Chinese
阐述将续部和口诀的体系融为一体的意义和实修要点之时。
English
At the time of explaining the essential points of meaning and practice that combine the systems of tantra and oral instructions into one.
Chinese
四河之。灌顶法事赐予求法之荣。于此，众生之心性，本自圆满安住于不杂之三坛城，是为所净基。然彼自始本性清净，然由所净之垢，突发之无明缘起，显现无有之轮回相，为难忍之苦所逼迫者，以慈悲之他力，为令净果自住自生之智慧如实显现之果位，故于所净，宣说一切解脱道中，最胜或顶端乃金刚乘。彼之道的基石与根本乃大集经之坛城，需以大精进修持成熟灌顶之殊胜方便。༈。彼之理有三：前行开门之灌顶。正行修持与四支相关联，或不相关联亦可。四河之灌顶。后行交付印信且究竟之寿命灌顶。其中前后二者无其他差别，正行有二种方式：于共同或不共同之根本坛城中，对自性成为法器之具缘殊胜者，授予圆满四河之三十六灌顶，是为经部之方式。又，瑜伽以下，于六支分坛城中，外灌经部之河流。于阐释引导事业之大乐，详尽宣说之大会集根本坛城共同中，内灌生起之河流。如根本续之大会集修法中所说，于尸林秘密坛城，即根本坛城不共同中，修灌名声之河流。于二种菩提心之坛城中，净治秘密灌顶圆满之河流等，对已成为法器之弟子，从总集一切乘之经灌根本三十六支，分出粗略八百三十一支而授予。如快乐光明之事业次第之意趣，是为窍诀之方式。如是经部与窍诀二种方式，于现今时代融合而授予之上师们。
English
Of the four rivers. The empowerment bestows the glory of seeking the Dharma. Here, the mind-essence of all sentient beings, which is perfectly abiding in the three unmingled mandalas, is the basis to be purified. Although it is primordially pure by nature, due to the adventitious defilements to be purified, arising from the cause of ignorance, the appearance of samsara, which is non-existent, arises. Those who are tormented by unbearable suffering, through the power of compassion for others, in order to establish them in the state of realization where the wisdom of self-abiding and self-arising, which is the result of purification, is manifested as it is. Therefore, among all the paths of liberation that are taught for purification, the supreme or the pinnacle is the Vajrayana. The basis and root of that path is the mandala of the Great Gathering Sutra, and one must strive with great effort to accomplish the special means of the maturing empowerment. ༈. Its method is threefold: the preliminary empowerment that opens the door; the main part, which is connected with the four branches of recitation and accomplishment, or even if it is not connected, it is still fine; the empowerment of the four rivers; and the subsequent empowerment of entrusting the seal and the ultimate life empowerment. There is no other distinction between the preliminary and subsequent parts. The main part has two systems: in the common or uncommon root mandala, for the particularly fortunate ones who have naturally become vessels, bestowing the complete thirty-six empowerments of the four rivers is the system of the Tantra. Furthermore, in the six branch mandalas from Yoga downwards, the outer empowerment is the river of the Tantra. In the great gathering, which clearly explains the activity of guiding, in the common root mandala of the Great Assembly, the inner empowerment is the river of arising. As it is said in the practice system of the Great Assembly of the Root Tantra, in the charnel ground secret mandala, which is the uncommon root mandala, the accomplishment empowerment is the river of fame. In the mandala of the two aspects of Bodhicitta, the secret empowerment is the river of complete purification. For the disciples who have become vessels through purification, from the thirty-six root branches of the Sutra empowerment, which includes all vehicles, dividing them into eight hundred and thirty-one gross branches and bestowing them, according to the intention of the activity sequence of Blissful Illumination, is the system of the oral instructions. Thus, the two systems of Tantra and oral instructions are now combined and bestowed by the lamas.
Chinese
由于显现为大地的行持，因此在此也同样书写。༈。对此，首先以与开场白相关的十六种殊胜灌顶开启。之后，从天人到瑜伽之间，在六个支分坛城中进行口诀派的外部灌顶。之后，在根本的共同坛城，即大会聚集的坛城中，圆满四种续部的河流。之后，在各个支分坛城中，口诀派的圆满秘密灌顶之二河流。时机成熟时，进行封印之后，最后赐予长寿灌顶。如此一来，内外秘密的两种灌顶，由于两种传承都赐予而重复。内部修法的两种灌顶，由于不是从续部传承而来而中断。而且，赐予修法灌顶的坛城也中断了。如果认为这种行持有缺失和增益两种过失，那么，没有那种过失。理由是，外部灌顶的两种传承，数量和赐予方法不同，因此需要分别赐予。内部灌顶的两种传承，除了在天神灌顶时稍微有些差别外，没有其他差别，因此一个就足够了。会供修法时，主要依靠意乐弟子，因此舍弃支分坛城，主要展示续部传承。而且，也做了在根本坛城中共同赐予的规矩。秘密灌顶是没有在续部传承上加入甚深差别的，为了摄受共同的弟子们，仅仅以简略的方式占据位置。之后，因为也可能有追求圆满次第意义的特殊弟子，为了摄受那些弟子，将口诀派单独分开来赐予的行持。因为那些理由，续部和口诀的两种传承，以取舍的要点合二为一地赐予，因此暂时容易做到，并且通过传承，两种传承不会互相泯灭，而是同时发展的特殊意图。如此一来，续部和口诀的两种传承各自的差别，以及将二者合二为一地赐予的要点，除了我的依止上师等少数特殊圣者外，后世的大多数咒师都没有领悟，这是因为获得记录和工作清单等各自的手迹。
English
Since it appears as the practice of the earth, it should be written here as well. ༈. To that, first open with the sixteen supreme empowerments related to the introduction. After that, from gods and humans to yoga, the outer empowerment of the oral tradition in the six branch mandalas. After that, the four rivers of the tantric tradition are completely perfected in the fundamental common mandala, the mandala of the great assembly. After that, in each of the branch mandalas, the two rivers of the complete secret empowerment of the oral tradition. When the time comes, after sealing, the longevity empowerment is bestowed as the final support. In this way, the two outer and secret empowerments are repeated because both traditions are bestowed. Not only are the two inner sadhana empowerments interrupted because they do not come from the tantric tradition, but also the mandala in which the sadhana empowerment is bestowed is interrupted. If you think that this practice has both the faults of deficiency and excess, then there is no such fault. The reason is that the two traditions of outer empowerment have different numbers and methods of bestowal, so they must be bestowed separately. The two traditions of inner empowerment have no difference except for a slight difference in the case of the deity empowerment, so one is enough. During the assembly sadhana, it is mostly based on the devotion of the disciples, so the branch mandala is abandoned and the tantric tradition itself is mainly shown. Moreover, the method of bestowing it in common in the root mandala was also made. The secret empowerment is not combined with the profound differences in the tantric tradition, so in order to take care of the common disciples, it occupies a place only in a concise way. After that, since there may also be special disciples who pursue the meaning of the completion stage, in order to take care of those disciples, the practice of bestowing the oral tradition separately is done. Because of those reasons, the two traditions of tantra and oral tradition are combined into one by the key points of abandonment and acceptance, so it is easy to do temporarily, and through the transmission, the two traditions do not perish each other, but have a special intention to develop simultaneously. In this way, the differences between the two traditions of tantra and oral tradition, and the key point of combining the two into one and bestowing them, except for my venerable guru and a few other special beings, most of the later mantra practitioners have not realized it, because of the handwriting of the respective acquisition records and work lists.
Chinese
为了大地清楚地显示，今后祈愿大家都能通过这个文字的力量而领悟。 此外，如果将两种仪轨合二为一进行传授，稍微提示一下实践的繁简方式：对于与念诵修持四支不相关的单纯灌顶仪轨，从先前已完成开光的唐卡上进行传授；从灌顶仪轨的唐卡上进行传授；在这个灌顶仪轨的文字上，支分坛城的修法《如意成就》，具支根本坛城的修法《降伏成就雨》，坛城仪轨，《无垢光鬘》，这四种文本就足够了。如果是与念诵修持四支相关的繁复仪轨，在这四种文本之上，还需要加上共同的起始修法和修持的誓言。而且，对于新的唐卡或彩粉坛城，需要加上开光等，开光、火供等其他需要书写或更改的补充部分也必须齐全。 此外，对于依靠这四种文本的极其简略的方式，根本坛城的宝瓶和弟子预备是必须进行的。本尊预备也必须在彩粉坛城上进行。由于在汉地典籍中没有明确说明是否需要在唐卡上进行，所以即使不成功也没有过失。如果成功，则是圆满的支分，所以应该尽力而为。献供不仅是为了绘制坛城，也是为了修持。因此，为了什么而献供的祈请词说：“你们欢喜并供养。”等等，是为了坛城诸神供养等，为了圆满完成坛城的各种事业而祈请，不是仅仅为了绘制。祈请恩德自性的词句说：“请以慈悲垂念。”等等，也是祈请通过加持坛城的方式来奠定基础。此外，我（指作者）在《如意成就》中，按照格隆钦波·多吉沃和俄的传统，在支分坛城的两个卡约克上也绘制了弟子预备。
English
In order for the earth to clearly show, from now on, I pray that everyone can understand through the power of this text. Furthermore, if the two traditions are combined into one for transmission, let me briefly indicate the aspects of elaborate and concise practice: For a simple empowerment ritual that is not related to the four branches of recitation and accomplishment, transmission is done from a previously consecrated Thangka; transmission is done from the Thangka of the empowerment ritual; on this very text of the empowerment ritual, the accomplishment mandala of the branch mandalas, 'Fulfilling Wishes', the method of accomplishment of the root mandala with branches, 'Raining Down Accomplishments', the mandala ritual, 'Immaculate Garland of Light', these four texts are sufficient. If it is an elaborate ritual related to the four branches of recitation and accomplishment, on top of these four texts, it is also necessary to add the common preliminary practice and the vows of the accomplishment practice. Moreover, for a new Thangka or a colored powder mandala, it is necessary to add consecration, etc., and other supplementary parts that need to be written or changed, such as consecration and fire offering, must also be complete. Furthermore, for the extremely concise method relying on these four texts, the vase of the root mandala and the disciple preparation must be performed. The deity preparation must also be done on the colored powder mandala. Since there is no clear statement in the Chinese texts that it must be done on a Thangka, there is no fault in not accomplishing it. If it is accomplished, it is a perfect branch, so one should do whatever one can. The offering of supplication is not only for drawing the mandala, but also for the sake of practice. Therefore, the words of the offering of supplication, 'You rejoice and offer,' etc., are a request to complete all the activities of the mandala for the sake of offering to the deities of the mandala, etc., not just for the sake of drawing. The words of requesting the nature of kindness, 'Please consider with compassion,' etc., are also a prayer to establish the ground through the blessing of the mandala. Furthermore, in 'Fulfilling Wishes', I (the author) have drawn the disciple preparation on the two Kayok of the branch mandalas, according to the tradition of Klongchenpa Dorje Ö and Ngok.
Chinese
尽管如此，按照祖尔罕的传统，现在用彩粉和绘画的都很少。因此，我认为在简化实践时，即使不完成也没有关系。地基仪轨，在旧的坛城房屋中，即使不依赖彩粉也可以。如果是新的住所，用绘画来做也很好。因为地基仪轨不仅仅是为了在地面上绘制坛城，也是为了摧毁内外邪魔和障碍。因此，现在大多数的咒师认为，在绘画方面，完全不需要地基仪轨是没有意义的。还有，在绘画时，对于本尊的准备，在一些实践中，像珍宝曼扎一样，将本尊数量的组合排列在坛城展开的基础上。有些人强烈反对说这不合适，这是因为他们认为准备仅仅是为了在那个基础上绘画，而没有理解这个意义的关键所在。因为在一些根本的坛城仪轨中，也有说到在基础之上的虚空中迎请本尊，并进行供养赞颂和倾听。因此，在展开的基础上，将曼扎做成组合有什么过错呢？没有任何过错。将续部和口诀合二为一，灌顶仪轨的意义广略之处，轻易了悟之法的联系，赐予少闻新学者的光彩。出自《总集经》的灌顶仪轨金刚阶梯中，讲述将续部和口诀的体系合二为一的意义和实践要点之处，是第一部分。