English
When combined, it becomes the root when transformed into holding the forms of various sentient beings. That wind-mind, which acts like the agent, is invisible, therefore, that wind-mind is called by the names of the six realms of beings. That mind, regarding the three of bliss, clarity, and non-discrimination, imagines them as the three deities such as Brahma; regarding the wind of a single taste, imagines it as the sun, moon, and day and night; wanders in the six realms holding various forms. By knowing that the aggregates are separate from things and like illusions, the habitual patterns and wind become purified, and when abiding in the single bodhicitta, liberation can be attained. This is a general explanation of the causes of the cycle of mind. Specifically, regarding the way in which womb-born beings enter the cycle, it is explained in the sequential treatises according to their respective situations. In detail, in the Vajra Garland, the way in which the body is formed in the womb is explained in detail by combining the ten months and the ten ways of entering of pervading, and after it is formed, how it abides, abiding is the channel, moving is the wind, arranging is the establishment of the mind of enlightenment, and so on, are explained in great detail. That treatise explains the non-scattered methods in one place, so it is easy to obtain. But here, because the text would become too long, it is not arranged. This tantra says, "True force and extreme force, extreme good and good conduct," etc., and speaks of the names of all the channel petals of the six wheels, and relying on each of those petals, there are methods of hitting the key points, and how experiences arise from them, and various establishments of relying on those petals to eliminate obstacles and increase merit, it seems that it is necessary to understand by relying on the names of the channels. If one understands in that way, those names seem to be important, but now there is no such explanation here, so the current explanation is just the name and is not important. Naming has such a necessity, as can be seen from the fact that this tantra itself only slightly mentions some of the ways in which the channels produce faults. Also, this tantra itself says, "From the alaya arises the consciousness," and "From the alaya, consciousness, and habitual patterns, arises the continuum of discernment. The afflicted mind and life-wind, go completely in one instant," etc. It speaks of the linking of the continuum.
Chinese
由于已经明确阐述了阿赖耶识是根本识，因此，那些不承认六识之外的阿赖耶识，并将其作为自己宗派的观点，无论是否恰当，都一概接受，这实在是太过分了。总而言之，心的自性是光明，如来藏本身是真实的传承，根本的阿赖耶识是真实的因。只要蕴、界、处等所有轮回的法，瑜伽士将其运用于道，就没有什么不能成为获得佛果之因和禅定的缘。因此，它也被称为因之传承的名称。进入方便续的次第是这样的：使神圣的上师欢喜，作为道的根本；使弟子成为法器，宣说灌顶和誓言；安住于此，修习道的两个次第，共有三个方面。第一方面是，在第十七章中说：“种姓之子，所有如来和菩萨的菩提心，应当视为如金刚。”等等，说了许多。关于上师和弟子的特征等，在《金刚鬘》中也有阐述，但那些是共同的。在那部续中说：“同样，弟子也应当，观察十二年。”等等，清楚地阐述了包括时间在内的观察上师和弟子之间关系的方式。将上师视为与金刚持相同，这就是被称为甚深道上师瑜伽。而且，安住于生起次第的瑜伽，如《金刚鬘》第六十四品所说：“金刚上师此身中，诸佛之身次第住。”从那里开始，“以天之供品，尽力依止上师。”如所说的那样，必须粗略地了解上师的蕴、界、处等一切都是本尊的坛城。仅仅安住于身远离和金刚念诵，如《金刚鬘》第二十六品和第二十七品所说的那样，上师的细微脉、界等，也要了解为明空的一百二十四位本尊等的自性。安住于心远离，那么在此之上，一切法都是大乐。
English
Since it has been clearly explained that the Alaya-vijñana is the fundamental consciousness, it is too extreme to accept all those philosophical tenets that do not accept the Alaya-vijñana other than the six consciousnesses and make it their own doctrine, regardless of whether it is appropriate or not. In short, the nature of the mind is luminosity, the Tathagatagarbha itself is the actual lineage, and the fundamental Alaya-vijñana is the actual cause. As long as all the phenomena of samsara, such as the skandhas, dhatus, and ayatanas, are taken into the path by the yogi, there is nothing that does not become the cause of attaining Buddhahood and the condition for samadhi. Therefore, it is also explained as a category of the lineage of cause. The order of entering the Tantra of Means is as follows: Pleasing the holy guru is established as the root of the path; making the disciple a vessel, explaining empowerment and vows; abiding in that, meditating on the two stages of the path, there are three aspects. The first aspect is, in the seventeenth chapter, it says: "Son of lineage, all the Tathagatas and Bodhisattvas' Bodhicitta should be regarded as Vajra." and so on, many things are said. The characteristics of the guru and disciple, etc., are also explained in the Vajramala, but those are common. In that Tantra, it says: "Likewise, the disciple should also, examine for twelve years." etc., it clearly explains the way to examine the relationship between guru and disciple, including the time. Regarding the guru as equal to Vajradhara, that is what is known as the profound path of Guru Yoga. Moreover, abiding in the yoga of the generation stage, as it says in the sixty-fourth chapter of the Vajramala: "In this body of the Vajra Guru, the bodies of the Buddhas abide in order." From there, "Diligently attend to the guru with the offerings of the deities." As it is said, it is necessary to roughly understand that all the skandhas, dhatus, and ayatanas of the guru are the mandala of the deity. Merely abiding in body seclusion and Vajra recitation, as explained in the twenty-sixth and twenty-seventh chapters of the Vajramala, the subtle nadis and dhatus of the guru should also be understood as the nature of the one hundred and twenty-four deities of clarity and emptiness, etc. Abiding in mind seclusion, then on top of that, all dharmas are great bliss.
Chinese
了知自性之信解，乃至心性远离之究竟，需具知晓一切法之自性，即为善逝之藏性，与根本上师无二无别的信解。然彼等亦非于未得灌顶之前修习，此四者次第与四灌顶相关联。二是，于《文殊根本续》中宣说了四大誓言，即获得天界之因的正见之誓言，解脱之门皈依之誓言，进入大乘之誓言发菩提心之誓言，成为持明者之灌顶誓言，此四者次第修习，或仅以灌顶亦能成就一切义利，故需灌顶。《金刚鬘》云：“灌顶乃为主，一切悉地恒安住，我如实说其义，故初当谛听闻。初于何时灌弟子，具慧如实作灌顶，圆满次第瑜伽时，彼时彼乃成法器。若离真实之灌顶，瑜伽虽知续部义，师徒二者同等者，堕入难忍大地狱。是故真实之上师，当以极大恭敬敬。 ”故修持二次第之三摩地，必须先获得灌顶。灌顶之仪轨次第，于《金刚鬘》第五十四品中，已极细致且清晰地阐述。其扼要指示如是：“其后薄伽梵金刚言，二十名相唯少分，上师事业中如实说，密咒瑜伽中广大者，先须亲近净治地，驱逐诸方生之事，地基持线及净治，安住以及驱除障，如是坛城之线明，橛之如实安立及，宝瓶加持与薄伽，梵之安住及沐浴，以及极净治供养，护摩食子供养及，弟子安住于火中，火供仪轨如是行，灌顶以及祈请返。如是
English
The faith that knows the nature of [emptiness], and up to the ultimate separation of mind, one must have the faith that knows the nature of all dharmas, which is the essence of the Sugata, inseparable from the root guru. However, these are not to be meditated upon before obtaining empowerment, and these four are sequentially related to the four empowerments. Secondly, the four great vows are declared in the Root Tantra of Manjushri, which are the vow of right view, which is the cause of obtaining the heavenly realm, the vow of refuge, which is the door to liberation, the vow of generating Bodhicitta, which is the vow of entering the Mahayana, and the empowerment vow of becoming a vidyadhara. These four are to be practiced sequentially, or even just by empowerment, all purposes can be accomplished, therefore empowerment is necessary. The Vajramala says: "Empowerment is the main thing, all siddhis always abide, I will truly explain its meaning, therefore listen carefully at the beginning. When first empowering a disciple, if the wise one truly empowers, then at the time of the yoga of the completion stage, at that time he becomes a vessel. If devoid of true empowerment, even if the yogi knows the meaning of the tantra, the teacher and disciple are equal, and will fall into the unbearable great hell. Therefore, the true guru should be revered with great respect." Therefore, to meditate on the samadhi of the two stages, one must first obtain empowerment. The order of the empowerment ritual is explained very meticulously and clearly in the fifty-fourth chapter of the Vajramala. Its concise instruction is as follows: "Then the Bhagavan Vajra spoke, the twenty names are only a small part, truly spoken in the activities of the guru, in the vastness of mantra yoga, first one must be close to purify the ground, drive away the things of the elements, the ground holding the line and purifying, abiding and removing obstacles, thus the line of the mandala is clear, the true establishment of the pegs, the blessing of the vase and the Bhagavan, the abiding and bathing, and the extremely pure offerings, the offering of the homa food and the disciple abiding in the fire, the fire offering ritual is performed in this way, the empowerment and the request to return. Thus
Chinese
如是二十种仪轨之事，谁人知晓，彼乃众生之慧。如是说。又，何为三字重复？乃金刚乘尤为解脱。如是等等，乃是总的阿阇梨之相。比丘金刚持所作，以忿怒印指吓唬魔障，此乃殊胜。如是亦说比丘金刚持为殊胜。灌顶之数量，金刚鬘、大手印明点、智慧明点，此三者相同。大手印明点中说：阿阇梨灌顶分十一种，秘密灌顶乃十二殊胜，智慧明点十三种，如是次第十四种，每一灌顶有一地，彼等乃是地之自在主。如是说。阿阇梨之十一种灌顶的计数方式，鬘和明点二续稍有不同。此二续中，第四灌顶也稍有不同。明点续中说：如是次第十四种。第四种说了世俗谛和胜义谛，或者说比喻和意义的两种灌顶。鬘续中说：第四意义乃殊胜。以及，第十四乃胜义谛。如是第四种只说了胜义谛。阿阇梨金刚铃者作胜乐金刚身坛城的灌顶仪轨，也是依靠解释续金刚鬘而作。圣者之灌顶仪轨，与鬘中所说稍有不同。龙树菩提之坛城仪轨二十品之规式中，总结为：地之清净与执持，以及息灭障碍与唐卡绘制，以及安住本尊，祈请安住，弟子预备，绘彩唐卡，调伏彩唐卡，迎请本尊安住坛城，沐浴坛城，授予佛陀灌顶，手印灌顶，以及供养本尊，阿阇梨供养，随赐灌顶，收摄，橛线收摄。如是二十种仪轨之规式与之前不同。瓶灌顶之差别也如是说：鬘为水与圆满正觉，金刚铃为明镜，名称与阿阇梨随赐灌顶，此乃灌顶之次第。如是瓶灌顶归纳为九种。双运明也大多随从于此，以表征灌顶代替随赐灌顶。于彼
English
Thus, regarding the twenty types of rituals, whoever knows them is the wisdom of beings. So it is said. Also, what is the repetition of three letters? It is the Vajrayana that is especially liberated. Such and so on are the general characteristics of an Acharya. Performed by a Bhikshu Vajradhara, the threatening mudra pointing at demons is supreme. Thus, it is also said that a Bhikshu Vajradhara is supreme. The number of empowerments: Vajra Mala, Mahamudra Bindu, and Jnana Bindu are the same. In the Mahamudra Bindu it says: The Acharya empowerment is divided into eleven, the secret empowerment is the supreme twelve, the wisdom bindu is thirteen, thus the order is fourteen, each empowerment has one ground, and they are the lords of the power of the ground. So it is said. The method of counting the eleven empowerments of the Acharya is slightly different in the two tantras of Mala and Bindu. In these two tantras, the fourth empowerment is also slightly different. In the Bindu Tantra it says: Thus the order is fourteen. The fourth speaks of both conventional truth and ultimate truth, or the two empowerments of metaphor and meaning. In the Mala Tantra it says: The fourth meaning is supreme. And, the fourteenth is the ultimate truth. Thus, the fourth only speaks of the ultimate truth. Acharya Vajra Ghanta also performed the empowerment ritual of the Chakrasamvara body mandala, relying on the explanatory tantra Vajra Mala. The empowerment ritual of the noble tradition is slightly different from what is said in the Mala. In the tradition of the twenty chapters of Nagarjuna's Bodhicitta Mandala Ritual, the summary is: purification and holding of the ground, as well as pacifying obstacles and drawing the thangka, as well as abiding in the deity, requesting to abide, preparing the disciples, drawing the colored thangka, subduing the colored thangka, inviting the deity to abide in the mandala, bathing the mandala, bestowing the Buddha empowerment, the mudra empowerment, as well as offering to the deity, offering to the Acharya, bestowing the subsequent empowerment, gathering, and gathering the phurba thread. Thus, the arrangement of the twenty rituals is different from before. The difference of the vase empowerment is also as it is said: Mala is water and complete enlightenment, Vajra Ghanta is a mirror, name and Acharya subsequent empowerment, this is the order of empowerment. Thus, the vase empowerment is summarized into nine types. The union of the two truths is also mostly followed, with the symbolic empowerment replacing the subsequent empowerment. There,