Chinese
因此，我认为诸佛以微笑的光芒，让弟子们慢慢地进入，将深奥的利益的三种灌顶，按照根器赐予他们。第三是沐浴：给弟子们，用如诞生等仪轨的业瓶之水沐浴后，以结界守护轮的观想为前行。哦，为了与虚空同等的一切有情众生，为了在此生证得无上圆满正等觉的不学双运，四身五智的大自在之果位。为此，为了很好地领受密咒金刚乘之道的第一个入门，成熟灌顶之次第，如理修学甚深道生圆次第，以发起殊胜菩提心为前行。听法的行为也做到取舍无误，请好好听闻。那么，所要听闻的法的种类，总的来说，我等导师善巧方便且具大悲心者，也为所化有情众生的根器、能力和意乐，转了无数的法轮。略而言之，若从断证的角度归纳，作为所化众生相续中八万四千种烦恼的对治，法的蕴聚也确定是同样的数量。如是说，在《普作王续》中说：为了调伏贪欲所说的对治是，《调伏藏》二万一千颂。为了调伏嗔恨所说的对治是，《经藏》二万一千颂。为了调伏愚痴所说的对治是，《论藏》二万一千颂。为了调伏一切所说的对治是，第四个藏二万一千颂。总之，所说的八万四千颂，都是为了调伏烦恼所说的对治。如是所说。又若仅从经和窍诀的角度归纳，则归纳为经，即名相般若波罗蜜多乘；窍诀，即大密金刚乘。如彼经中说：乘有二种。
English
Therefore, I think that the Buddhas, with the light of their smiles, slowly lead the disciples in, and bestow the three profound and beneficial empowerments according to their capacity. The third is bathing: To the disciples, after bathing them with the water of the action vase with rituals such as birth, the visualization of the boundary-cutting protection wheel is the preliminary. Oh, for the sake of all sentient beings equal to space, in order to realize in this very life the unsurpassed, perfectly complete enlightenment, the great state of the four bodies and five wisdoms of the non-learning union. For this purpose, in order to receive well the first entry of the path of the secret mantra Vajrayana, the order of ripening empowerments, and to properly study the two stages of the profound path of generation and completion, with the generation of the supreme Bodhicitta as the preliminary. The actions of listening to the Dharma should also be done without error in taking and abandoning, please listen well. So, the kinds of Dharma to be listened to, in general, our teacher, who is skillful in means and possessed of great compassion, also turned countless wheels of Dharma for the faculties, abilities, and intentions of the sentient beings to be tamed. Briefly, if summarized from the perspective of abandonment and realization, as the antidote to the eighty-four thousand specific afflictions in the continuum of the beings to be tamed, the aggregates of Dharma are also determined to be the same number. As it is said, in the Kunjed Gyalpo Tantra: The antidote spoken of to subdue desire is, The Vinaya Pitaka, twenty-one thousand verses. The antidote spoken of to subdue hatred is, The Sutra Pitaka, twenty-one thousand verses. The antidote spoken of to subdue ignorance is, The Abhidharma Pitaka, twenty-one thousand verses. The antidote spoken of to subdue all is, The fourth Pitaka, twenty-one thousand verses. In short, all the eighty-four thousand verses spoken of, are merely the antidotes spoken of to subdue afflictions. As it is said. Also, if summarized only from the perspective of scripture and key instructions, then it is summarized into scripture, which is the Paramitayana of characteristics; key instructions, which is the Great Secret Vajrayana. As it says in that very scripture: There are two types of vehicles.
Chinese
是二者，即是特相因之乘和果金刚乘。如是说。此处正当其时，如《三类灯》中所说：虽一义然不愚昧，方法多然无艰难，依仗根器锐利者，密咒之乘特超胜。如是所说，以四种特性的方式而特胜的，正是密咒金刚乘。其中也有着不可思议的能知续部的名目，若仅从见行方面归纳，则为行持为主而宣说的作业续，以及见地为主而宣说的瑜伽续，一切密咒续部都包含在这二者之中。此处是后者，即瑜伽续。其中又有瑜伽续和无上瑜伽续二者，而此乃无上瑜伽，其中又有生圆次第和大圆满三者所宣说的经、续、口诀三者，其中的第一者是经玛哈瑜伽。其中也有生起次第方便之分和圆满次第风为主，以明空无分别的方式修持的玛哈之玛哈，即父续密集金刚等；生起次第的戏论较少，智慧圆满次第，界、菩提心、明点为主，以乐空无分别的方式修持的玛哈之阿努，即母续佛陀和合与吉祥真实等；生起圆满双运，并且也是从圆满次第脉、明点、风三者所产生的乐明无分别的智慧，特别是以光明大智慧为主的方式修持的玛哈之阿底，即无二续幻化网等。此处是前译噶玛的教规，金刚萨埵幻化网忿怒尊坛城中灌顶正当其时。其中首先是引入定解，若从上师传承的历史方面来说，如《说续海》中所说：胜者菩萨瑜伽士，意趣觉性耳中传。如是所说共有三者，第一是示现十方四时一切佛陀自性的六道者。
English
There are two: the Vehicle of Characteristics and Cause, and the Vehicle of Result, the Vajra Vehicle. As it is said. Here, what is relevant is, as stated in the "Lamp of Three Modes": Although the meaning is one, there is no ignorance; though the methods are many, there is no difficulty; relying on those with sharp faculties, the Mantra Vehicle is particularly superior. As explained, the Secret Mantra Vajrayana is superior through four distinctive features. Although there are countless categories of knowable tantras, if we condense them in terms of view and practice, all the Secret Mantra tantras are included in two: the Action Tantras, which mainly teach conduct, and the Yoga Tantras, which mainly teach view. Here, it is the latter, the Yoga Tantras. Among them, there are the Yoga Tantras and the Anuttarayoga Tantras. This is Anuttarayoga, which internally teaches the three aspects of generation, completion, and great completion, having the three aspects of scripture, tantra, and oral instructions. The first of these is the scripture of Mahayoga. In it, there is the aspect of the generation stage as skillful means, and the completion stage is mainly wind, practicing in the mode of clarity and emptiness, without conceptualization, which is the Maha of Maha, i.e., the Father Tantras such as Guhyasamaja. The elaboration of the generation stage is less, and the completion stage of wisdom, mainly the elements, bodhicitta, and bindu, practicing in the mode of bliss and emptiness, without conceptualization, which is the Maha of Anu, i.e., the Mother Tantras such as Buddha Samayoga and Glorious Yangdak. Unifying generation and completion, and also the bliss and clarity without conceptualization arising from the three: channels, bindus, and winds of the completion stage, and especially practicing in the mode of mainly the great wisdom of clear light, which is the Maha of Ati, i.e., the non-dual tantras such as the Net of Illusion. Here, according to the precepts of the Early Translation Kama, empowerment into the mandala of Vajrasattva, the Wrathful One of the Net of Illusion, is timely. Initially, to introduce certainty, considering the history of the lineage of the guru, as stated in the "Ocean of Explanatory Tantras": Victorious Bodhisattvas, Yogis, the intention is transmitted to the ear through awareness. As it is said, there are three. The first is the one who manifests the nature of all Buddhas of the ten directions and four times, the six realms.
English
The Bhagavan, glorious Samantabhadra, in the great Akanishta heaven, manifested the five Tathagatas as the individuals who expound, and to the assembly of Vajra Secret and other special vidyadharas, he constantly reveals the king of tantras through the language of symbolic meaning. This is the transmission of intention of the Victorious Ones. Among the assemblies of princes and bodhisattvas, the three lords of the family propagated the teachings by expounding them in the realms of gods, nagas, and yakshas. Twenty-eight years after the passing away of Shakyamuni Buddha, on the summit of Mount Malaya in the land of Lanka, also known as the island of Sinhala, or what is now known as Mount Sumana Kuta, the Secret Lord spoke to the god Grakden Chokyong, the yaksha Karmada Dong, the rakshasa Lodro Tabden, the naga king Jokpo, and the fortunate man from the race of men, Licchavi Drime Drakpa. These teachings to the five holders of vows are known as the symbolic transmission of the vidyadharas. Next is the personal oral transmission: Through the blessings of the Secret Lord turning the wheel of Dharma for the five lineages, King Zha of Zahor dreamed seven wondrous dreams, and subsequently, as it is said: 'After I disappear from here, in twelve years, in the place known as the three divine abodes, the essence of the sacred teachings will appear. In the eastern border of Jambudvipa, to one named King Zha, through the power of great merit, the Lord of Secrets will appear.' As prophesied, volumes of the eighteen great tantra divisions rained down on the roof of the king's palace, and the Secret Lord personally blessed him and entrusted him with the transmission of meaning, granting permission to receive the transmission of words from Licchavi, and again he listened well from that source. Thus, from the Secret Lord to Licchavi Drime Drakpa, King Zha, Kukuraja, Indrabhuti, Uparaja, and Princess Gomadevi, the transmission passed in succession. All of them, relying on the proximate cause of feast practices, along with their respective retinues, manifestly departed to the state of the Great Vajradhara. The princess entrusted the arrogant Vajra and the master Sangye Sangwa to those two, and those two entrusted it to the great Pandit Vimalamitra, who in turn entrusted it to the translators Ma and Nyak in Tibet, and Ma Rinchen Chok.
Chinese
从学者楚杰尔师徒二人开始，从他们两人传至香和娘罗益西雍努，再传至索波华耶，香和索波传给努钦桑吉益西。之后，努雍丹嘉措父子，以及秋隆的娘库翁传给拉杰祖波切释迦炯乃。他的四位杰出弟子中，观修之顶峰是祖琼西饶扎巴。他的弟子有四根柱子和兰释迦炯，之后是伟大的秘密主卓普巴释迦僧格，依次传承下来。我们这些有幸的喇嘛，在此提及根本上师的名号，被称为“此”，以灌顶之水成熟我的相续。从该传承而来的法，也有道路之基础——成熟的灌顶次第，以及其实修解脱的生圆次第两种，此处适逢灌顶次第。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中，通过这样的作用，使相续的垢染得以清净或衰损，使解脱的幼苗得以显现，或者使必定生长的特殊种子得到滋养，从而使相续成熟为能够修持道和能够获得果位的强大能力。种子得到滋养的部分，也是密咒的誓言，也是三昧耶。词义是：从梵语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）一词引申而来，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，因为能将能够修持道和能够获得果位的特殊能力安立于相续中。如《二观察续》所说：“倾泻和注入，因此称为灌顶。”分类上，为了摄受具信者，有利益的灌顶二十八种；为了摄受精进者，有能力的灌顶五种；为了摄受苦行者，有甚深的灌顶三种。如《根本续·塔洛译本》所说：“对于信心、精进、苦行者，给予利益和能力的灌顶，依次是智慧灌顶，以慈悲不吝啬地给予。”灌顶是必须以坛城为先导的，其中又有金刚
English
From the scholars Tsuk Gyer and his disciples, it was passed from them to Zhang and Nyak Lo Yeshe Zhonnu, then to Sogpo Pal Ye. Zhang and Sogpo gave it to Nubchen Sangye Yeshe. From there, Nub Yontan Gyatso and his sons, and Nyang Khuwo of Cholung, passed it to Lhaje Zurpoche Shakya Jungne. Among his four eminent disciples, the pinnacle of view and meditation was Zur Chung Sherab Drakpa. His disciples included the four pillars and Lan Shakya Jung. Then, the great secret lord Dro Phukpa Shakya Senge passed it down in succession. Our fortunate lama, here mentioning the name of the root guru, called "This," matured my being with the water of empowerment. The Dharma that arises from that lineage also has two aspects: the foundation of the path, the maturing empowerment sequence, and the practice of liberation, the generation and completion stages. Here, the empowerment sequence is what is relevant. The essence of empowerment is: relying on the gathering of two causes and four conditions, the act of establishing the Dharma of the state of fruition in the continuum, through which the defilements of the continuum are purified or diminished, the sprout of liberation is manifested, or the special seed that is certain to grow is nourished, thereby maturing the continuum into a powerful capacity to practice the path and attain the fruit. The part where the seed is nourished is also the vow of mantra, and also the samaya. The etymology is: derived from the Sanskrit word Abhiṣiñca (Tibetan: 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 can pour out and wash away the defilements of the three doors of body, speech, and mind that are to be purified. Also, because of completely infusing, it is empowerment, because it can establish the special capacity to practice the path and attain the fruit in the continuum. As it is said in the Two Examinations Tantra: "Pouring out and infusing, therefore it is called empowerment." In terms of classification, to guide those with faith, there are twenty-eight beneficial empowerments; to guide those with diligence, there are five empowerments of ability; to guide those with asceticism, there are three profound empowerments. As it is said in the Root Tantra, Thar Lo's translation: "For faith, diligence, and asceticism, give the empowerments of benefit and ability, followed by the wisdom empowerment, give it with compassion without being stingy." Empowerment must be preceded by a mandala, and within that, there is the vajra.