Chinese
宁玛派噶玛灌顶释论——妙说祥云之乐 宁玛派噶玛灌顶释论——妙说祥云之乐 宁玛派噶玛灌顶释论——名为妙说祥云之乐。显有世间本初清净之坛城中，圆满成就任运自然金刚庄严之饰，无尽常恒相续之轮中，顶礼本然安住无有迁变之法界。轮回涅槃无别大平等中，以自在禅定咒印之作用，从觉性法身界中赐予智慧加持，无勤任运金刚乘之道，如实阐释续部之密意成就之窍诀，此简略语之善说，以悦诸圣者之心而宣说。于此，为解说从早期宁玛派噶玛修法书中所出的，被称为六降四超的灌顶之意，分共同意义和支分意义两部分。首先，在共同意义中，有以何降灌加持、权能和成就之作者，向何处降灌之对境，降灌何物之加持，何时降灌之时，降临之征相，如何降灌之方式等六个方面。第一，作者是十方四时一切善逝与自性无别的五部寂怒本尊，传承三根本上师空行眷属等。第二，对境是自处受用三者，如续部所说：导师供养勤精进，誓言咒语与手印，不损知晓且具足，成就否则无意义。如是，具足导师眷属圆满之修行者，吉祥且具加持之地，如三层楼房等处所，坛城修法之供品等受用物等。第三，伟大者们的身语意无尽庄严轮之加持，以及智慧自显之宫殿随心所欲显现之受用等光辉和精华。第四，五种仪轨已圆满，五种受用已具足。
English
A Commentary on the Nyingma Kama Empowerment: The Play of Auspicious Clouds A Commentary on the Nyingma Kama Empowerment: The Play of Auspicious Clouds A Commentary on the Nyingma Kama Empowerment called "The Play of Auspicious Clouds." In the mandala of phenomena and existence, primordially pure, adorned with the spontaneously perfect, co-emergent vajra arrangement, in the inexhaustible, eternal, continuous wheel, I prostrate to the sphere of primordial abiding, free from change and alteration. In the great equality, indivisible from samsara and nirvana, through the activity of empowering samadhi, mantra, and mudra, from the expanse of the Dharmakaya of awareness, bestow the blessings of wisdom, the path of effortless, natural Vajrayana. As explained according to the guru's instructions, through the key instructions for accomplishing the intent of the tantras, this concise, well-spoken explanation, I engage in with the intention of pleasing the holy ones. Here, in order to explain the meaning of the empowerment known as the Six Descending and Four Transcending, which arises from the old Nyingma Kama practice texts, there are two parts: the general meaning and the branch meanings. First, in the general meaning, there are six aspects: the agent who bestows blessings, empowerments, and siddhis; the object upon whom they are bestowed; the blessings to be bestowed; the time when they are bestowed; the signs of arrival; and the manner in which they are bestowed. First, the agent is all the Sugatas of the ten directions and four times, the five Buddha families of peaceful and wrathful deities inseparable in nature, the gurus of the three lineages, the dakinis, and their retinues. Second, the objects are the three: oneself, the place, and the resources. As the tantra says: "The teacher, offering, diligence, and clear realization, vows, mantras, and mudras, are known to be undamaged and possessed of resources. Accomplishment will occur; without them, it is meaningless and ruined." Thus, the practitioner who possesses the qualities of the teacher and retinue, a place that is auspicious and blessed, such as a three-storied assembly hall, and resources such as the mandala and practice substances. Third, the blessings of the inexhaustible adornment wheel of the body, speech, and mind of the great beings, and the splendor and essence of the spontaneously appearing wisdom palace, with the enjoyments that arise as desired. Fourth, the five rituals are completed, and the five resources are fully possessed.
Chinese
那，以圆满五种明咒支分，若极力致力于不退转之行，则三十六个昼夜，或十二、十四、十六个昼夜，成就灌顶自在之殊胜种姓。如是说。大空性，大悲幻化，一个手印粗细二者，具有戏论手印之五种仪轨，以圆满明晰稳固之量，成为堪能三摩地之瑜伽士，以饮食、衣饰、舞蹈、歌词、交合解脱之五种资具圆满具足之门，天尊明咒之摄放，具有明咒之五支，于根本与支分之誓言不退转而入于修持，即使进入之后，若极力致力于二次第之修习，如依根器之差别，显示以六个月等获得成就之时。降临加持之时也是此时，已得灌顶且誓言未染污之修持者师兄弟姐妹们，以修持之闲暇，如仪轨陈设供品，获得二次第之明晰稳固三摩地，如法进入大修持之仪轨支分不退转之时，诸佛菩萨眷属视如己子与兄弟，空行护法等视如朋友与君主，是加持并赐予成就之时。灌顶时降临加持也以此为例，具足金刚上师之见解，弟子堪为法器且誓言清净者，于灌顶之仪轨支分不退转如法修持之时，是加持之时。此甚为重要，于词义之时，亦是六次祈请“时机已到”之时，唯有此时，于其他不具备降临智慧尊之任何因缘聚合之时，即便再三催促“时机已到”，也只会成为天神与空行母生厌之因。第五，身之加持降临之相，身体颤动摇摆，显现寂静与愤怒之姿态舞蹈之变化，能示现四大之神变。语之降临之相，念诵者梵语等自然而然无造作地出现。意之降临之相，俱生乐空无分别之觉受炽燃，显现三摩地与神通之诸多差别。此外，
English
Then, by perfecting the five branches of mantra, if one diligently strives to engage without degeneration, then in thirty-six days and nights, or twelve, fourteen, or sixteen days and nights, the supreme lineage of empowerment and mastery is accomplished. As it is said. The great emptiness, the illusory compassion, the single mudra, both subtle and coarse, the five rituals of the mudra with elaboration, with the measure of clarity and stability perfected, the yogi who has become suitable for samadhi, through the door of complete and perfect possession of the five requisites of food and drink, clothing and ornaments, dance, song lyrics, and union and liberation, the gathering and dispersing of deities and mantras, possessing the five branches of mantra, engaging and entering into the practice without degenerating the root and branch vows, and even after entering, if one diligently strives in the practice of the two stages, as it is shown that the attainment of siddhis occurs in six months etc. depending on the difference in faculties. The time of bestowing blessings is also that time, for the vajra brothers and sisters who have received empowerment and whose vows are not defiled, with the leisure of practice, arranging the substances according to the scriptures, having obtained clear and stable samadhi of the two stages, when one properly enters the ritual of great practice without degenerating the branches, the victorious ones together with their offspring regard them as their own children and siblings, and the dakinis and dharma protectors see them as friends and lords, it is the time of bestowing blessings and granting siddhis. The bestowing of blessings at the time of empowerment is also exemplified by this, for the vajra master who possesses the view and intention, and the disciple who is suitable as a vessel and whose vows are pure, when one practices the ritual of empowerment without degenerating the branches according to the scriptures, it is the time of bestowing blessings. This is very important, even at the time of the meaning of the words, it is only at this time that one prays six times "the time has come", at other times, when one does not possess any of the causes and conditions for invoking the wisdom being, even if one repeatedly urges "the time has come", it will only be a cause for the deities and dakinis to be displeased. Fifth, as a sign of the body's blessing descending, the body trembles and sways, and the changes of peaceful and wrathful postures and dances appear, and one is able to demonstrate the magical powers of the four elements. As a sign of the speech descending, the reciter spontaneously utters Sanskrit and other languages without artificiality. As a sign of the mind descending, the experience of co-emergent bliss and emptiness, non-conceptual awareness blazes forth, and various distinctions of samadhi and extrasensory perception appear. Furthermore,
Chinese
修法的物品增多，会出现药物、酒食充盈，住所具有光彩等。第六，瑜伽男女们以寂怒的舞姿围绕坛城，摇动拂尘、幡旗等，焚烧特殊的香等，演奏吹、打、弹的各种乐器，以歌和舞的姿势来劝请，安住于大平等之意行，由此降临加持。第二，关于支分之义，以金刚歌劝请而降下垂听，以及真实降临加持二者。第一，嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这是寂怒之歌的开端，每个字都象征着五身、五智等二十五种果法，因此，自性任运成就的坛城，是法界与智慧二者无别的自性，是所有坛城的大蓝图，是自明的意。阿啦啦霍，对此感到惊叹和奇异，对寂怒各自的伟大功德感到惊叹，或者对法界如是之坛城中智慧任运成就之坛城，无勤任运生起大乐感到惊叹并生起定解。巴嘎万，薄伽梵，是对所有坛城之主尊的呼唤，是降伏四魔的断德，具有自在等证德，超越有寂之边的大功德之佛陀。萨玛雅 霍（藏文：ས་མ་ཡ་ཧོཿ，梵文天城体：समय होः，梵文罗马拟音：samaya hoḥ，汉语字面意思：誓言 霍），意为请悦纳誓言，是从心髓深处恳请，请忆念不耽误调伏所化众生的事业之往昔誓言，是祈请垂念。萨玛雅 斯德旺，意为你的时候到了，是祈请时间。如此劝请之声刚一发出，从法界无有勤作分别之状态中，以大悲之力量，随所应调伏，寂怒之嬉戏舞动如虚空般显现和觉醒，这是诸佛不共之法性。第二，有降临加持和收摄二者。第一，有通过祈请时间来劝请大悲，结合亲近之语来祈求所愿，以及总摄意义而祈请三个方面。第一方面也有，普遍的大悲
English
The materials for accomplishment increase, and things like medicine and alcohol become abundant, and the dwelling place becomes glorious. Sixth, the male and female yogis, adorned with peaceful and wrathful dance attire, circumambulate the mandala. They wave fly whisks, banners, and so on, and burn special incense. They play various kinds of wind, percussion, and stringed instruments. They urge with songs of praise and gestures of dance. By abiding in the intention and conduct of great equality, blessings are bestowed. Second, regarding the meaning of the limbs, there are two: invoking listening through the vajra song, and the actual bestowing of blessings. First: Om (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). This is the introduction to the song of peace and wrath. Each syllable represents the twenty-five results, such as the five bodies and five wisdoms. Therefore, the spontaneously accomplished mandala is the nature of the indivisibility of the sphere of reality and wisdom. It is the great blueprint of all mandalas, the self-illuminating intention. Ala la ho, one is amazed and astonished by this, marveling at the great qualities of peace and wrath, or marveling and generating certainty at the spontaneously accomplished mandala of wisdom arising effortlessly and naturally as great bliss from the mandala of suchness. Bhagavan is an invocation to the lord of all mandalas, the Buddha who possesses the qualities of abandonment by conquering the four maras, the qualities of realization by possessing power and so on, and the great qualities of transcending the limits of existence and peace. Samaya Ho (藏文：ས་མ་ཡ་ཧོཿ，梵文天城体：समय होः，梵文罗马拟音：samaya hoḥ，汉语字面意思：Pledge Ho), meaning "be pleased with the samaya," is an urging from the depths of the heart. Please remember the previous pledge not to delay the work of taming those to be tamed, and is a request for awareness. Samaya Tvam, meaning "your time has come," is a request for the time. As soon as the sound of such urging arises, from the state of the dharma realm free from effort and thought, through the power of great compassion, the wheel of wisdom, the playful dance of peace and wrath, appears and awakens, pervading the sky, according to whatever is to be tamed. This is the unique nature of the Buddhas. Second, there are the bestowing of blessings and the gathering. First, there are three aspects: urging compassion through requesting the time, requesting the desired purpose by combining close words, and requesting by summarizing the meaning. In the first aspect, there is also general compassion.
Chinese
劝请和对特殊目的的特别劝请有两种。第一种是：圣尊等两句。也就是说，一般来说，从各自众生的束缚中解脱出来的，证悟超越之道的圣者有声闻、缘觉、大乘圣者三种。大乘圣者中也有处于学道位和地的菩萨圣者，以及断证究竟的佛陀圣者两种，共四种。这里，圣尊之语指的是佛陀圣者。也就是具有五身六智自性结合的七支，世尊金刚持或黑汝迦，即坛城的主尊。劝请主尊，眷属自然也被劝请，就像转轮圣王驾临之处，四军如暴风般随行。如果从悲心来分，有三种次第。如云：恒常自性力加持，与境相遇而显现。如是，恒常的悲心如流水般不逾时。自性力的悲心，不需勤作思虑，自然显现，如太阳的光芒。劝请和祈祷的悲心，如贫者向慈悲者乞求财物。所化有情与境相遇的悲心，如智者见人行邪恶之事，或大自在天对鲁扎生起悲心等四种。此处指四种都有。因为所劝请的对境，诸佛的自性力悲心恒常不断地融入有情界。而劝请者，是所化有情成熟之时，如伤口成熟，利器易于刺破之人，从内心深处以强烈的痛苦劝请和祈祷，大悲心不可能不生起，如因缘聚合的果实。也就是说，如果所化有情未成熟，则调伏者的悲心不会融入，因此成熟的时机最为重要。如云：大海水族之住所，有时也会逾越时节，然对所调伏之子，诸佛不会逾越时节。如是。所谓时节，如前所说，修行者以能力成熟，誓言清净，生圆坚固，修法材料齐全，资具丰足，修法仪轨支分不缺而圆满。