Requesting empowerment and generating deities, clarity, and, Reciting thirty-six thousand mantras and a hundred thousand mantras, Merely seeing the mandala, rejoicing, hearing, meditating, and having faith, Afterwards, not doing it, abiding in vows, One who possesses qualities should confess the root downfall. Having received secret empowerment and vase empowerment, for the root downfall, Eliminate faults, purify with remorse, hold firmly, and desire to obtain results. The guru instructs, purify through one's own effort, In order to obtain wisdom and jñana empowerment, purify faults, Rely on one's own self-entry, merit, moral strength, Confess sins, and receive the blessings of the Buddhas and Bodhisattvas. As the Kalachakra says, this is what the Buddhas desire. The laws of gods and humans, and the Shravakas, Upasakas, and, Posadha, fasting, Madhyamaka, Bodhicitta, etc., Whether deteriorated or not, one must learn and generate again. When retaking vows, it is said that rituals are not necessary. Confess past faults, purify sins, and dedicate merit to enlightenment. The Sthavira Shravakas should conduct elections, For those who have attained the noble fruit, discuss transgressions, expel, and abandon. Do not expel those who are learned, have many followers, and hold the scriptures. When Shravaka monks and novices retake vows, The previous vows need to be given, without giving, one cannot be reborn.
Chinese
未洗油腻之物，染色不鲜亮。陶器破裂无法修补，似乎需要更换。四根本若基础、思维、行为、究竟皆已衰退，但若枝叶未损，或许可取金银。高大法座若未衰败，根本衰败亦可见。如博通者一般，教导后可再次献供。根本未衰败，枝叶衰败则需忏悔。中观与唯识二者的发心灌顶，领受时无需再次献供，因已先前获得。受持学处，大乘小乘有所区别。获得大乘发心灌顶后献誓言，小乘则会堕落，产生怀疑过失，先前所闻之律仪，若不恭敬舍弃则有过失。首先受持誓言，持戒并进行布萨。于经部灌顶，声闻乘入门之时，沙弥、比丘清净则无需重受。比丘长老、沙弥长老，以及居士长老，证得圣果，具有神通。依声闻乘之规，无论是否集聚，依密咒之规，陈设后需得灌顶，如灌顶之水流。瑜伽上师之外灌顶摩诃，内灌顶阿努，修持灌顶阿底，秘密。至此，结合完毕。
English
Unwashed oily things, dyeing is not bright. Pottery is broken and cannot be repaired, it seems to need to be replaced. If the four roots, namely foundation, thought, action, and ultimate, are all decayed, but if the branches and leaves are not damaged, gold and silver may be taken. If the tall Dharma seat is not decayed, the decay of the root can also be seen. Like a learned person, after teaching, offerings can be made again. If the root is not decayed, but the branches and leaves are decayed, then repentance is necessary. The empowerment of the mind of bodhicitta of both Madhyamaka and Cittamatra, when receiving it, there is no need to offer it again, because it has already been obtained before. There is a difference in upholding the precepts between Mahayana and Hinayana. After obtaining the Mahayana bodhicitta empowerment, offering vows, Hinayana will fall, and doubts and faults will arise, and if the previously heard precepts are not respected and abandoned, there will be faults. First, take the vows, observe the precepts, and perform the Uposatha. At the time of entering the Sutra empowerment, the Shravaka vehicle, if the novice monk and the bhikshu are pure, there is no need to receive it again. Bhikshu elders, Shramanera elders, and Upasaka elders, attain the holy fruit and possess supernatural powers. According to the Shravaka tradition, whether gathered or not, according to the mantra tradition, after arranging, it is necessary to obtain empowerment, like the flow of empowerment water. Outer empowerment of Yoga Guru Maha, inner empowerment Anu, practice empowerment Ati, secret. At this point, the combination is complete.
Chinese
萨索。认同。 顶礼吉祥金刚萨埵！从此，在《普照一切如来点滴灌顶续》中，讲述了开端、十六灌顶的开端，以及略摄灌顶次第。在此欲界，有一位名叫“持海螺念珠”的婆罗门，身穿海螺念珠的衣服，具有神通。他有一个弟子，是个王子。婆罗门也教了他许多学问等等。王子生起了傲慢心，心想：这里没有人比我更聪明，为了不落后于人，我不能让这个婆罗门超越我。于是，他叫来婆罗门，灌了很多冬酒，让他昏睡，然后用针刺瞎了他的眼睛，用铁钩拉出他的舌头，用剃刀割断，用乌龟血涂抹他的身体，让许多女人用脚踩踏和按压他，用剃刀割断他的臀部。婆罗门醒来后，想呼唤身边的人，但因为没有舌头，说不出话。许多女人用脚踩踏和按压他，他的记忆也大大减退。他想站起来，但臀部使他无法站立。他想看看是谁，但眼睛看不见。他的身体涂满了乌龟血，长满了水泡和脓疮。他痛苦地坐着，感到绝望，婆罗门心想：难道我变成这样，是前世业力的成熟吗？还是因为害怕被超越的嫉妒而这样做的呢？他思索着。婆罗门通过神通知道是王子弟子因为害怕被超越而施加了这些痛苦。于是，婆罗门发出了诅咒：“哦，王子，你跟随我学习多年，却这样对待我。愿你此生此世，身体充满成千上万的食肉鬼！愿你的眼睛瞎掉！愿你的舌头变成哑巴！愿你无法用脚行走！此后，愿你死后依次经历三恶道，堕入地狱。愿你在无数世中连圣者的面容都无法看到一丝阳光，愿菩提的幼苗彻底枯萎！”说完，他发出了诅咒。然后……
English
Saso. Agreed. Homage to glorious Vajrasattva! From this point on, in the Tantra of the Drop Empowerment of the All-Illuminating One, the introduction, the introduction to the sixteen empowerments, and a brief summary of the order of empowerments will be explained. In this desire realm, there was a Brahmin named "Holder of Conch Rosary," who wore clothes of conch rosaries and possessed magical powers. He had a student, a young prince. The Brahmin taught him many things, including studies. The prince became arrogant and thought, "There is no one more knowledgeable than me here, so I must not fall behind. I must not let this Brahmin surpass me." So, he called the Brahmin, poured him a lot of winter wine, made him drunk, and then poked his eyes with needles, pulled out his tongue with an iron hook and cut it off with a razor, smeared his body with turtle blood, had many women trample and press on him with their feet, and cut off his buttocks with a razor. When the Brahmin woke up from his drunkenness, he wanted to call out to whoever was nearby, but because he had no tongue, he could not speak. Many women trampled and pressed on him with their feet, so his memory was greatly diminished. He wanted to stand up, but his buttocks prevented him from standing. He looked to see who was there, but his eyes could not see. His body was covered with turtle blood, filled with blisters and sores. He sat there in pain, feeling hopeless, and the Brahmin thought, "Is my becoming like this the result of the ripening of past karma? Or is it because of jealousy, fearing being surpassed, that this was done?" He pondered. The Brahmin knew through clairvoyance that it was the prince-disciple who had inflicted these sufferings out of fear of being surpassed. So, the Brahmin uttered a curse: "Oh, prince, you have followed me and studied for many years, yet you have done such a thing to me. May your body in this life be filled with thousands of flesh-eating demons! May your eyes be blinded! May your tongue become mute! May you be unable to walk with your feet! Then, after death, may you pass through the three lower realms in order and be born in the hell realm. May you not see even a ray of sunlight from the face of the noble ones for countless lifetimes, and may the sprout of enlightenment be completely withered!" Having said this, he uttered the curse. And then...