English
is supreme. In the Great Perfection, the Ultimate Measure of Meaning, it is said: "Beyond the realm of thought, free from the movement of mind, the unsurpassed protector, Vajrasattva, has spoken." Thus it is said. In suchness, there are two aspects of nirvana: understanding and words. Those beyond thought and expression, all Buddhas who have passed away have also attained nirvana in suchness. All Buddhas who have not yet come will also attain nirvana in suchness. All Buddhas who are presently abiding also attain nirvana in suchness. For all Buddhas of the three times, there is only one suchness, without change. Moreover, in the Perfection of Wisdom, it is said: "In suchness, there is neither birth nor death; there is no change from abiding." Thus it is said. In suchness, all conceptualizations of grasping and being grasped are pacified in the realm of dharmata, and there is no change from being liberated from the suffering of samsara. Moreover, it is said: "Samsara and nirvana are neither different nor the same; when samsara is fully understood, it is called nirvana." Thus it is said. Nirvana has four verbal distinctions: peaceful nirvana, non-abiding nirvana, unequal nirvana, and perfect nirvana. Peaceful nirvana is the nirvana of the Lesser Vehicle; after the afflictions are pacified, the Shravakas and Pratyekabuddhas attain peaceful nirvana. Non-abiding nirvana is the Perfection of Wisdom; because there are no afflictions, one does not abide in the extreme of samsara; because of compassion, one does not abide in the extreme of nirvana, and therefore does not abandon the benefit of beings. This is because Bodhisattvas do not abide in either extreme, so the Great Vehicle is non-abiding nirvana. This is unequal to the Lesser Vehicle, so it is unequal nirvana. In this inequality, there is no duality of samsara and nirvana, which is the true meaning, so it is perfect nirvana. Realizing the perfect, inexpressible, and utterly non-existent as one, this is the sole intention of the Buddhas. Moreover, as it is said in the Secret of Wisdom: "Samantabhadra is not seen as anything extra; not seeing is the clear mirror." Thus it is said. Its meaning is the immutable, self-sufficient Dharmakaya. The self-luminous awareness without a basis, the beginningless
Chinese
自生智慧，是因福德资粮和果位智慧资粮圆满，故僧伽圆满。如大乘《宝性论》云：皈依唯是佛，因胜者具法身故，僧伽亦是彼之究竟。如是说。此时，唯一彻底断除，故唯一佛亦是自己。其义不变而能忍受，故胜者法身亦是自己。无基之觉性自解脱，无碍之智慧自生，故资粮圆满之僧伽亦是自己。此时亦无需依赖三宝，因已证悟三宝即自己。亦不疑堕入轮回，因自己已成三宝，故无流转轮回之疑。无希望与怀疑，是托付于三宝之法界。已入三宝之教，故莫舍弃皈依。那是无希望与怀疑地托付于法界。༈ 将意义确定下来的时间有三种：因灌顶自然圆满，无需依赖修持善法而确定下来，此为一。因身自然成为本性，从二取中解脱而确定下来，此为二。因证悟意义为一，超越分别思辨而确定下来，此为三。灌顶有三种：依靠造作的灌顶仪轨而逐渐授予，灌顶之义圆满与否，以及自然圆满地显示四种表征。依靠造作的灌顶仪轨而逐渐授予是：首先向上师献上灌顶请求。上师修持作为本尊的彼之时间、数量和名号之近修。弟子也供养适时所需的资具。之后在良辰吉日，迎请上师至所需之处。在那里，上师布置方位和地基，如何安放，如何陈设，聚集如何需要的会供资具。之后，为了使未成熟者成熟，完整地展示四种灌顶。为了使成熟者解脱，展示生起次第和圆满次第的次第。口耳传承灌顶诀窍中说：依靠造作的方便，证悟真实的方便。造作的灌顶是象征。
English
That self-arisen wisdom is the perfection of the accumulation of merit as cause and the accumulation of wisdom as result, therefore the Sangha is perfect. As the Great Vehicle Uttaratantra Shastra says: The only refuge is the Buddha, because the Victorious One possesses the Dharmakaya, and the Sangha is also the ultimate of that. It is said. At this time, the only one is completely cut off, so the only Buddha is also oneself. Because its meaning does not change and can be endured, the Victorious One's Dharmakaya is also oneself. In the self-liberation of baseless awareness, unobstructed wisdom arises spontaneously, so the Sangha, which is the perfection of accumulation, is also oneself. At this time, there is no need to rely on the Three Jewels, because one has realized that the Three Jewels are oneself. There is no doubt of falling into samsara, because one has become the Three Jewels, so there is no doubt of wandering in samsara. Without hope and doubt, it is entrusting to the Dharmadhatu of the Three Jewels. Having entered the teachings of the Three Jewels, do not abandon taking refuge. That is entrusting to the Dharmadhatu without hope and doubt. ༈ There are three times for determining the meaning: because the empowerment is naturally complete, there is no need to rely on practicing virtuous Dharma to determine it, this is one. Because the body naturally becomes its own nature, it is determined by being liberated from dualistic grasping, this is two. Because the meaning is realized as one, it is determined by transcending conceptual speculation, this is three. There are three empowerments: gradually bestowing based on contrived empowerment rituals, whether the meaning of the empowerment is complete or not, and naturally showing the four symbols of completion. Gradually bestowing based on contrived empowerment rituals is: first, offering an empowerment request to the lama. The lama practices the close recitation of the time, number, and name of the deity who is the yidam. The disciple also offers the necessary equipment at the appropriate time. After that, on an auspicious day, the lama is invited to the required place. There, the lama arranges the directions and the ground, how to place them, how to arrange them, and gathers the necessary assembly equipment. After that, in order to ripen the unripe, the four empowerments are fully displayed. In order to liberate the ripe, the stages of the generation stage and the completion stage are shown. In the oral transmission empowerment instructions, it says: Relying on contrived means, realize the true means. Contrived empowerment is a symbol.
Chinese
之表征。 真实的灌顶是表征的意义。 意义显现之后，舍弃那个表征。 如是说。 也就是，为了使利根、中根、下根四种人成熟，所显示的四种灌顶是： 考虑到下根者，外为宝瓶灌顶。 依靠坛城彩粉。 所灌之物是无上胜利宝瓶。 灌顶之处是身体的顶门。 清净的是身体的三种障碍。 教导的是道次第，如幻之天身。 所体验的是觉知一切法皆为自心，且于自心中明现，如灯火般体验。 赋权是对于道次第和听闻佛法赋权。 必要是具有使对庸常之身的执着退转的必要。 果是获得化身。 誓言是守护身体方面的不予取等。 如果未生起自知自明的体验，即使灌顶仪轨圆满，意义也未圆满。 灌顶也未圆满。 如果意义在相续中生起为自知自明，那么灌顶仪轨也圆满，意义也圆满。 灌顶也灌了，也获得了。 如果以这个教导来作灌顶，由于四种表征中没有遮止根门，因此会生起一种自知自明的体验。 那么，即使外宝瓶灌顶的仪轨未圆满，意义也会自然圆满。 第二，对于中根者，内为秘密灌顶。 依靠明妃的莲宫。 所灌之物是五肉、五甘露和蔗糖等。 灌顶之处是舌头。 清净的是语的四种障碍。 教导的是从这个之中生起甚深意义的修习气脉明点。 所体验的是乐空无二的安乐体验生起。 赋权是对于语金刚念诵赋权。 必要是具有使对庸常语的执着退转的必要。 果是获得报身。 誓言是守护语方面的不说谎等。 如果未生起无二安乐的体验，即使仪轨圆满，灌顶的意义也未圆满，因此灌顶也未获得。 如果无二安乐的体验在相续中生起，那么灌顶的仪轨也圆满，意义也圆满，因此灌顶也灌了，也获得了。 如果以这个教导来作灌顶，稍微收摄下气，
English
is a symbol. The real empowerment is the meaning of the symbol. After the meaning appears, abandon that symbol. It is said so. That is, in order to ripen the four types of individuals—sharp, medium, and inferior—the four empowerments that are shown are: Considering the inferior, the outer vase empowerment. Relying on the mandala of colored powders. The substance to be empowered is the supreme victorious vase. The place of empowerment is the crown of the body. What is purified are the three obscurations of the body. What is taught is the path of the generation stage, the illusory body of the deity. What is experienced is recognizing all phenomena as one's own mind, and experiencing them as clear in one's own mind, like a lamp. The empowerment is empowerment for the path of the generation stage and listening to the Dharma. The necessity is to have the necessity of reversing the attachment to the ordinary body. The result is obtaining the Nirmanakaya. The samaya is to protect against taking what is not given, etc., through the door of the body. If the experience of self-knowing and self-illuminating does not arise, even if the ritual of empowerment is complete, the meaning is not complete. The empowerment is also not complete. If the meaning arises in the continuum as self-knowing and self-illuminating, then the ritual of empowerment is also complete, and the meaning is also complete. The empowerment is also empowered, and it is also obtained. If one empowers based on this instruction, since the door of the senses is not blocked among the four symbols, a single experience of self-knowing and self-illuminating will arise. Then, even if the ritual of the outer vase empowerment is not complete, the meaning will naturally be complete. Second, for the medium individual, the inner secret empowerment. Relying on the bhaga of the consort. The substances to be empowered are the five meats, the five amritas, and jaggery, etc. The place of empowerment is the tongue. What is purified are the four obscurations of speech. What is taught is the practice of channels and winds, which generates profound meaning from within this. What is experienced is the arising of the experience of bliss, the non-duality of bliss and emptiness. The empowerment is empowerment for the recitation of speech vajra. The necessity is to have the necessity of reversing the attachment to ordinary speech. The result is obtaining the Sambhogakaya. The samaya is to protect against lying, etc., through the door of speech. If the experience of non-dual bliss does not arise, even if the ritual is complete, the meaning of the empowerment is not complete, so the empowerment is also not obtained. If the experience of non-dual bliss arises in the continuum, then the ritual of empowerment is also complete, and the meaning is also complete, so the empowerment is also empowered, and it is also obtained. If one empowers based on this instruction, by drawing down the lower wind slightly,
Chinese
由于体验到一种无法察觉的安乐，即使内密灌顶的仪式没有完成，其意义也会自然圆满。第三个意义是对于根器上等者，授予智慧本智灌顶：坛城的布置依赖于菩提心坛城之镜。所灌之物是菩提心明点。灌顶之处是对心灌顶。所清净的障碍是意的三种障碍。在口诀中，完整地展示大手印的意义。被赋予权力的是讲经说法和持诵密咒的权力。所体验的是无分别的法性在相续中生起。必要是转变对庸常之心的执着。结果是获得法身。誓言是从意的方面守护贪心等。如果无分别的法性没有在相续中生起，即使灌顶的仪式完成了，其意义也没有完成。即使接受了灌顶，也没有获得。如果无分别的法性在相续中生起，那么灌顶的仪式也完成了，其意义也圆满了，因此灌顶也接受了，获得也获得了。如果依此口诀而行，在根门未动摇的情况下，安住于心中，不生起任何分别念的无分别念在相续中生起，因此，即使智慧本智灌顶的仪式没有完成，其意义也会自然圆满。第四个是对于根器最上等者，授予句义灌顶智慧宝：坛城是建立在显现世间基础上的坛城。供养金银曼扎。所灌之物是上师身语意的加持。灌顶之处是对身语意三门灌顶。所清净的障碍是身语意三门的障碍。在口诀中，展示心性事物之实相，除此之外别无他物。在体验上，在第三灌顶时所体验的意义，是连最细微的思维边际也不存在的。被赋予权力的是心性自性清净的权力。必要是转变对三门庸常的执着。结果是获得三身无别自性身。誓言是平等地断除三门的不善。如果连最细微的思维边际也不存在的不可言说的意义在相续中生起，那么灌顶的仪式也完成了，其意义也圆满了。如果依此甚深口诀而行，舌尖