English
Now it is generally accepted that it has been understood, but just like the separate explanations of meditation methods, the lama meditates during breaks. The four methods of practice are four: tenets, views, things to be guarded, and meditation, which will be explained in detail below. The practice of deity mantras has already been explained in detail during the practice offering. Taking self-entry, one should bathe with the water of the action vase, offer a mandala, and then take everything as if giving empowerment to the disciple. Because it has already been taken before the Uposatha rite, it is not necessary to take it during self-entry. The root is: The nineteenth is the jewel, generate the pride of being Shakyamuni, gather all the essence of phenomenal existence and dissolve it into one's own crown chakra, transforming it into a blazing jewel. From that, light radiates. Dissolve the light rays of the blessings of the mandala deities and the offerings to the Three Jewels into oneself. Request the deity's permission. Again, light radiates. Dissolve into oneself in the form of letters that fulfill all the needs and desires of sentient beings, thinking that all dharmas are naturally accomplished in their own nature, and that the Tathagatas bless them. The meaning of what was said is: In the Kathok tradition, they perform actions such as throwing flowers of wisdom like illusions, because all the deities of the sutras, illusions, mind, and all the higher and lower vehicles have mandalas of prepared assemblies, so there is no contradiction. But here, doing so is not mentioned in the texts, and those mandalas do not exist now, so because the time is not right, it is thought that this nineteenth section alone is sufficient. Moreover, just as the twelfth section of the root also says to meditate on the Able One, after self-entry is completed, generate the pride of oneself being the Able One, and from that, light radiates, gather all the essence of phenomenal existence, dissolve it into one's own crown chakra, and visualize the blazing jewel, the sign of empowerment, adorning the top of the crown. Again, light radiates. Offerings are made to the mandala deities and all the Buddhas of the ten directions. Recalling, think that all blessings dissolve into oneself in the form of light, and that one has received permission to empower the disciple. Again, light radiates from the jewel. Fulfill all the needs and desires of sentient beings. Recalling, think that the light dissolves into oneself in the form of Tibetan and Chinese letters, and remain evenly in the state of reality. That is the activity of the master up to that point. The activity of the disciple is the seventh section
Chinese
从那时起，召集学生并让他们入座。根本是，第六是沐浴，用瓶中的水全部沐浴，并穿上新衣服。如是说，由于文字错误的缘故，第七章节缺失，如果从总体的角度来看，第六是三个部分，第七是沐浴。正如出生时一样。等等，伴随着咒语，用事业宝瓶的水沐浴。虽然这里不清楚，但普遍的做法是制作驱魔朵玛，所以摆设驱魔朵玛。上师是哪位事业之神的我慢，像金刚手灌顶时一样，进行朵玛的净化、加持、念诵、奉献、谛实语、敕令等。特别是在金刚手的代替中，还有世间天人乘的坛城，以及所有眷属众神的敕令和谛实语。以及，敕令的第一句是，于此天人乘的坛城中。改变并驱逐邪魔。曼荼罗的花朵撒放和收回完毕后。为了与虚空同等的一切众生的利益，为了获得圆满正等觉的果位。为此，在此聚集的大众坛城中，成熟灌顶的第一个支分坛城，进入世间天人乘之门。如理听闻那条道路的成熟解脱，心想为了利益众生而行事，首先发起菩提心的殊胜之心，请谛听。如是劝发菩提心，劝请听法等，在广略的共同讲述之后。此处的乘的差别是，大导师三世知莲花生，以及班智达无垢友的观点，被说为显现增上的乘和决定善妙的乘两种。第一，显现增上的乘是天人乘。幻化支分中说，行持十善，舍弃不善，是欲界天人和人道的生因。如是说，舍弃十不善，行持十善是因和道，天人的果位是果。又在行集经中说，对于最初的业力众生，进入殊胜的意义，此方法是圆满正等觉，如阶梯的次第般宣说。如是所说的阶梯
English
From then on, the students were summoned and seated. The root text states, "Sixth is bathing, bathe completely with the water from the vase, and wear new clothes." As it is said, due to a mistake in the writing, the seventh section is missing, and if considered from the perspective of the summary, the sixth is three parts and the seventh is bathing. Just as at the moment of birth. Etc., accompanied by mantras, bathe with the water of the action vase. Although it is not clear here, the general practice is to make a dispelling-obstacle torma, so arrange the dispelling-obstacle torma. The guru, with the pride of whichever action deity, performs the purification, blessing, recitation, offering, truth-telling, and commanding of the torma, as in the case of the Vajrapani empowerment. Especially in place of Vajrapani, there is also the mandala of the worldly gods and humans vehicle, and the command and truth of all the assembly of deities with their retinue. And, the first line of the command is, "In this mandala of the gods and humans vehicle." Change and expel the obstacles. After the scattering and gathering of the mandala flowers is complete. In order to attain the state of perfect Buddhahood for the sake of all sentient beings equal to space. For that purpose, in this great assembly mandala, the first branch mandala of the maturing empowerment, enter the gate of the worldly gods and humans vehicle. Having properly listened to the maturation and liberation of that path, thinking to act for the benefit of sentient beings, first generate the supreme mind of bodhicitta, please listen. Thus, encouraging the generation of bodhicitta, exhorting to listen to the Dharma, etc., after the extensive and concise common explanation. The difference of the vehicle here is that the great teacher, the all-knowing of the three times, Padmasambhava, and the view of the great scholar Vimalamitra, are said to be two: the vehicle of manifest elevation and the vehicle of definite goodness. First, the vehicle of manifest elevation is the vehicle of gods and humans. In the Magical Illusion Branch it says, "Practicing the ten virtues and abandoning non-virtue, is the cause of being born as gods and humans in the desire realm." As it is said, abandoning the ten non-virtues and practicing the ten virtues is the cause and path, and the state of gods and humans is the result. Also, in the Conduct Summary it says, "For sentient beings with initial karma, entering the sacred meaning, this method is the perfect Buddha, spoken of as a ladder of steps." The ladder thus spoken of
Chinese
与下等者和法相同的，是天人的乘。其道的入口，是近住或宁玛自语中的时规和。永规的布萨、布施等门径必须学习。如《二观察》中所说：“首先行布萨、布施。”因此，首先以根本的戒条三十义所说的六品分为三部分以上，加上第十七品。从下面取第十八品自入和第十九品珍宝二者，总计四十九义是唯有上师的事业，因此如上已成无多无少。弟子的事业，从第七条沐浴开始讲述，驱魔仪轨经文中虽未明说，但格隆班索南衮波说：“以天之慢驱魔。”因此沐浴和驱魔二者成立。根本中说：“第八戒之所依有三：经灌顶使闻慧得以灌顶，以思慧而宣说，以修慧而引导，共三者。灌顶连同结行仪轨是坛城的。次第开示讲述之门。此时，以从恶趣中必定解脱的意乐献上供养。”所说的意义是，戒之所依或因是弟子的闻思修三慧。又，使闻慧得以灌顶而成熟。以思慧而宣说，从而确定。以修慧而进行安住修和取道之引导，共三者，因此须知。请求戒律的所依或供养是，此处说以从恶趣中必定解脱的意乐献上供养。格隆敦也说，将任何戒之所依供养上师。因此，任何供养都已完成。特别是，献曼扎是伟大的乘秘密的特点。根本中说：“第九法座是，上师守护世间，因对众生的慈爱而使国土得以统治，因此弟子建造。”所说的是，一般小乘中，高大的法座等被说是应舍弃的，但对于说法者以极大的恭敬陈设法座，大小乘一切都这样说。弟子对上师的恭敬
English
The vehicle of gods and humans is the same as the lower and the Dharma. The entrance to that path is the practice of Nyungne, or in the Nyingma language, the time rules and the permanent rules of Uposatha and giving, etc. As it is said in the Two Examinations: "First do Uposatha and giving." Therefore, first, the six sections stated by the thirty meanings of the root vows are divided into three parts or more, plus the seventeenth section. From below, the eighteenth section, Self-Entry, and the nineteenth section, Jewels, are also taken, so the total of forty-nine meanings is only the work of the master, so it is completed above without excess or deficiency. The disciple's work starts from the seventh article, bathing, and expounding. Although the exorcism ritual is not clear in the scriptures, Gelong Sonam Gonpo said, "Exorcise with the pride of the gods." Therefore, the two, bathing and exorcism, are established there. In the root it says: "The eighth, the basis of vows, has three: empower the wisdom of hearing with empowerment, explain with the wisdom of thinking, and guide with the wisdom of meditation." The empowerment together with the concluding ritual is the mandala. The door of explanation is shown step by step. At this time, offer whatever support there is with the intention of definitely escaping from the lower realms. The meaning of what is said is that the basis or cause of the vow support is the disciple's wisdom of hearing, thinking, and meditating. Also, empower the wisdom of hearing to ripen it. Explain with the wisdom of thinking to determine it. Guide the wisdom of meditation with abiding meditation and taking the path, so you need to know there. The basis or offering for requesting vows is said here to offer whatever support there is with the intention of definitely escaping from the lower realms. Gelongton also said to offer whatever support is appropriate to the lama. Therefore, whatever support is appropriate has been offered. In particular, offering a mandala is a characteristic of the Great Vehicle Secret Mantra. In the root it says: "The ninth throne is: the lama protects the world, and because of love for sentient beings, the disciple builds it in order to rule the land." What is said is that in general, in the Lesser Vehicle, tall thrones and the like are said to be abandoned, but for the speaker of the Dharma, setting up a throne with great respect is said in all vehicles, great and small. The disciple's respect for the lama
Chinese
已完成收集。 功德利益在彼处提到：如果先念诵这些咒语，然后宣讲佛法，那么在方圆八由旬的范围内，邪魔及其眷属之神都不会为了用眼睛去观察而前来。即使有前来的，也无法制造障碍。 如是说，因此，从升座的其余部分来看，这些甚深口诀也必须牢记。 根本是： 第十二，观修能仁：行持十善是转轮圣王的法律。 也就是教法和人天导师释迦牟尼佛。 因为他有四种人天眷属，所以要观修他们，并进行斋戒等。 如是说，其含义是必须实行转法轮圣王的法律——十善。 也就是能仁的教法和导师，因此，不要将现在的讲法上师视为凡夫，而要以导师释迦牟尼佛被四种眷属围绕的真实想法来生起敬信心。 上师也必须具有稳固的能仁三摩地。 其必要性是： 降伏烦恼者萨嘎之神说： 导师和七位善知识， 是三界显现的遍主。 如是说。 也就是说，在世间人天乘的场合，仅仅斋戒和劝诫是合理的，授予灌顶是不合适的，可能会有这种错误的理解。 但在此，主要是与金刚乘坛城的仪轨相关联而授予灌顶。 为了让世间之人从十善道逐渐引导至大圆满阿底瑜伽，这是一种方便或因缘，是像阶梯一样引导的甚深方便。 同样，如果有人错误地说，坛城之神除了根本坛城的主尊和母尊之外，其他大多数主尊都是化身，那么就没有过失的罪过。 因为在新派中，也说胜乐金刚空行海坛城中有贤劫千佛以化身形象安住。 在《百法仪轨》中，也说了弥勒怙主三面四臂的随许等，因为这些法是相同的。 简而言之，与世间相符的是根本坛城，而世间