Chinese
如果加以联系来说，在哪里灌顶的处所呢？在过去，总的来说，是智慧自显而成的自性坛城；具体来说，如四河之地的次第：在兜率天，在尼连禅河边，在菩提树下，在王权宫殿中灌顶；后来在莲花彩虹园林中。由谁灌顶的导师呢？在过去，总的来说是圆满的佛陀；具体来说，诸佛如法王般显现，五部佛，十方无量诸佛，毗卢遮那佛和释迦牟尼佛，即以二色身灌顶；后来由大导师尸林乐成就。给谁灌顶的弟子呢？在过去，总的来说，是对因位的不学道和密宗自宗的终道常住者；具体来说，是对圣者白伞，王子义成，释迦牟尼佛，秘密主金刚手等灌顶；后来，是对邬金国王达玛嘎亚，金刚笑，吽赞，妙吉祥友等具有五种神通者灌顶。灌顶什么呢？在过去，总的来说是果时的灌顶；具体来说，是依靠头饰，日月金刚，五部印，金刚宝等物，灌顶四河之灌顶；后来是以外内修密四者所摄的三十六种殊胜灌顶。为什么灌顶呢？在过去，总的来说是为了与究竟的果位结合；具体来说，是为了立为法王，成就报身毗卢遮那佛，获得法灯的授记，以及秘密心髓的决定成熟而灌顶；后来是为了将人身修成天身，对于显现为分别念集合的任何法，都为了以觉悟串习的方便来显现成为法性的智慧本尊而灌顶。如此灌顶的必要是，获得灌顶，其标志是，过去总的来说有获得圆满佛陀的必要，具体来说，是法的
English
To explain by connecting it, where is the place of empowerment? In the past, generally, it is the self-nature mandala that arises from wisdom itself; specifically, as the order of the four rivers: in Tushita, on the bank of the Nairanjana River, under the Bodhi tree, and in the royal palace. Later, in the garden of lotus flowers and rainbows. Who is the teacher who empowers? In the past, generally, it is the complete Buddha; specifically, all the Buddhas appear as the Dharma King, the five families of Buddhas, the immeasurable victorious ones of the ten directions, Vairochana and Shakyamuni, who empower with the two form bodies. Later, it is the great teacher Rolang Dewai Dngos Grub. Who are the disciples to be empowered? In the past, generally, it is to the path of no-more-learning of the cause and to those who abide at the end of the path in the Mantrayana tradition itself; specifically, it is to the holy White Umbrella, Prince Siddhartha, Shakyamuni Buddha, and the secret lord Vajrapani. Later, it is to the Ugyen King Dharmakaya, Vajra Laughter, Hum Dze, Manjushri Mitra, and others who possess the five kinds of clairvoyance. What empowerment is given? In the past, generally, it is the empowerment of the time of fruition; specifically, relying on objects such as the headdress, the sun and moon vajra, the five family seals, and the diamond jewel, the empowerment of the four rivers is given. Later, it is the thirty-six supreme empowerments gathered by the four outer, inner, practice, and secret empowerments. Why is empowerment given? In the past, generally, it is to connect with the ultimate fruit; specifically, it is to establish as regent, to attain Buddhahood as the Sambhogakaya Vairochana, to receive the prophecy of the Dharma lamp, and for the determination of the secret essence to ripen. Later, it is to transform the human body into a divine body, and for any phenomena that appear as a collection of conceptual thoughts, it is to manifest the wisdom deity of Dharmata through the means of familiarizing oneself with realization. The necessity of such empowerment is to obtain empowerment, the sign of which is that in the past, generally, there is the necessity of obtaining complete Buddhahood, specifically, it is the Dharma of
Chinese
显现为伟大的国王代表，成为圆满受用者，成为佛法之主而转法轮，以究竟深奥之义而持有秘密宝藏并显现教导之能力的需求，以及随行者。首先，为了使未成熟的相续成熟，中间和最后将集合修法归纳为一个，并安立为四种学道。像那样，次第地进行四种灌顶，通过上上道结合的方式，获得文字轮大集之地的需求。第三个总义，关于诀窍安住修的引导，分为两种：本尊修法和口诀修法。第一，本尊修法的方法是：安住修小座，像这样，所有显现的法都融入我的蕴、界、处，所有这些都原本是佛的自性，这样稍微安住于平等中。从那样的状态中，无论修持击中哪朵花的本尊，或者像大殊胜主这样的坛城主尊都可以，以自己生起咒语作为法性自声宣说之缘，像清澈的湖水中显现影像一样，清晰地显现，长久地修习本尊的显现执着。当它变得清晰稳定时，在那上面顶轮处观想一个红色明点，从那上面一肘高的地方观想一个白色明点，两个都像豆子一样大小，闪耀着光芒。当它清晰时，从左鼻孔射出一个豆子大小的红色光芒明点，击中顶轮的红色明点，从那上面也放射出遍布虚空的光芒。供养诸佛，净化众生的罪障。轮回和涅槃的所有显现都融化，与光一起聚集，融入红色明点，也融化为光，观想它闪烁地存在。再次，从右鼻孔射出一个豆子大小的白色光芒明点，击中上面的白色明点，从那上面放射出光芒，成办二利。轮回和涅槃融化并一起聚集，融入白色明点，也融化为光。白色明点融入红色明点，从梵穴融入心间，将心识投入于乐空无二的状态中安住。第二，口诀修法分为两种，第一种与内灌顶相关。
English
Appearing as the great king's representative, becoming the perfect enjoyer, becoming the lord of Dharma and turning the wheel of Dharma, with the ultimate profound meaning, holding the secret treasury and manifesting the ability to teach, and the need for followers. First, in order to ripen the unripe continuum, in the middle and at the end, the gathering practice is summarized into one, and established as four paths of learning. In that way, the four empowerments are given in sequence, and through the combination of the higher and higher paths, there is a need to obtain the ground of the great gathering of the wheel of letters. The third general meaning, the guidance on the practice of resting meditation on the essential instructions, is divided into two: deity meditation and mantra meditation. First, the method of deity meditation is: a small session of resting meditation, like this, all phenomena that appear are gathered into my aggregates, elements, and sources, and all of these are originally enlightened as the nature of the deity, so rest in equanimity for a moment. From that state, whichever deity is meditated upon that is struck by a flower, or whichever mandala lord such as the Great Supreme One is meditated upon, it is fine. By the cause of proclaiming one's own generation mantra as the self-sound of Dharma nature, like an image appearing in a clear lake, make it clear and bright, and practice the appearance attachment to the deity for a long time. When it becomes clear and stable, then at the crown of the head, visualize a red drop, and one cubit above that, visualize a white drop, both the size of a bean, blazing with light. When it is clear, from the left nostril, a red drop of light the size of a bean radiates out, striking the red drop at the crown of the head, and from that also rays of light radiate out, pervading the sky. Offerings are made to the Buddhas and the obscurations of sentient beings are purified. All appearances of samsara and nirvana dissolve, and together with light, gather back, dissolving into the red drop, and think that it remains flickering. Again, from the right nostril, a white drop of light the size of a bean radiates out, striking the white drop above it, and from that rays of light radiate out, accomplishing the two benefits. Samsara and nirvana dissolve and gather together, dissolving into the white drop, and also dissolving into light. The white drop enters the red drop, dissolving from the Brahma aperture into the heart center, and abandoning the mind in the state of bliss and emptiness, rest. Second, mantra meditation is divided into two, the first related to the inner empowerment.
Chinese
父续大瑜伽共同的禅修方法是，中间的安住禅修。那也有两种，上面的门禅修方法是：自身在空旷广大、无有遮蔽阻碍的中央，脉阿瓦都帝犹如中等箭杆一般，外白内红，具有澄澈空管的形态，正直挺立。由此，头顶、喉咙、心间、脐间各处，观想轮的脉瓣真实存在，或者不观想也可以，因为观想中脉就是那四个轮的中心，实际上就成了观想。脐下四指处观想火轮，其下观想生殖器风轮，也要明观。也就是，中脉是命根，风火轮是横木，脐是阶梯，心轮是宝瓶，喉咙是斗和法轮，顶轮是伞，这样信解身体是塔的体性。之后，在头顶明观一个坚不可摧的明点，是ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 吽）的自性，如豆子般大小。缓和地控制气息，拙火燃烧的光向上升腾，击中头顶的明点，由此光芒四射，遍布虚空，成办诸佛的事业。轮涅的一切显现融化后，又都汇聚回来，融入头顶的明点。那又融化，从融化中，自己的根本上师身体安乐的觉受增长，光彩焕发，观想以顶饰的形态安住。对此心中长久安住，上师也以大乐的体性，缓缓融化，从梵穴降下，无声地融入心间。上师的心和自己的心融为一体的状态中，不作改造地安住，一切显现都会显现为安乐。第二，下面的门安乐禅修方法是：在自己的头顶明观一个红色的明点，如豆子般大小，在其上方一箭之遥的地方，也明观一个白色的明点，如豆子般大小。稍微控制气息，将觉知专注于头顶的红色明点，那以生殖的自性，颤动、闪烁、摇曳、燃烧为缘，那个白色明点也颤动着缓缓融化，与红色明点融为一体。那从梵穴中以安乐丸的形式缓缓降下，在心间中央融入的状态中，不作改造地安住，就会生起乐空无别的觉受。第二，修
English
The common meditation method of Father Tantra Mahayoga is the intermediate abiding meditation. It also has two aspects. The meditation method of the upper gate is: In the center of one's own body, which is vast and empty, free from obscurations and hindrances, the central channel, Avadhuti, is like a medium-sized arrow shaft, white on the outside and red on the inside, with a clear, empty tube-like form, standing straight and upright. From there, at the crown of the head, throat, heart, and navel, visualize the petals of the chakras as actually existing, or you may not visualize them, because visualizing the central channel is the center of all four chakras, so in effect, it becomes visualization. Visualize the fire wheel four fingers below the navel, and below that, visualize the genital wind wheel as well. That is, the central channel is the life force, the wind-fire wheel is the crossbeam, the navel is the step, the heart wheel is the vase, the throat is the measure and the Dharma wheel, and the crown wheel is the umbrella. Believe that the body is the essence of a stupa. Then, at the crown of the head, visualize an indestructible bindu, the nature of ཧཾ་ (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hum), about the size of a bean. By gently holding the breath naturally, the light of the blazing heat rises upward and strikes the bindu at the crown of the head. From that, rays of light radiate, pervading the sky, accomplishing the deeds of the Buddhas. All appearances of samsara and nirvana dissolve and gather back, merging into the bindu at the crown of the head. That also melts, and from the melting, the experience of the well-being of one's own root guru increases, and the splendor blazes, visualize it abiding in the form of a crest jewel. By holding the mind on that for a long time, the guru also melts slowly in the nature of great bliss, descending from the Brahma aperture, and silently merges into the heart center. In the state where the guru's mind and one's own mind are mixed as one taste, by abiding without alteration, all appearances will appear as bliss. Second, the meditation method of the lower gate bliss is: At the crown of one's own head, visualize a red bindu, about the size of a bean, and above it, at a distance of one arrow-length, also visualize a white bindu, about the size of a bean. Holding the breath slightly, and focusing awareness on the red bindu at the crown of the head, that, with the nature of generation, trembles, flickers, sways, and burns, causing the white bindu to also tremble and slowly melt, merging into one taste with the red bindu. That descends slowly from the Brahma aperture in the form of a bliss pill, and in the state of merging into the center of the heart, by abiding without alteration, the experience of indivisible bliss and emptiness will arise. Second, practice
Chinese
关于口传的阿努教授的禅修方法是：进行伟大的安住禅修，观想自己心间有一个白色的明点，如鸽子蛋大小，闪耀着光芒。当它变得清晰时，从那里射出一道光明的明点，如流星般从头顶射出。从那里面，又散发出无数的微细明点，心中想着充满整个可以想象的天空。然后，将遍布虚空的微细明点收回，安住在它们与最初发光的明点融为一体的状态中，没有能观者和所观。此时，境和有境的觉性智慧无别地显现出巨大的喜悦，在这种状态中，不执着地修持是关键。这样，在根本坛城中，内灌顶和修灌顶二者，就以与圆满经部的法相同的方式，完成了以四河灌顶传承法为主，包括所有口诀的修持。想着要如教导那样如法地修持。主尊以“如是”等语承诺。献上酬谢的曼荼罗，并供养“从今以后”等语的供品。功德回向如前。后续仪轨应按照当时的情况进行。甚深广大的续部和口诀如同天空般浩瀚，当以善于分辨的七马之日来衡量时，善说之法的光芒照耀着无数的景象，变成了美好的眼睛所能看到的荣耀。从一些伟大的士夫那里，在这个末法时代，能够如实地理解并讲解的人很少。因此，这纯净的文字，应被视为前所未有的善说。出自《总集经》的灌顶仪轨金刚阶梯，在根本坛城中，讲述了外密二者为续部法不共，内修二者为续部和口诀共同的四河围绕的灌顶仪轨的章节，第四。