Chinese
新旧共通的灌顶开示，各个支分的曲解界限的例证。 新旧共通的灌顶开示，各个支分的曲解界限的例证。 新旧共通的灌顶开示，各个支分的曲解界限的例证。嗡 索斯帝 悉地 拉斯图。 浩瀚无垠坛城之轮的自在主，不观待差别的至尊掘藏师吉岭巴，从顶上恒时供奉其莲足开始，今天开展讲说新颖之士的喜宴。 此处略微谈论灌顶开示共通之纲要，支分之所需，转换说法的例证等。 也就是，弟子沐浴和礼拜等先行，就座于座位上，以适时、清晰、悦耳之语说道： 唉！为了将与虚空同等的一切有情安置于无上圆满正等觉之果位，为此，领受随许吗？为了如理修持听闻金刚乘道之根本的甚深灌顶。生起菩提胜妙心，听闻佛法的行为也是，如《本生传》所说： 安坐于极低之座，极度生起调柔之光辉，以欢喜之眼观看，语词如饮甘露。 又说： 善加摄集一切分别念，以极其善良之心听闻，莫忘失，于心中（藏文：རྡོ་རྗེ་སེམས་དཔའ，梵文天城体：वज्रसत्त्व，梵文罗马拟音：vajrasattva，汉语字面意思：金刚萨埵）等，善逝们不加持。 如是所说，以具德善知识为恭敬，善加守护身语意三门，不向他处散乱而听闻。 也就是，我等之导师圆满正等觉，具足善巧方便与大悲心者，为了与有情众生的心意、根器、意乐的差别相符，所宣说的不可思议之法甘露，如果全部归纳起来，可以归纳为三乘，如《金刚心要释》所说： 成佛有四和，五非能仁之意。 如是所说，声闻乘、缘觉乘、大乘，是为三乘解脱之乘。
English
Explanation of empowerment common to both old and new schools, with examples of specific distortions. Explanation of empowerment common to both old and new schools, with examples of specific distortions. Explanation of empowerment common to both old and new schools, with examples of specific distortions. Oṃ svasti siddhi rastu. The master of the vast mandala wheel, the venerable Terdak Lingpa, who does not discriminate differences, from the beginning of constantly worshiping his lotus feet on the crown of my head, today I will present the joyous feast of explaining new things. Here, I will briefly discuss the general outline of the empowerment explanation, the specific needs of the branches, and examples of how to change the explanation. That is, the students should first perform ablutions and prostrations, and then sit on the seats. Then, with timely, clear, and pleasant words, say this: "Alas! In order to place all sentient beings, who are equal to the sky, in the state of unsurpassed, perfectly complete Buddhahood, for that purpose, will you receive the subsequent permission? In order to practice properly after listening to the profound empowerment, which is the root of the Vajrayana path, generate the supreme Bodhicitta." Also, the conduct of listening to the Dharma is as stated in the Jataka: "Sit on a very low seat, greatly increase the splendor of gentleness, look with joyful eyes, and the words are like drinking nectar." Furthermore: "Having well gathered all thoughts, listen with a very good mind. Do not forget, Vajrasattva (藏文：རྡོ་རྗེ་སེམས་དཔའ，梵文天城体：वज्रसत्त्व，梵文罗马拟音：vajrasattva，汉语字面意思：金刚萨埵) etc., are not blessed by the Sugatas in the mind." As it is said, with respect for the virtuous spiritual friend, carefully guard the three doors of body, speech, and mind, and listen without being distracted elsewhere. That is, our teacher, the perfectly complete Buddha, who possesses skillful means and great compassion, in order to be in accordance with the differences in the minds, faculties, and inclinations of sentient beings, all the inconceivable nectar of Dharma that he taught, if all are summarized, can be summarized into the three vehicles, as stated in the Vajra Essence Commentary: "There is a fourth and fifth Buddhahood, which is not the intention of the Sage." As it is said, the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Mahayana Vehicle are the three vehicles of liberation.
Chinese
虽然一切都包含在内，没有第四种乘，但在三者之中，依赖于心之差别的乘的类别有很多，这并不矛盾。《楞伽经》中说： 宣说多种乘，为了调伏众生，我说种种乘，我宣说唯一乘。乃至心入于其中，对于诸乘没有穷尽。 因为这样说的缘故。因此，一般来说，有二种增上生的乘，三种和五种决定胜的乘，经部中这样说。如经中所说： 天乘和梵天乘，同样还有声闻乘，同样如来和独觉的，宣说了所有这些乘。 又说，二种增上生的乘合为一种，将决定胜的如来乘分为菩萨和密咒二种，这样也有说五种的。《秘密藏续》中说： 以四乘而生起出离心，安住于一乘之果。 这样说。其中，增上生的乘是：以相信业果的方式，对于善与非善的取舍不颠倒地行持，因此能够获得人与欲天之位，因此，以主要的词语来说明，称为天乘。在其之上，修持世间的禅定和无色界的等持，因为清净了欲界的烦恼，所以是梵天乘。这二者是世间的乘，因此不能将众生从轮回中特别地救度出来。 《摄集经》中说： 此乘犹如虚空，是无量的大殿，是获得喜乐安乐的殊胜乘。乘上它，能够使一切众生止息痛苦。 因为与此不同，所以不是真实的乘。即使如此，因为具有正确的见解，行持十善业道，是所有解脱之乘的基础或先导，因此成为道路的阶梯。《喜金刚》中说： 从十善开始，详细地分别其中的法。 导师佛密在道次第中说： 首先安立基础之乘。 《宝鬘论》中也说： 善于行持人法，前往天界路不远。在人与天的阶梯上，攀登则解脱就在眼前。 像这样，攀登增上生的阶梯而
English
Although everything is included, there is no fourth vehicle. However, among the three, there are many categories of vehicles based on the differences in mind, which is not contradictory. As stated in the *Laṅkāvatāra Sūtra*: I have taught many vehicles, For the sake of taming sentient beings, I have taught various vehicles, I have taught the one vehicle. As long as the mind enters into it, There is no end to the vehicles. Therefore, generally, there are two vehicles of higher realms and three or five vehicles of definite goodness, as stated in the scriptures. As it is said: The vehicle of gods and the vehicle of Brahmā, Likewise, the vehicle of Śrāvakas, Likewise, the Tathāgata and the Pratyekabuddha, All these vehicles are taught. Furthermore, the two vehicles of higher realms are combined into one, and the vehicle of the Tathāgata of definite goodness is divided into two: the Bodhisattva and Mantra, thus there are also five. As stated in the *Guhyagarbha Tantra*: Through the four vehicles, one arises with renunciation, And abides in the fruit of one vehicle. Among these, the vehicle of higher realms is: by believing in the law of karma, practicing the abandonment of non-virtue and the adoption of virtue without error, one can attain the state of humans and desire gods. Therefore, it is spoken of with the main term, called the vehicle of gods. On top of that, meditating on worldly concentration and formless absorption is the vehicle of Brahmā because it is purified of desire-afflictions. These two are worldly vehicles, therefore they cannot particularly lead beings out of saṃsāra. As stated in the *Compendium Sūtra*: This vehicle is like the sky, a great immeasurable mansion, The supreme vehicle that brings about joy, happiness, and bliss. Riding on it, all sentient beings can reverse suffering. Because it is different from this, it is not a real vehicle. Even so, because it possesses the correct view and practices the ten virtuous actions, it is the basis or precursor of all vehicles of liberation, therefore it becomes a stepping stone on the path. As stated in the *Hevajra Tantra*: Starting from the ten virtues, The Dharma of it is greatly distinguished. The teacher Buddhaguhya said in the *Stages of the Path*: First establish the foundational vehicle. As also stated in the *Ratnāvalī*: If one practices human Dharma well, Going to the realm of gods is not far. On the ladder of gods and humans, If one climbs, liberation is near. Like this, climbing the ladder of higher realms and
Chinese
关于解脱之道的确定处所，或者说完全解脱的乘，如果按照前译自宗的说法，在《总集经·意合》中说：“楞伽之主以及其他，对于真实确定的乘，确定宣说了三种，即生起引导和苦行智，以及自在方便之乘。”显现为三种，每一类又分为三种，因此共有九乘，即生起引导之乘包括：声闻、缘觉、菩萨，这是三种体性部；苦行智之乘包括：克里亚、邬波耶、瑜伽，这是三种外续部；自在方便之乘包括：生起玛哈瑜伽、经阿努瑜伽、口诀阿底瑜伽，这是三种内续部。这三种或九种分类，如果归纳起来，在《普作王》中说：“乘有两种，即体性因之乘，以及果咒之乘。”因此，可以归纳为因——波罗蜜多乘，以及果——咒乘两种。这二者的区别在于，是否主要宣说与咒相关的行为，从《差别论》中也说：“经与咒的区别在于，是否存在仪轨行为。”这似乎也是指这个意思。那么，与波罗蜜多之法相比，咒之法有什么殊胜之处呢？在《三义经》中说：“咒最为殊胜，哪三种呢？即快速、安乐和善巧方便的差别。”其中，快速是指，通过波罗蜜多乘获得自道的菩提需要无数劫，而在咒乘中，克里亚需要七世或八劫，邬波耶需要五世或一劫或三劫，瑜伽需要寿命百岁之人的三世或十六世，无上瑜伽则说今生或中阴即可获得菩提。如此快速的原因在于，在咒乘中，通过仪轨的殊胜，诸神亲自接受供养，所有佛和菩萨也融入上师之身接受修行者的供养等，由此产生的福德，以及咒语和手印的力量，使得每一滴水都增多如恒河沙数，因此具有如此之多的福
English
Regarding the definite place of liberation, or the vehicle of complete liberation, according to the early translation of one's own tradition, in the "General Sutra, Compendium of Intentions," it says: "The Lord of Lanka and others, regarding the vehicle of true certainty, it is definitely taught as three: the arising guidance and ascetic wisdom, and the vehicle of sovereign means." It appears as three, and each is divided into three, thus there are nine vehicles: the vehicle of arising guidance includes: Hearers, Solitary Realizers, Bodhisattvas, these are the three characteristic sections; the vehicle of ascetic wisdom includes: Kriya, Upaya, Yoga, these are the three outer tantra sections; the vehicle of sovereign means includes: Generation Mahayoga, Scripture Anuyoga, Oral Instruction Atiyoga, these are the three inner tantra sections. These three or nine divisions, if summarized, in the "All-Creating King" it says: "There are two kinds of vehicles, the vehicle of characteristic cause, and the vehicle of result mantra." Therefore, it can be summarized into two: the cause, the Paramita vehicle, and the result, the Mantra vehicle. The difference between these two is whether or not they mainly teach actions related to mantra. From the "Differentiation Treatise" it also says: "The difference between Sutra and Mantra is whether or not there are ritual actions." This seems to refer to this meaning. So, compared to the Paramita path, what is the superiority of the Mantra path? In the "Sutra of Three Meanings" it says: "Mantra is the most excellent, what are the three? The difference of being swift, blissful, and skillful in means." Among them, swiftness means that it takes countless eons to attain enlightenment on one's own path through the Paramita vehicle, while in the Mantra vehicle, Kriya takes seven lifetimes or eight eons, Upaya takes five lifetimes or one or three eons, Yoga takes three or sixteen lifetimes of a person with a lifespan of one hundred years, and Anuttarayoga says that enlightenment can be attained in this life or in the bardo. The reason for such swiftness is that in Mantra, through the excellence of the rituals, the deities directly accept offerings, and all Buddhas and Bodhisattvas also enter the body of the Guru and accept the offerings of the practitioners, etc., from which merit arises, and through the power of mantra and mudra, each drop of water increases like the sands of the Ganges, thus having so much merit.
Chinese
现在，由于从最初的阶段就能显现出调伏不净显现的净土禅定，因此，咒语、手印和禅定的每一个差别，都能成为成熟无量众生的殊胜之因，这些在进入咒乘的瞬间就具备，所以非常迅速。第二是安乐：身心没有粗重的感受。其原因在于，由此能毫不费力地成就六分之身，获得众多神通和禅定，并且凭借咒语的力量，如来们显现并能成办一切众生的意愿，因此是安乐。第三是善巧方便：由于持明者们与戒律平等，诸神欢喜；与殊胜的行境相关的禅定；以及以不可思议的智慧，将器情确立为大平等；并且能在一切行境中运用天神和咒语的方便，因此是善巧方便。不仅如此，即使以波罗蜜多的自道积累了无数三大阿僧祇劫的资粮，也无法获得超过十地菩萨、佛陀大宝法王的果位。但在那时，必须进入咒乘才能获得圆满正等觉，因此咒乘成为唯一的道路。由于确定是唯一的究竟乘，所以也殊胜。《总集经》云： 宣说无量乘， 随诸所欲异， 乃为引导之方便， 无有金刚乘之外。 《幻化根本续》云： 诸地差别之安立， 亦是趋入秘密藏之路。 《幻化八十品》中也说： 证悟平等义之自智王， 如众水汇入大海中， 无上义证悟之此等大方便， 无不包含无量解脱乘。 那么，秘密咒语金刚乘属于三藏中的哪一个呢？有许多不同的观点。有些人认为，在阿毗达磨藏中，有内外二者，咒语是内在的阿毗达磨。也有人认为，由于它简要地阐述了甚深之义，所以是经藏。