Chinese
在六支坛城中，关于口诀派系之外灌顶，传承之河流灌顶仪轨的讲解。
English
The section on explaining the outer empowerment of the lineage's river of empowerment, according to the oral tradition, in the six-limbed mandala.
Chinese
此外，世间天人的乘，是畏惧恶趣而追求天界安乐果报，因此是成办增上生的所依。如果与波罗蜜多的窍诀三士道的次第相结合，仅仅依靠救护怖畏和美好祝愿，是下士道的道路。此乘是，具有世间的正确见解，行持十善业道的果报是人与欲天。在此之上，依靠四禅和无色定的等持等，而趋入上界天的果位。因此，《楞伽经》中，前者以“天乘”这一主要词语来称说，后者以“远离欲界烦恼，是梵天乘”来宣说。而且《宝鬘论》中说： “善用人法， 趋入天界路不遥， 天人阶梯若攀登， 解脱近在咫尺处。” 因此，这是成为一切乘的基础或道基。第二，出世间的乘。在《总经》中说：“楞伽的主宰还有谁？ 真实义确定的乘是， 确定宣说了三种， 即生起引导和苦行智， 以及自在方便的乘。” 显现为三种，其中第一，生起引导的乘也有三种，以仅仅自己从轮回中解脱的意乐，成为通达补特伽罗无我的方便的声闻乘，以及在此之上，修习缘起的甚深道，成为通达一半和二分之一的无我的方便的独觉乘，以及通达一切法无自性，并且以大悲行持广大利他的方便的菩萨乘。前两者是中士，后者是大士的道基，是三种相的分类。第二，苦行智的乘也有三种，以胜义中通达远离四边的清净，而在世俗中希望他利而努力的方便的克里亚乘，以及以见、修、瑜伽和行持与事业相似的方式行持而获得成就的方便的邬波瑜伽乘，以及胜义中无相法性的加持，在世俗中观想为金刚界坛城的本尊而
English
Furthermore, the vehicle of worldly gods and humans is to fear the lower realms and seek the happiness and fruits of the higher realms, thus it is the basis for accomplishing higher rebirth. If combined with the instructions on the stages of the three types of individuals in the Perfection Vehicle, relying solely on protecting from fear and making good wishes is the path of the inferior individual. This vehicle is that the result of practicing the ten virtuous actions with the correct view of the world is humans and desire gods. On top of that, relying on the four concentrations and formless absorptions, etc., one attains the status of gods in the higher realms. Therefore, in the Lankavatara Sutra, the former is referred to as the "Vehicle of Gods" with the main term, and the latter is said to be the "Vehicle of Brahma" because it is purified by desire and affliction. Moreover, in the Precious Garland it says: "If one practices human dharma well, the path to the realm of gods is not far. If one ascends the ladder of gods and humans, liberation is near at hand." Therefore, this is the basis or path for all vehicles. Second, the vehicle that transcends the world. In the General Sutra it says: "Who else is the lord of Lanka? The vehicle that ascertains the ultimate meaning is definitely taught as three: the vehicle of arising and guiding, the vehicle of asceticism and wisdom, and the vehicle of empowerment and means." It appears as three, of which the first, the vehicle of arising and guiding, also has three: the Hearer Vehicle, which is the means to realize the selflessness of the individual with the intention of liberating oneself alone from samsara; the Solitary Realizer Vehicle, which is the means to realize half and two halves of selflessness by meditating on the profound path of dependent origination on top of that; and the Bodhisattva Vehicle, which is the means to realize that all phenomena are selfless and to engage in great benefit for others with great compassion. The first two are the path of the intermediate individual, and the latter is the path of the great individual, the classification of the three characteristics. Second, the vehicle of asceticism and wisdom also has three: the Kriya Vehicle, which is the means to realize purity that is free from the four extremes in the ultimate sense, and to hope for and strive for other attainments in the conventional sense; the Upa Yoga Vehicle, which is the means to attain accomplishment by practicing view, meditation, yoga, and conduct in a way that is similar to action; and the blessing of the nature of phenomena without characteristics in the ultimate sense, considering it as the deity of the Vajradhatu mandala in the conventional sense, and
Chinese
瑜伽的乘，即外续三部，通过对好坏念头的取舍努力，成为成就果位的方法。第三，控制方法的乘也有三种：以主要依赖于生起次第的方法，通过对超越真谛无别之义的证悟和串习的结合，成为给予解脱的方法，即生起玛哈瑜伽的乘；以主要依赖于圆满次第的方法，通过对法界与智慧二无别之义的证悟和串习的结合，成为获得解脱的方法，即圆满阿努瑜伽的乘；以及使本来成佛之义自然解脱的方法，是无有取舍、希冀和疑虑的自性，即大圆满阿底瑜伽，也就是内续三部。这样，将决定胜或解脱之道分为九乘。这里是第八乘，即阿努瑜伽的《集经大续》坛城中进行灌顶。对此，《释续·预言》中说：“如何诸佛子，以圆满美德，于灌顶之源信，以圣者传承之口诀，亦应知晓其后续。”以及《灌顶义略》中也说：“为利有情故，当摄集灌顶之义。对于四大河流，有先前发生和随后进入。”因此，从先前诸佛的行持方面，生起调伏对象的欢喜之灌顶，以及从随后补救者个人修持方面，使调伏对象不被浪费之灌顶这二者。首先，先前的灌顶是：其中说：“先前四大河流，境与根及需所为，方法与相及处所六。”这样归纳为六义的先前灌顶的意义是：通常，导师圆满正等觉，对于弟子，即已证得因位之乘的不学道之道的胜者，以及对于本续自宗的最终道路上安住的补处圣者们，在自性智慧的坛城中，以果位的灌顶，使之与最终的果位相结合。灌顶仪轨中说：“佛陀金刚持，于边地
English
The vehicle of Yoga, which is the three divisions of the outer tantras, becomes a method for accomplishing results through the effort of adopting and abandoning good and bad thoughts. Third, the vehicle of methods of control also has three: The vehicle of generation Maha Yoga, which becomes a method of giving liberation through the combination of realization and familiarization with the meaning of the indivisibility of the excess truth, mainly relying on the method of the generation stage; the vehicle of completion Anu Yoga, which becomes a method of obtaining liberation through the combination of realization and familiarization with the meaning of the non-duality of space and wisdom, mainly relying on the stage of completion of wisdom; and the supreme method of naturally liberating the meaning of being enlightened from the beginning, which is the nature of being free from abandonment, hope, and doubt, the Great Perfection Ati Yoga, which is the three divisions of the inner tantras. Thus, the path of definite goodness or liberation is divided into nine vehicles. Here, it is the eighth vehicle, which is the empowerment in the mandala of the Sutra of the Great Assembly of Anu Yoga. Regarding this, the Commentary Prophecy states: "How the sons of the Victorious Ones, with the perfection of beautiful qualities, believing in the source of empowerment, with the oral instructions of the holy lineage, should also know the subsequent." And also in the Summary of the Meaning of Empowerment: "For the sake of sentient beings, the meanings of empowerment should be collected. For the four great rivers, there are those that occurred previously and those that enter subsequently." Therefore, from the aspect of the actions of the previous Victorious Ones, the empowerment that generates joy in the trainees, and from the aspect of the subsequent individual practice, the two empowerments that prevent the trainees from being wasted. First, the previous empowerment is: In that itself, it says: "The previous four great rivers, object, sense, purpose, method, sign, and place, six." The meaning of the previous empowerment, which is summarized into six meanings in this way, is: In general, the teacher, the fully enlightened Buddha, for the disciples, the victors who have attained the path of no more learning of the vehicle of cause, and for the holy beings who are the representatives residing on the final path of their own tantric tradition, in the mandala of self-nature wisdom, with the empowerment of the time of result, makes them connect with the state of ultimate result. In the empowerment ritual, it says: "Buddha Vajradhara, at the borderland.
Chinese
如大菩萨如何供养及请问，如是说。又如其他所说：金刚持对佛陀，为了救护众生而赐予灌顶，如何赐予功德之生处？如是说。特别是总集经的圣人和获得灌顶的章节中说：有些人以续部的河流的灌顶来给予灌顶。有些人以生起的河流的灌顶来给予灌顶。有些人以名声的河流的灌顶来给予灌顶。有些人以圆满的河流的灌顶来给予灌顶。如是，先前出现的四条河流共同授予五位补处圣人也不相违背。如果按照个别方式来显示，则对圣人白伞等四位，根据根器大小而分别授予不同的灌顶也有说明。第二，关于随行灌顶，有随行道者的灌顶和初学者的灌顶两种。第一，随行道者的灌顶，在《灌顶义理分别》中说：随行道者的状态中，相续是五种瑜伽。如是所说，对于处于信行道、见道、修道和究竟道这四种学道的弟子，依次授予四条河流的灌顶，是为了与更高的道相结合。因此，上师说随行道者的灌顶，实际上前三个是道时的真实灌顶，最后一个则归属于果时的灌顶。这里是指与那些不同的，主要是成熟的因时灌顶，也就是所谓的随行初学者的灌顶。那也是在《灌顶义理总摄》中说：对于随行初学者，授予四条河流的灌顶。瑜伽等六乘，外灌顶作为续部的河流。生起 महायोग，内灌顶以生起的河流来做。圆满 अनुयोग，成就灌顶以名声的河流来做。大圆满 अतीयोग，秘密灌顶以圆满的河流来做。如是所说。对此也有续部和口诀的两种授予方式。对于自性成为法器，对深奥的意义有信心的特殊有缘者，在根本经部的坛城中，授予圆满四条河流的三十六种灌顶。对于通过修习成为法器，根器广大者
English
As the great Bodhisattva offered and inquired, so it is said. And as it is said in others: How did Vajradhara grant the empowerment to the Buddha for the sake of saving beings, the source of qualities? So it is said. In particular, in the chapter on the holy beings and the attainment of empowerment in the General Collection Sutra, it says: Some give empowerment by means of the empowerment of the river of tantra. Some give empowerment by means of the empowerment of the river of arising. Some give empowerment by means of the empowerment of the river of fame. Some give empowerment by means of the empowerment of the river of perfection. Thus, it is not contradictory that the four rivers that appeared earlier were jointly conferred on the five regent beings. If it is done according to the individual way of showing, it is also explained that the four holy beings, such as the White Umbrella, are separately conferred with different empowerments according to the size of their capacity. Secondly, regarding the subsequent empowerment, there are two types: the empowerment of the subsequent path and the empowerment of the first-time practitioner. First, the empowerment of the path is: From the "Differentiation of the Meaning of Empowerment": In the state of the subsequent path, the continuum is the five yogas. As it is said, for the disciples who are in the four paths of learning, namely the path of faith, the path of seeing, the path of meditation, and the ultimate path, the empowerment of the four rivers is given in sequence, in order to be combined with the higher and higher paths. Therefore, the master said the empowerment of the subsequent path, in essence, the first three are the actual empowerment of the path time, and the last one is included in the empowerment of the fruit time. Here, it refers to the empowerment of the cause time, which is different from those, mainly the ripening cause time, which is known as the empowerment of the first-time practitioner. That is also said in the "Summary of the Meaning of Empowerment": For the first-time practitioner, the empowerment of the four rivers is conferred. For the six vehicles, such as Yoga, the outer empowerment is done as the river of tantra. For the generation Mahayoga, the inner empowerment is done with the river of arising. For the completion Anuyoga, the accomplishment empowerment is done with the river of fame. For the Great Perfection Atiyoga, the secret empowerment is done with the river of perfection. So it is said. There are also two ways of conferring it, according to the system of tantra and oral instructions. For the special fortunate ones who have become vessels by nature and have faith in the profound meaning, in the mandala of the root tantra, the thirty-six empowerments of the complete four rivers are conferred. For those who have become vessels through practice and have a vast capacity.