Chinese
虽然这才是刚讲完的。即便如此，由于高乘中包含低乘的要点，瑜伽以下的道次第的乘，都分别阐述为各自的道且降下加持，但如同将各自显现的加持水流汇集为一的规矩那样，国王匝（ཛཿ）降下续部教典的同时，外密续的事部（克里亚）在瓦拉纳西，瑜伽部在燃烧的火焰山上，连同经书一起降下。虽然没有明显说明需要降下能引出一切来源的乘的经书，但导师在奈兰扎那宣说了天人的乘，在瓦拉纳西的凉亭中宣说了声闻乘。这两者都降在了奈兰扎那河的地方。自宗的乘在鸟足山宣说，降在了胜林园的僧院中。菩萨乘在王舍城的鹫峰山宣说，并说降在了该处。所有这些都是师主罗浪德瓦获得加持的方式。师主罗浪德瓦将二十种行为的灌顶授予阿阇黎金嘎拉，将二十六种克里亚的灌顶授予师主旃迪嘎，将六十二种瑜伽的灌顶授予师主古玛底，师主饶多嘎瓦接受了续部、教典和口诀的灌顶后，依次传给了达摩嘎亚（梵文：Dharmakāya），匝霍尔国王，辛嘎拉国王，比丘索嘎德瓦，塞巴多杰，法臣德瓦，堪布曲吉坚，或者从罗浪德瓦传给多杰谢巴等，此后都混合在一起，和以前一样。如此传承的那些上师，都是成就者、持明者、具有智慧身的大士，是无可比拟的加持降临。能够追随他们，是极为幸运的，应当这样思维并修习欢喜。这样讲述了开场白的次第后，现在为了了解成就的容器的过失，将要讲述灌顶的障碍。诸佛的一切殊胜成就，灌顶和加持的来源是，例如在清澈的海洋中，会显现日月的光影，如同在浑浊的水中会受阻一样。获得加持和殊胜灌顶的障碍，不获得，不执着，不……
English
Although this was just said. Even so, due to the key of including the lower vehicle within the higher vehicle, the vehicles of the path stages below Yoga are each explained as similar to their own paths, and blessings are bestowed separately, but like the rule of combining the streams of blessings that appear separately into one, at the same time as the scriptures of the Tantras were bestowed upon King Ja, the Kriya of the outer secret mantras were bestowed in Varanasi, and the Yogas were bestowed with books on the summit of the burning fire mountain. Although it is not clear that the scriptures of the vehicles that lead to all origins need to be bestowed, the Teacher taught the vehicle of gods and humans in Nairanjana, and the Hearers' vehicle in the cool room of Varanasi. Both of these were bestowed at the place of the Nairanjana River. The vehicle of the self-enlightened ones was taught on the Bird's Foot Mountain and bestowed in the monastery of Jetal Grove. The Bodhisattva vehicle was taught on Vulture Peak Mountain in Rajagriha and said to be bestowed in that place. All of these were bestowed upon the teacher Ro Lang Dewa. The teacher Ro Lang Dewa bestowed the empowerment of twenty actions upon Acharya Kinkara, the empowerment of twenty-six Kriyas upon the teacher Chandika, the empowerment of sixty-two Yogas upon the teacher Kumati, and the teacher Rabtu Gawa received the empowerments of the Tantras, Agamas, and instructions, and then successively transmitted them to Dharmakaya, the King of Zahor, the King of Singala, the monk Sokya Dewa, Segpa Dorje, the Dharma Minister Dewa, Khenpo Chokyi Gyaltsen, or from Ro Lang Dewa to Dorje Shepa, etc. After that, they were all mixed together, and it is the same as before. All of those Lamas who have transmitted in this way are great beings who have attained Siddhi, Vidyadharas, and possessors of wisdom bodies, and the blessings of their unsurpassed bestowal are incomparable. To be able to follow them is extremely fortunate, and one should think in this way and cultivate joy. Having thus spoken of the order of the introduction, now, in order to understand the faults of the vessel of accomplishment, the obstacles to empowerment will be explained. The supreme accomplishment of all Buddhas, the source of empowerment and blessings, is like the reflection of the sun and moon appearing in a clear ocean, but being obstructed in turbid water. Obstacles to obtaining blessings and supreme empowerment, not obtaining, not clinging, not...
Chinese
灌顶的仪轨之后会出现。这样传达后，回向善根，让学生们回到自己的位置。导师按照之前的仪轨，呈报剩余的供品，并进行后续的仪轨。第二，讲述等待的梦的好坏：早上，召唤学生们询问梦境。其中，好的梦是：杰·卓普巴说：如果出现续部的八种征兆等，那是最好的。因此，总的来说，有八种好的梦兆，是经文中提到的。哪八种呢？第一，消除罪障和习气的征兆是：赤身裸体和经常性交，在清澈的河流中沐浴和游泳，用瓶中的水浇灌雨水，焚烧、摇晃和彻底散开。这些是净化和清净的征兆。第二，远离恐惧的征兆是：无论在哪里，远离恐惧，战斗平息，痛苦消除，从束缚中解脱，从刽子手那里逃脱，远离恶毒的群体，毒病平息，束缚解脱，斩断是好的征兆。第三，获得土地的征兆是：特别是过去出现过的圣者，床脚、树木和梯子，攀登和向上行走，山顶、佛塔、天空的梯子，从上到上地攀升的征兆。第四，压住土地的征兆是：无论在哪里，安住和压住，坐在高高的宝座上，骑着大象，狮子、大鹏、飞鸟，佛塔顶和山顶，安住在天空的虚空中，身体上出现云彩，在日月上安住，这是安住于任何地方的征兆。第五，成为佛子的征兆是：过去出现过的圣者种姓，旨意、印玺、权威者行使权力，进入所指定的处所，聚集权力，战争胜利，成为国王，头上长出花朵。第六，从法中获得权力的征兆是：首先行使任何法的权力，找到经书，进行询问和研究，向他人展示和确定，观看、思考和饮用镜子和满瓶，采集宝珠，降下法轮，抓住日月，围绕须弥山，从中声音扩大，充满三千世界，一切事物都显现为文字，阅读产生奇迹，从天空中降下花雨。第七，见到真谛的征兆是：过去出现过的圣者，以前
English
The ritual of empowerment will occur later. After communicating this, dedicate the merit and send the students back to their places. The master should perform the supplication to present the remaining offerings from the previous deity preparation, and perform the subsequent rituals. Second, explaining the good and bad dreams of waiting: In the morning, summon the students and inquire about their dreams. Among them, good dreams are: Je Drophukpa said: If the eight signs of the tantra appear, etc., that is the best. Therefore, in general, there are eight good dream signs mentioned in the sutras. What are they? First, the signs of eliminating sins and habitual tendencies are: Being naked and constantly engaging in intercourse, bathing and swimming in a clear river, watering the rain with water from a vase, burning, shaking, and completely scattering. These are the signs of purification and cleansing. Second, the signs of being free from fear are: Wherever one is, being free from fear, battles ceasing, suffering being eliminated, being liberated from bondage, escaping from the executioner, being separated from malicious groups, poisonous diseases subsiding, bonds being released, and cutting off being good signs. Third, the signs of obtaining land are: Especially the holy ones who have appeared in the past, bed legs, trees, and ladders, climbing and going upwards, mountain peaks, stupas, ladders to the sky, signs of ascending from above. Fourth, the signs of pressing down on the earth are: Wherever one is, dwelling and pressing down, sitting on a high throne, riding an elephant, lions, garudas, flying birds, the top of a stupa and the top of a mountain, dwelling in the emptiness of the sky, clouds appearing on the body, dwelling on the sun and moon, this is the sign of dwelling in any place. Fifth, the signs of becoming a son of the Buddha are: The lineage of holy ones who have appeared in the past, decrees, seals, authorities exercising power, entering the designated place, gathering power, winning battles, becoming a king, and flowers growing on the head. Sixth, the signs of obtaining power from the Dharma are: First exercising the power of any Dharma, finding scriptures, inquiring and researching, showing and determining to others, watching, contemplating, and drinking from mirrors and full vases, collecting jewels, descending the Dharma wheel, grasping the sun and moon, circumambulating Mount Meru, from which the sound expands, filling the three thousand worlds, all things appearing as letters, reading produces miracles, and flower rain falling from the sky. Seventh, the signs of seeing the truth are: Holy ones who have appeared in the past, previous
Chinese
于坛城之上供奉本尊，绘制坛城并陈设庄严等，若与念诵、修持四支相结合，则于坛城仪轨中，加入修法之特殊法门。仅作灌顶时，除集聚彩粉等灌顶之物外，余者皆如坛城仪轨。不仅是彩粉，在绘画方面，若是新坛城，则必须开光。此时，可混合三个坛城，或如旧唐卡般，无需开光。正行之第一天，于三摩耶誓言坛城中，融入自性智慧坛城与事先准备的虚空坛城，混合三个坛城，进行供养、赞颂、念诵等。总而言之，将自前瓶三者归摄于三摩耶誓言坛城中，如修法般念诵后，于前方开启宝瓶坛城，手持丝线念诵并进行光蕴收摄等仪轨之差别，或与大法相关，或无关，于仅作灌顶之时，不混淆各自之特殊法门，专注观修，以增减取舍之善巧智慧，圆满坛城修供之仪轨及其组成部分。此外，坛城之绘制、修持、荟供及共同修法之仪轨，除此等差别外，其他皆如释续及授记中所说。首先，根本续第九品，以及共同坛城之念诵，尤其要圆满安住之仪轨。之后，第十二品中，绘制荟供仪轨之坛城，陈设庄严，先行准备，混合三个坛城，进行供养等。此乃其意。之后，进入坛城并进行灌顶，分为二者。首先，上师自身进入坛城：如《黑汝嘎集续》所说：“获得具力之征兆后，瑜伽士自身进入。”因此，将自心圆满为自性智慧之轮，作为求灌顶之境，将变化迅速之异熟身作为弟子之形象，以根本上师与坛城主尊无二无别之想，以求灌顶之意，观想灌顶之事业皆由主尊心间化现。
English
Upon the mandala, the deity is invoked. Drawing the mandala and arranging the ornaments, etc., if combined with the four branches of recitation and practice, then in the mandala ritual, the special Dharma methods of the practice are incorporated. When only empowerment is performed, except for gathering the empowerment substances such as colored powders, the rest is like the mandala ritual. Not only with colored powders, but also in painting, if it is a new mandala, it must be consecrated. At this time, three mandalas can be mixed, or like an old Thangka, there is no need for consecration. On the first day of the main practice, in the Samaya Vow Mandala, the Self-Nature Wisdom Mandala and the previously prepared Space Mandala are integrated, mixing the three mandalas, and performing offerings, praises, recitations, etc. In short, the self, the front, and the vase are all gathered into the Samaya Vow Mandala. After reciting as in the practice method, the vase mandala is opened in front, and the thread is held while reciting and performing the ritual differences such as light absorption, whether related to the great practice or not. When only empowerment is performed, without confusing the special Dharma methods of each, focus on contemplation, and with the skillful wisdom of increasing, decreasing, taking, and abandoning, complete the mandala practice offering ritual and its components. In addition, the drawing, practice, feast, and common practice rituals of the mandala, apart from these differences, are all as stated in the commentary and prophecy. First, the ninth chapter of the root tantra, and the recitation of the common mandala, especially the ritual of complete abiding, should be perfected. Then, in the twelfth chapter, draw the mandala of the feast ritual, arrange the ornaments, prepare in advance, mix the three mandalas, and perform offerings, etc. This is the meaning. After that, entering the mandala and performing empowerment is divided into two. First, the master himself enters the mandala: as stated in the Heruka Assembly Tantra: "After obtaining the signs of power, the yogi himself enters." Therefore, making one's own mind complete as the wheel of self-nature wisdom, as the object of seeking empowerment, and the rapidly changing ripening body as the form of a disciple, with the thought that the root guru and the main deity of the mandala are inseparable, with the intention of seeking empowerment, visualize that all the activities of empowerment are emanated from the heart of the main deity.
Chinese
观想由二臂黑汝嘎所作。详细而言，如同引入弟子的会主一般进入并接受灌顶。如果喜欢简略的，则根据《总灌顶大仪轨》中的“以尽作自在智慧引入”，导师自己沐浴，穿上灌顶服装，坐在坛城的东门。念诵“嗡 班匝 萨玛雅 嗡 (Om Vajra Samaya Om， 嗡，金刚，誓言，嗡)，阿 班匝 萨玛雅 阿 (Am Vajra Samaya Am，阿，金刚，誓言，阿)，吽 班匝 萨玛雅 吽 (Hum Vajra Samaya Hum，吽，金刚，誓言，吽)，梭 班匝 萨玛雅 梭 (Sva Vajra Samaya Sva，梭，金刚，誓言，梭)，哈 班匝 萨玛雅 哈 (Ha Vajra Samaya Ha，哈，金刚，誓言，哈)”，抛掷明妃之花，观想自己与坛城本尊的身语意功德事业无二无别。念诵“嗡，智慧之王身语意，功德事业甚稀奇，于彼之中平等合，以大手印令我合。嗡 班匝 萨玛雅 吽 (Om Vajra Samaya Hum， 嗡，金刚，誓言，吽)，嗡 班匝 萨玛雅 斯瓦 (Om Vajra Samaya Tvam， 嗡，金刚，誓言，你)，嗡 班匝 萨玛雅 霍 (Om Vajra Samaya Hoh， 嗡，金刚，誓言，喜悦)”，进行祈请。自身三处放射出白红蓝三色光芒，照射到坛城诸尊的三处，以令三金刚欢喜的供养进行供奉。祈请上师和大会坛城的本尊众眷属垂念我。为了成办一切有情众生的利益，特别是为了将这些弟子安置于无上菩提，我将引入大会坛城并进行灌顶，祈请加持我具足能力。如此念诵三遍。上师和坛城本尊的三处放射出的光芒融入自身三处，净化了分别念和障碍，观想自己与坛城无二无别，从而能够利益他人。无论引入是详细还是简略，最后都要请求允许引入弟子，合掌顶礼念诵：霍！一切佛陀大乐尊，获得金刚最胜秘密者，于此大怖畏金刚坛城中，我将引入弟子，祈请宽恕并垂念。如此祈请后，观想诸佛欢喜并带着微笑，赐予允许：随你喜欢引入弟子吧！之后，为了作为引入弟子进入坛城的缘起，如《释续·授记母续》中所说，持金刚铃，念诵：嗡，一切法