Chinese
类似于那钦坚赞等。此外，在祖尔派的传承中，与口诀、秘密、象征相符的传承，在细微之处略有不同。与此相关，智者成就者勒丹杰还创作了一篇祈请文，赞颂圆满经典的喇嘛等。但主要还是如上所述进行传承，因畏惧文字繁多，暂且到此为止。第二，关于这些传承上师的历史、证悟故事和传记的讲述，是作为此法的后盾而单独撰写的，请参阅。第二个根本章节，为了引导所化众生入道，宣讲从该传承中产生的真实口诀，分为两部分： общей смысл и смысл текста. 第一部分是： 在众生的相续中，如实地展示本来就存在的如来藏，这被认为是相续之道和成熟灌顶之道两种。第一种是，在《总集经》中说：“无生智慧的自性，从原始以来就是如来藏，被突然的业所遮蔽，那本身就是众生的怙主，伟大的救护者。”又说：“一切都是佛，因被分别念遮蔽而无法认识。”又在《幻化经》中说：“我和无边众生，本来就是佛，但因分别念的力量而流转于轮回中。”又在《普作经》中说：“存在不是从一而来，而是被显示为两种。”又在《二观察经》中说：“众生就是佛，但被突然的垢染所遮蔽。”又说：“如来藏遍布一切众生，这些众生都是成佛的种子。”等等，新旧经典都一致地宣说了这个道理，即众生的心性，其根本是作为阿赖耶识的菩提心，对此不了解，就会执着于自他，执着于一二，在各种分别念中迷惑和流浪。为了确定这样的因，也有不被宗派观点所改变和被改变两种说法，前者是不依赖任何经论，不追求修道之法，不希求高处和解脱，只求暂时的
English
Similar to Sachen Kunga Gyaltsen and others. Furthermore, in this Zur tradition, there are slightly different nuances in the lineage that align with oral instructions, secrets, and symbols. Related to this, the wise and accomplished Lekden Je also composed a prayer praising the lamas of the complete sutras, etc. However, mainly it should be transmitted as mentioned above, and fearing the multitude of words, it is only this much for now. Secondly, the stories of the lives, realizations, and biographies of these lineage lamas are written separately as the support for this Dharma, so please refer to them there. The second fundamental section, in order to lead disciples onto the path, explains the actual instructions that arise from that lineage, and it has two parts: the general meaning and the meaning of the text. The first is: To show how the Sugata-garbha, which is inherently present in the minds of sentient beings, is as it is, which is considered as the path of the continuum and the path of maturing empowerment. The first is, in the "Collected Sutras," it says: "The essence of unborn wisdom, from the beginning is the Sugata-garbha, obscured by sudden karma, that itself is the protector of beings, the great refuge." And again, in the same text, it says: "All are Buddhas, but they do not recognize it because it is obscured by thoughts." And in the "Illusion Sutra," it says: "I and limitless sentient beings, are originally Buddhas, but due to the power of thoughts, we wander in samsara." And in the "All-Creating King," it says: "Existence is not from one, but it is shown as two." And in the "Two Examinations," it says: "Sentient beings are Buddhas, but they are obscured by sudden stains." And it says: "The Sugata-garbha pervades all beings, all these beings are the seed of Buddhahood." And so on, all the old and new scriptures unanimously declare this meaning, that the nature of the minds of sentient beings is one in its essence as the Bodhicitta of the Alaya, and not understanding this, they grasp at self and other, grasp at one and two, and are confused and wander in various conceptualizations. In order to establish such a cause, there are also two ways of doing so: not being changed by sectarian views and being changed. The former does not rely on any scriptures, does not seek the path of practice, does not desire higher realms or liberation, but only seeks temporary
Chinese
仅仅追求安乐的普通人不会进入道，也就是没有因缘的人。后期通过宗派改变想法，也有正确和不正确的两种道路。即使进入宗派，如果误入歧途，就会变成外道，也就是因缘颠倒。不错误的道路次第是，这里有关于旧译密宗的传统，即阐述十一个乘的分类方式。如《根本续·秘密藏》中所说：“天人乘、声闻乘、缘觉乘、菩萨乘、无上乘。”因此，世间天人乘是进入道的门，通过斋戒、十善、人间净行十六等方式，详细阐述了如何引入道，这将在下面的实际仪轨中讲解。九乘次第出自《意集经》：“生起引导和苦行智，自在方便之乘。”因此，生起引导之乘是三部经；苦行智之乘是下部三续，即事部、行部、瑜伽部；自在方便之乘是上部续，即大瑜伽、无上密、父续母续无二续，或者生起次第摩诃瑜伽方便续，隆阿努瑜伽圆满次第智慧续，大圆满阿底瑜伽方便智慧无二，分为三种。稍微解释一下，印度阿阇黎娇慢金刚认为，有五种对治：舍弃基础的对治、清净基础的对治、转变基础的对治、掌握基础的对治、以及无舍弃取舍和否定肯定。其中，声闻和缘觉是舍弃基础的对治，因为他们像舍弃敌人和荆棘一样舍弃五毒和三毒，所以是下劣的续部。菩萨乘是清净基础的对治，通过般若波罗蜜多五道十地次第修持的方法，清净烦恼的自性本无，但相对于金刚乘来说，据说因不圆满。外三续是转变基础的对治，将五毒转为五部，三毒转为身语意，作为道来修持。摩诃阿努二者是掌握基础的
English
Ordinary individuals who only seek happiness do not enter the path, meaning those without the causes. Later, changing one's mind through philosophical systems also has two paths, correct and incorrect. Even if one enters a philosophical system, if one goes astray into the path of error, one becomes a Tirthika, meaning the cause is reversed. The order of the non-erroneous path is that here, in the tradition of the Early Translation School of Secret Mantra, there is a way of explaining the eleven vehicles. As it is said in the Root Tantra, the Secret Essence: "The vehicle of gods and humans, the vehicle of Hearers, the vehicle of Solitary Buddhas, the vehicle of Bodhisattvas, and the unsurpassed vehicle." Therefore, the vehicle of gods and humans in the world is the gateway to entering the path, and the way to engage with the path through vows of purification, the ten virtues, the sixteen pure human dharmas, etc., will be explained in detail below in the actual ritual. The nine vehicles in order are from the Compendium of Intentions: "The emanation of the origin, asceticism, and knowledge, the vehicle of empowerment and means." Therefore, the vehicle of the emanation of the origin is the three sections of characteristics; the vehicle of asceticism and knowledge is the three lower tantras of Kriya, Charya, and Yoga; the vehicle of empowerment and means is the upper tantra, the Great Yoga, the Unsurpassed Secret Mantra, the non-dual Father and Mother Tantra, or the generation stage Mahayoga, the means tantra, the Lung Anuyoga, the perfection stage wisdom tantra, the Great Perfection Atiyoga, the non-dual means and wisdom, are considered as three. To explain a little, the Indian master Kukkuri Vajra considered five antidotes: the antidote for abandoning the ground, the antidote for purifying the ground, the antidote for transforming the ground, the antidote for mastering the ground, and the absence of abandoning and adopting, negating and affirming the ground. Among these, the Hearers and Solitary Realizers are the antidote for abandoning the ground, because they abandon the five poisons and three poisons like enemies and thorns, so they are inferior tantras. The Bodhisattva vehicle is the antidote for purifying the ground, because they purify the nature of afflictions as being without inherent existence through the method of gradually traversing the five paths and ten bhumis of the Paramitas, but in relation to the Vajrayana, it is said that the cause is incomplete. The three outer tantras are the antidote for transforming the ground, transforming the five poisons into the five families, and the three poisons into body, speech, and mind, and meditating on them as the path. Maha and Anu are mastering the ground.
Chinese
危险，即烦恼分别之众，能使大智慧自在。阿底瑜伽是无有基础的舍取和破立，一切法皆为平等，于超离心识之大本体中自解脱，是成为一切教法和乘之顶峰，圆满而无错谬的道。譬如，以比喻来说明，在果树园中生长了毒树，有人不认识而吃了，结果死了。智者知道是毒，便连根拔起，运到远处，这好比是声闻和独觉。不需要那样的努力，有善巧方便的人将那树直接烧毁，让风吹散，这好比是菩萨。不需要那样的辛苦，咒师通过禅定、手印和念诵咒语，使其可以食用，这好比是外三续。比这更殊胜的是，孔雀认识毒性而食用，反而使其羽毛美丽、颜色鲜艳、声音动听，成为助益，这好比是内二续。对于毒树的生长，没有喜欢和厌恶，而是平等看待，这与大圆满相同，上师们这样说。这被称为因之道。在新派中，也与在阿赖耶识的因续上修持轮涅无别的见解相同。第二，成熟灌顶之道是：为了清净那样的因续，必须进行灌顶。而且，在各个续部中，讲述了许多灌顶之门，但在这里，为了将一切教法和乘的要义归纳为一个，需要以五种计算方式来讲解灌顶的次第，即从何处收集续和教言，由谁所造，属于哪个方面，为了谁的利益而造，从头到尾以多少意义来概括。因此，第一，从何处收集续和教言呢？根本续是《金刚布置一切集合智慧经》，《吉祥饮血总集续》，《幻化根本续吉祥秘密藏》，解释续《意总集续》，《幻化八十品》，《幻化上师》，《金刚镜》等。第二，由哪位导师所造呢？按照玛哈瑜伽续，是大学者佛密，大学者毗玛拉米扎等。这里主要按照阿努瑜伽教言
English
Danger, that is, the multitude of afflictive thoughts, empowers great wisdom. Ati Yoga is without the basis of abandoning and adopting, and without negation and affirmation. All dharmas are equal, self-liberated in the very essence of the great transcendence of mind, thus becoming the pinnacle of all teachings and vehicles, a complete and unerring path. For example, to illustrate with an analogy, if a poisonous tree grows in an orchard and someone unknowingly eats it and dies, a wise person, knowing it is poison, cuts it off from the root and transports it far away, this is like the Shravakas and Pratyekabuddhas. Without such effort, a skillful person burns the tree on the spot and scatters it to the wind, this is like the Bodhisattvas. Without such hardship, a mantra practitioner, through samadhi, mudra, and mantra recitation, makes it edible, this is like the three outer tantras. Even more extraordinary than that, a peacock, recognizing the poison, eats it, and it becomes a friend, making its feathers beautiful, its colors vibrant, and its voice melodious, this is like the two inner tantras. Regarding the growth of the poisonous tree, there is no liking or disliking, but rather looking at it with equanimity, this is similar to Dzogchen, so the lamas say. This is called the path of cause. In the New Tradition, it is also similar to cultivating the view of samsara and nirvana being inseparable on the causal continuum of the alaya. Second, the path of ripening empowerment is: in order to purify such a causal continuum, empowerment is necessary. Moreover, in each tantra section, many doors of empowerment are taught, but here, in order to condense the essence of all teachings and vehicles into one, it is necessary to explain the sequence of empowerment in terms of five calculations: from where the tantras and agamas are collected, by whom they were composed, to which aspect they belong, for whose benefit they were composed, and with how many meanings they are summarized from beginning to end. Therefore, first, from where are the tantras and agamas collected? The root tantras are the Vajra Arrangement All-Encompassing Wisdom Sutra, the Glorious Blood-Drinking Union Tantra, the Illusion Root Tantra Glorious Secret Essence, the explanatory tantra the Compendium of Intentions, the Eighty Chapters of Illusion, the Supreme Illusion, and the Vajra Mirror. Second, by which master were they composed? According to the Maha Yoga Tantra, by the great scholar Buddha Guhya, the great scholar Vimalamitra, and so on. Here, mainly according to the Anu Yoga Agama,
Chinese
精通时轮经灌顶的印度瓦拉纳西大班智达阿阇黎光明庄严，他已有一千六百多岁。还有堪布法王护，经师达摩菩提，印度寺院吉祥贤，尼泊尔巴苏达拉等。按照口诀阿提来说，有导师喜饶多杰，导师妙吉祥友，邬金的大堪布三世知莲花生，印度大班智达二十五贤者等，他们造了灌顶的广大事业仪轨等众多印度论典。第三，属于哪一类：密咒金刚乘阿努瑜伽的早期噶玛经部，幻化，心部三者中，主要宣讲经部，附带也宣讲幻化和心部。第四，重大意义：是为了将所化众生引入金刚乘，从而进入全部教法的修持。第五，首尾之义：以具备四种关联的方式来归纳，也就是经与灌顶相关联，灌顶与口诀相关联，口诀与实践相关联，实践与加持成就相关联。其中第一是与上面所说的那些经相关联。第二是口诀灌顶，大义灌顶的灌顶珍宝轮，灌顶宝鬘或珍宝鬘，灌顶无畏鬘或忿怒金刚事业鬘，灌顶珍宝阶梯等。大译师桑吉益西仁波切认为与六三一十八相关联，即总灌顶大论，引导的事业仪轨大略，引导的事业仪轨小略，圆满成就的灌顶，见解本来灌顶，普贤意之口诀，以六种方式交付事业，中间需要的六种修法，灌顶义略和灌顶义广，灌顶义广大开显，事业仪轨安立忏悔，密咒生起方式论，讲述六种成就之义，恒常需要的六种实修，火供残食仪轨坛城线，经源交付因论六种，这六三一十八文字，桑