Chinese
虽然对鸟类众生的根性、能力和意乐，转了无数的法轮，但如果从对治的角度来归纳，为了对治所化众生相续中八万四千种烦恼，法的蕴聚也确定是同样的数量。如是说，在《普作王续》中说：为了对治贪欲所说的，是《调伏藏》二万一千部。为了对治嗔恨所说的，是《经藏》二万一千部。为了对治愚痴所说的，是《论藏》二万一千部。为了对治一切所说的，是第四个藏二万一千部。总之，所说的八万四千部，都是为了对治烦恼而说的。如是说。如果从经和窍诀的角度来归纳，可以归纳为经，即名相般若波罗蜜多乘，和窍诀，即大密金刚乘两种。如彼中所说：乘有两种，即名相因乘和果金刚乘。如是说。这里所应讲述的是，如《三类灯》中所说：意义虽一却不愚昧，方法众多且无困难，依仗根器敏锐者，密咒乘极为殊胜。如是宣说，如同从四种特点的角度来说，极为殊胜的就是密咒金刚乘。而且，其中作为所知，虽然有不可思议的续部的名目，但如果仅从见修行三个方面来归纳，可以归纳为行持为主的行续和见解为主的瑜伽续这两种，一切密咒的续部都包含于其中。这里是后者，即瑜伽续。其中也有仅是瑜伽续和无上瑜伽续两种，此为无上瑜伽，其中有开示生起次第、圆满次第、大圆满次第三种的经、续、教言、窍诀，这是第一个续，即玛哈瑜伽。其中也有生起次第是方便分，圆满次第主要以风为主，因此是明空无分别之理。
English
Although countless wheels of Dharma were turned for the dispositions, faculties, and intentions of sentient beings such as birds, if we summarize from the perspective of abandonment and antidote, the aggregates of Dharma are definitely the same number, eighty-four thousand, as the antidotes to the eighty-four thousand specific afflictions in the minds of those to be tamed. As it is said, in the Kunjed Gyalpo Tantra: "What is taught as the antidote to attachment is the Vinaya Pitaka, twenty-one thousand. What is taught as the antidote to hatred is the Sutra Pitaka, twenty-one thousand. What is taught as the antidote to delusion is the Abhidhamma Pitaka, twenty-one thousand. What is taught as the antidote to all is the fourth Pitaka, twenty-one thousand. In short, all the eighty-four thousand that are taught are taught solely as antidotes to afflictions." So it is said. Furthermore, if we summarize from the perspective of scripture and pith instructions alone, they are included in two: the scripture, the characteristic Perfection Vehicle, and the pith instructions, the Great Secret Vajra Vehicle. As it says in that very text: "There are two types of vehicle: the characteristic cause vehicle and the result Vajra Vehicle." As it is said. Here, what is relevant is that, as stated in the "Lamp for the Three Modes": "Although the meaning is one, there is no confusion; the methods are many and without difficulty; relying on those with sharp faculties, the Mantra Vehicle is particularly excellent." As explained, the Secret Mantra Vajra Vehicle is particularly excellent due to four special qualities. Moreover, although there are countless categories of knowable tantras within it, if we summarize from the perspective of view and conduct alone, all the tantras of Secret Mantra are included in two: the Action Tantras, which primarily emphasize conduct, and the Yoga Tantras, which primarily emphasize view. Here, it is the latter, the Yoga Tantras. Within that, there are just the Yoga Tantras and the Anuttarayoga Tantras. This is Anuttarayoga, which internally teaches the three: Generation Stage, Completion Stage, and Great Perfection. Among the three, there are scripture, tantra, agama, and pith instructions. This is the first tantra, Mahayoga. Within that, the Generation Stage is the method aspect, and the Completion Stage primarily focuses on the winds, thus it is the mode of clarity and emptiness, non-conceptual.
Chinese
修习摩诃瑜伽，即父续密集金刚等。生起次第的阐述较少，而智慧圆满次第，以界、菩提心、明点为主，以乐空无分别的方式修习阿努瑜伽，即母续佛陀和合、吉祥真实等。生起次第和圆满次第双运，其中圆满次第从根、脉、明点三者生起乐空无分别的智慧，特别是以光明大智慧为主的方式修习阿底瑜伽，即无二续幻化网等。此处，前译噶玛派的教规，作为身、语、意、功德、事业五者的基础和根本的五部续，其中作为所有身续的基础和根本的阿努瑜伽，即瑜伽母续吉祥一切佛陀和合的坛城中，进行灌顶正当其时。其中，灌顶的体性是：依靠二因四缘的聚合，将果位的法安立于相续之上的事业，清净相续的垢染或使其衰损，使解脱的幼苗显现或使决定生长的特殊种子得到滋养，从而使道能够修习、果能够获得的强大能力得以成熟。种子得到滋养的部分也是密咒的律仪，也是誓言。词义是从阿毗诜迦（藏文：ཨ་བྷི་ཥིཉྩའི་；梵文天城体：अभिषिञ्च；梵文罗马拟音：abhiṣiñca；汉语字面意思：灌顶）一词而来，因为完全倾泻，所以是灌顶，因为能倾泻和洗涤所净化的身语意三门的垢染。又因为完全注入，所以是灌顶，因为将能够修道和能够得果的特殊能力安立于相续之中。如《观察二续》中也说：倾泻和注入，因此称为灌顶。分为外灌顶、内灌顶、秘密灌顶、大秘密灌顶四种。灌顶是坛城先行的，其中《金刚顶经》中说：对于极难调伏的众生，不持守律仪，也没有信心者，也不应禁止进入。因此，暂时对于尚未成为灌顶之器的
English
Practicing Mahāyoga, such as the Father Tantra Guhyasamāja, etc. The elaboration of the generation stage is small, while the wisdom of the completion stage focuses on the elements, bodhicitta, and bindus, practicing in the manner of bliss and emptiness without conceptualization, Anuyoga, such as the Mother Tantra Buddha Samyoga, Glorious Vajrasattva, etc. The union of generation and completion stages, wherein the wisdom of bliss and clarity without conceptualization arises from the root, channels, and bindus of the completion stage, and especially practicing in the manner of focusing on the great wisdom of clear light, Atiyoga, such as the Non-Dual Tantra Magical Net, etc. Here, the precepts of the Early Translation School of the Kama, the five tantras that are the basis and root of the five aspects of body, speech, mind, qualities, and activity, among which Anuyoga, the basis and root of all body tantras, namely the Yogini Tantra Glorious Union of All Buddhas, the empowerment into the mandala is timely. The nature of empowerment is: relying on the aggregation of two causes and four conditions, the activity of establishing the Dharma of the state of fruition on the continuum, purifying the defilements of the continuum or causing them to diminish, causing the sprout of liberation to manifest or nourishing the special seed that is certain to grow, thereby maturing the powerful ability to make the path able to be practiced and the fruit able to be attained. The part where the seed is nourished is also the samaya of mantra, and also the vow. The etymology is derived from the word Abhiṣiñca (藏文：ཨ་བྷི་ཥིཉྩའི་；梵文天城体：अभिषिञ्च；梵文罗马拟音：abhiṣiñca；汉语字面意思：灌顶), because of complete pouring, it is empowerment, because it can pour and wash away the defilements of the three doors to be purified. Also, because of complete infusion, it is empowerment, because it establishes the special ability to be able to practice the path and be able to attain the fruit in the continuum. As it is also said in the Two Examinations: Pouring and infusing, therefore it is called empowerment. It is divided into four: outer empowerment, inner empowerment, secret empowerment, and great secret empowerment. Empowerment is preceded by the mandala, and in the Vajra Peak Sutra it says: For sentient beings who are extremely difficult to tame, who do not uphold vows, and who also lack faith, entry itself should not be prohibited. Therefore, for the time being, for those who have not yet become vessels for empowerment,
Chinese
第二是：问：‘喂，孩子，你因为喜欢什么而进入这里？’他回答说：‘我因为喜欢好的缘分而进入这里。’再次问：‘那它对你有什么用呢？’回答说：‘因为我想要获得金刚持的成就。’ 第三是：合起带有鲜花的手掌祈请：‘与胜乐母结合的，我的导师大乐您，请以慈悲垂念我。佛陀三身自性至尊，上师怙主我皈依。具足善缘天女众的，坛城眷属我顶礼。于大解脱之胜城中，祈请怙主引导我进入。’这样祈请三次。 第四是：上师说：‘诸佛安住的，大喜悦的坛城，在这精华的坛城中，我将引导弟子进入。’说完后，引导进入。第二，内部进入。
English
Second is: Ask: 'Hey child, why are you entering here with joy?' He replies: 'I am entering here because I am happy with good fortune.' Again ask: 'Then what will it do for you?' He replies: 'Because I want to attain the siddhi of Vajradhara.' Third is: Joining the palms with flowers, pray: 'United with the Blissful Mother, my teacher, great joy, please consider me with compassion. Buddha's three bodies, supreme nature, I take refuge in the master protector. To the mandala assembly with the assembly of fortunate goddesses, I prostrate. In the supreme city of great liberation, please guide me to enter, protector.' Pray like this three times. Fourth is: The master says: 'In the great mandala, the dwelling place of all the Buddhas, delightful and joyful, in this great essence mandala, I will guide the disciple to enter.' After saying this, guide them to enter. Second, internal entry.
Chinese
六种行为中的第一种是：观想在心间的世俗菩提心月轮之上，以金刚标帜的胜义菩提心。念诵“嗡 萨瓦 瑜伽 चित्त 乌త్ప 达亚 弥 (藏文，梵文天城体，梵文罗马拟音，一切瑜伽之心生起)”，由此生起菩提心。再次念诵此咒，金刚持引导弟子，手牵手进入坛城，并移除帷幕。之后，以莲花步绕行三圈，左手掌心朝下，右手掌心朝上覆盖其上，拇指和食指交叉，象征持有珍宝之鬘。第二种是：位于坛城的东门。无始轮回至今，我所造作的一切罪业，无论是自作、教他作，还是随喜，都在此时忏悔。从此以后，我将持守不再造恶的誓言。诸佛菩萨等四种善根，以及其他众生的所有善行，我都随喜赞叹，并将之回向于伟大的菩提。我于此时皈依佛、法、僧。为了断除烦恼和痛苦，为了增长无量善行，我生起无二菩提心，今日为利益众生而努力。成佛之后，我将引导众生脱离轮回之苦。念诵三遍，或者如常忏悔和持守誓言的准备阶段一样进行，也是可以的。第三种是：将带有金刚花鬘置于心间。念诵：“嗡，所有善逝，您今日受到加持，因此，如来之大秘密，不应存在于这些坛城中，也不应告知没有信仰之人。嗡 苏拉达 萨玛雅 斯瓦 吽 悉地 瓦吉拉 萨玛雅 塔苏康 (藏文，梵文天城体，梵文罗马拟音，誓言圆满，成就金刚，如是安乐)。”再次念诵：“嗡，金刚萨埵，今日您真实安住于我的心中，如果泄露此事，您将立即裂开而离去。”秘密告诫后，念诵“嗡 玛哈 萨玛雅 乌达卡 塔 (藏文，梵文天城体，梵文罗马拟音，伟大的誓言之水)”，并让他喝下誓言之水。“这是你的地狱之水，违背誓言将会焚烧你，遵守誓言将会成就，通过这金刚甘露之水。”念诵：“嗡 阿 吽 萨瓦 班匝 阿弥利达 吽，瓦吉拉 乌达卡 赫利 塔 (藏文，梵文天城体，梵文罗马拟音，嗡 阿 吽 一切 五 甘露 吽，金刚 水 舍 塔)。”将金刚杵置于头顶。从今天起，你就是金刚萨埵。
English
Of the six actions, the first is: Visualize the conventional bodhicitta as a moon disc at the heart, and above it, the ultimate bodhicitta marked with a vajra. By reciting "Om Sarva Yoga Citta Utpadaya Mi (Tibetan, Devanagari, Romanized Sanskrit, Meaning: Om, generate the mind of all yogas)," bodhicitta is generated. Again, reciting the same mantra, the Vajra Holder guides the disciple, holding their hand and leading them into the mandala, and the curtain is removed. Then, circumambulate three times in a lotus step, with the left palm facing down and the right palm covering it facing up, thumbs and index fingers crossed, symbolizing holding a precious rosary. The second is: Being situated at the east gate of the mandala. From beginningless time in samsara, whatever sinful actions I have committed, whether done by myself, caused others to do, or rejoiced in, I confess at this time. From now on, I will hold the vow not to commit evil. The four roots of virtue, such as the Buddhas and Bodhisattvas, and whatever good deeds of other beings, I rejoice in all of them, and dedicate them to the great bodhi. I take refuge in the Buddha, Dharma, and Sangha at this time. In order to cut off afflictions and suffering, and to increase countless good deeds, I generate the non-dual bodhicitta, and today I strive for the benefit of all beings. Having become a Buddha, I will lead all beings out of the suffering of samsara. Recite three times, or do as in the preparatory stage of regular confession and holding vows, which is also good. The third is: Placing the vajra flower garland at the heart. Recite: "Om, all Sugatas, you are blessed today, therefore, this great secret of the Tathagatas should not exist in these mandalas, nor should it be told to people without faith. Om Surata Samaya Tvam Ho Siddhi Vajra Samaya Tatha Sukham (Tibetan, Devanagari, Romanized Sanskrit, Meaning: Om, fulfill the commitment, Ho! Accomplishment, Vajra Commitment, Thus Bliss)." Again, recite: "Om, Vajrasattva, today you truly reside in my heart, if you reveal this matter, you will immediately split apart and depart." After the secret instruction, recite "Om Maha Samaya Udaka Tha (Tibetan, Devanagari, Romanized Sanskrit, Meaning: Om, great commitment water)," and have him drink the oath water. "This is your hell water, violating the oath will burn you, keeping the oath will accomplish, through this vajra nectar water." Recite: "Om Ah Hum Sarva Panca Amrita Hum, Vajra Udaka Hrih Tha (Tibetan, Devanagari, Romanized Sanskrit, Meaning: Om Ah Hum All Five Nectars Hum, Vajra Water Hrih Tha)." Place the vajra on the head. From today onwards, you are Vajrasattva.