Chinese
也。 六边是指一切。确定和直接意义用剩余的四个来区分，所以是八个。同样，对于其他也是，所以有二十四个。对于没有四种方式解释的，就没有集会和学生的区别。我说，在文字中解释为大秘密，不是文字的意义。一个词显示一个或两个意义是六边，多种意义是用四种方式解释。然而，不是只有一边，也有解释一般的意义为三或四等，也认为对于那些，有通过三续之门解释等的口诀。如果想要今生获得佛果，就应该听续。因此，通过了解上师和弟子的特征来检查后接受灌顶。安住于誓言和戒律，详细精通两个次第后听续。守护轮也要修，朵玛也要布施，一切都视为坛城，对上师金刚萨埵献供和曼扎，如先前所做的那样禅修，上师和弟子都要这样做。舍弃身、语、意的十一种过失。那些是什么呢？睡觉等身体的不良行为，玩乐和玩笑，愤怒的辩论，喧哗，非常喜欢思辨而使论证和归谬法的体系崩溃，没有口诀，虚假的口诀，未成熟的人听到，竞争，和贪图利益的心。此外，以具有说话的连续性来表达，对于瑜伽，不分心地解释，对于听闻，金刚持们尤其关注。续部解释方法的次第，第五。这部论著的名字是什么？名为《利益初学者的善说》。这是明咒持明者的心髓精华，也称为用明咒来确定。这些要从上师的口中广泛地学习。那是什么呢？持明者的乘也是非常广大的藏经，论藏必须从中间收集。有些人认为这是主要的，因此不包括在三藏中。这是合理的。
English
Also. The six edges refer to everything. Definitive and direct meanings are distinguished by the remaining four, so there are eight. Likewise, for others as well, so there are twenty-four. For those without four ways of explaining, there is no distinction between assembly and students. I say that explaining as a great secret in letters is not the meaning of the letters. One word showing one or two meanings is the six edges, and multiple meanings are explained in four ways. However, it is not just one side, there are also explanations of the general meaning as three or four, etc., and it is also believed that for those, there are instructions such as explaining through the three tantra doors. If you want to attain Buddhahood in this very life, you should listen to the tantra. Therefore, after examining by knowing the characteristics of the teacher and disciple, receive the empowerment. Abiding in vows and precepts, listen to the tantra after becoming thoroughly proficient in the two stages. The protection wheel should also be meditated upon, the torma should also be given, and everything should be seen as a mandala. Offerings and mandalas should be made to the teacher Vajrasattva, and meditate as before, both the teacher and the disciple should do this. Abandon the eleven faults of body, speech, and mind. What are those? Bad behaviors of the body such as sleeping, playing and joking, angry debates, clamor, being too fond of speculation and causing the system of arguments and reductio ad absurdum to collapse, having no instructions, false instructions, immature people hearing, competing, and the mind of greed for gain. Furthermore, express with a continuous flow of speech, for yoga, explain without distraction, and for listening, Vajra holders pay particular attention. The order of the method of explaining the tantra, the fifth. What is the name of this treatise? It is called "Beneficial Exposition for Beginners." This is the condensed essence of the heart of the vidyadhara mothers, also called determining with mantras. These should be learned extensively from the words of the guru. What is that? The vehicle of vidyadharas is also a very vast canon, and the Abhidharma must be collected from the middle. Some think that this is the main one, therefore it is not included in the three baskets. This is reasonable.
Chinese
不显现，譬如帝释天是三十三天的主尊，但那不是帝释天。如是说。这样，这也是对正法汇集的定论，仅仅执持这个，也不会对密咒乘的术语感到迷惑。这个的善根也回向于，愿此生即能成为名为金刚萨埵者利益众生的因。利益初学者的论述完毕。从金刚乘的道中，获得法流的等持，至尊成就自在咕汝南方的足莲被塔拉纳塔衮噶宁波以头顶触碰，从前所未有的佳话中，在自己二十三岁的第一黑月之晦日，于高山之颈的禅定台上迅速地进行了三次结合。校订完毕。吉祥广大。 大智者们的智慧， 与之相符的问答虽难作， 自己心中所显现的， 仅说这些有什么过失？ 第一个问题的回答是：随许、授记、舒气、赞叹等，如坛城仪轨普遍所知的那样，这些仪轨本身，必须是瓶灌顶仪轨的支分。如《释续·金刚鬘》所说：最初之灌顶乃主尊，第二名为秘密者，第三乃是遍结合，第四之义乃胜义。主尊之差别有十一，第十二乃是秘密者，第十三乃是正结合，第十四乃是胜义谛。如是水等十一种灌顶被说成是瓶灌顶。仅仅获得共同成就的成就者和班智达的说法，可以进行合理与否的辨析，但对于从清净续部中所说的，唯有相信，不能有其他。因此，授记、舒气、赞叹这三者，秘密、智慧、第四三者的结尾，按照顺序结合，除了从《坛城仪轨·宝焰》中所说之外，没有其他印度人的明确教证。藏族大德卓弥的口诀。
English
It is not apparent, for example, Indra is the chief of the thirty-three, but that is not Indra. Thus it is said. In this way, this is also a definitive conclusion of the collection of the true Dharma, and by holding onto this alone, one will not be confused about the terms of the mantra vehicle. May the merit of this be dedicated to the cause of benefiting beings by becoming known as Vajrasattva in this very life. The exposition for the benefit of beginners is complete. Tara Natha Kunga Nyingpo, having attained the samadhi of the Dharma lineage from the path of the Vajra Vehicle, touched the lotus feet of the venerable accomplished master Guru of the South with his head, and from the unprecedented good news, he quickly combined three sessions on the meditation platform on the neck of the high mountain on the dark moon of the first month of his twenty-third year. Revised. Auspicious and vast. The wisdom of the great minds, Although it is difficult to compose answers that agree with it, Whatever appears in one's own mind, What fault is there in speaking only that much? The answer to the first question is: Anujna, prophecy, exhalation, praise, etc., as is commonly known in the general mandala ritual, those rituals themselves must be a branch of the vase empowerment ritual itself. As it says in the Explanatory Tantra Vajra Garland: The first empowerment is the main one, The second is called secret, The third is by all-encompassing union, The meaning of the fourth is supreme. There are eleven divisions of the main one, The twelfth is the secret one, The thirteenth is the correct union, The fourteenth is the ultimate meaning. Thus, the eleven empowerments such as water are said to be vase empowerments. Although it is permissible to judge the appropriateness of the words of accomplished masters and panditas who have only attained common siddhis, one should only have faith in what is said in the pure tantras, and nothing else. Therefore, these three, prophecy, exhalation, and praise, are combined in sequence at the end of the secret, wisdom, and fourth three, except for what is said in the Mandala Ritual Jewel Flame, there is no other clear Indian scriptural authority. The oral instructions of the Tibetan great master Drogmi.
Chinese
从中产生。对此，口诀虽然不能舍弃，但那些从性质上来说仅仅是瓶灌顶的助缘。因为瓶灌顶是 सबके common 的，所以作为上方诸灌顶的助缘来结合也不矛盾，譬如村里的私仆变成国王的佣人一样。因此，预言虽然不是秘密灌顶仪轨的支分，却是秘密灌顶的清净者。而且，预言者也是语言的行为，因此，以种类相同的方式作为它的助缘，以至高的方法结合后进行等，其余二者也同样类推。只是结合相符的法，在那个时候进行而已，否则那些仅仅是上方三者的支分。如《黑汝嘎口诀》的规矩那样，四种灌顶次第授予时，必须将那些结合为瓶灌顶的助缘，与导师顶髻的灌顶大水所明说相违背，那上方三者的不共支分，结合为瓶灌顶的助缘怎么能合理呢？第二个问题的回答是，五部灌顶是瓶灌顶吗？对于这个问题，如果是“五部”的话，就变成五部佛的意思了。如果是那样，那就不一定了。如果说是“五部”的话，就变成五明妃灌顶了。抛弃《时轮》和《心联系》三篇之类的论述，按照其他普遍的规矩来做的话，五明妃灌顶肯定是瓶灌顶。成为五明妃灌顶的水冠等是无上的特点，而且《行续》和《瑜伽续》中有的水冠、金刚铃等不给安立为明妃灌顶的名称。其中的理由是，所调伏的五蕴或者八识聚，调伏者五部佛或者与五部等同的本尊的安立相结合，舍弃五无明，生起五智慧的语释，以及明妃天女授予灌顶的意义等，因为只有无上瑜伽才有，其他的那些没有。因此，《智慧明点》中说：“水的灌顶头冠等，在行续中非常著名。”这与上方续部的二水冠方向相同。
English
From that, it arises. Although oral instructions should not be abandoned, those are merely the supporting conditions for the vase empowerment in terms of their nature. Because the vase empowerment is common to all, it is not contradictory to combine them as supporting conditions for the higher empowerments. For example, just as the private servants of a village become the servants of the king. Therefore, prophecy, although not a branch of the secret empowerment ritual, is a purifier of the secret empowerment. Moreover, the act of prophesying is also a verbal activity. Therefore, by way of similarity, combining it as a supporting condition in a supreme manner, and so forth, can be analogized to the other two. It is merely a matter of combining compatible practices and performing them at that particular time. Otherwise, those are solely branches of the upper three. In systems like the Hevajra oral tradition, when the four empowerments are conferred successively, it is necessary to combine those as supporting conditions for the vase empowerment. This would contradict what is clearly stated in the Great Water of Empowerment of the Master's Crest, that those uncommon branches of the upper three, how could it be appropriate to combine them as supporting conditions for the vase empowerment? The answer to the second question is: Is the empowerment of the five families the vase empowerment or not? Regarding this question, if it is "five families," then it becomes the meaning of the five victorious ones. If that is the case, then it is not certain. If it is said to be "five families," then it becomes the five vidyā empowerments. Abandoning the presentations spoken of in texts like the Kalachakra and the Three Cycles of Mind Connection, and following the common systems of others, the five vidyā empowerments are definitely the vase empowerment. The water crown and so forth that have become the five vidyā empowerments are unique characteristics of the unsurpassable, and in the Action Tantra and Yoga Tantra, the water crown, vajra bell, and so forth that exist are not given the designation of vidyā empowerment. The reason for this is that the objects to be purified are the five aggregates or the eight collections of consciousness, the purifiers are the five victorious ones or the arrangement of deities equivalent to the five families, and they are combined with the explanation of abandoning the five ignorances and generating the five wisdoms, and the meaning of the vidyā goddesses bestowing empowerment, etc., because only the unsurpassable has those, and the others do not. Therefore, in the Wisdom Drop it says: "The water empowerment, the head ornament, etc., are very famous in the Action Tantra." This is similar in direction to the two water crowns of the upper tantra.
Chinese
的灌顶。如在行部自宗的秘密总续中所说的那样，被称为咒语和手印的灌顶就是那二者。如“金刚铃杵即是名，于行续中极称扬”所说，是内外瑜伽的灌顶，虽有金刚铃杵的灌顶，但行续中没有必须要有金刚铃杵的灌顶。如同金刚铃杵二者是手印的灌顶一样，在那续中也有与其相适应的手印的灌顶，因此认为这和那只是在某一方面相似。一般来说，行续的灌顶，不一定有手印和名称的灌顶。如《现观庄严论》中，没有说到水灌顶、眼药、镜子和说法等。而在《金刚手灌顶续》中，说到水、发髻、金刚、名称灌顶这四种，这在智者中是广为人知的。像《净除恶趣续》现在仅仅被称为瑜伽续，上师们也解释为瑜伽续，但从续的本质来看，则明显是行续。阿底峡尊者也认为是行续，因此，从这部续中，也出现与灌顶的真实基础相一致的内容，因此，这表明在行续的一些分支中，有相当于五种智慧灌顶的替代品。因此，行续的水等五种灌顶，和瑜伽续的那五种，以及无上部的五种智慧灌顶，虽然名称相同，灌顶的物品在某一方面相似，内外瑜伽二者在仪轨的词语种类上也只是在某一方面相似，但意义却非常不同，因此不会与无上部的四种灌顶重复。一般来说，仅仅瓶灌顶，说是行、事、瑜伽三部都有，也没有矛盾，因为多次说到用瓶子进行灌顶。四种灌顶中的瓶灌顶，因为是非共同的瓶灌顶，所以它们没有。但一般来说，将四种灌顶解释为无上的特点，并不是说四种灌顶中的每一个都是无上独有的特点，而是说在那部续中完整地显示了四种灌顶，这才是无上的特点。例如，十六空性的相