English
Because it is said, "Do not speak before...". Therefore, as it is said, "Enter with the wisdom of the all-creating Lord, and then place the disciple," like this, the preliminary stage has passed, and when entering the main part, among the activities of the Vajra Acharya and the activities of the Vajra disciple, what the Acharya should do is to construct the mandala, practice and offer, and enter the mandala himself with wisdom, all of these have been completed beforehand without any deficiency. Now, it is your turn, for the sake of being equal to the deity, among the Dharma of entering the mandala and the activity of entering and receiving empowerment, here, the limbs of entering, bathing and dispelling obstacles have been completed beforehand, and now, in order to request the Dharma of entering the mandala from the non-dual Lama and the main deity of the mandala, offer the mandala as an offering for requesting the Dharma of entering the mandala. Thus it is said. As an example of this, like the Sutra empowerment, the Great Perfection Ati Yoga mainly relies on the view. Up to here, it is the same as before. From that, here is the transmission of Anu Yoga. In that, the Maha cause of the transmission is like the wheel of wisdom-terrifying lightning. The transmission of the transmission is like the root tantra, the all-gathering wisdom. The Ati of the transmission is like the Sutra of the Great Mind Transmission. The Anu is divided into the three stages of generation, completion, and the general collection of all of them, such as the Sutras of the Collected Intentions. Here, all of the root and explanatory tantras, and the similar tantras, such as the Tantra of the All-Illuminating Bindu Empowerment King, and the meaning explained by the instructions of the Blissful Illuminator, are combined into one, and the empowerment into the mandala of the Great Assembly Sutra is timely. Moreover, in the "Condensed Meaning of Empowerment," it says: "For the sake of sentient beings, the meanings of empowerment should be collected. For the four great rivers, there are those that occurred previously and those that enter subsequently." Therefore, there are two ways: the empowerment that delights the disciples through the actions of the previous Buddhas, and the empowerment that ensures the disciples are not wasted through the practice of subsequent practitioners. Here, it is the latter, the subsequent empowerment. Among them, there are two types of empowerment: the empowerment of the subsequent path follower and the empowerment of the subsequent beginner. The former, the empowerment of the subsequent path follower, is stated in the "Differentiation of the Meaning of Empowerment": "At the time of the empowerment of the subsequent path follower, the body is in the form of five yogas."
Chinese
如是说。将集合与结合二者合一，以信欲行道，以及见道、修道、尽道，对处于四道的弟子，依次灌输四河之顶，因此说将下道与上道结合。最初三个是道灌顶，最后一个是果时之灌顶，其中这个主要是成熟的，被称为后入业之最初灌顶。对此，对通过学习成为法器的弟子，按照圆满经部的仪轨进行灌顶，对成为自性法器的弟子，按照特殊经部的仪轨进行灌顶，这里是将二者合一进行灌顶的仪轨。关于灌顶的体性，从“是灌顶的体性”到“倾泻和注入被称为，因此被称为灌顶”之间，按照之前的顺序。如果区分，从灌顶义综合来说，对于后入业的最初，灌输四河之顶，对于瑜伽等六乘，外灌顶以续部的水流进行。对于生起 महा瑜伽，内灌顶以五大的水流进行。对于圆满 अनु瑜伽，成就灌顶以名声的水流进行。对于大圆满 अती瑜伽，秘密灌顶以圆满的水流进行。如是说，从天人的乘到瑜伽之间，领受分别列举的行为的七乘之灌顶，从第一地变化不确定，到第七地目标产生果实之间的七地，证悟瑜伽即瑜伽士，领受内灌顶五大的水流，证悟第八地安住不动的地，成为大瑜伽士。领受成就灌顶名声的水流，证悟第九地广大法性的地，成为随瑜伽士。领受秘密灌顶圆满的水流，证悟第十地圆满普遍的车乘地，成为极瑜伽士。如此结合解释。对此，首先与大总灌顶的开场白相关联，进行前行开门金刚手除恶趣引导的坛城之灌顶。以及，对此，从外灌顶续部的水流来说，首先在天人坛城中进行灌顶。等等，根据具体情况进行陈述，准备与否以及进入。
English
As it is said. Unifying the gathering and union into one, through the path of aspiration and practice, as well as the path of seeing, the path of meditation, and the ultimate path, for the disciples who are situated on the four paths, sequentially bestowing the four river empowerments, therefore it is said to combine the lower path with the upper path. The first three are path empowerments, and the last one becomes the empowerment of the fruition time, among which this one is mainly ripening, and is known as the first empowerment of subsequent action. Regarding this, for the disciples who have become vessels through learning, the empowerment is performed according to the complete Sutra tradition, and for the disciples who have become vessels of their own nature, the empowerment is performed according to the special Sutra tradition, here is the tradition of combining the two into one and bestowing the empowerment. Regarding the nature of the empowerment, from "It is the nature of the empowerment" to "Pouring and injecting are called, therefore it is called empowerment," following the previous order. If distinguished, from the summary of the meaning of empowerment, for the first of subsequent action, bestowing the empowerment of the four rivers, for the six vehicles such as Yoga, the outer empowerment is done by the stream of Tantra. For generation महाyoga, the inner empowerment is done by the stream of the elements. For completion अनुyoga, the accomplishment empowerment is done by the stream of fame. For Great Perfection अतीyoga, the secret empowerment is done by the stream of completion. It is said that, from the vehicle of gods and humans to Yoga, by receiving the empowerment of the seven vehicles of separately enumerated actions, from the first ground of uncertain change, to the seventh ground of the arising of the fruit of the object, by mastering the seven grounds, one becomes a yogi, that is, a practitioner of Yoga. By receiving the inner empowerment of the stream of the elements, by mastering the eighth ground, the ground of unwavering stability, one becomes a great yogi. By receiving the accomplishment empowerment of the stream of fame, by mastering the ninth ground, the ground of the expanse of Dharma-nature, one becomes a subsequent yogi. By receiving the secret empowerment of the stream of completion, by mastering the tenth ground, the ground of the complete and universal vehicle, one becomes an extremely yogi. Thus, combining the explanation. Regarding this, first, in connection with the introduction of the great general empowerment, the preliminary opening door Vajrapani removing the evil realms, the empowerment of the mandala of guidance. And, regarding this, from the outer empowerment of the stream of Tantra, first, the empowerment is performed in the mandala of gods and humans. Etc., stating whatever is appropriate to the occasion, whether there is preparation or not, and entering.
Chinese
等等的差别，要从以前的论著中剔除，不要混淆，要取舍。 ༈。 还有，像阿底的根本灌顶那样，大圆满阿底瑜伽。 像这样，和以前一样，从生起次第、圆满次第这三种中，这里是口诀大圆满。 也就是，无戏论、自生的智慧，没有边际、没有偏袒，是所有乘的意义全部圆满的顶峰。 如《普贤王如来根本续》中所说：一圆满，二圆满，于心中圆满。 一圆满，心的作为圆满。 二圆满，圆满具足。 全部圆满，于菩提心圆满。 这样说。 因此，从玛哈和阿努以下，全部通过勤奋修持、取舍，因为希望和疑虑的污垢遮蔽了自生的智慧。 所以，被说成是大圆满的歧途。 如《与虚空同等续》中所说： 想要玛哈金刚持， 进入方便和智慧之门后， 在自续清净的坛城中， 通过四种修持来成就。 阿底瑜伽的大乐是， 超越勤奋修持的菩提心。 想要勤奋修持会遮蔽玛哈。 修持大圆满的勤奋修持， 被说是玛哈瑜伽的歧途。 想要阿努无分别， 进入法界和智慧之门后， 对于这样显现的诸法， 视原因为清净的法界， 视结果为智慧的坛城。 阿底瑜伽的大乐是， 超越因果的菩提心。 超越因果会遮蔽阿努。 如果视大圆满为因果二者， 被说是阿努瑜伽的歧途。 这样说。 因为这个原因，阿底瑜伽是掌握脱离作为和勤奋的智慧， 如《普贤王如来根本续》中所说： 奇哉，大菩萨！ 大圆满的见行， 和因果修持不同， 见行菩提心， 是如同虚空的自性， 对于虚空没有分别。 等等广说。 也在《虚空大》中说： 从自生智慧无勤奋中， 解脱后也显示解脱之道。 这样说的。 大圆满也分， 如《阿底庄严大》中所说： 对于有心者是心部， 对于虚空者是界部， 对于次第无勤奋是口诀部。 这样，心部，界部，口诀
English
etc., should be discarded from the previous commentaries without mixing them up, and should be adopted or rejected accordingly. ༈. Furthermore, like the root empowerment of Ati, "Dzogchen Ati Yoga." As before, up to that point, from the three aspects of generation and completion stages, here is the Great Perfection of Oral Instructions. That is, the non-elaborate, self-arisen wisdom, without limits or partiality, is the pinnacle because it completely perfects the meaning of all vehicles. As it is said in the Kunje Gyalpo (All-Creating King): "One is complete, two are complete, complete in mind. One is complete, the actions of the mind are complete. Two are complete, the perfections are complete. All are complete, complete in the Bodhicitta." Therefore, everything from Maha and Anu downwards, through effort and practice, acceptance and rejection, obscures the self-arisen wisdom with the stains of hope and doubt. Therefore, it is taught as a wrong path in Dzogchen. As it is said in the Tantra Equal to Space: "Desiring Maha Vajradhara, Having entered the door of means and wisdom, In the mandala of one's own pure lineage, One accomplishes through the four methods of approach and accomplishment. The great bliss of Ati Yoga Is the Bodhicitta that transcends effort and practice. Desiring effort and practice obscures Maha. Practicing effort and practice in Dzogchen Is taught as a wrong path in Maha Yoga. Desiring Anu indivisibility, Having entered the door of space and wisdom, For all phenomena that appear in this way, Seeing the cause as the pure space, Seeing the result as the mandala of wisdom. The great bliss of Ati Yoga Is the Bodhicitta that transcends cause and effect. Transcending cause and effect obscures Anu. If one sees Dzogchen as both cause and effect, It is taught as a wrong path in Anu Yoga." It is said. For that reason, Ati Yoga is the mastery of wisdom free from action and effort, as it is said in the Kunje (All-Creating): "O Great Bodhisattva! The view and conduct of Dzogchen Is not like accomplishing cause and effect, This view and conduct of Bodhicitta Is the nature like space, For space is beyond conceptualization." And so on, it is extensively taught. Also in Namkhai Che (Vast Sky) it says: "From self-arisen wisdom without effort, It also shows the path of liberation after liberation." That is what is said. That Great Perfection is also divided, as it is said in Ati Kodpa Chenpo (Great Arrangement of Ati): "For those with mind, it is the Mind Class, For those with space, it is the Space Class, For those without gradual effort, it is the Instruction Class." Thus, Mind Class, Space Class, Instruction
Chinese
语部等三者中，此处心部前译五部，后译十三部，总计母子十八部续部的意趣，大译师毗卢遮那的心髓，心部娘氏传承阿顿十八法的才能灌顶正当时。对此，以甚深瑜伽之理，令具缘者不费力气即可解脱，如是等等，应如灌顶仪轨之次第而知。又或者，在那rak dong sprungs中，大圆满阿底瑜伽啊！如是等等如前。于此，为进入生圆次第之门的瑜伽士们，弥补其过失，清净其分别念和障碍，救度一切众生脱离恶趣之苦，成为具有无上成就之缘分者，此方便善巧之门甚为稀有。瑜伽总沐浴那rak dong sprungs，于清净无间五罪之坛城中灌顶正当时。对此，也以续部和诀窍各自的意趣，如大象狂奔般之分别念，将之置于一处，kalpa dum bu续，无垢忏悔续之第三品，大导师莲花生之口诀所阐释的寂怒khrom dkrug，以及莲花生所著之修法，依循རྒྱ་ཞང་ཁྲོམ་之伏藏，按照忏悔续之品次第，寂怒处所转换，以及依靠百字明事业续等之寂怒部类总集，以及以寂怒自宗以dong sprungs补充之寂怒广大等，于此，寂怒部类总集莲花百尊之坛城，或者寂怒khrom dkrug之坛城中进行灌顶。又是，此忏悔王是如何产生的根源之开端是，往昔欲界此地，名为持海螺念珠之婆罗门，精通五明，有一国王之子为弟子，此弟子学业圆满后，心想如今我之上能言善辩者，唯有此导师而已，不能让他居于我之上，如是思虑后便冒犯导师，导师也因嗔恨而发恶咒，以此业力，师徒二人都堕入恶趣，为痛苦所折磨。