Chinese
当极其恭敬地追随。如是说。如果对上师没有极度的恭敬，那么即使有智慧和精进等也不起作用。即使听闻了许多续部，并且精通三藏的教证，但由于傲慢的支配，远离了对上师的侍奉和恭敬，由于侍奉恭敬的不足，自己的相续没有调伏，而且上师也不欢喜，因此没有得到口诀深奥的传承，这是因为没有进入加持。甚至连对自己有益的修行也无法获得，即使修习也不会产生结果，那么断绝了能够使他人成熟和解脱的希望。有些版本中出现“教典的嘴”，但有些版本中出现“教典嘴”是正确的。嘴是指充满，即骄傲的意思，而“嘎以嘴哇”是强调的古语。即使没有上师的教言装饰，仅仅通过自己看到教典，理解也依赖于片面，或者没有理由也坚持错误的宗派。如果这样说，两者也不矛盾。这里认为仅仅看到教典就产生傲慢的意思。有些版本中出现“教典力量”，并且有些注释中也对此进行解释，但似乎是文字错误。因此，通过它所了解的教典，对自他的利益都不会产生，仅仅是令人沮丧的原因。另外，如果其他人具有对上师恭敬的福分，并且获得了真实性的诀窍，如果某人的天生智慧不愚蠢，因此能够理解意义并应用于修行，那么他就有权修持自利。如果没有续部传承等词语的功德，即使为了利益他人而精进地讲经说法，也会受到他人的轻蔑。听闻了许多续部，并且具有最高的智慧，能够区分思考与非思考、不了义与了义、字面意义与非字面意义，即六处或六边的意义不混淆，并且具有记忆和智慧，即明智，以及坚定的心，即因为心相续单一而思绪少，并且具有圆满的精进，并且恭敬侍奉上师。那
English
should be followed with utmost reverence. So it is said. If there is no supreme reverence for the guru, then even if there is wisdom and diligence, etc., it will not be of benefit. Even if one has heard many tantras and is well-versed in the teachings of the three pitakas, but due to the power of arrogance, one is separated from serving and respecting the guru, and due to the lack of service and respect, one's own mind is not subdued, and the teacher is not pleased, therefore one has not received the profound transmission of oral instructions, this is because blessings have not entered. Even the practice that benefits oneself cannot be obtained, and even if one practices, no result will arise, then the hope of being able to ripen and liberate others is cut off. In some versions, "the mouth of the scriptures" appears, but in some versions, "scripture mouth" appears, which is correct. Mouth means full, that is, the meaning of pride, and "ga yi chu wa" is an ancient word of emphasis. Even if it is not adorned with the guru's words, but only by seeing the scriptures oneself, understanding relies on one-sidedness, or without reason, one firmly insists on erroneous tenets. If it is said like this, the two are not contradictory. Here, it is considered that arrogance arises merely from seeing the scriptures. In some versions, "scripture power" appears, and some commentaries also explain this, but it seems to be a textual error. Therefore, the scriptures understood through it do not produce any benefit for oneself or others, and are merely a cause for discouragement. Furthermore, if others have the fortune of revering the guru, and have obtained the key points of reality, if someone's innate intelligence is not foolish, therefore they are able to understand the meaning and apply it to practice, then they have the right to practice for their own benefit. If there are no qualities of words such as tantric transmission, even if one diligently preaches the Dharma for the benefit of others, one will be despised by others. Having heard many tantras and possessing supreme wisdom, being able to distinguish between thought and non-thought, provisional and definitive meaning, literal and non-literal meaning, that is, the meanings of the six places or six extremes are not confused, and possessing memory and intelligence, that is, wisdom, and a steadfast mind, that is, few thoughts because the mind stream is single, and possessing perfect diligence, and having served and revered the guru. That
Chinese
得到这样的许可，就是为了利益他人，这样的人才适合讲解续部之王和传授口诀。二是回向善根：依靠圣者金刚持的恩德，听闻了许多续部。以清晰、修饰的言辞，详细阐述了菩提道。释迦友所积累的任何善根，愿以此成熟为贤善明智的菩提器。所谓“圣者金刚持”，是因为圣者龙树是著作的作者，并且为了表明根本上师是金刚持而这样称呼。修饰是指言辞精妙。成熟是指不费力气的意思。又说：名为《无上密意》，是清净和完全清净的次第，由导师释迦友所作，是第二次第。这是说明经名，无上密意是通达心性完全清净的密意的无上方法，即通达一切分别念清净的心寂，以及显现三清净的意义光明次第。第二次第，无上密意之经已清晰阐明。在此之后，必须精通自我加持和现证菩提之理。对此，如果以心寂来证悟，则无法清晰地证悟光明次第，如果不证悟光明次第，则无法证悟双运的一方面，因此必须精通心寂和自我加持。第三次第，讲述自我加持的次第，分为入经和经文的实际意义。首先是敬礼：金刚持者一切之主，顶礼伟大的金刚，这是说，顶礼金刚持遍照等一切佛之主或主宰或遍及一切佛之总集化身报身大金刚持。这是与经文的表达相符的敬礼，在无学双运中，根本身是真正的金刚持，而在有学双运的幻身中，被称为清净幻身，以及第四次第的幻身不净。
English
Having received such permission is for the benefit of others, and such a person is suitable for explaining the king of tantras and transmitting oral instructions. Second is the dedication of merit: Through the kindness of the noble Vajradhara, many tantras have been heard. With clear and adorned words, the path to enlightenment has been explained in detail. Whatever merit Shakya Friend has accumulated, may it ripen into a wise and clear vessel for enlightenment. The so-called "Noble Vajradhara" is because the noble Nagarjuna is the author of the text, and it is called Vajradhara to indicate that the root guru is Vajradhara. Adorned means that the words are exquisite. Ripening means without effort. It is also said: Called "Supreme Intent," it is the order of purification and complete purification, made by the teacher Shakya Friend, which is the second order. This is to explain the name of the scripture, the Supreme Intent is the supreme method of realizing the intent of the complete purification of the mind, that is, the mind of emptiness that purifies all discriminations, and the order of the meaning of the clear light that manifests the three purities. The second order, the scripture of the Supreme Intent, has been clearly explained. After this, one must be proficient in the method of self-blessing and direct realization of enlightenment. In this regard, if one realizes with the mind of emptiness, one will not be able to clearly realize the order of clear light, and if one does not realize the order of clear light, one will not be able to realize one aspect of union, so one must be proficient in the mind of emptiness and self-blessing. The third order, explaining the order of self-blessing, is divided into entering the scripture and the actual meaning of the scripture. First is the homage: Vajradhara is the lord of all, I prostrate to the great Vajra, that is to say, I prostrate to the great Vajradhara, the lord or master or pervasive embodiment of all Buddhas, such as Vajradhara Vairochana, the total collection of all Buddhas. This is a homage that is consistent with the expression of the scripture. In the non-learning union, the root body is the real Vajradhara, while in the illusory body of the learning union, it is called the pure illusory body, and the illusory body of the fourth order is impure.
Chinese
那些被称为幻身的东西，也是身语意无别，能够将金刚持的自性作为道用的殊胜道，因此，是金刚持身之理所摄。立宗是：我加持之次第，以慈爱我将宣说。意思是说，慈爱，这个次第虽然非常难以理解，但是，为了让别人容易理解，以慈爱的方式来讲述。如此。第二，正文的意义分为三个方面：显示幻身的诀窍之前应做的次第，以及主要讲述的加持自己的次第，最后是供养上师并加以保密的仪轨。其中第一个是，从“首先是生起次第”到“然后是加持自己”，这里可以分为四点：幻身诀窍之器——弟子的特征，弟子令金刚上师欢喜的方法，上师的行为——灌顶的次第，以及为了讲述自我加持的意义而赞颂和祈祷。第一点是，首先通过生起次第跟随，从而获得灌顶，了解四种续部的意趣，具有智慧，并且能够掌握身语意完全寂静的听闻，对两种真理特别信奉，从而使金刚上师非常满意。也就是说，这里弟子的特征是：具有誓言，精通续部，理解究竟意义，先前已经通达续部，了解两种真理的特征，以前没有获得口诀但现在想要立即获得，真正令上师欢喜。需要具备这六种特点。就第一个而言，首先，在进入密宗的时候，通过清净的灌顶仪轨，向具有特征的上师请求灌顶，弟子自己的相续必须获得并且没有违犯誓言和戒律。那么需要获得多少灌顶呢？因为是完整修习圆满次第的缘故，所以需要获得所有四种灌顶。如果仅仅获得了成熟瓶灌顶，那么也不允许掌握三种寂静的听闻，而且
English
Those known as the illusory body are also the non-duality of body, speech, and mind, and are a unique path capable of utilizing the nature of Vajradhara as the path. Therefore, they are encompassed by the reasoning of Vajradhara's body. The proposition is: "I will explain the stages of self-blessing with love." This means that although this stage of love is very difficult to understand, it will be explained in an easy-to-understand way out of love for others. That's it. Secondly, the meaning of the main text is divided into three aspects: the preliminary steps to showing the key points of the illusory body, the main explanation of the stages of self-blessing, and finally, the method of offering to the guru and keeping it secret. The first of these is from "First, the generation stage" to "Then, just bless myself." This can be divided into four points: the qualifications of the disciple as a vessel for the illusory body's key points, the method by which the disciple pleases the Vajra Master, the actions of the Master—the stages of empowerment, and praising and praying in order to explain the meaning of self-blessing. The first point is that, first, by following the generation stage, one obtains empowerment, understands the intent of the four tantras, possesses wisdom, and is able to grasp the teachings of body, speech, and mind in complete solitude, and by having special faith in the two truths, one makes the Vajra Master very satisfied. That is to say, the characteristics of the disciple here are: having vows, being proficient in the tantras, understanding the ultimate meaning, having previously mastered the tantras, knowing the characteristics of the two truths, not having received the oral instructions before but wanting to receive them immediately, and truly pleasing the guru. It is necessary to have these six characteristics. As for the first, first, when entering the Secret Mantra, through the pure empowerment ritual, requesting empowerment from a qualified master, the disciple's own continuum must have obtained and not violated vows and precepts. So how much empowerment is needed? Because it is a complete practice of the completion stage, it is necessary to obtain all four empowerments. If one has only received the maturing vase empowerment, then one is not allowed to grasp the teachings of the three solitudes, and also
Chinese
因此，（对于）此（密法）的二谛的体性，听闻也是不允许的。因此，此处所说的“获得灌顶”的愿望，并不是指作为自我加持次第支分的灌顶，而是指修行者首先需要通过灌顶来成熟相续，意思是获得使未成熟者成熟或最初成熟的四种灌顶。那么，有人会想，所谓“跟随生起次第”是否仅仅是指瓶灌顶呢？并非如此。此处的意义是，无论是彩沙坛城、绘画坛城还是禅定坛城，都需要以生起次第的修法来成就授予弟子灌顶的坛城。也就是说，地基仪轨、预备仪轨、坛城斋戒仪轨、供养朵玛仪轨的铺陈以及坛城的收摄等等，都是生起次第仪轨的支分。主要是在实际修持坛城的时候，如果以《密集金刚》圣者派的仪轨为例，以自前无别的方式，通过六支以及四十九尊等次第来修持坛城，这才是真正的跟随生起次第。总的来说，虽然是依于《密集根本续》而龙树菩萨造了这部论典，但所表达的意义是所有续部的密意。因此，在成熟灌顶和将要讲解的生智慧灌顶这两种情况下，无论是依据《幻化网》、《胜乐金刚》等无上瑜伽部所出的殊胜成就坛城，还是仪轨也不仅仅是二十种，只要是具有标准的，依据任何一种都可以。有人会想，坛城和仪轨是否必须与某个特定方面相关联呢？如果坛城与特定的一个仪轨相关联，而与其他的不相关联，那也没什么特别的。无论与一个或多个坛城相关联，只要仪轨是标准的，那么唯有从十地菩萨或成就者那里传承不断才是稀有且重要的。对于生智慧的灌顶，如果上师是真正获得了圆满次第的智慧，那么……
English
Therefore, it is not even permissible to listen to the characteristics of the two truths of this (tantra). Therefore, the aspiration here to "receive empowerment" does not refer to the empowerment that has become a branch of the self-blessing sequence. It means that the practitioner must first have a mature continuum through empowerment, meaning that all four empowerments that ripen the immature or initially ripen are obtained. Now, one might think that the phrase "following the generation stage" refers only to the vase empowerment? That is not the case. The meaning here is that whether it is a sand mandala, a painted mandala, or a meditative mandala, the mandala in which the disciple is empowered must be accomplished by the practice of the generation stage. That is, the ground ritual, the preparation ritual, the mandala fasting ritual, the offering torma ritual, the elaboration, and the collection of the mandala, etc., are all branches of the generation stage ritual. Mainly, when practicing the actual mandala, if one takes the example of the Arya tradition of Guhyasamaja, then practicing the mandala in the manner of inseparability of oneself and the deity in front, through the sequence of the six branches and the forty-nine deities, etc., is the actual following of the generation stage. In general, although Nagarjuna composed this treatise based on the Guhyasamaja Root Tantra, the meaning expressed is the intention of all the tantras. Therefore, in both cases of the ripening empowerment and the empowerment of generating wisdom that will be explained, it does not matter which supreme accomplishment mandala from the Anuttarayoga Tantra such as Mayajala and Chakrasamvara is relied upon, and the ritual is not limited to twenty types. It is fine to rely on anything that is standard. One might think, is it not necessary for the mandala and the ritual to be related to only one particular aspect? If a mandala is related to one particular ritual arrangement and not related to others, then that is not so remarkable. No matter how it is related to one or many mandalas, as long as the ritual is standard, then only the unbroken lineage from the ten-bhumi bodhisattvas or siddhas is rare and important. For the empowerment that generates wisdom, if the master has actually attained the wisdom of the completion stage, then...