Chinese
以守护轮的修习为前行，现在开始讲法，像这样：为了与虚空同等的一切众生的利益，我要在此生证得无上圆满正等觉的不学双运，四身五智的大自在果位。为此，首先要很好地领受密咒金刚乘道的入门，成熟灌顶的次第，然后如理修学甚深道生起次第和圆满次第这二者。以生起如此殊胜菩提心的发心为前行，听法的行为也做到取舍无误，请好好谛听。那么，所听闻的法的类别，总的来说，我等导师善巧方便且具大悲心的世尊，也为所化众生的界、根、意乐而转了无量法轮。略而言之，若从断证的角度来归纳，为了对治所化众生相续中的八万四千种烦恼，佛法的法蕴也确定是这么多。如是说，在《普作王续》中说：为了对治贪欲所宣说的，是《调伏藏》二万一千颂；为了对治嗔恨所宣说的，是《经部藏》二万一千颂；为了对治愚痴所宣说的，是《论部藏》二万一千颂；为了对治一切所宣说的，是第四个藏二万一千颂。总之，所说的八万四千颂，都是为了对治烦恼而宣说的。如是所说。如果从经和窍诀的角度来归纳，可以归纳为经论名相般若乘和窍诀大密金刚乘这二者。如彼经中所说：乘有二种，即名相因乘和果金刚乘。如是所说。此处所应讲述的，是《三类灯论》中所说：于一义亦不迷茫，方法众多无有困难，以及依利根者而立说的。
English
With the practice of the protective circle as the preliminary, the Dharma will now be taught, like this: For the sake of all sentient beings equal to the sky, I will attain in this very life the unsurpassed, perfectly complete enlightenment, the non-learning union, the great state of the four bodies and five wisdoms. For this purpose, first, I must properly receive the stages of the ripening empowerments, which are the entrance to the path of the Secret Mantra Vajrayana, and then properly study the two stages of the profound path, the generation stage and the completion stage. With the preliminary of generating such a supreme mind of enlightenment, also perform the actions of listening to the Dharma without error in what to accept and reject. Please listen well. Now, as for the categories of Dharma to be listened to, in general, our teacher, the skillful and compassionate Lord, also turned countless wheels of Dharma according to the dispositions, faculties, and intentions of the beings to be tamed. Briefly, if we summarize from the perspective of abandonment and realization, the aggregates of Dharma are also determined to be that many, in order to counteract the eighty-four thousand different afflictions in the minds of the beings 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 verses. What is taught as the antidote to hatred is the Sutra Pitaka, twenty-one thousand verses. What is taught as the antidote to ignorance is the Abhidhamma Pitaka, twenty-one thousand verses. What is taught as the antidote to all is the fourth Pitaka, twenty-one thousand verses. In short, all the eighty-four thousand verses that are taught are solely taught as antidotes to the afflictions." As it is said. Furthermore, if we summarize from the perspective of scripture and pith instructions, they can be summarized into two: the sutra, 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 vehicles: the characteristic causal vehicle and the resultant Vajra Vehicle." As it is said. What is relevant here is what is said in the Lamp for the Three
Chinese
如所说“密乘尤为殊胜”，以四种特性的方式尤为殊胜的，正是密咒金刚乘。其中，作为知识来源的续部种类多得不可思议，但若仅从见解和行持的角度归纳，则一切密咒续部都可归纳为两种：主要阐述行持的事续和主要阐述见解的瑜伽续。此处指的是后者。后者又分为仅是瑜伽续和无上瑜伽续两种。这里指的是无上瑜伽，其中又有开示生起次第、圆满次第、大圆满三种的经、续、口诀三种传承，这里是第一种，即续部玛哈瑜伽。其中，生起次第侧重于方便，圆满次第侧重于气，以明空无分别的方式修持，是玛哈之玛哈，即父续秘密集等；生起次第的戏论较少，智慧圆满次第侧重于界、菩提心、明点，以乐空无分别的方式修持，是玛哈之阿努，即母续佛陀和合、吉祥真实等；生起次第和圆满次第双运，并且是从圆满次第脉、明点、气三者生起的乐明无分别之智慧，特别是以光明大智慧为重点的方式修持，是玛哈之阿底，即无二续幻化网等。此处适逢在宁玛噶玛的传承中，于金刚萨埵幻化网寂静坛城中进行灌顶。对此，首先从引入定解的上师传承历史方面来说，如《说续海》中所说：“胜者菩萨瑜伽士，意传觉性耳中传。”如是分为三种。第一，十方四时一切佛陀之自性，示现六道之主世尊吉祥普贤王如来，在殊胜的奥明净土中，也显现出五部如来作为宣说者，并以意传符号之语，向金刚秘密等具有特殊觉性的眷属们宣说了续部之王。
English
As it is said, "The Mantra Vehicle is particularly supreme," the Secret Mantra Vajra Vehicle is indeed particularly supreme through the four characteristics. Among these, although there are countless categories of tantras that serve as sources of knowledge, if we condense them from the perspective of view and practice alone, all Secret Mantra tantras can be included into two: Action Tantras, which mainly explain conduct, and Yoga Tantras, which mainly explain view. Here, we are referring to the latter. The latter is further divided into Yoga Tantras alone and Anuttara Yoga Tantras. Here, we are referring to Anuttara Yoga, which internally teaches the three aspects of Generation Stage, Completion Stage, and Great Perfection, with the three transmissions of scripture, tantra, and oral instruction. This is the first, the Tantra Mahayoga. Within that, the Generation Stage emphasizes skillful means, and the Completion Stage emphasizes prana. Practicing in the manner of clarity and emptiness, without conceptualization, is the Maha of Maha, the Father Tantras such as Guhyasamaja. The elaboration of the Generation Stage is less, and the Completion Stage of wisdom emphasizes the elements, bodhicitta, and bindu. Practicing in the manner of bliss and emptiness, without conceptualization, is the Maha of Anu, the Mother Tantras such as Buddha Samayoga and Shri Hevajra. Unifying the Generation and Completion Stages, and also the bliss-clarity non-conceptual wisdom arising from the three—channels, bindus, and prana—of the Completion Stage, and especially practicing in the manner of emphasizing the great wisdom of clear light, is the Maha of Ati, the Non-Dual Tantras such as the Mayajala. Here, in the tradition of the Nyingma Kama, the empowerment into the peaceful mandala of Vajrasattva Mayajala is timely. Regarding this, firstly, in terms of the history of the lineage of lamas who introduce certainty, as it is said in the Ocean of Explanatory Tantras: "Victorious Bodhisattvas, Yogis, The intention is transmitted through awareness into the ear." Thus, there are three. First, the embodiment of all Buddhas of the ten directions and four times, the Lord of the Six Realms, the Bhagavan Glorious Samantabhadra, in the great Akanishta realm, also manifested the Five Tathagatas as speakers, and with the language of symbolic intention, spoke the king of tantras to the retinue of Vajra Secret and other beings with special awareness.
Chinese
因此，将恒常的时间显示为连续的法轮，是胜者的意传。在所有王子菩萨的眷属中，三族怙主在天、龙、夜叉的处所宣说并弘扬。在释迦牟尼佛涅槃后的二十八年，在兰卡的地方，也就是僧伽罗洲的马拉雅山，或者现在被称为苏玛纳库塔山的顶峰，秘密主守护着天众名闻怙主，夜叉星箭面，罗刹智慧方便，龙族持地，以及人中具缘的离车毗无垢称。对这五种圣族所作的阐述是持明表示传承。之后是补特伽罗耳传：秘密主以加持力为五种姓者转法轮，导致扎霍尔国王扎（ཛཿ，梵文天城体：जः，梵文罗马拟音：jah，字面意思：扎）梦见了七个奇异的梦兆，随后正如所说：我从这里隐没后，在八年又十二年后，在被称为三处天界的地方，教法的心髓殊胜者，在瞻部洲东方的方位，名为扎的国王那里，以大福德力显现的秘密主将会显现。正如授记所说，十八部大怛特的经卷如雨般降落在国王宫殿的屋顶上，秘密主亲自加持并交付了意义的传承，允许从离车毗处接受词句的传承，并再次从那里很好地听闻。因此，从秘密主到离车毗无垢称，国王扎，咕咕ra扎（ཀུ་ཀུ་རཱ་ཛཿ，梵文天城体：कुकुराजा，梵文罗马拟音：kukurāja，字面意思：咕咕ra扎），因扎菩提（ཨིནྡྲ་བྷུ་ཏི，梵文天城体：इन्द्रभूति，梵文罗马拟音：indrabhūti，字面意思：因扎菩提），乌巴ra扎（ཨུ་པ་རཱ་ཛཿ，梵文天城体：उपराजा，梵文罗马拟音：uparāja，字面意思：乌巴ra扎），女儿郭玛德瓦（གོ་མ་དེ་ཝི，梵文天城体：गोमादेवी，梵文罗马拟音：gomādevī，字面意思：郭玛德瓦）等人依次相传。所有人都依靠会供的近取因，与各自的眷属一起，全部都显现证得了大金刚持的果位。公主将娇媚金刚和阿阇黎桑结桑瓦传给班禅比玛拉米扎，他将之传给藏地的译师玛和娘，玛仁钦秋传给两位智者祖杰，这两人传给香，娘译师益西云努传给索波贝耶，香和索波将之传给努钦桑结益西，之后努雍丹嘉措父子，以及秋隆的娘库衮传给拉杰。
English
Therefore, showing the constant time as a continuous wheel of Dharma is the Victor's Intent Transmission. Among all the retinues of princes and bodhisattvas, the Three Family Protectors taught and propagated in the abodes of gods, nagas, and yakshas. Twenty-eight years after the passing of Shakyamuni Buddha, on the summit of Mount Malaya in Lanka, the island of Sinhala, or what is now known as Mount Sumana Kuta, the Secret Lord protected the god Glorious Protector, the yaksha Star Arrow Face, the rakshasa Wise Means, the naga Holder of Earth, and the human fortunate Licchavi Immaculate Fame. The explanations given to these five noble lineages are the Vidyadhara Symbolic Transmission. Then comes the Personal Oral Transmission: The Secret Lord, through the blessing of turning the wheel of Dharma for the five lineages, caused King Zha of Zahor to dream seven wondrous dream signs, and subsequently, as it is said: After I disappear from here, in eight years and twelve years, in the place known as the three celestial realms, the heart essence of the teachings, the supreme one, in the eastern direction of Jambudvipa, to the king named Zha, through the power of great merit, the Secret Lord will appear. As the prophecy stated, volumes of the eighteen great tantra classes rained down on the roof of the king's palace, and the Secret Lord personally blessed and entrusted the transmission of meaning, allowing the transmission of words to be received from Licchavi, and again heard it well from there. Thus, from the Secret Lord to Licchavi Immaculate Fame, King Zha, Kukuraja, Indrabhuti, Uparaja, Princess Goma Devi, and others, in succession. All of them, relying on the proximate cause of tsok practice, together with their respective retinues, all manifestly attained the state of the Great Vajradhara. The princess transmitted Sensual Vajra and Acharya Sangye Sangwa to the great scholar Vimalamitra, who transmitted it to the translators Ma and Nyak in Tibet, Ma Rinchen Chok to the two wise Tsug Gyer, these two to Zhang, and Nyak translator Yeshe Zhonnu to Sogpo Palye, Zhang and Sogpo transmitted it to Nubchen Sangye Yeshe, then Nub Yontan Gyatso and his son, and Nyang Khuwoen of Cholung to Lhaje.
Chinese
祖波切释迦炯乃，他的四位杰出弟子中，观修的顶峰是祖琼西饶扎巴。他的弟子有四根柱子和兰释迦炯。从伟大的秘密主索普巴释迦僧格等，到邬金敏珠林寺的掘藏师父子，依次传承。我们敬爱的上师，恩德无与伦比，坛城大海的主宰，遍主轮之怙主，尊名难以言说，以灌顶之水成熟我的相续。从那个传承而来的法，也有作为道之基础的成熟灌顶次第，以及作为其修持解脱的生圆次第两种，此处适逢灌顶次第。那么，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，以其作用，清净相续的垢染或使其衰损，使解脱的幼苗显现，或者使必生的特殊种子得到滋养，从而使之成熟为能够修道和能够获得果位的强大能力。种子得到滋养的部分，也是密咒的律仪，也是誓言。词源是：从阿毗诪迦（藏文：ཨ་བྷི་ཥིཉྩ，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，因为能将能够修道和能够获得果位的特殊能力安立于相续之上。如是《观察二续》中说：倾泻和注入，因此称为灌顶。分类而言，为了摄受有信心者，有利益的十种灌顶；为了摄受精进者，有能力的五种灌顶；为了摄受苦行者，有甚深的的三种灌顶。如根本续《塔洛的转变》中说：对于信心、精进、苦行者，给予利益和能力的灌顶，智慧灌顶依次进行，慈悲地给予而不浪费。灌顶是坛城先行的，对此，《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，禁止进入。
English
Zurpoche Shakya Jungne. Among his four foremost disciples, the pinnacle of view and meditation was Zur Chung Sherab Drakpa. His disciples included the four pillars and Lan Shakya Jung. From the great secret lord Dro Phukpa Shakya Senge, etc., down to the successive lineage of the great treasure masters, father and son, of Ogmin Orgyen Mindroling. Our venerable lama, whose kindness is unparalleled, the master of the mandala ocean, the all-pervading lord of the wheel, whose name is difficult to express, has ripened my being with the water of empowerment. The Dharma that arises from that lineage also has two aspects: the ripening empowerment sequence that is the basis of the path, and the generation and completion stages that liberate through practice. Here, the empowerment sequence is relevant. So, the essence of empowerment is: relying on the gathering of two causes and four conditions, through the action of establishing the Dharma of the state of fruition on the continuum, it purifies or diminishes the defilements of the continuum, causing the sprout of liberation to manifest, or nourishing the special seed that is certain to arise, thereby ripening it into a powerful ability to practice the path and attain the fruit. The aspect of nourishing the seed is also the samaya of mantra, and it is also the vow. The etymology is: derived from the word Abhiṣiñca (藏文：ཨ་བྷི་ཥིཉྩ，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶), because of completely pouring out, it is empowerment, because it pours out and washes away the defilements of the three doors to be purified. Also, because of completely infusing, it is empowerment, because it establishes the special ability to practice the path and attain the fruit on the continuum. As it is said in the Two Examinations: "Pouring out and infusing, therefore it is called empowerment." In terms of classification, for those who are faithful, there are ten beneficial empowerments to be accepted; for those who are diligent, there are five powerful empowerments to be accepted; for those who are ascetic, there are three profound empowerments to be accepted. As it is said in the root tantra, "The Transformation of Tharpa": "For faith, diligence, and asceticism, give the empowerments of benefit and power. The wisdom empowerment is given in sequence, bestow it with compassion without wasting it." Empowerment is preceded by the mandala, and regarding this, it is said in the Vajra Peak Sutra: "For beings who are extremely difficult to tame, who do not uphold the vows, and who lack faith, entry itself is prohibited."