English
There are two types of entreaties: entreaties in general and specific entreaties for particular purposes. The first is: "Supreme Noble One," etc., which is two lines. That is, in general, the noble ones who have attained the path of transcendence, having been liberated from the bonds of individual beings, are of three types: Hearers, Solitary Realizers, and Great Vehicle Noble Ones. Among the Great Vehicle Noble Ones, there are two types: Bodhisattva Noble Ones who are on the path of learning and on the grounds, and Buddha Noble Ones who have perfected abandonment and realization, making four in total. Here, the term "Supreme Noble One" refers to the Buddha Noble One. That is, the Blessed One Vajradhara or Heruka, who possesses the seven branches of the union of the nature of the five bodies and six wisdoms, is the lord of the mandala. By entreating the main deity, the retinue will also be incidentally entreated, just as when a Universal Monarch arrives, the four divisions of the army follow like a powerful wind. If we divide compassion, there are three stages. As it is said: "Constant nature, power of blessing, and appearing from encountering an object." Thus, constant compassion is like a stream that does not pass its time. Compassion of natural power arises spontaneously without effort or thought, like the rays of the sun. The compassion of entreating and praying is like a poor person begging for wealth from a compassionate one. The compassion of a disciple encountering an object is like a wise person seeing someone acting wrongly, or like Great Glorious One generating compassion for Rudra, etc., making four. Here, it refers to all four. Because the object to be entreated, the compassion of the nature and power of the Buddhas, constantly and continuously enters the realm of sentient beings. And the one who entreats is a disciple who has reached the time of maturity, like a wound that has ripened, ready to be pierced by a weapon. When such a person entreats and prays from the depths of their heart with intense longing, great compassion cannot help but arise, like the fruit of assembled causes and conditions. That is, if the disciple has not reached the time of maturity, the compassion of the tamer will not enter, so the time of maturity is most important. As it is said: "The abode of sea monsters in the ocean may pass its time, but for the sons to be tamed, the Buddhas never pass their time." Thus it is. The time, as mentioned above, is when the practitioner has matured through ability, the vows are pure, the generation and completion stages are stable, the materials for practice are complete, the resources are abundant, and the branches of the practice ritual are complete and without deficiency.
Chinese
那些不被睡眠、饮酒等控制，精进修持的人们，因为内部聚集，是所有加持、灌顶和成就产生的时刻。所以，说“时机已到”也正是时候。对于下面的时祈请，也应同样理解。在那之后，如果祈请圣者至尊的慈悲，应该怎么做呢？应该说“彰显殊胜之时已到”。意思是说，对于那些堪为殊胜的调伏对象，即适合作为甚深秘密道之近道之器的人们，通过正直的殊胜调伏，即本尊念诵修持四支之正道，所有殊胜的神通、加持、灌顶和成就，不要拖延到未来，而是现在就彰显的时机已到，这样祈请。第二，所说的彰显殊胜又是什么呢？是能力神通的殊胜，加持的殊胜，成熟灌顶的殊胜，以及果实成就的殊胜，这四种按顺序排列。第一是消除道之违缘，第二是使道在相续中生起的器皿变得堪能，第三是使道获得自主，第四是彰显以该道成就的暂时和究竟的果位。这些是因果意义的顺序。其中，第一，“发挥神通之力之时已到”，意思是说，具有慈悲之性的胜者们，您们所拥有的眼、神通、神变和力量等神通和能力的大力发挥的时机已到。第二是“加持之时已到”，意思是说，就像炼金术将铁变成金子一样，以金刚三之大加持，将我等之三门加持成胜者之三密的时机已到。第三是“赐予殊胜灌顶之时已到”，意思是说，将基础时期的脉、气、明点、本元智慧之界等四个坛城，通过道之生起次第和圆满次第四支的次第进行修习，从而赐予获得四金刚之王位的灌顶的时机已到。第四是“赐予成就之时已到”，意思是说，修学成熟解脱甚深道之果，八大成就等共同的，以及四持明和合一
English
Those who engage in diligent practice without being controlled by sleep, alcohol, etc., because of the internal gathering, it is the time when all blessings, empowerments, and accomplishments arise. Therefore, saying "The time has come" is indeed the right time. The same should be understood for the subsequent time requests. After that, if we are to invoke the compassion of the supreme noble ones, what should we do? We should say, "The time to reveal the special qualities has come." This means that for those who are suitable vessels for the profound secret path, the near path, who are special beings to be tamed, through the upright, special taming, the correct path of the four branches of approach and accomplishment, all the special powers, blessings, empowerments, and accomplishments, without delaying to the future, but revealing them right now, the time has come, this is the supplication. Secondly, what is this revealing of special qualities? It is the special quality of power and strength, the special quality of blessings, the special quality of ripening empowerment, and the special quality of the fruit of accomplishment, these four in order. The first is to eliminate obstacles on the path, the second is to make the vessel capable of generating the path in the continuum, the third is to gain autonomy on the path, and the fourth is to reveal the temporary and ultimate fruits achieved by that path. These are the order of cause and effect. Among them, first, "The time to unleash the power of strength has come," meaning, Victors, possessors of compassion, the time has come to unleash the great power and strength of the eyes, clairvoyance, miraculous powers, and strength that you possess. The second is, "The time to bestow blessings has come," meaning, just as alchemy transforms iron into gold, the time has come to bless our three doors into the three secrets of the Victors with the great blessing of the three vajras. The third is, "The time to bestow the supreme empowerment has come," meaning, the four mandalas of the root period, the channels, winds, drops, and innate wisdom, are purified through the stages of the four branches of the generation and completion stages of the path, and the time has come to bestow the empowerment to rule the kingdom of the four vajras as the fruit. The fourth is, "The time to grant accomplishments has come," meaning, the fruit of studying the profound path of ripening and liberation, the common eight great accomplishments, and the four vidyadharas and union
Chinese
因此，这是给予所有暂时和究竟的殊胜成就的时机。其次，将敬语与祈求愿望结合起来，也有与祈请时相同的四个步骤：消除障碍、加持、灌顶、祈求赐予成就。首先是：‘大威力降魔薄伽梵’。这是说，以大威力的力量，摧毁阻碍成就的魔和誓言鬼，以及内外秘密的罗刹军队，总的来说，以及通过四灌顶之道所净化的四种障碍的种子。请降伏秘密的四魔！以亲近的语气称呼‘薄伽梵’，是从要害处策励，下面的三个也应如此理解。第二是：‘大加持降临薄伽梵’。这是说，拥有以二十五果法所概括的无尽庄严轮的巨大加持力，请您将巨大的加持之雨降临于我的处所和一切资具，薄伽梵。第三是：‘大灌顶灌顶薄伽梵’。这是说，您是自在地掌控轮回和涅槃一切法的大自在之主，请您以基道果的大灌顶来灌顶我，薄伽梵。第四是：‘赐予殊胜成就薄伽梵’。这是说，请赐予空行等共同成就，以及殊胜成就，即作为道的果的四种持明，以及究竟的果，即身和智慧之海的主宰，圆满、丰厚、庄严的境界。请赐予如此殊胜的成就，薄伽梵。以道和果所概括的奇妙成就，也不是从外而来或新获得的，而是由于脱离了暂时的污垢，力量显现了自性的功德。如经部中说：‘奇妙的幻化神变之法，不是从他处而来，而是依赖于方便的智慧，在这样的状态中产生。’以及《奇妙王经》中说：‘佛身和智慧刹土，以及智慧功德’
English
Therefore, this is the time to bestow all the supreme accomplishments, both temporary and ultimate. Secondly, combining honorific terms with requesting wishes also has four steps similar to the order of requesting time: removing obstacles, bestowing blessings, granting empowerment, and requesting the granting of accomplishments. The first is: 'Great Power Subduer of Demons, Bhagavan.' This means, with the power of great strength, destroy the demons and oath-breakers who obstruct accomplishments, as well as the general and specific hosts of inner and secret Rakshasas, and the seeds of the four obscurations that are purified by the path of the four empowerments. Please subdue the four secret demons! Calling 'Bhagavan' with an intimate tone is to urge from the essential point; the following three should also be understood in this way. The second is: 'Great Blessing, Bestow Blessings, Bhagavan.' This means, possessing the great wealth of blessings of the inexhaustible wheel of adornment summarized by the twenty-five fruition dharmas, please bestow a great rain of blessings upon my place and all my possessions, Bhagavan. The third is: 'Great Empowerment, Grant Empowerment, Bhagavan.' This means, you are the great sovereign who freely controls all the dharmas of samsara and nirvana, please empower me with the great empowerment of the ground, path, and fruition, Bhagavan. The fourth is: 'Grant Supreme Accomplishment, Bhagavan.' This means, please grant common accomplishments such as Khechara, and supreme accomplishments, which are the four Vidyadharas as the fruit of the path, and the ultimate fruit, which is the master of the ocean of body and wisdom, the perfectly complete, abundant, and adorned realm. Please grant such supreme accomplishments, Bhagavan. The wonderful accomplishments summarized by the path and the fruit are not from elsewhere or newly obtained, but rather, due to the power of being free from temporary defilements, the qualities of one's own nature manifest. As it is said in the scriptures: 'The wonderful and miraculous dharmas of transformation do not come from elsewhere, but arise in such a state due to the wisdom that relies on skillful means.' And in the 'King of Marvels Sutra' it says: 'The Buddha's body and wisdom realm, and the qualities of wisdom'
Chinese
所有如是的功德事业，都是智慧本身的显现。不是从其他地方而来，而是如此自然成就。如是说。第三，总结要义而祈请：请使我们具有业果。意思是说，我们这些进入殊胜修持的道友和姐妹们，所做的铺设坛城，备办供品，修持二次第的禅定，以及进行念诵和修持两种事业，如法修持的这些事业或行为，请使之具有暂时和究竟的果实，即请使之具有意义。第二，收摄加持：念诵“吽吽吽吽”是收摄的密咒。充满虚空的所有的智慧轮，连同我的处所和资具，如大雨降入大海般降临并融入，因此观想为清晰、稳固、具有光彩。如此，这个噶玛的加持降临的仪轨，虽然词句精炼，意义难以理解。但是，无法违背恩德无边无际的至尊引导者的秘密教言降临于头顶，因此由懒惰愚昧名为莲花金刚者以借贷的方式书写，愿其成为善。对于圣者的口诀没有如实理解，自己造作的过失的污垢，向具有法眼者们从内心忏悔。愿不要被舍法之业所遮蔽。愿从纯净意乐之水中诞生的善说之部分，这善妙的莲花堆，成为圣者天众喜悦的项链，被取用后成为随顺摄受之因。如是说。 旧译噶玛加持降临的解释，善说云之嬉戏。
English
All such virtuous activities are manifestations of wisdom itself. They do not come from elsewhere, but are naturally accomplished in this way. As it is said. Third, to summarize the meaning and make a request: May we have the fruit of karma. This means that we, the Dharma brothers and sisters who have entered the supreme practice, who have spread out the mandala, prepared the offerings, meditated on the two stages, and performed the activities of both recitation and accomplishment, may these activities or actions of practicing properly have temporary and ultimate fruits, that is, may they be meaningful. Second, to gather the blessings: Reciting "Hum Hum Hum Hum" is the secret mantra for gathering. All the wheels of wisdom filling the sky, together with my place and possessions, descend and dissolve like rain falling into the great ocean, so visualize them as clear, stable, and radiant. Thus, this text of the Karma empowerment, although the words are concise and the meaning is difficult to understand. However, since the secret words of the supreme guide, whose kindness is boundless, have descended upon my head and cannot be turned back, therefore, the lazy and ignorant one called Padma Vajra has written it as a borrowed debt, may it be virtuous. If I have not understood the oral instructions of the holy ones as they are, and if there are any stains of faults of my own making, I sincerely confess to those who have the eye of Dharma. May I not be obscured by the karma of abandoning the Dharma. May this collection of virtues, this heap of white lotuses, born from the water of pure intention, become a necklace pleasing to the assembly of holy deities, and may it be taken up and become a cause for subsequent acceptance. Thus it is said. Explanation of the Nyingma Kama Empowerment, A Play of Auspicious Clouds.