English
After that, here, as the occasion arises, adding the commentary, it says that if it is like the empowerment and subsequent permission of the Action Tantra, it is said like this. Deriving from the sound of "Kriya," it is the Action Tantra. In the commentary on the Later Samadhi, it says, "This tantra mainly shows the actions of body and speech, so it is the Action Tantra." It is said like this. The essence is that with the realization of the ultimate truth free from the four extremes, in the relative truth, it becomes a method of relying on other accomplishments and striving. The teacher Buddha Guhya said in the Stages of Illusion, "Because of not knowing the non-dual equality, the ultimate truth is only the pure Dharma nature. The four wisdom qualities are the relative deities, and alternating meditation is action and activity." It is said like this. So how is it practiced? In the Bindu of Wisdom, it says, "Water empowerment and crown, are very famous in the Action Tantra." Therefore, just by bestowing the empowerment of water and crown, the continuum is made into a vessel, abiding in asceticism and pure conduct, inviting and offering to the front-generated deity, sealing with the samaya mudra, reciting the mantra to stimulate the mind continuum, etc., viewing it as the manner of deity and human, and lord and servant, to obtain accomplishments. In the Tantra of Obtaining Accomplishments of All Vidyas, it says, "Viewing the lord master as the body of the king, with the consciousness of oneself as a servant, the essence of mantra accomplishment is taken as the supreme and unsurpassed." It is said like this. By this own path, sharpening the faculties, even if it is seven lifetimes, no matter how long it takes, it is considered that enlightenment is obtained from eight great kalpas. Furthermore, if the Action Tantra is divided, there are six lineages. Among them, the main three lineages are: the Tathagata lineage, the Padma lineage, and the Vajra lineage. The minor three lineages are: the Wealthy lineage, the Five-Heap or Increasing lineage, and the Worldly lineage, etc., these six lineages. This is the case of the Tathagata lineage. Here, the Tathagata lineage has eight: the Lord of the Lineage, the Lineage Lord's Lineage Wheel-Turning King, the Lineage Mother, the Lineage Crown, the Lineage Wrathful Deity and Wrathful Mother, the Lineage Messenger Woman, the Lineage Bodhisattva, and the Lineage World, etc., these eight. Here, the lineage of the Lord of the Lineage is the Thubpa Samaya Three Abidings, and the lineage of the Lord of the Lineage.
Chinese
是否是关于名为妙音文殊的付托？是否是随许？进入坛城并进行灌顶是正当的时机。而且金刚阿阇梨应做之事毫无缺漏地事先完成。现在轮到你们了，在与上师和本尊无别的尊前，为了付托？随许？进入坛城？或请求灌顶的供养，献上曼达。这些翻译方式应能理解并应用于下文。༈ 又，以行部莲花部为例，此处莲花部有五种：部主、部主尊、部母、部怒尊和怒母，以及部的听命者男女五种。此处，部主的续是无量寿和无量智，或者部主尊的续是圣观世音，是否是关于此续的付托？随许？等等，如前所述。༈ 又，以金刚部为例，此处金刚部有五种：部主、部主尊、部母、部怒尊和怒母，以及部的听命者使者侍者五种。此处，部主的续是不动佛，或者部主尊的续是金刚手，或者降三世金刚，是否是关于此的付托？等等，如前所述。以这些为例，行部的其余各部也应能理解并应用。༈ 又，如果是二俱续或行续的灌顶随许等，此处正当的时机是：在结尾处。“从邬波耶一词引申，是二俱或行续。自生续中说：见解是瑜伽的见解，行持是作部的行持，因此称为二俱续。”又，在《现观庄严论义总集》中说：“此续是身语的行为和，三摩地二者兼用的行续。”所说，体性是：以见修行瑜伽和行持作部相似的方式行持，成为成就悉地的方便。见鬘中说：“是从依赖二者而成就的。”所说。如何修持之理是，《智慧明点》中说：金刚铃
English
Is it a entrustment regarding this called Mañjuśrī of Eloquence? Is it a permission? It is the appropriate time to enter the mandala and accomplish the empowerment. Moreover, since the duties of the Vajra Master have been completed beforehand without any deficiency, now it is your turn to offer the mandala as an offering for the entrustment? Permission? Entering the mandala? Or requesting empowerment in the presence of the inseparable Lama and Yidam. These translation methods should be understood and applied to the following. ༈ Also, taking the Action Tantra Padma family as an example, here the Padma family has five: the family lord, the family master, the family mother, the wrathful deity and wrathful mother, and the family attendants, male and female, five in all. Here, the family lord's tantra is Amitāyus and Amitājñāna, or the family master's tantra is the noble Avalokiteśvara, is it an entrustment regarding this tantra? Permission? Etc., as before. ༈ Also, taking the Vajra family as an example, here the Vajra family has five: the family lord, the family master, the family mother, the wrathful deity and wrathful mother, and the family attendants, messengers, and servants, five in all. Here, the family lord's tantra is Akṣobhya, or the family master's tantra is Vajrapāṇi, or Vajravidāraṇa, is it an entrustment regarding this? Etc., as before. By taking these as examples, the remaining families of the Action Tantra should also be understood and applied. ༈ Also, if it is an empowerment permission of both tantras or Performance Tantra, here the appropriate time is: at the end of "From the word Upāya, it is both or the Performance Tantra. In the Self-Arisen Tantra it says: The view is the view of Yoga, the conduct is the conduct of Kriyā, therefore it is called Both Tantras." Also, in the Condensed Meaning of the Manifest Enlightenment of Vairocana it says: "This tantra is the activity of body and speech, and the Performance Tantra uses both samādhi." It is said, the essence is: practicing view, meditation, yoga, and conduct in a way similar to action, it becomes a means to accomplish siddhis. In the Garland of Views it says: "It is accomplished by relying on both." It is said. The way to practice it is, in the Wisdom Thigle it says: Vajra bell
Chinese
如是之子之名，于行续中极为了明。如是于水冠之上，授予手印金刚铃及名灌顶等，使成堪能之器后，行持多半与行为相似，然与见修瑜伽相合故，于修持之时亦，视自誓句者与智慧本尊如兄弟或朋友般无有善恶，以供赞念诵等门径而取悉地。如是亦于《见次第》中云：“二者之续之意乐，见行上下随顺。”如是，与修瑜伽随顺之因是，瑜伽誓与慧二者互相如朋友般，与见行续共同，及不共誓慧二者无二，此中为前者，于《自显》中云：“天与瑜伽士自性亦，欲如兄弟与朋友之方式。”如是于宣说瑜伽之意乐宗义之时所说也。如是努力后，利根者亦于五世，迟缓者亦于一或三劫能得自果，如是认为。如是若分行续，有身语意之三部，此处身部为毗卢遮那现证菩提，圣不动尊此之随许耶？如是等，及意部为金刚手此之，等释也。༈ 若亦如瑜伽续之灌顶，此处适时者是，于此之后，若从瑜伽之语而引出，以以内瑜伽为主而宣说故，称为瑜伽续，彼唯然性显之义总集云：“此续以三摩地为主而宣说故，是瑜伽之续。”如是说，体性是，胜义无相之法性之加持，于世俗假立为天，以分别善恶取舍之勤作而成就果，于《佛密道次第》中云：“不睹任运平等故，诸法皆净智慧故，加持金刚界化身，分别取舍是瑜伽。”如是说。彼如何修持之方式是，于《智慧明点》中云：“不退转之宝瓶灌顶，于瑜伽续中明晰宣说，彼是第六之
English
Such is the name of the son, extremely clear in the Action Tantra. Thus, upon the water diadem, the hand symbols of vajra and bell, and the name empowerments, etc., are bestowed, making it a suitable vessel. The conduct is mostly similar to actions, but since it is in accordance with the view, meditation, and yoga, even during practice, one views oneself as the samaya being and the wisdom deity as siblings or friends, without good or bad, and attains siddhis through means such as offerings, praises, and recitations. As it is also said in the Stages of View, "The intention of both tantras is that the view and conduct are in accordance, both above and below." Furthermore, the reason for aligning meditation with yoga is that the samaya and wisdom beings of yoga are mutual friends, sharing the view and conduct tantras, and the uncommon samaya and wisdom are made non-dual. Here, it is the former. In the Rangshar, it is said, "The deity and the nature of the yogi are also desired to be like siblings and friends." This is as it is said when explaining the intended tenets of yoga. By striving in this way, even those with sharp faculties will attain their own result in five lifetimes, or at the latest, in one or three kalpas, it is believed. Furthermore, if the Action Tantra is divided, there are three families: body, speech, and mind. Here, the body family is Vairochana's Manifest Enlightenment, the permission of the noble Achala, etc., and the mind family is Vajrapani's, etc., explained. ༈ If it is like the empowerment of the Yoga Tantra, what is appropriate here is that, following this, if it is derived from the word "yoga," it is called the Yoga Tantra because it teaches primarily through inner yoga. The condensed meaning of Thatness Appearance says, "This tantra is called the Yoga Tantra because it mainly teaches samadhi." Thus it is said. Its essence is that the blessing of the ultimate, signless dharmata is conventionally designated as a deity, and the result is achieved through the effort of discriminating between good and bad thoughts, accepting and rejecting. In the Secret Path Stages of the Buddha, it is said, "Because spontaneous equality is not seen, all dharmas are pure wisdom, the blessing is the Vajradhatu emanation, discriminating between accepting and rejecting is yoga." Thus it is said. The way to practice it is, in the Wisdom Thigle, it is said, "The irreversible vase empowerment is clearly explained in the Yoga Tantra, it is the sixth...
Chinese
耶扎灌。那是名为上师灌。如是水冠，金刚铃，名灌，苦行，金刚上师之灌顶，随赐等连同边行一起赐予，使之成为堪能之器。自身生起，以四手印印持坛城之轮而修习。于座末解印，祈请返回。又是以五现证和四神变之门，修习具足四手印之天瑜伽。于特殊的瑜伽，将行续和不共之誓言智慧二者无二无别而取悉地。如《金刚生起》中云：“于无二之法性中，取无上殊胜之悉地。”如是努力，以百岁人寿之三生，或至少以十六之期限，最利根者能成就大手印之悉地。其期限之二倍则与十地相合。如是说。又若从瑜伽续部来分，根本续即是《总集经》，释续是《顶峰经》和《吉祥最胜经》，相似续有《净除恶趣经》等。若从方便智慧之门来分，父续即是《总集经》和《顶峰经》等，母续有《吉祥最胜初品经》和《金刚心庄严经》等。于此进入金刚界之坛城而作灌顶等。或者说，相似续一切净除恶趣之光荣王，于普明遍照之坛城中。或者说，出自净除恶趣之光荣王，决断支分之九尊坛城中。如是等解释。又，若是无上瑜伽之时，此处正当其时是，在“如是”之后，从“玛哈瑜伽”之语而引申，即是大瑜伽，以于无二之义生起智慧，故比之后的瑜伽更为殊胜。体性是，以生圆双运之门，于轮回涅槃平等性之义，以证悟串习之修习而获得解脱之自性。此超越了下乘诸部将世俗执为实有和假有，而观待善恶取舍，因为此处诸法具有二人的思想行为，故为果之
English
Yézhag Wang. That is called the Empowerment of the Master. Thus, the Water Crown, Vajra Bell, Name Empowerment, Asceticism, Empowerment of the Vajra Master, Subsequent Permission, etc., are bestowed together with the retinue, making it a suitable vessel. One generates oneself, seals the wheel of the mandala with four seals, and meditates. At the end of the session, one releases the seals and requests departure. Furthermore, through the five kinds of clear realization and the four miracles, one meditates on the deity yoga endowed with four seals. In special yoga, one makes the conduct tantra and the unique vows and wisdom inseparable and attains siddhis. As it is said in the Vajra Arising: "In the nature of non-duality, one takes the supreme and excellent siddhi." Thus, by striving, in three lifetimes of a hundred-year-old human being, or at least in a period of sixteen years, the sharpest faculties can accomplish the great seal siddhi. Twice that period is combined with the tenth bhumi, it is said. Furthermore, if one divides the yoga tantras, the root tantra is the Compendium, the explanatory tantras are the Peak and Glorious Supreme, and the similar tantras include the Purifying of the Lower Realms, etc. If one divides them through the gate of skillful means and wisdom, the father tantras are the Compendium and the Peak, etc., and the mother tantras include the Glorious Supreme First Chapter and the Vajra Heart Ornament, etc. Here, one enters the mandala of the Vajra Realm and performs empowerment, etc. Or, the similar tantra, the Glorious King who completely purifies all the lower realms, in the mandala of the All-Knowing Vairocana. Or, originating from the Glorious King who purifies the lower realms, in the mandala of the nine deities of the decisive branch. Such are the explanations. Moreover, if it is the time of Highest Yoga, here, when the time is right, after "Thus," deriving from the word "Mahayoga," it is Great Yoga, because wisdom arises in the meaning of non-duality, therefore it is far superior to the later yogas. The essence is the nature of attaining liberation through the practice of realization and habituation in the meaning of the equality of samsara and nirvana through the gate of generation and completion, union. This transcends the lower vehicles, which hold conventional truths as real and imputed, and regard the acceptance and rejection of good and bad, because here, phenomena possess the thoughts and actions of two people, therefore it is the fruit of