Chinese
被称作智慧导师。如果对于获得波罗蜜多自道果位的情况，不能通过理智推断得知，而必须依赖于经文，那么根据《吉祥集密》等众多经典，能够进入殊胜的十地，并且如经中所说，没有不进入密咒的办法，因此该道的自身能力就在于此。虽然菩萨们似乎在获得圣位之后立即不进入密咒是不可能的，但是既然显宗自道有如此修行的能力，那么也必定存在通过此道修行的补特伽罗。而且菩萨的善巧方便不可思议，即使证悟并现证了密咒之道，似乎也有通过波罗蜜多自道，不混淆自己的时间和次第，而能够产生自果的情况。因此，应当了知仅通过显宗道就能修行到如此地步的补特伽罗有很多。此后不依赖密咒修行是不可能的。然而，对于从密咒道的哪个阶段进入，有许多不同的观点。但是，这些论典清楚地表明是从光明次第进入。然而，并非没有修习所有其他的次第。同样，灌顶也普遍清楚地包括了智慧、智慧四者。在《月密明点》中说：以修行六种苦行而极度困顿的众生，请将他们安置在最需要的欲妙安乐之中。等等。因此，清楚地表明，对已经修行了六年苦行的最后有者的菩萨进行灌顶。而且，因为这句话也是秘密灌顶之前的祈请文，并且从所有胜者之顶是干枯的等等秘密灌顶的词句中产生，所以认为不进行秘密灌顶也是不合理的。不仅如此，金刚持对佛说：如您赐予大供养一般。意思是说，当金刚持圆满报身金刚持将毗卢遮那佛等安置在究竟果位的阶段时，请赐予如是灌顶。因为这也是瓶灌顶的祈请文，所以必须授予所有灌顶。如果认为这些不是显宗道的附加，那么从一开始就进入密咒。
English
It is said to be called the Teacher of Wisdom. If one cannot know how to attain the fruit of the self-path of the pāramitās through intellectual deduction, and one must rely on the scriptures, then according to many scriptures such as the Glorious Condensed Hevajra Tantra, one can enter the extraordinary tenth bhūmi, and as it is said in the scriptures, there is no way not to enter mantra. Therefore, the inherent power of that path lies there. Although it seems impossible for bodhisattvas not to enter mantra immediately after attaining the noble bhūmis, since the self-path of the sūtras has the ability to progress so far, there must also be individuals who progress through it. Moreover, the skillful means of bodhisattvas are inconceivable, and even if they realize and manifest the path of mantra, it seems that there are also cases where they can produce their own fruit through the self-path of the pāramitās, without confusing their own time and order. Therefore, it should be known that there are many individuals who can progress so far through the sūtra path alone. After that, it is impossible to progress without relying on mantra. However, there are many different views on which stage of the mantra path to enter from. However, these treatises clearly state that one enters from the stage of luminosity. However, it is not that all other stages have not been practiced. Similarly, it is universally clear that empowerment also includes the four wisdoms. In the Chandra Guhya Tilaka it says: "Those who are extremely exhausted by practicing the six kinds of austerities, please place them in the bliss of the desired objects that are most needed." And so on. Therefore, it is clear that empowerment is given to the bodhisattva who is the last existence and has already practiced six years of austerities. Moreover, since that sentence is also a prayer before the secret empowerment, and it arises from the words of the secret empowerment such as "the heads of all victors are dry," it is also unreasonable to think that the secret empowerment is not given. Moreover, Vajrabodhi said to the Buddha: "As you bestow the great offering." This means, "When Vajradhara, the Sambhogakāya Vajradhara, places Vairochana and others on the stage of ultimate fruition, please bestow such an empowerment." Because this is also a prayer for the vase empowerment, all empowerments must be given. If you think that these are not additions to the sūtra path, then enter mantra from the very beginning.
Chinese
如果对于已经多次接受过所有灌顶的人，也需要在那个时候给予完整的灌顶，那么为什么对于以前没有接受过灌顶的显宗行者就不需要给予灌顶呢？因为这条道路上的行为是相同的。因此，在那个时候，在密严刹土中，名为“义成一切”的菩萨获得了特殊的十地，能够显现趋向于常边，他被遍布所有刹土的供养所围绕而安住，所有的佛陀同时以无量无边的坛城形式显现，所有如来的总集体金刚持大尊者同时给予了所有的灌顶，在现证五菩提或获得光明窍诀的时候，其他的窍诀也同时获得。以前没有获得的，所有不共的道，也以融入光明智慧的方式获得，从而生起金刚喻定而成就佛陀。这样，因为是灌顶的主尊，所以包括四种智慧灌顶，因为是道路的主尊，所以宣说了光明，而不是没有其他的。这里的光明也不是光明的次第，因为是学习者的究竟双运。因此，从修行的角度来说，从生起次第到双运之间的一切都要修，灌顶也都要给予，但是从次第的角度来说，一切都属于双运的次第，从地道角度来说，一切都只属于常边结合。因此，对于波罗蜜多道的特殊十地，必须加上密咒的常边，这就是原因。在密咒的常边之前，必须先有密咒的特殊十地，在那之前，必须先有密咒的普通十地等等，这种理性能将见道和资粮道之间连接起来。如果认为必须从密咒的见道或资粮道进入，那就不是了。一般来说，常边之前必须有特殊的十地，但是显宗的特殊十地就足够了，所以密咒的那些就不需要先有了。
English
If those who have repeatedly received all the empowerments still need to be given complete empowerment at that time, then why is it not necessary to give empowerment to those who have not previously received the empowerment of the Sutra path? Because the actions on this path are the same. Therefore, at that time, in the Akanishta realm, the Bodhisattva named "Meaning Accomplished All" who had attained the special ten bhumis and was able to manifestly approach the extreme of permanence, was surrounded by offerings pervading all realms and resided there. All the Buddhas simultaneously appeared in the form of limitless and boundless mandalas, and the great Vajradhara, the embodiment of all the Tathagatas, simultaneously bestowed all the empowerments. At the time of manifesting the five enlightenments or receiving the instructions of clear light, all other instructions were also received simultaneously. Those that had not been previously attained, all the uncommon paths, were also attained in the manner of being integrated into the wisdom of clear light, thereby generating the vajra-like samadhi and attaining Buddhahood. Thus, because it is the main deity of empowerment, it includes the four wisdom empowerments, and because it is the main deity of the path, clear light is mentioned, but it is not that there are no others. This clear light here is not the stages of clear light, because it is the ultimate union of learning. Therefore, from the perspective of practice, everything from the generation stage to union should be practiced, and all empowerments should be given, but from the perspective of stages, everything belongs to the stage of union, and from the perspective of bhumis and paths, everything belongs only to the combination with the extreme of permanence. Therefore, it is necessary to add the extreme of mantra to the special ten bhumis of the Paramita path, and that is the reason. Before the extreme of mantra, there must first be the special ten bhumis of mantra, and before that, there must first be the ordinary ten bhumis of mantra, etc. This reasoning connects the path of seeing and the path of accumulation. If one thinks that one must enter from the path of seeing or the path of accumulation of mantra, that is not the case. Generally, before the extreme of permanence, there must be the special ten bhumis, but the special ten bhumis of the Sutra system are sufficient, so those of mantra do not need to come first.
Chinese
从灌顶的界限开始，就转入了密咒道。在恒常相续的修持之际，虽然观修从生起次第到光明次第之间所有不共的密咒道之相，但那一切并非是真正的生起次第到真正的光明次第之间的过程，而是本体双运（藏文：ཟུང་འཇུག་）唯一，不间断地显现各种各样的形象，并且那些形象也不是有先有后，而是在同一时间显现。这是进入密咒的最高顶点。从这以下，直到最初的修行者为止，都有进入密咒的界限。获得初地以上，除了好坏之外，就只有进入双运。因此，与之前的那些在形式上大致相似，但从那以下，主要从与地相对应的那个地开始进入，虽然之前的那些部分需要提前进行，但也不是一下子全部进入，而是逐渐进入。在显宗道的最后加上密咒道，在《现观庄严论》中，也说了大勇士三摩地的名称，在《略义释》中也说了五现观（藏文：མངོན་བྱང་ལྔ）的形式等等，但那是考虑到无上瑜伽部的现观，以不同的形式来阐述的。那些词句的字面意义的道路无法达到最终的境界。因此，在下三部续的道路的最后加上无上瑜伽部的道路的方式，也和在显宗道的最后加上密咒道的方式一样。这些可以详细解释，但暂时就说这么多。第五，讲述最初进入密咒道后，不依赖其他道路的情况：具有五无间罪业者，以及任何福德浅薄之人，如同如意宝一样，依靠上师的恩德也能获得。可以随心所欲地行事，此乃未来圆满正等觉。这里说“如同如意宝一样”，如果解释为如同珍宝般的人，以及“其他”解释为如同莲花等等，那就不是词句的本意。因此，没有进入此道之前，造作了五无间罪等重大罪业的人，以及非常贫穷，甚至难以维持生计的福德浅薄之人，如果进入了这个密咒乘，按照所说的那样精进修持
English
From the boundary of empowerment itself, one enters the path of mantra. During the time of continuous practice, although one contemplates the aspects of all the uncommon mantra paths from the generation stage to the stage of clear light, all of that is not the process from the actual generation stage to the actual stage of clear light. Rather, it is the essence of union (Tibetan: zung jug) alone, where various appearances arise without interruption, and those appearances are not sequential but arise simultaneously. This is the highest limit of entering mantra. Below this, up to the very first practitioner, there is a boundary for entering mantra. From the attainment of the first bhumi and above, apart from good or bad, it is only entering union. Therefore, although it may be roughly similar in form to the previous ones, from that point onwards, one mainly enters from the bhumi that corresponds to the respective level. Although some parts of the previous ones need to be done in advance, it is not all at once but gradually entered. Adding the mantra path at the end of the sutra path, in the Ornament for Clear Realization, the name of the samadhi of the Great Hero is mentioned, and in the condensed version, the forms of the five clear realizations are also mentioned. However, this is explained in different forms, considering the clear realization of the unsurpassable yoga. The path of the literal meaning of those words does not lead to the ultimate state. Therefore, the way of adding the path of unsurpassable yoga at the end of the path of the three lower tantras is the same as adding the mantra path at the end of the sutra path. These could be explained in detail, but for now, that's all. Fifth, explaining that once one initially enters the mantra path, one does not rely on other paths: Those with the karma of the five heinous crimes, and anyone with little merit, can obtain it through the kindness of the guru, like a wish-fulfilling jewel. They can act as they please, for this is the future perfect Buddha. Here, saying "like a wish-fulfilling jewel" and explaining it as a person like a precious jewel, and explaining "other" as like a lotus, etc., is not the meaning of the words. Therefore, before entering this path, those who have committed great sins such as the five heinous crimes, and those who are very poor or have little merit and find it difficult to even make a living, if they enter this mantra vehicle and diligently practice as instructed,
Chinese
如果能够做到，金刚乘的道如同如意宝一样，不用费力，在任何想要的时候都能产生结果。此外，凭借他者，也就是殊胜上师的加持之力，就能在此生获得成就。不需要苦行和苦修，可以随意享用所欲的五种妙欲。因为没有违犯誓言，所以努力修持明咒的滴露，这样就不用经历多次转世，而是在此生就能获得成佛，所以被称为未来的佛。这些话的意思是，如果福报浅薄也能成就，那又何必说其他的呢？因为说得像如意宝一样，所以在任何想要的时候或者很快就能成就。行为方面，也显示了通过喜等，不用辛苦就能成就。所谓未来，是指今生、临终或中阴，不要把未来放在无限遥远的地方，这些也需要理解。特别是，如果认为不把密宗中没有明确说明的布施头、手脚等显宗的行为添加到密道中就不能成佛，那就错了。即使没有事先进行耕种、织布等努力，但只要祈祷如意宝，食物和衣服就会自然而然地出现，同样，即使没有特意学习布施等行为，仅仅通过光明就能完成这些行为。因此，密道不需要添加其他乘的成分。此外，也可以说，密宗的道如同宝珠一样，是主要的因，再加上上师的加持，是主要的缘，两者聚合才能产生结果。第六，开示光明是所有法的精华：非贪亦非离贪，于中亦不观，非空亦非不空，于中亦不观，一切佛陀之等性，于此即为善宣说，离三智慧之自性，乃是依于密意说。如是吉祥密集之，菩提心品中云，以无实等之偈颂，宣说现证菩提之体性，贪欲等之清净性，亦于胜乐轮中说。彼性即如来