Chinese
生起菩提心，不坏明点普贤王，五种实性和觉性，作为所依和能依而存在。修习五种实性，显现为金刚身。为此需要四种灌顶，安住于脉需瓶灌顶，修习脉和明点成天尊身。运行于气需秘密灌顶，修习命勤成自性。于字需智慧灌顶，修习脉结成六种语调。菩提心需第三灌顶，修习明点成法身。不坏需第四灌顶，修习无明成清净身。修习所依能依需，五身一体金刚持。彼等聚集金刚身，本来是天尊身，五蕴是五部。因不认识自己所拥有的，所以需要五种觉性灌顶。金刚上师灌顶后，身是不动金刚身，无别第六金刚持，是需要灌顶的原因。彩粉坛城广大和，上师身之坛城二者，说明那的差别是，身体上有坛城，因不认识自己所拥有的，所以在彩粉坛城广大中，通过介绍而生起证悟，是对上等根器说的。对上等根器的人，依靠上师的虔诚，对生起证悟的人，请问是否需要灌顶？因为生起证悟是目的，然而灌顶是需要的。四种灌顶各自的法，是如印刷般的方便，智慧空性的法性，是方便在印刷上盖章。生起智慧无二智，如同刻碗里的花纹，在其他地方也会出现一样，请理解所有法。再说生起圆满，反复修持是重复的过失，请享用上面所说的。在生起次第的修法差别上，最上等是瞬间忆念圆满，上等是现前菩提，中等根器以下的人，有三种生起仪轨，是化生起和，从种子生起四种金刚，虽然说了各自很多生起次第，是各人智慧的差别。进入何处坛城和，花
English
The arising Bodhicitta, the indestructible bindu Kunjizhi, the five realities and this awareness, exist as the basis and the based. By practicing the five realities, it appears as the Vajra body. For this, four empowerments are needed, abiding in the veins needs the vase empowerment, practicing the veins and essences becomes the deity body. Moving in the air needs the word empowerment, practicing the life force becomes the essence. For the letter, the secret empowerment is needed, practicing the vein knots becomes the six vocal tones. Bodhicitta needs the third empowerment, practicing the bindu becomes the Dharmakaya. Indestructibility needs the fourth empowerment, practicing ignorance becomes the pure body. Practicing the basis, the based is needed, the five bodies are one taste Vajradhara. These gathered Vajra body, originally called the deity body, the five aggregates are the five families. Because one does not know what one possesses, therefore five awareness empowerments are needed. After the Vajra master empowers, the body is the immovable Vajra body, the inseparable sixth Vajradhara, is the reason why empowerment is needed. The vast colored powder mandala and, the master's body mandala, explaining the difference between them is, the body has a mandala, because one does not know what one possesses, so in the vast colored powder mandala, through introduction, realization arises, this is said to the superior faculties. For the person with superior faculties, relying on the guru's devotion, for the person who has arisen realization, please ask if empowerment is needed? Because the arising of realization is the purpose, however, empowerment is needed. The respective dharmas of the four empowerments, are like printing methods, the Dharma nature of wisdom emptiness, is the method of stamping on the printing. Wisdom non-duality wisdom arises, like the patterns in a carved bowl, they will also appear elsewhere, please understand all dharmas. Furthermore, saying arising and completion, repeatedly practicing is the fault of repetition, please enjoy what was said above. On the difference in the practice of the arising stage, the highest is the instantaneous remembrance completion, the superior is the manifest Bodhi, for people below the middle faculties, there are three arising rituals, which are the transformation arising and, arising from the seed, the four kinds of Vajras, although many arising stages have been said separately, it is the difference in each person's wisdom. Entering which mandala and, flower
Chinese
于何处击中， 噶举上师本尊天， 获得何灌顶即修持。 本尊众多即是障碍， 于一（本尊）令心性熟悉。 自心稳固为天身之时， 显现即会显现为天身。 然而观见形相修为天， 知晓一切声响皆为咒， 忆念分别一切修持为法身。 虽说修习生起次第众多， 然遍计、依他起、圆成实三者， 一切皆汇集于此。 完全断绝的遍计， 于生起次第中不应理， 分别执着的遍计者， 蕴、界与处等， 观想为天后修持。 于吉祥密集金刚续中， 总而言之五蕴者， 极著称五佛。 如是说。 于遍计五蕴上， 以依他起五智力， 令天之蕴自在。 修持生起次第五部。 显现之能力无有阻碍， 以住于心之地上， 所修何天身即显现者， 即是住于地上之圆成实。 自身显现为天者， 即是无颠倒之圆成实。 心性本初即清净者， 自相显现为天者， 即是极清净之圆成实。 报身坛城天众之， 清净智慧宫殿上， 门守护、围墙及三重， 火墙等所需者们， 于天会生起障碍吗？ 询问彼之意义者， 身圆满坛城者， 以天之坛城极清净， 为显示存在于身上之故， 宣说坛城轮。 于修持生起次第之补特伽罗， 坛城之法等彼者， 以需于彼圆满修持之故， 门守护等是所需， 乃守护瑜伽士之障碍。 于胜者释迦牟尼佛， 魔之障碍生起时， 虽以佛陀之伟大未能阻挡， 然需要守护之轮。 一切门守护天众等， 以惩罚违犯誓言者， 以需于未觉察时进入之故， 薄伽梵生起发心后， 魔恶者为隐藏而来之时， 薄伽梵虽知晓而作束缚， 然以无有门守护故进入其中。 发心无有隐藏不应
English
Where does it strike, The Kagyu Lama Yidam Deity, Whatever empowerment is received, that is what is meditated upon. Many Yidams are obstacles, Become familiar with the nature of mind in one (Yidam). When one's own mind is stable as a deity form, Appearances will appear as deity forms. However, seeing forms, meditate as deities, Know all sounds as mantras, Meditate on all thoughts and concepts as Dharmakaya. Although it is said that there are many practices of the generation stage, The three, namely, Parikalpita, Paratantra, and Parinispanna, All are gathered there. The completely severed Parikalpita, Is not suitable for the generation stage, The Parikalpita of conceptual grasping, The aggregates, elements, and sense bases, Are meditated upon after being contemplated as deities. In the glorious Guhyasamaja Tantra, In short, the five aggregates, Are famously known as the five Buddhas. So it is said. On the five Parikalpita aggregates, With the five wisdom powers of Paratantra, One controls the aggregates of the deity. One meditates on the five families of the generation stage. The unobstructed ability to manifest, By residing on the basis of the mind, Whatever deity form is meditated upon, that appears, That is the Parinispanna residing on the basis. One's own body appearing as a deity, That is the undistorted Parinispanna. The nature of mind being pure from the beginning, One's own form appearing as a deity, That is the completely pure Parinispanna. Of the Sambhogakaya mandala of deities, On the pure wisdom palace, The doorkeepers, fences, and three layers, And the fire wall and other necessities, Can obstacles arise for the deities? Asking about the meaning of that, The body being a complete mandala, With the completely pure mandala of the deities, To show that it exists on the body, The mandala is spoken of as a wheel. For the individual who meditates on the generation stage, The qualities of the mandala, Because it is necessary to meditate completely on them, The doorkeepers and other necessities, Are to protect the obstacles of the yogi. For the Victorious Shakyamuni Buddha, When obstacles from demons arose, Although the greatness of the Buddha could not stop them, A protective wheel was necessary. All the doorkeeper deities, By punishing those who break their vows, Because it is necessary to enter unnoticed, After the Bhagavan generated the mind of enlightenment, When the evil demon came in disguise, Although the Bhagavan knew and bound him, He entered because there were no doorkeepers. Generating the mind of enlightenment should not be without concealment.
Chinese
哦！然后是上师们所说。所有智慧本尊的，头顶的种姓之主，为了那个总体的意义，是仅有生起次第的道，还是需要生圆双运？为了那个需要而祈请。花落在哪里，就被说是属于那个确定的种姓。未来时成佛的，现在赋予秘密的名字，未来成佛的名字也是那个，被认为是属于确定的种姓。如果是身种姓，那就是毗卢遮那佛；如果是语种姓，那就是无量光佛；如果是意种姓，那就是不动佛。所有佛的不动佛，被认为是所有佛的顶饰。仅有生起次第的道，吉祥密集金刚中，最初的事业之行，能获得第八地。生圆双运，也是在那里面所说的。所有各种各样的境，与本尊和各种各样的事物无二无别，以自身显现为本尊身，行遍所有本尊的刹土，所有对蕴的执着都清净，自己以本尊的神通，在其他人的根识前，能够示现神通，如果蕴魔和天魔，被摧毁，那就是稳固。在修持的时候，安住于平等中，清晰地观修。如果不清晰，在赤裸相见时，显现为本尊是自心。心本来清净，远离戏论，那二者无二无别就是双运。没有比那个修持更快乐的了。密咒续部无数，虽然说了不同的圆满次第，但是根据宗喀巴大师的观点，如果归纳起来，就是汇集在那里。这样祈请，续部的密意，以前的成就者们，虽然没有说不同的圆满次第，但是归纳为有相和无相两种。在修持有相圆满次第的时候，在金刚身的坛城中，从头顶到脚底，在那里，脉的解释方式，以及轮在身体中如何安住，三个主要脉的颜色，以及精华的颜色是什么？这样祈请，在续部桑布扎中，从头顶到脚底，一个真实的脉安住。这样安住。那是脉阿瓦都提的密意。根据解释的
English
O! Then the Gurus spoke. Of all the wisdom deities, the lord of the head's family, for that overall meaning, is it only the path of the generation stage, or is it necessary to have the union of the generation and completion stages? To request for that need. Wherever the flower falls, it is said to belong to that definite family. The one who will become a Buddha in the future, the secret name given now, the name of becoming a Buddha in the future is also that, it is considered to belong to a definite family. If it is the body family, then it is Vairochana; if it is the speech family, then it is Amitabha; if it is the mind family, then it is Akshobhya. The Akshobhya of all Buddhas is considered to be the crown ornament of all Buddhas. Only the path of the generation stage, in the glorious Guhyasamaja, the initial action of karma, can attain the eighth bhumi. The union of the generation and completion stages, is also said in that very same place. All kinds of diverse realms, are non-dual with the deity and various things, with one's own body appearing as the deity's form, traversing all the Buddha-fields of the deities, all attachments to the aggregates are purified, oneself with the deity's miraculous power, in the presence of others' sense consciousness, being able to demonstrate miraculous powers, if the aggregate demons and the deva demons, are destroyed, then it is stable. At the time of practice, abiding in equanimity, clearly meditate. If it is not clear, in the naked seeing of direct encounter, appearing as the deity is one's own mind. The mind is originally pure, free from elaboration, that two being non-dual is the union. There is no happiness greater than that practice. The secret mantra tantras are countless, although different completion stages are spoken of, but according to the view of Je Rinpoche, if summarized, it is gathered there. Thus requesting, the intent of the tantras, the previous accomplished ones, although they did not speak of different completion stages, but they are gathered into two: with signs and without signs. When meditating on the completion stage with signs, in the mandala of the Vajra body, from the crown of the head to the soles of the feet, there, the way of explaining the channels, and how the chakras abide in the body, the color of the three main channels, and what is the color of the essence? Thus requesting, in the Sambhuta Tantra, from the crown of the head to the soles of the feet, one true channel abides. Thus it abides. That is the intent of the channel Avadhuti. According to the explanation of
Chinese
其为使者，自性之使者二者。 彼乃本有之使者，于说示量度之使者， 虽说示诸多不同之见解，然喇嘛仁波切那若巴， 许为背部左侧之命脉。若玛、独股、昆达里尼母。 四大轮及，轮之中央脉结连。 若玛于右，独股于左，昆达里尼如命树般安住。 如唐木、伞与绳索，如线团缠绕与发梳交织。 彼等乃脉之阐释意义，于中阴身三身中观之。 轮于身中安住之方式，于脐间安住六十二。 于心间安住八瓣莲花，于喉间安住十六瓣莲花。 于顶轮三十二，彼亦为生起次第。 于密处集聚三十二，于摩诃摩耶五尊， 以盔甲之神十二尊，于喉间宣说十六尊。 于心间喜金刚九尊，于脐间化身之轮中， 胜乐轮六十二尊，彼等乃天尊之体性。 内为圆满次第，以四关键先导， 于脐间燃起拙火，于身生起乐暖， 以能取所取分别止息，生起无分别之智慧。 以四关键先导，于心间法轮中， 黄色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）融入。 三显现融入，愚痴黑暗清净， 取执睡眠之光明。 以四关键先导，于喉间受用轮中， 观修黄色嗡字（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）。 实执习气清净，梦中证得幻身。 实则证得彼梦境。 以四关键先导，依止具相明妃， 于顶轮大乐轮中，观修白色杭字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）。 四刹那与四喜，贪欲有漏皆清净， 生起俱生大乐。 种种道之差别， 彼即自心，心性光明法身。 彼二无二为双运，无相大印， 总集一切法之根本，圆满佛陀之意与， 自心无有差别。