English
Its previous aspect is recognized as the practice of the Kadampa. The view of our own school is, as it says in that very text: "However, when practicing the tantric method, meditating on the yidam is of great merit. Listen to the Pratimoksha that arises from the Mahayana." Therefore, on the auspicious occasions blessed by these three Buddhas—the tenth, fifteenth, and eighth days of the month—on top of keeping the Uposatha vows, one should meditate and recite on these three deities according to the tantric method, or perform any other meditation and recitation, as it is said to be of great benefit. Therefore, it is undeniably a tradition of the Mahayana Pratimoksha. However, even if one keeps the Uposatha vows on the three auspicious days without meditating on the deities, it is still permissible, as it is said that on these three auspicious days, benefit arises through the power of the aspirations of the three Buddhas. This is stated only in this immaculate scripture of our own school. By keeping the Uposatha vows on the tenth day, one is liberated from the eon of famine through the power of Shakyamuni's aspiration; by keeping the Uposatha vows on the fifteenth day, one is liberated from the eon of weapons through the power of Amitabha's aspiration; and by keeping the Uposatha vows on the eighth day, one is liberated from bad dreams, uncertainty, doubt, hesitation, and the eon of disease through the power of the Medicine Buddha's aspiration. Therefore, benefit arises solely from keeping the Uposatha vows, and it is not said that the Uposatha is broken if one does not meditate and recite. In the "Differentiation," it says: "Therefore, even if one does not meditate on the deity, the Uposatha is not broken." This is in accordance with the above statement. To this, Panchen Serdokchenpa Shakya Chokden asked: "If meditating on the yidam is the best in the tantric Uposatha, then should that deity be visualized in front of oneself or within oneself? If it is self-generation, then why is there no self-generation in the Kriya tantras? If it is the deity visualized in front, then why does one take the vows of Sojong before generating deities such as Namgyal?" To this, Kunkhyen Gowo Rabjampa Sonam Senge replied: "Although the debate has already been refuted with three points—not understanding the meaning of the scriptures, questions becoming endless, and it being inappropriate to criticize both sides—just like putting a hat on a shoe, the same debate may arise here as well. Therefore, those who wish to debate should look at the compilation of questions and answers, 'Dispelling Errors.' Panchen Serdokchenpa Shakya Chokden seems to be a scholar who is proficient in valid cognition, but he is like an old logician who has entered the path of mantra.
Chinese
对于那些紧紧抓住作为一切基础的、真实成立的傲慢的自生光明秘密真言，存在许多思辨。特别是，如果比丘受持大乘布萨，那么比丘戒就会毁坏，这种说法被认为严格地断绝了所化众生相续中的修持，这是不合理的。对此，全知索南僧格说：“为了所有众生的利益……”等等，说明了其巨大的必要性。如果必要性如此，那么获得一次发心后，就不需要再次受持。对于已经获得无上灌顶并安住于戒律的咒师，在接受下部续部的灌顶时，无上咒戒就会毁坏等等，对于以理智驳斥这些观点，我多次随喜。将金色者的见解作为法界回向的善根来修持，想要完全通达黑白，想要修持加持成熟之法，以及将大手印的字面意义作为手印的字面意义来作为修持的助伴，并修持提洛巴，以及那若巴的见解等等很多。因此，噶玛巴曲扎嘉措的智慧、慈悲和能力，以及伴随而来的加持，似乎并不将萨迦派的宗见作为其思想的根本。然而，无论金色者如何将宗见建立在萨迦派上，除了各自往昔的强烈愿力之外，即使不依赖于自己的宗派，也像金针一样，在萨迦派的顺带中，宁玛派中，竹贡巴·贝增也以自己的方式进行了各种辩论和驳斥，并反复讨论，从而对前译的珍贵教法造成了损害。对此，嘉瓦·噶桑曲杰和阿里班智达·贝玛旺嘉等人也似乎零星地表达了对此事非常不满的观点，因此，那些自认为聪明的人不应追随这种方式而产生邪见。特别是，对于从何处受持大乘布萨，不需要考察是自前还是对前，但如果对此产生怀疑，那么具有比丘戒的具相续者，以大乘发心来发起，并受持了大乘布萨，那么对于之前的戒律没有任何损害。并且，在修持行部和事部等下部续部的仪轨时，会更加圆满。
English
There are many speculations regarding the self-arisen luminosity secret mantra that firmly grasps the arrogance of true establishment as the basis of everything. In particular, the statement that if a bhikshu takes the Mahayana Uposatha, the bhikshu vows will be destroyed is seen as strictly cutting off the practice in the continuum of those to be tamed, which is unreasonable. To this, Kunchen Sonam Sengge said, "For the sake of all sentient beings..." and so on, explaining the great necessity. If the necessity is such, then once the mind of enlightenment is obtained, there is no need to receive it again. For a mantra practitioner who has received the unsurpassed empowerment and abides by the vows, when receiving the empowerment of the lower tantras, the unsurpassed mantra vows will be destroyed, etc. I rejoice hundreds of times in following the refutation of these views with reason. The intention of the Golden One is to practice the merit of dedicating the Dharmadhatu, to want to completely penetrate black and white, to want to practice the ripening of blessings, and to make the literal meaning of the Great Seal as the literal meaning of the hand seal as a companion in practice, and to practice Tilopa, and the views of Naropa, etc., are many. Therefore, the wisdom, compassion, and ability of Karma Pakshi Chodrak Gyatso, along with the blessings, do not seem to regard the Sakya school's tenets as the root of their thought. However, no matter how the Golden One establishes the tenets in the Sakya school, apart from the strong aspirations of each individual's past, even if they do not rely on their own tradition, like a golden needle, in the side of the Sakya tradition, in the Nyingma tradition as well, Drigung Paldzin made various self-made debates and refutations, and repeatedly discussed them, thereby causing harm to the precious teachings of the early translation. To this, Gyawa Kalsang Chöje and Ngari Panchen Pema Wangyal and others also seem to have expressed scattered views of great disapproval of this matter, so those who consider themselves intelligent should not follow this way and develop wrong views. In particular, regarding where to take the Mahayana Uposatha from, there is no need to examine whether it is from oneself or from the front, but if there is doubt about this, then a person with a bhikshu vow who has a continuum, who initiates with the mind of Mahayana enlightenment, and takes the Mahayana Uposatha, then there is no harm to the previous vows. And, when practicing the rituals of the lower tantras such as Kriya and Charya, it will be more complete.
Chinese
对于成为支分的方法，不要因为不必要的怀疑而放弃布萨等行为，我从内心深处劝诫不要做任何粗鄙的异类行为。请不偏袒真假的学者和成就者们对此进行考察。这样就完成了进入世间天人乘的入口，接下来是实际的灌顶。根本颂中，第二十条说，讲法是因为这些神是众神之母，对于守誓者来说可以升入天界，对于作恶者来说会堕入恶趣，对于不动摇的业来说会进入上界，对于信仰三宝者来说可以获得法王之位。所说的意义是进入实际的灌顶。瓶灌等是进入天人天界的装备的灌顶。文字灌顶有两种：汉字声母韵母的灌顶和藏文ka kha的灌顶。有天神灌顶等四种。其中，天神灌顶、文字灌顶等是所有乘的根本，所以获得这些灌顶，如果安住于誓言，就能升入天界；如果行不善，就会堕入恶趣；如果行不动摇的业，就会进入上界；如果信仰三宝，就能成为获得法王的因，所以要断恶行善，努力行善，这样才能生起欢喜。根本颂中，第二十一条说，ka kha瓶灌是，汉字和藏文分为两部分，汉字是普贤，藏文是能仁，融入自身和瓶子的坛城中。从上师和坛城中，就像一盏灯分成两盏灯一样。融入弟子后，思维所有需求都会产生，并依次进行。所说的意义是，如果把你们看作普通人，即使灌顶也不会生效，就像把狮子的乳汁倒入劣质容器中一样，所以必须持有任何自己本尊的慢心，或者像毗卢遮那佛一样的慢心。在那样的状态中，十方一切如来的加持都以汉字和藏文的形式显现。其中，声母韵母以汉字的形式显现为普贤，ka kha以藏文的形式显现为能仁。在给予融入上师和瓶子灌顶所依的坛城中的灌顶时，每个灌顶物都像从上师和灌顶所依中，一盏灯分成两盏灯一样显现，融入你们之后，观想所有需求都能如愿实现。经文中最初出现顶髻
English
For the method of becoming a branch, do not abandon the Uposatha and other practices due to unnecessary doubts. I sincerely advise you not to engage in any vulgar heretical behaviors. I ask the scholars and accomplished ones who do not lean towards truth or falsehood to examine this. This completes the entrance to the vehicle of gods and humans in the world, and then comes the actual empowerment. In the root text, the twentieth verse says that teaching the Dharma is because these deities are the mothers of all deities. For those who keep their vows, they can ascend to the heavens; for those who do evil, they will fall into the lower realms; for those with unwavering karma, they will enter the higher realms; and for those who have faith in the Three Jewels, they will attain the kingship of Dharma. The meaning of this is to enter the actual empowerment. The vase empowerment and others are empowerments that allow one to enter the realm of gods and humans. There are two types of letter empowerments: the empowerment of Chinese vowels and consonants, and the empowerment of Tibetan ka kha. There are four types of empowerments, including deity empowerment. Among them, deity empowerment, letter empowerment, and others are the foundation of all vehicles. Therefore, receive these empowerments. If you abide by your vows, you will ascend to the heavens; if you engage in evil, you will fall into the lower realms; if you engage in unwavering karma, you will enter the higher realms; and if you have faith in the Three Jewels, you will become the cause for attaining the kingship of Dharma. Therefore, you must abandon evil and diligently practice virtue, so that you can generate joy. In the root text, the twenty-first verse says that the ka kha vase empowerment is that Chinese and Tibetan are divided into two parts. Chinese is Samantabhadra, and Tibetan is Shakyamuni, which dissolve into oneself and the mandala of the vase. From the guru and the mandala, it is like one lamp being divided into two lamps. When it dissolves into the disciples, think that all needs will arise, and proceed in order. The meaning of this is that if you are regarded as ordinary people, even if you receive the empowerment, it will not take effect, just like pouring lion's milk into a poor container. Therefore, you must hold the pride of any of your own yidam deities, or the pride of Vairochana. In that state, all the blessings of the Sugatas of the ten directions appear in the form of Chinese and Tibetan letters. Among them, the vowels and consonants appear in the form of Chinese as Samantabhadra, and ka kha appears in the form of Tibetan as Shakyamuni. When giving the empowerments that dissolve into the guru and the mandala, which are the supports of the vase empowerment, each empowerment substance appears like one lamp being divided into two lamps from the guru and the empowerment support. After dissolving into you, meditate that all needs will be fulfilled as desired. In the text, the crown first appears
Chinese
如吉祥之相所示，以小象灌顶，生起欲乐，获得成为世间引导者的资格。 顶礼！十方…… 种姓之子，以一对小象灌顶，愿你获得引导一切世间的资格！ 如同青年一切义成诞生时穿上无垢的迦尸迦细布，以布衣灌顶，生起欲乐，获得明澈无杂的智慧。 顶礼！十方…… 种姓之子，以迦尸迦细布灌顶，愿你获得明澈无杂的智慧之权！ 如同诸天龙为青年一切义成沐浴，以宝瓶之水灌顶沐浴，获得一切垢染清净之权…… 再次以尊胜宝瓶之水灌顶。 顶礼！十方…… 种姓之子，以宝瓶圣物之水灌顶，愿你获得一切烦恼习气垢染清净之权！ 如同释迦族为青年一切义成命名为一切义成，以名字灌顶，获得成办他利的资格…… 顶礼！十方…… 种姓之子，以名字灌顶，愿你获得无碍于所知之智，成办他利的资格！ 在此可随意取适合的俗名。 如同青年一切义成被善妙释迦王以珍宝严饰，以各种珍宝灌顶，生起欲乐，获得暂时悦意，究竟现证之权…… 顶礼！十方…… 种姓之子，以各种珍宝灌顶，愿你获得知晓一切有情之心的资格！ 如同青年一切义成示现以文字的方式调伏一切文书师友等的行为，以书写板灌顶，获得暂时精通进入正法之门，书写诵读，究竟转法轮之权…… 顶礼！十方…… 种姓之子，以书写板灌顶，愿你获得宣说正法之音的资格！ 如同青年一切义成以幻