Chinese
。因此，贤者雅德班钦，当他亲近噶玛巴让炯多吉尊者时，噶玛巴对雅德班钦说：“我将用伟大的埃旺（藏文：ཨེ་ཝཾ།）为你灌顶，你拿一个石盆和各种蔬菜来。”他寻找后拿来了。然后，将蔬菜在石盆中用水浸泡后，倒入雅德班钦的口中。雅德班钦的心续中生起了埃旺无别的四种灌顶的证悟。上师是成就者，弟子是有缘者，如果不是同时具备的师徒，其灌顶方式是，如经中所说：“称为巴嘎坛城，菩提心之坛城，以及所说的身体坛城，这三者被说是坛城。蕴、处、界等，一切手印皆加持。那是恒常加持的，被称为坛城。”因此，手印的巴嘎坛城，以及堕入其中的菩提心坛城，是秘密和智慧智慧灌顶的坛城。身体坛城是上师的身体坛城，其中蕴、界、处一切都以本尊的手印加持。以身体坛城为例，在外部坛城上加持手印，也称为坛城。如龙智所说：“为使弟子成就一切目的，应绘制八种坛城。珍宝、种子、元素，鲜花、沙子，孔雀石和粉末等，同样，意之坛城是真实的。在力所能及的坛城中，应放置种子，或者符号或本尊的形象，不要放置模制品或压制品。”如是说，珍宝等七种，以及由意念所设想的，这八种坛城，根据放置种子、符号和本尊形象的区别，也会变成二十四种坛城。即使不是成就者，也可能真实地化现坛城，这样就有外部、意、化现、巴嘎、菩提心和身体的坛城，共
English
Therefore, when the wise Yakde Panchen approached Karma Pakshi Rangjung Dorje, Karma Pakshi said to Yakde Panchen, "I will empower you with the great E-Vam (ཨེ་ཝཾ།), so bring a stone basin and various vegetables." After searching, he brought them. Then, after soaking the vegetables in water in the stone basin, they were poured into Yakde Panchen's mouth. In Yakde Panchen's mindstream, the realization of the four inseparable empowerments of E-Vam arose. The method of empowerment for a master and disciple who are not both accomplished and fortunate is as follows: As it is said in the same text, "Known as the Bhaga Mandala, the Bodhicitta Mandala, and the Body Mandala, these three are said to be Mandalas. The aggregates, sense bases, and elements, all mudras are blessed. That which is constantly sealed, is taught as the Mandala." Therefore, the Bhaga Mandala of the mudra, and the Bodhicitta Mandala that falls within it, are the mandalas of the secret and wisdom-gnosis empowerments. The Body Mandala is the master's Body Mandala, in which all aggregates, elements, and sense bases are sealed with the mudras of the deities. Taking the Body Mandala as an example, the sealing of mudras on the external Mandala is also called a Mandala. As Nagarjuna's Wisdom says, "To accomplish all purposes for the disciple, eight kinds of Mandalas should be drawn. Jewels, seeds, elements, flowers, sand, malachite, and powders, likewise, the Mind Mandala is true. In the Mandala according to one's ability, seeds should be placed, or symbols or the form of the deity, do not place molds or pressed objects." As it is said, the seven jewels and so forth, and those conceived by the mind, these eight Mandalas, according to the distinction of placing seeds, symbols, and the form of the deity, can also become twenty-four Mandalas. Even if one is not accomplished, it is possible to actually manifest a Mandala, thus there are the external, mind, manifestation, Bhaga, Bodhicitta, and Body Mandalas, a total of
Chinese
将变成六种形态。应如是知晓。因此，对于根器极为敏锐者，一旦获得证悟实义之灌顶，即使未先行生起次第，仅修习圆满次第，亦能获得殊胜之果位。如《集密根本续》云：劣种芦苇匠人等，为杀戮利益寻觅者，此无上大乘之殊胜乘，亦能成就。五无间罪等众生，即使造作极大罪业，金刚乘如大海，此殊胜乘亦能成就。此句于《灯明论》中解释为：自性完全了知即是成佛之因，而非生处等。如是宣说了劣种等。同样，对于犯五无间罪和根本堕罪者而言，彼等亦可在此凭借上师之恩，获得圆满次第而成就，甚至能获得佛果，更何况劣种等，无需赘言，此乃超越其界限之意。如是，不观待法器与非法器，成办利乐，故能清晰地揭示大乘之体性。如是说。因此，对于根器敏锐之人，即使造作重大业障，亦可凭借圆满次第而清净。证悟圆满次第，并非必须先生起次第之成熟，若果真如此，则在生起次第使相续成熟之时，若未先行清净业障，则生起次第之成熟亦不可能。然此处即使未先行生起次第，亦可经由圆满次第之道而入，故圆满次第具有清净业障之作用。若非如此，则在生起次第使相续成熟之后，圆满次第需清净彼之业障，然此亦不可能，若如此，则生起次第使相续成熟将变得毫无意义。不仅如此，因毁坏誓言和戒律而无法获得三乘之果，此乃针对根器迟钝者而言，对于根器敏锐者而言，则并非绝对。在因乘中，无垢比丘恒常行持失败之罪，然佛陀宣说正法，彼即于当下获得真实。
English
It will transform into six forms. Thus, it should be known. Therefore, for those with extremely sharp faculties, once they obtain the empowerment of realizing the meaning, even without the prior practice of the generation stage, merely practicing the completion stage will lead to the attainment of the supreme state. As stated in the Guhyasamaja Root Tantra: "Base-born, reed makers, and those who seek benefit through killing, can achieve this supreme vehicle of the unsurpassed Great Vehicle. Beings who commit the five heinous crimes, even those who commit great sins, can achieve this supreme vehicle in the vast ocean of the Vajra Vehicle." The commentary "Lamp Illuminating" explains this as: "The complete understanding of one's own nature is the cause of enlightenment, not one's birth or other factors." Thus, it speaks of base-born individuals and so forth. Similarly, concerning those who have committed the five heinous crimes and root downfalls, they too can achieve accomplishment here through the kindness of the guru by obtaining the completion stage, and even attain Buddhahood. What need is there to mention base-born individuals and the like? This surpasses its limitations. Thus, without regard for whether one is a suitable or unsuitable vessel, it accomplishes benefit and happiness, and therefore clearly reveals the nature of the Great Vehicle. As it is said. Therefore, it is said that even if individuals with sharp faculties have committed great karmic obscurations, they can be purified through the completion stage. The realization of the completion stage does not require the prior maturation of the generation stage. If that were the case, then the maturation of the generation stage would be impossible without the prior purification of karmic obscurations. However, here, even without the prior generation stage, one can enter through the path of the completion stage itself, and therefore the completion stage has the function of purifying karmic obscurations. If it were not so, then after the generation stage has matured the continuum, the completion stage would have to purify its karmic obscurations, but that is also impossible. If that were the case, then the maturation of the continuum by the generation stage would become meaningless. Moreover, the statement that one cannot attain the fruits of the three vehicles due to the breaking of vows and commitments is directed towards those with dull faculties, and is not absolutely certain for those with sharp faculties. In the causal vehicle, the monk Stainless constantly engaged in transgressions of defeat, but when the Buddha taught the Dharma, he immediately attained truth.
Tibetan
་པ་མཐོང་བར་གསུངས་པ་དང༌། རྗེ་བཙུན་གླིང་ཕམ་པ་དང་པོ་བྱུང་བ་ཞིག ཕག་མོ་གྲུ་པའི་མདུན་དུ་བྱོན་པའི་རྐྱེན་གྱིས་ས་ར་ཧ་པ་དང་མཉམ་པའི་རྟོགས་པ་འཁྲུངས་པ་ལྟ་བུའོ། །ཞེས་བྱ་བའང་ཞར་ལས་ཤེས་པར་བྱའོ། །དེ་ཡང་ཀུན་རྫོབ་བརྡ་ཐབས་ཀྱི་དབང་ལེན་པ་ན། རྡོ་རྗེ་དཔོན་ཆོས་ཀྱི་སྐུར་བཞུགས་པའང་གཟུགས་ཀྱི་སྐུར་སྣང་བ་བསྐྱེད་པའི་སྒོ་ནས་དབང་བསྐུར་བ་ནི་རྟེན་འབྲེལ་གྱི་ཆེ་བ་ཡིན་ཏེ། ཆོས་སྐུ་སྤྲོས་པ་ཐམས་ཅད་དང་བྲལ་བ་དོན་དམ་པའི་དབྱིངས་ལ་ནི་དབང་བསྐུར་བའི་བྱ་བ་ལ་སོགས་ཀྱི་བྱེད་པ་གང་གིས་ཀྱང་རེག་པར་མི་ནུས་པའི་ཕྱིར་ཡང༌། རྗེ་སྒམ་པོ་པ་ཁུ་དབོན་གྱི་སྐུ་སྐད་ཅིག་དེར་ཡི་དམ་གྱི་ལྷ་མི་འདྲ་བ་དུ་མ་དང༌། འོད་ཕུང་སོགས་དང༌། ས་ཆུའི་སྣང་བ་སྣ་ཚོགས་དུ་མར་འཆར་བའི་སྤྲུལ་བསྒྱུར་སྟོན་པའི་ཐབས་ལ་མན་ངག་ཅི་ལྟ་བུ་ཞིག་སྙམ་ན། དེའི་མན་ངག་ནི་ཟུར་དུ་ཡོད་པ་མ་ཡིན་ཏེ། ཆོས་ཐམས་ཅད་ཀྱི་ཆོས་ཉིད་སྤྲོས་བྲལ་ནམ་མཁའ་ལྟ་བུར་ཁོང་དུ་ཆུབ་པ་ན་ཆོས་ཅན་སྒྱུ་མ་ལྟ་བུར་ཡིད་ཀྱི་རྣམ་པར་འཁྲུལ་པ་ཙམ་གྱིས་དེ་དང་དེའི་སྣང་བ་འབད་མེད་དུ་འབྱུང་བ་ལས། དེ་ལས་དམིགས་རྣམ་བསྒྱུར་བའི་ཐབས་ཤེས་ཟུར་དུ་མི་དགོས་པའི་ཕྱིར། རྗེ་ཆེན་པོ་སངས་རྒྱས་མཉན་པ་རས་ཆེན་གྱི་ཞལ་སྔ་ནས་ཀྱང་སྤྲུལ་ཞིང་བསྒྱུར་བའི་རྫུ་འཕྲུལ་དཔག་མེད་སྣང་བ་ལ། སློབ་མ་དག་གིས་འདི་ལྟའི་རྫུ་འཕྲུལ་གྱི་བཀོད་པ་སྟོན་པ་ལ་སྦྱོར་བ་ཅི་ལྟ་བུ་འཚལ་ཞུས་པས། སྦྱོར་བ་ལྷག་ཏུ་མེད། གདུལ་བྱ་ལས་མཐུན་གྱི་བསམ་པ་དང་མཐུན་པ་ལ་འདུན་པ་གཏོད་ལུགས་ཀྱི་མི་འདྲ་བ་ཙམ་བྱས་པས་སློབ་མ་རྣམས་ལ་མཐོང་སྣང་མི་འདྲ་བ་དུ་མ་བྱུང་ཟེར་བ་ལས་བདག་གིས་ཆེད་གཉེར་གཞན་ཅི་ཡང་བྱས་པ་མེད་ཅེས་བཀའ་སྩལ་པ་ལྟ་བུའོ། །དེས་ན་གནས་ཚུལ་དོན་དམ་པའི་བདེན་པ་མངོན་དུ་གྱུར་ནས་སྣང་ཚུལ་ཀུན་རྫོབ་པའི་བདེན་པ་འབད་མེད་དུ་དབང་དུ་འདུས་ཤིང་དབང་བསྒྱུར་བའི་ཆོས་ཚུལ་འདི་ལྟ་བུ་ཉམས་སུ་ལོན་པར་གྱིས་ཤིག ༡༡༧
Chinese
还说能见到等等。至尊岭帕巴最初出现，因前往帕摩竹巴面前的缘故，生起了与萨ra哈巴同等的证悟。这些也应从顺便中得知。还有，如果从世俗名言方便的角度来说，金刚上师安住于法身，也是通过生起显现为色身的方式来灌顶，这是缘起的殊胜之处。因为法身远离一切戏论，在胜义的界中，任何灌顶等行为都无法触及。还有，嘉波巴师徒的身体在那一刹那间，显现出诸多不同的本尊神，光蕴等等，以及各种各样的地水景象，如果心想以何种窍诀来展示这些幻化变现，那么，那样的窍诀并非在别处，而是在通达一切法的法性，如虚空般离戏之后，法相如幻，仅仅是心中显现的幻觉，就能毫不费力地产生那个和那个的景象。除此之外，不需要另外寻找转变所缘形象的方法。至尊桑结年巴惹钦的面前也显现出无量的幻化和转变的神变，弟子们请问说：像这样示现神变的庄严，需要什么样的修持呢？回答说：没有额外的修持。只是对与所化众生根器相应的想法，稍微改变一下投入的方式，就能让弟子们产生诸多不同的显现，除此之外，我没有做任何特别的努力。就像这样。因此，在证悟了实相胜义谛之后，毫不费力地掌握和控制显现的世俗谛，请修持像这样的自在之法。
English
It is also said that one can see, etc. The venerable Lingpampa first appeared, and due to going before Phagmo Drupa, realizations equal to those of Saraha arose. These should also be understood incidentally. Furthermore, if one takes empowerment from the perspective of conventional expression, the Vajra Master abiding in the Dharmakaya also bestows empowerment through generating the appearance of the Rupakaya, which is the greatness of dependent origination. Since the Dharmakaya is free from all elaborations, in the realm of ultimate truth, no action such as empowerment can touch it. Moreover, at that moment, the bodies of Gampopa and his disciples manifested many different Yidam deities, clusters of light, and various appearances of earth and water. If one wonders what kind of instructions are needed to display such transformations, the instructions are not separate. When one understands the nature of all phenomena, free from elaboration, like the sky, then the characteristics of phenomena, like illusions, are merely delusions appearing in the mind, and the appearances of this and that arise effortlessly. Therefore, there is no need to separately seek methods for transforming the object of focus. Before the great Jetsun Sangye Nyenpa Rechen, countless manifestations and transformations of miraculous powers appeared. When the students asked, "What kind of practice is needed to display such miraculous displays?" he replied, "There is no additional practice. Just by slightly changing the way of directing aspiration to match the thoughts of the disciples who are to be tamed, different appearances arise for the disciples. Other than that, I have not made any special effort." It is like that. Therefore, having realized the truth of the ultimate state, effortlessly mastering and controlling the truth of the conventional appearance, please practice such a Dharma tradition of mastery.