Chinese
是灌顶。第十五个是道果，是乘，是因，是自性，是菩萨的乘。对于大天母，是十方佛的围绕。心髓是念诵达地雅塔。是二十种自在的灌顶。进入之门是从二谛之门进入，也就是诸佛所说的法，完全依赖于二谛。世俗谛和胜义法谛。如是，世俗谛有四种。体相或自性是显现为各种各样的境。那是世俗的，其特征是用理智分析是不合理的。分为两种。名称的意义或词义是显现在名言的意识中，对于真实的意义没有遮蔽。从显现中：任何的心对于任何的事物，真实遮蔽的就是世俗。如是。第四个分为两种。显现能起作用的是真实的世俗，显现不能起作用的是虚假的世俗。显现相似，但能起作用，因为能起作用和不能起作用的原因，分为真实和不真实的世俗。如是。胜义谛有四种，特征自性是显现为远离戏论。胜义所代表的特征是，用理智分析是合理的，也就是如实安住于所知。意义或词义是，因为是理智的对境，所以意义不欺骗是殊胜的，长久地在那自性中是真实的。分为两种，名言的胜义谛和非名言的胜义谛。第一个是，远离一方面的戏论，阻断生等，因为与真实相符。如是。第二个是远离一切戏论，从显现中：有和没有，这些也是边。因此，舍弃二边之后，智者不住于中。如是，中观自续派和，应成派的观点有很多。将世俗分别作为遣除的对象而遣除。将胜义完全受用作为要证实的而证实，那就是进入。第二是见，证悟到补特伽罗的我和一与多分离的常执的自性不存在。并且证悟到法的我和所取的一切境如幻化一般，因此在外境上没有成立我。
English
Is empowerment. The fifteenth is the Lamdre, which is the vehicle, the cause, the nature, the vehicle of the Bodhisattva. For the Great Goddess Mother, it is the surrounding of the Buddhas of the ten directions. The essence is the recitation of Tadyatha. It is the empowerment of the twenty kinds of freedom. The gate of entry is through the gate of the two truths, that is, the Dharma taught by the Buddhas, which relies entirely on the two truths. The conventional truth and the ultimate Dharma truth. Thus, the conventional truth has four aspects. The characteristic or nature is that it appears as various objects. That is conventional, and its characteristic is that it is not reasonable to analyze with reason. Divided into two. The meaning of the name or the definition is that it appears in the consciousness of terms, and there is no obscuration for the true meaning. From appearance: Whatever mind, for whatever thing, truly obscures is considered conventional. Thus. The fourth is divided into two. The conventional that appears and can function is the true conventional, and the conventional that appears and cannot function is the false conventional. Although the appearances are similar, they can function, and because of the reasons of being able to function and not being able to function, they are divided into true and untrue conventional. Thus. The ultimate truth has four aspects, the characteristic nature is that it appears as being free from elaboration. The characteristic represented by the ultimate truth is that it is reasonable to analyze with reason, that is, it abides as it is in the knowable. The meaning or definition is that because it is the object of reason, the meaning is not deceiving, so it is supreme, and it is true in that nature for a long time. Divided into two types: the ultimate truth of name and the ultimate truth of non-name. The first is, being free from one-sided elaboration, blocking birth and so on, because it is in accordance with the truth. Thus. The second is being free from all elaboration, from appearance: "Existing and non-existing, these are also extremes. Therefore, after abandoning the two extremes, the wise do not abide in the middle." Thus, there are many views of the Svatantrika Madhyamaka and the Prasangika. The conventional distinction is eliminated as the object to be eliminated. The ultimate complete enjoyment is confirmed as what is to be confirmed, that is the entry. The second is the view, realizing that the self of the person and the nature of the eternal clinging that is separated from one and many do not exist. And realizing that the self of phenomena and all the objects of grasping are like illusions, therefore, the self is not established in the external object.
Chinese
。执着的知识，作为阿赖耶识，安住于无边之处，不会瞬间成立。如果法和补特伽罗无我，这就是菩萨。这样说的。第三，守护的戒律是：菩萨的四条根本戒，出自二十戒中：不听他人的忏悔，与他人聚集闲聊等，对于痛苦无依无靠者，吝啬不给予法财，贪恋利养恭敬，自赞毁他等，舍弃大乘，宣说相似正法的虚假之语。这四条根本，二十条支分，众多细分不毁坏地守护。这样说的。第四，等持是：修的自性是三十七菩提分法，即法性中的四念住，四正断，四神足。在加行道中是五根，五力。在见道中是七菩提支。在修道中是八正道支。在见道中有五百陀罗尼门，成千上万的等持门。第五，行为是：从珍爱他人胜过自己的角度出发，做利益有情的事，也就是以行为的自性来行持四度，布施有三种，财物布施，无畏布施，法布施。第一种又分两种，外在完全施舍，三轮完全清净没有执着，如《集法句经》所说：四大洲善妙庄严如唾沫之灰，布施能生欢喜，获得洲土非如是。这样说的。内在完全施舍是：施舍自己的身体、生命、儿子和妻子等，即使施舍头和肢体也没有沮丧的心，完全施舍所有财产也没有贪恋。这样说的。戒律有三种，断除不善，积聚善法，利益有情三种。精进有三种，盔甲精进，趣入精进，不退转精进。忍辱有三种，对于损害毫不介意，对于法坚定地思考，接受痛苦。第六，果是：次第登上五道十地，获得具足三身五智的普贤地。也就是，自身二利通达波罗蜜多，十地次第的禅修瑜伽士，二谛
English
. The clinging consciousness, as the Alaya consciousness, abides in the boundless place, and will not be established in an instant. If the Dharma and the person are selfless, then this is a Bodhisattva. That's what it says. Third, the discipline of guarding is: the four fundamental precepts of a Bodhisattva, from the twenty precepts: not listening to the repentance of others, gathering with others to chat idly, etc., for those who are suffering and helpless, being stingy and not giving Dharma and wealth, being greedy for profit and respect, praising oneself and slandering others, etc., abandoning the Mahayana, and speaking false words that appear to be the true Dharma. These four roots, twenty branches, and many subdivisions are guarded without being destroyed. That's what it says. Fourth, Samadhi is: the nature of meditation is the thirty-seven factors of enlightenment, namely the four mindfulnesses in Dharma nature, the four right abandonments, and the four miraculous legs. In the path of preparation are the five roots and five powers. In the path of seeing are the seven branches of enlightenment. In the path of cultivation are the eight branches of the noble path. In the path of seeing, there are five hundred Dharani gates and hundreds of thousands of Samadhi gates. Fifth, the behavior is: from the perspective of cherishing others more than oneself, doing things that benefit sentient beings, that is, using the nature of behavior to practice the four perfections, there are three types of giving, material giving, fearlessness giving, and Dharma giving. The first type is divided into two types, external complete giving, the three wheels are completely pure and without attachment, as stated in the 《Dharmapada》: The four continents are beautifully decorated like the ashes of spit, giving can generate joy, and obtaining the continents is not like this. That's what it says. Internal complete giving is: giving one's own body, life, sons and wives, etc., even if giving one's head and limbs, there is no discouraged mind, and completely giving all property without greed. That's what it says. There are three types of discipline, abandoning non-virtue, accumulating virtue, and benefiting sentient beings. There are three types of diligence, armor diligence, entering diligence, and non-retreating diligence. There are three types of patience, not caring about harm, firmly thinking about the Dharma, and accepting suffering. Sixth, the result is: gradually ascending the five paths and ten grounds, and obtaining the Samantabhadra ground with the three bodies and five wisdoms. That is, oneself and others benefit from understanding the Paramita, the meditative yogi of the ten grounds in order, the two truths
Chinese
因此，将获得佛陀的果位。就这样。关于“འགག་”：处所是鹫峰山或王舍城。导师是圆满的佛陀。眷属是菩萨顿珠。赋权是二十。为什么呢？为了圆满所有事业。必要性是摧毁魔军并执掌法王之政。那么，在何处、于何地、如何？以六种方式包括所有必要的规则。这就是菩萨的六种“འགག་”。就这样。关于口诀的修习方式：就像地方官进行地方事务一样，完全专注于他人的利益。如果从修习的角度来说，就是修习二谛的意义。那么，从世俗谛的角度来说，就是赋权物品的交付仪式，以及包括三摩地的灌顶、能灌顶者、所灌顶者和灌顶行为在内的二十种大智慧事业的灌顶。从胜义谛的角度来说，在心的中央修习一个像鸟蛋大小的光点，不确定是什么颜色。那就是空性、无生的明点。就这样。通过观察它，它的形状不会停止，显现为任何事物。通过观察那些颜色，没有建立任何单一的方面。同样，即使包括灌顶在内不停地显现，但在胜义谛中，它也没有指向任何地方。法性远离一切戏论，不成立为任何事物的自性而存在。因此，不从远离一切戏论的状态中移动，以无住的方式安住。在那之后，在世俗谛不灭的显现中，在般若波罗蜜多母中修习道路，并且在四种行为中不与本尊分离，这就是二谛双运的道路，也就是智慧的自性，伟大的修习。然后是吉祥的陈述：散布鲜花并伴随着音乐，这是旋律：至尊白莲喜悦兜率天宫至尊处，为无败怙主授予王位继承至尊之权，在阎浮提本身，白象进入母胎。吉祥至尊以此，愿今日安乐！王舍城的稻田之城净饭王子，超越虚伪的殊胜女子，天女般美丽的母亲，在腹中安住十个月后，富有的释迦族。吉祥至尊以此，愿今日安乐！蓝毗尼园是令人愉悦的巴卡树林。
English
Thus, one will attain the state of Buddhahood. That's it. Regarding "འགག་": The place is Vulture Peak Mountain or Rajagriha. The teacher is the perfect Buddha. The retinue is the Bodhisattva Dondrup. The empowerment is twenty. Why? In order to complete all activities. The necessity is to destroy the demon army and hold the reign of the Dharma King. So, where, in what place, and how? With six ways including all necessary rules. This is the six "འགག་" of the Bodhisattva. That's it. Regarding the method of meditating on the instructions: It is like a local official conducting local affairs, completely focusing on the benefit of others. If we consider it from the perspective of meditation, it is meditating on the meaning of the two truths. So, from the perspective of the conventional truth, it is the empowerment of the empowerment substances, and the empowerment of samadhi, including the empowerer, the empowered, and the act of empowerment, which is the same as the empowerment of the twenty great wisdom activities. From the perspective of the ultimate truth, in the center of the heart, meditate on a single light point the size of a bird's egg, which is not certain what color it is. That is the empty, unborn bindu. That's it. By examining it, its form does not cease, appearing as anything. By examining those colors, no single aspect is established. Similarly, even if it appears continuously including the empowerment, in the ultimate truth, it does not point to anywhere. The nature of reality is free from all elaborations, and it exists without being established as the nature of anything. Therefore, without moving from the state of being free from all elaborations, one should abide in the manner of non-abiding. After that, in the unceasing appearance of conventional truth, in the Mother Prajnaparamita, meditate on the path, and in the four activities, without separating from the deity, this is the path of the union of the two truths, which is the nature of wisdom, the great meditation. Then comes the auspicious statement: Scattering flowers and accompanied by music, this is the melody: Supreme White Lotus Joyful Tushita Palace Supreme Place, Bestowing the supreme authority of the regent upon the invincible protector, In Jambudvipa itself, a white elephant enters the womb. May auspiciousness and goodness prevail today through that supreme auspiciousness! Son of Shuddhodana, the king of the rice fields city of Rajagriha, The supreme woman who transcends deceit, the goddess-like beautiful mother, After residing in the womb for ten months, the wealthy Shakya clan. May auspiciousness and goodness prevail today through that supreme auspiciousness! Lumbini Grove is a delightful grove of Paksha trees.