English
Having understood these eight grounds, one should avoid those faults. Through explanations of interspersed meanings, connections, and detailed elucidations of what is not understood, students should be enabled to gain a good understanding. The connection is: In this way, students who possess these benefits and avoid the causes of decline must be accepted. Regarding this, there are three characteristics: the Vajra Master who bestows empowerment, the student who listens, and the characteristics of the ritual of how to do it. The first is: In the Stages of the Path, it says: "The teacher is complete with treasure, the river is complete, possessing relatives, skilled in tantra and action, possessing oral instructions, holding warmth, holding eight, the ultimate yogi should be greatly relied upon." When seeking its meaning, the teacher is one who shows the path in this way. Possessing treasure means possessing the three treasures: Ati, the treasure of view; Anu, the treasure of samadhi; and Maha Yoga, the treasure of conduct. Or, directly realizing the inseparability of the two truths of view, perfecting the elaborate samadhi, possessing all vows and offerings, and not deviating from the meaning of विशेष (viśeṣa, viśeṣa, विशेष, special) accomplishment, thus possessing the treasure of the three: view, conduct, and meditation. The complete river means that the river of the four empowerments remains complete without deterioration. Possessing relatives means averting external enemies, obstructing obstacles, transforming internal afflictions into the path, equalizing pleasure and pain, and being able to guide students with compassion and altruism. Tantra means being skilled in all tantras and understanding their meaning. Action means being skilled in the four actions. Oral instructions mean possessing the oral instructions of the lineage of the lama. Holding warmth means holding the warmth of experience. Holding eight means the teacher, possessing treasure, the complete river, possessing relatives, tantra, action, oral instructions, and warmth, possessing and holding the eight qualities mentioned above. The ultimate yogi means that the yogi, the individual, is complete with the ultimate elaboration, and thus the teacher who can connect with the uncontaminated should be greatly relied upon. In this way, it can also be understood from the commentary on the Stages of the Path and so on. Furthermore, one should rely on someone who possesses the common and specific characteristics mentioned in the sutras and tantras. The second is the characteristics of the student. The root tantra *Guhyagarbha Tantra* says: "Extremely in hearing, thinking, and meditating."
Chinese
通过修习，以智慧之眼者所摄持，具器稳重性情好，身及受用乐于施。如是说，对此略作探究，于闻思修三者的甚深智慧极度修习，因见一切事物之真实性，故为具智慧眼之士夫所摄持，且为远离器皿口朝下、底破损等过失而具功德者，性情如大河之流般长远，行为如新学比丘般细致，心如珍宝黄金般美好，心如须弥山般稳固不变，对于为法而舍弃身及受用毫不吝惜之弟子，应布施甚深之法。如是解释者堪布们所说，需具如是之特征。此外，还需具备如甚深经典中所说之所有特征或相似之处。第三，如何行持之仪轨特征，一般而言，各续部之特殊教诫，如是之时，需知各自之规矩不混杂。而且，上方者不可与下方者相连，下方者可向上方者解释，诸智者如是认为，此处与上方续部相连，故上方者压制下方者。佐钦仁波切之本尊阶梯中云：心中所容皆智慧身，续部传承行持作解说。如是说之故。此二前行坛城虽于行续中所说，然行持大多与上方者极相似。而且，若仅依行续，则阶梯文中云：自性誓言前智慧，混合三者为供养。如是说故，自为誓言之我慢，前生起为誓言智慧二者，如是说为三者。如向上方解释，亦如是说：瓶及脉轮坛上师，一切明观为本尊，供养念诵内外器，世界皆为宫殿相，内情众生皆本尊，本尊自显供品云，本尊意解供养聚。如是说故，如仅向上方解释。此处依仗前行金刚手降伏恶趣之坛城，而成为趣入此乘次第灌顶之门，秘密主之坛
English
Through cultivation, held by those with eyes of wisdom, possessing a vessel, stable and good in nature, generous in giving body and possessions. As it is said, if we inquire a little into this, having cultivated deeply the profound wisdom of hearing, thinking, and meditating, because of seeing the suchness of all things, therefore, held by those individuals who possess the eye of wisdom, and being free from the faults of a vessel being upside down or having a broken bottom, and possessing qualities, with a nature as long as the flow of a great river, conduct as meticulous as a newly ordained monk, a mind as beautiful as precious gold, a mind as stable and unchangeable as Mount Meru, to a disciple who is unsparing in giving up body and possessions for the sake of the Dharma, one should bestow the profound Dharma. As the explaining Khenpos have said, one needs to possess such characteristics. Furthermore, one must possess all the characteristics or similar aspects as described in the profound scriptures. Third, the characteristics of how to perform the ritual, in general, the specific instructions of each tantra class, at such times, one needs to know that the respective customs are not mixed. Moreover, the upper cannot be connected to the lower, but the lower can be explained in terms of the upper, as the wise ones believe. Here, since it is connected to the upper tantra class, the upper one suppresses the lower one. In Zur Hwang Rinpoche's deity ladder, it says: "All that fits in the mind is the wisdom body, explaining the tantra, transmission, and practice." Therefore, although these two preliminary mandalas are mentioned in the Action Tantra, the practice is mostly very similar to the upper one. Moreover, if only according to the Action Tantra, the ladder text says: "Self-nature vow, front wisdom, mixing all three for offering." As it is said, the pride of the self as the vow, the front generation as the two, vow and wisdom, thus it is said as three. As explained in terms of the upper one, it also says: "Vase and chakra, mandala lama, all clearly visualized as deities, offering recitation, outer vessel, all worlds as palaces, inner essence, all beings pleasing the deities, deity's self-appearance, offering substances, deity's mind self-liberation, offering assembly." As it is said, it is explained only in terms of the upper one. Here, relying on the preliminary Vajrapani Subduing the Lower Realms mandala, it becomes the gateway to enter this empowerment of the stages of the vehicle, the mandala of the secret lord.
Chinese
由于从坛城开始，所以是持有金刚手菩萨一切秘密宝藏的人。这条道路也是以金刚乘为主，是显示圆满教法之伟大传统的正道之标志。总之，以前教法总的来说，特别是旧译教法兴盛如夏天的湖泊，所化众生也具备信心、精进、智慧。以前的上师们的旧文件中，能够以简要的方式理解这些仪轨，但现在却相反，所以没有顾及言辞的繁琐，也完成了与自身宗义不相违背的上师应做之事的广大仪轨。作为弟子的本分是：献曼茶罗和鲜花，合掌。如经中说：由于想要听闻等，念诵三遍祈请文。因此，对于与上师和秘密主无二无别者，首先进入金刚手菩萨的坛城，为了请求甚深灌顶的供养，献上曼茶罗后，首先念诵祈请文，请念诵这个的复诵：具德一切佛之主，以慈悲垂念于我，灌顶大甘露，今日恳请赐予。念诵三遍这个祈请文。根本中说：之后大家一起随上师念诵，但没有说顶礼。但是，从成就大解脱金刚的仪轨，以及遍知者的笔记中，看到结合语法所说的很好，就像这样：为了我和其他一切众生的一切时处，身语意三门所造的不善业，以及将要造作的罪障得以清净，以及为了获得圣者大士们的身语意三门行善的加持，身语意恭敬地顶礼，并一起念诵这个的复诵：那摩，对于三界一切有情，如子般救护的慈悲者，一切佛的自性身，向无上怙主顶礼。这样向上师顶礼。薄伽梵金刚手，身色蓝色光芒炽盛，以金刚之力调伏诸部多，向持金刚者顶礼。这样向本尊秘密主，以及事业的大夜叉，可怖的装束
English
Since it starts from the mandala, it is the one who holds the treasury of all the secrets of Vajrapani. This path is also mainly based on the Vajrayana, and it is a sign that shows the great tradition of the complete teachings. In short, in the past, the teachings in general, and especially the ancient translation teachings, flourished like a summer lake, and the disciples also had faith, diligence, and wisdom. In the old documents of the former masters, it was possible to understand these rituals in a concise way, but now it is the opposite, so without considering the difficulty of the words, the extensive rituals of what the teacher should do, which are not contrary to his own doctrine, have been completed. The disciple's duty is: to offer the mandala and flowers, with palms together. As it says in the sutra: Because you want to hear, etc., recite the prayer three times. Therefore, for the one who is inseparable from the lama and the lord of secrets, first enter the mandala of Vajrapani, and offer the mandala as an offering to request the profound empowerment. First, recite the prayer, please recite this repetition: Glorious Lord of all Buddhas, with compassion, think of me, empower the great nectar, today I beg you to grant it. Recite this prayer three times. It says in the root text: Then everyone should recite after the lama, but it does not say to prostrate. However, from the ritual of achieving great liberation Vajra, and from the notes of the Omniscient One, it is seen that what is said in conjunction with grammar is very good, like this: For the sake of purifying the non-virtuous deeds done by body, speech, and mind in all times and places for myself and all other beings, and the obscurations of sins that will be committed, and for the sake of obtaining the blessings of the body, speech, and mind of the great holy beings, prostrate with reverence of body, speech, and mind, and together recite this repetition: Namo, to all sentient beings in the three realms, the compassionate one who protects like a child, the self-nature body of all Buddhas, I prostrate to the supreme protector. In this way, prostrate to the lama. Bhagavan Vajrapani, whose body is blue and whose light is blazing, subdues the bhutas with the power of the vajra, I prostrate to the one who holds the vajra. In this way, to the yidam, the lord of secrets, and the great yaksha of karma, the terrifying attire
Chinese
者。一切无余调伏者。怖畏者，向您敬礼。如是，金刚手等护法，无上导师珍宝佛，无上救护珍宝正法，无上引导珍宝僧伽，向无上三宝敬礼。如是，三宝总礼和，金刚阿阇黎 桑吉华，向安住三时者敬礼。成为依止三胜田，以无二之心皈依。以实物和意幻变现的，清净供品祈请享用。断真实成就之河流的障碍，所有罪业皆忏悔。十方三轮清净之法，随喜无染之行。清净之四边无垢，生起圆满菩提心。为利乐逝者自在有情，为三要故献身。生生世世所积之业，总集回向大菩提。如是，以八支礼敬后安坐。皈依发心之法是，于前方虚空中，于秘密主之坛城，十方诸佛及菩萨，上师本尊空行护法守卫众如云般安住。为皈依及发愿菩提心之义，请复诵此：十方时处慈爱安住者，上师三宝一切祈垂念。诸佛正法以及圣众尊，直至菩提之间我皈依。我以布施等所积诸福德，为利有情愿速成佛陀。如是说。入行发心是：如是三世诸怙主，如实生起菩提心，如是无上菩提心，殊胜我亦令生起。如是说。之后再次以分别心，于内外秘密彼之境，精勤皈依是：皈依佛法僧三宝。皈依上师本尊空行三者。皈依法身报身化身三者。皈依自心空明法身。皈依上师 桑吉仁波切。现在总集再次皈依
English
Je. All without exception subdue. Terrifier, I prostrate to you. Thus, Dharma protectors such as Vajrapani, the unsurpassed teacher, precious Buddha, the unsurpassed protector, precious Dharma, the unsurpassed guide, precious Sangha, I prostrate to the unsurpassed Three Jewels. Thus, the general prostration to the Three Jewels and, Vajra Master Sangye Pal, I prostrate to the one who abides in the three times. Having become the field for relying on the three supreme ones, I take refuge with a non-dual mind. Please accept the pure offerings that are actually available and mentally emanated. I confess all misdeeds that obstruct the river of true attainments. I rejoice in the pure Dharma of the ten directions and three circles, and in the practice without attachment. The four pure limits are without stain, I generate the complete Bodhicitta. For the sake of the happiness of the departed and sentient beings, I offer my body for the sake of the three necessities. All the actions accumulated in countless lifetimes, I gather and dedicate to the great Bodhi. Thus, after prostrating with the eight branches, sit down. The method of taking refuge and generating Bodhicitta is: In the sky in front, in the mandala of the Lord of Secrets, the Buddhas and Bodhisattvas of the ten directions, the Guru, Yidam, Dakini, Dharma Protectors, and Guardians abide like a dense cloud. For the purpose of taking refuge and generating aspirational Bodhicitta, please repeat after me: Those who abide with love in all directions and times, Guru, Three Jewels, all please consider. I take refuge in the Buddhas, the Dharma, and the supreme of the Sangha, until enlightenment. By the merit of my giving and so on, may I quickly attain Buddhahood for the benefit of beings. Thus say. Entering Bodhicitta is: Just as the protectors of the three times, have generated perfect Bodhicitta, likewise, may I generate the supreme Bodhicitta. Thus say. Then again, with specific focus, diligently taking refuge in the outer, inner, and secret realms is: I take refuge in the Buddha, Dharma, and Sangha. I take refuge in the Guru, Yidam, and Dakini. I take refuge in the Dharmakaya, Sambhogakaya, and Nirmanakaya. I take refuge in the empty and clear Dharmakaya of my own mind. I take refuge in Guru Sangye Rinpoche. Now, gathering everything together, I take refuge again.