Chinese
以及地平等合，与吉祥真实等等。生起圆满双运，其中圆满次第从脉、明点、风三者所生的乐、明、无分别之智慧，特别是以光明大智慧为主要的行持方式，即是大圆满，也就是无二续幻化网等等。此处适逢对前译噶玛派的教规金刚萨埵幻化网寂静或忿怒坛城进行灌顶。对此，首先为了引入定解，如果从上师传承的历史方面来说，如《说续海》中所说：诸佛菩萨瑜伽士，意传觉性耳中传。如是所说共有三种。第一，十方四时一切佛陀的自性，导师六种姓的薄伽梵吉祥普贤王如来于奥明大乐土，显现宣说之士五如来，对于金刚秘密等殊胜明智之眷属，以意表示之语宣说续部之王，于恒常相续之轮中开示，是为诸佛意传。于菩萨眷属之中，三族怙主于天、龙、夜叉之境宣说而弘扬。释迦牟尼佛涅槃后二十八年，于兰卡境，即锡兰洲的马拉雅山，或现今被称为苏玛纳库塔山的山顶，秘密主对具德五种姓宣说，是为持明表示传。之后是补特伽罗耳传：秘密主以对五种姓转法轮的加持，使扎霍尔国王扎（ཛཿ）梦见七种奇异之梦兆，其后，如是说：我从此处不复现，十二年又加八年时，于那天处三处所称，教法心要殊胜者，瞻洲东方之边境处，国王名为扎者处，以大福德力而显现，秘密主将显现于彼。如是授记，国王自己的王宫顶上降下十八部大怛特罗之经函如雨。国王扎（ཛཿ）至咕咕ra扎（ཀུ་ཀུ་རཱ་ཛཿ）因陀罗
English
And also, the union of earth equality and glorious reality, and so on. Uniting generation and completion stages, wherein the completion stage arises from the bliss, clarity, and non-conceptual wisdom born from the three: channels, bindus, and winds; and especially practicing with the manner of prioritizing the great wisdom of clear light, that is the Great Perfection, which is the non-dual tantra, the Magical Net, and so on. Here, the time is ripe for bestowing empowerment into the peaceful or wrathful mandala of Vajrasattva Magical Net, the teaching tradition of the early translated Kama lineage. Regarding that, firstly, to introduce certainty, if we consider the history of the lineage of gurus, as it is said in the Ocean of Explanatory Tantras: 'Victorious Buddhas, Bodhisattvas, Yogis, the intention is transmitted through awareness into the ear.' As it is said, there are three. First, the essence of all Buddhas of the ten directions and four times, the teacher, the Bhagavan, the sixth lineage, glorious Samantabhadra, in the great Akanishta realm, manifested the five Tathagatas, the beings who expound, and to the retinue of Vajra Secret and other special awareness holders, with the speech of intentional signs, taught the king of tantras in the wheel of constant continuity, that is the intention transmission of the Buddhas. Among the retinue of Bodhisattvas, the three family protectors taught and propagated in the realms of gods, nagas, and yakshas. Twenty-eight years after the passing of Shakyamuni Buddha, in the land of Lanka, that is, on Mount Malaya in the island of Ceylon, or on the summit of what is now known as Mount Sumana Kuta, the Secret Lord taught to the five noble lineages, that is the awareness holder symbolic transmission. Then there is the personal oral transmission: through the blessing of the Secret Lord turning the wheel of Dharma for the five lineages, the Zahor King Ja (ཛཿ) dreamed seven wondrous dream signs, and afterwards, as it is said: 'I will no longer appear from here, when eight and twelve years have passed, in the three places known as the divine abode, the heart essence of the teachings, the noble one, in the eastern border of Jambudvipa, to a king named Ja, through the power of great merit, the Lord of Secrets will appear.' As prophesied, on the roof of the king's own palace, volumes of the eighteen great tantra divisions fell like rain. From King Ja (ཛཿ) to Kukaraja (ཀུ་ཀུ་རཱ་ཛཿ) Indra
Chinese
吉祥！ 辛哈喇扎、邬波喇扎、以及女儿郭玛德瓦等传承下来。一切都依靠积聚资粮的近因，各自的坛城都显现于金刚持大士的境界中。女儿谢嘎多吉和导师桑结桑瓦，他们两位将班智达大士毗玛拉米扎传给藏地的译师玛和涅。玛仁钦秋传给两位学者祖杰，即香和涅译师益西雍努传给蒙古巴耶。香和蒙古将之传给努钦桑结益西。之后，努雍丹嘉措父子，以及秋隆的娘库翁传给拉杰祖波切释迦炯乃。他的四位杰出弟子中，在见修行顶端的是尊琼西饶扎。他的弟子四柱和兰释迦炯传给秘密主大士卓普巴释迦僧格，并依次传承下来。我们这些人的上师，无与伦比的恩德者，以灌顶之水成熟我的相续。从该传承而来的法，也有作为道之基础的成熟灌顶次第，以及作为修持解脱的生圆次第两种，因此此处是灌顶次第正当其时。之后是准备阶段。对此，正如所说：灌顶坛城之前行，金刚持所说。因此，灌顶也是以坛城为前行。坛城也有分类。在广释中说：此乃自性坛城，影像殊胜之影像三者，菩提心和胜妙之积聚。虽然说了七种，但无论在哪里灌顶的坛城，都与个人的根器相合。自性智慧坛城，以及殊胜禅定的影像或化身坛城，以及明觉体验坛城这三种，是圣者们的行境。对于仅仅获得与禅定稳固相应的导师来说，根据所化众生的差别，下等者进入彩粉，中等者绘制于布上，上等者是彩砂，更上等者是依靠上师的身坛。在此，现在的大德上师们的实践是彩粉和
English
Auspicious! From Simharāja, Uparāja, and the daughter Gomadevī, the lineage has been transmitted. All rely on the proximate cause of accumulating the accumulations, and their respective mandalas manifest in the realm of the Great Vajradhara. The daughter, Seka Dorje, and the master Sangye Sangwa, these two transmitted it to the great Paṇḍita Vimalamitra. He transmitted it to the translators of Tibet, Ma and Nyak. Ma Rinchen Chok transmitted it to the two scholars Tsuk Gyer, namely Zhang, and Nyak Lo Yeshe Zhonu transmitted it to Sogpo Palye. Zhang and Sogpo entrusted it to Nubchen Sangye Yeshe. Then, Nub Yonten Gyatso, father and son, and from Nyang Khu Won of Cholung to Lhaje Zurpoche Shakya Jungne. Among his four eminent disciples, Zungchung Sherab Drak was renowned at the pinnacle of view and meditation. From his disciples, the four pillars and Lan Shakya Jung, to the great Secret Lord Dro Phukpa Shakya Senge, and successively transmitted. Our venerable lama, the incomparable kind one, has ripened my being with the water of empowerment. The Dharma that arises from that lineage also has two stages: the maturing empowerment as the basis of the path, and the generation and completion stages as the practice of liberation. Therefore, the empowerment sequence is timely here. Then comes the preparatory stage. Regarding that, as it is said: The preliminary of the empowerment mandala, spoken by Vajradhara. Therefore, empowerment is also preceded by a mandala. Mandalas also have divisions. In the extensive commentary, it says: This is the nature mandala, the image, the superior image, the three, bodhicitta and the supreme accumulation are taught. Although seven are mentioned, the mandala in which empowerment is conferred is combined with the individual's capacity. The nature wisdom mandala, and the superior samādhi image or emanation mandala, and the awareness experience mandala, these three are the domain of the noble ones. For a master who has only attained a stability that is consistent with samādhi, according to the differences of the disciples to be tamed, the inferior enter through colored powder, the intermediate are painted on cloth, the superior are sand mandalas, and the most superior rely on the lama's body mandala. Here, the practice of the venerable lamas of the present is colored powder and
Chinese
从依赖于任何地绘进行灌顶的两种方式来看，如果像是彩粉坛城，那么第二天是预备。或者，如果是布绘，那么第一天是预备的仪式。也就是说，在神瓶预备完成之后，现在是进行弟子预备工作的时候了。因此，为了祈请上师和坛城主尊无二无别者安住的法，请献曼达。这样说。在实际灌顶时，在此是进行灌顶次第的时候。在这样说之后，那么，灌顶的体性是：依靠二因四缘聚合，将功德的法安立于相续之上的事业，清净或贬损相续的垢染，迅速生起解脱的幼苗，或者，滋养必定生起的特殊种子，使其成熟为能够修持道和能够获得果位的强大能力。滋养种子的部分也是密咒的律仪，也是誓言。词义是从梵语Abhiṣiñca一词而来，因为完全倾注，所以是灌顶，因为倾注并洗涤所净化的三门垢染。又，因为完全注入，所以是灌顶，因为将能够修持道和能够获得果位的特殊能力安立于相续之上。如《二观察》中所说：倾注和注入，因此称为灌顶。这样说。如果分类，那么有利益于随顺具信者的十灌顶，有能力于随顺精进者的五灌顶，有甚深于随顺苦行者的三灌顶。如根本续塔尔洛的译本中所说：对于信心、精进、苦行者，给予利益和能力的灌顶。智慧灌顶次第具足，慈悲不浪费地给予。这样说。而且，灌顶是以坛城为先导的。对此，《金刚顶》中说：对于那些非常难以调伏的众生，不持守律仪，也没有信心的，也不拒绝进入。因此，即使是暂时没有成为灌顶法器的人，进入坛城也无妨。但是，对于没有进入坛城的人进行灌顶，无论何时都是不允许的。如所说：没有见到坛城者
English
From the two ways of bestowing empowerment based on any ground drawing, if it is like a colored powder mandala, then the second day is preparation. Or, if it is a cloth drawing, then the first day is the ritual of preparation. That is, after the deity vase preparation is completed, now is the time to carry out the work of student preparation. Therefore, in order to request the Dharma of abiding in the non-duality of the Lama and the main deity of the mandala, please offer a mandala. It is said. At the time of the actual empowerment, here is the time to carry out the sequence of empowerment. After saying this, then, the nature of empowerment is: relying on the aggregation of two causes and four conditions, the action of establishing the Dharma of merit on the continuum, purifying or degrading the defilements of the continuum, quickly generating the sprout of liberation, or, nourishing the special seed that will surely arise, making it mature into a powerful ability to be able to practice the path and be able to obtain the fruit. The part of nourishing the seed is also the samaya of mantra, and it is also the vow. The etymology is derived from the word Abhiṣiñca in Sanskrit, because it is completely poured, it is empowerment, because it pours and washes away the defilements of the three doors to be purified. Also, because it is completely injected, it is empowerment, because it establishes the special ability to be able to practice the path and be able to obtain the fruit on the continuum. As it is said in the Two Examinations: Pouring and injecting, therefore it is called empowerment. It is said. If classified, then there are ten empowerments that benefit those who follow with faith, five empowerments that empower those who follow with diligence, and three profound empowerments that follow those who practice asceticism. As it is said in the root tantra Tarlo's translation: For those with faith, diligence, and asceticism, give empowerments of benefit and power. The sequence of wisdom empowerment is complete, give it with compassion without wasting it. It is said. Moreover, empowerment is preceded by the mandala. Regarding this, it is said in the Vajra Peak: For those sentient beings who are very difficult to tame, who do not uphold the vows, and who do not have faith, do not reject entry. Therefore, even if it is a person who has not yet become a vessel for empowerment, there is no contradiction in just entering the mandala. However, bestowing empowerment to those who have not entered the mandala is never allowed. As it is said: Those who have not seen the mandala
Chinese
因为（经中）说“不要在……之前说话”。因此，如经中所说“以一切所作自在智进入，然后安置弟子”，像这样，预备阶段已经过去，进入正行时，金刚阿阇黎的事务和金刚弟子的事务这两者中，阿阇黎应该做的是建造坛城，修行和供养，以及自己以智慧进入坛城，这些都毫无缺失地事先完成了。现在，轮到你们各位了，为了与本尊平等，进入坛城的法，以及进入后接受灌顶的事务这两者中，此处进入的支分，沐浴和驱除障碍已经事先完成，现在为了祈请与上师和坛城主尊无二无别的坛城，献上曼茶罗作为请求进入坛城的法的供养。这样说。以这为例，如同经部灌顶一样，主要依靠见解的是大圆满阿底瑜伽。到这里为止和之前一样。从那之后，这里是阿努瑜伽的传承。其中，传承的摩诃之因，如智慧怖畏电轮。传承的传承，如根本续一切汇集智慧。传承的阿底，如心传承大经。阿努的内部分为生起次第、圆满次第和两者之总集，即所有这些的总集，意集经等。此处，根本解释的续部一切，以及相似的续部，如《现观庄严光明点灌顶续》和《灌顶王》等续部，以及《安乐光明》的口诀所解释的意义融为一体的大集经部的坛城灌顶，时机已经成熟。此外，在《灌顶义略》中说：“为了众生的利益，应当汇集灌顶的意义。对于四条大河，有先前发生的和随后进入的。”因此，有两种方式，即通过先前诸佛的行持来使所化生欢喜的灌顶，以及通过随后修行者的修持来使所化生不被浪费的灌顶。这里是后者，即随行灌顶。其中也有随行道者的灌顶和随行初学者的灌顶两种。前者，即随行道者的灌顶，在《灌顶义分别》中说：“随行道者的灌顶时，身体是五种瑜伽之相。”