Chinese
此外，八十种好圆满，六种神通也将显现。那时，从无分别母的空性秘密处，在下方的密处汇聚，从卡卡木卡脉的顶端以逆转的方式返回，在四个轮处体验十六喜。那时，经文中说：不需次第经历十地而圆满，也圆满了普光明莲花。文字轮大集会，具足方便。因此，十六喜中的喜之喜等四者是资粮道，胜喜之喜是加行道，胜喜之胜喜是见道，之后胜喜的离喜等九者是修道九地，十六喜之末的俱生喜的俱生喜，是日月菩提心双运的象征，因为没有被显空之边所遮蔽而显明，所以是第十一普光明地。其功德的明点遍布全身且稳固，因为没有被轮回的过患所染污，所以是第十二莲花地。一切分别念都自显为身和智慧的坛城，所以圆满了第十三文字轮地，现证了真谛无别、远离心识境界的实相，这是大乐灌顶。续部中说：金刚日是方便印，蕴等具足手印之集合，彼月清凉是智慧的实相，父母的安乐，一时味等明点大，三十二相圆满，月之智慧五十六，好相等无数，心识具足神通，五心之末以知晓去来，是神足通，知晓差别的显现，从俱生喜的处所返回消融之声，不染二边的莲花，从化身之处散布，四十、五十等无边的一切，从自性中自然显现，称为第十三文字轮。因此，这被称为大乐灌顶，因为以前的俱生喜的智慧，在此成为使相续极稳固的灌顶。决定论中说：无二安乐离边，成就与安乐一体故安乐，体性不变称为稳固。发送。
English
Moreover, the eighty minor marks are perfected, and the six superknowledges will also arise. At that time, from the secret space of the non-conceptual mother, it gathers in the lower secret place, and from the tip of the Kakamukha channel, it reverses by means of reversal. The sixteen joys are experienced in the four chakras. At that time, the scripture says: Without traversing the ten grounds in sequence, it is perfected. Also perfected is the all-illuminating lotus. The great assembly of the wheel of letters is endowed with skillful means. Therefore, the four, such as the joy of joy of the sixteen joys, are the path of accumulation. The joy of supreme joy is the path of preparation. The supreme joy of supreme joy is the path of seeing. Thereafter, the nine, such as the joy of separation from joy of supreme joy, are the nine grounds of the path of meditation. The co-emergent joy of co-emergent joy at the end of the sixteen joys is a symbol of the union of the sun and moon bodhicitta. Because it is clear without being obscured by the extremes of appearance and emptiness, it is the eleventh ground of all-illuminating light. Because the thigle of its qualities pervades and stabilizes the entire body, and because it is not defiled by the faults of samsara, it is the twelfth ground of the lotus. Because all conceptual thoughts naturally appear as the mandala of body and wisdom, the thirteenth ground of the wheel of letters is perfected. Having manifested the reality that is indivisible truth and beyond the realm of mind, this is the empowerment of great bliss. In the Tantra it says: The vajra sun is the seal of skillful means. The aggregates and so forth are endowed with the collection of mudras. That cool moon is the reality of wisdom. The bliss of the father and mother, at once, is the great thigle of equal taste. The thirty-two marks are perfected, the wisdom of the moon is fifty-six, the minor marks and so forth are immeasurable. The mind is endowed with superknowledges. At the end of the five minds, by knowing coming and going, is the power of miraculous feet. The manifestation of knowing distinctions, the sound of returning and dissolving from the place of co-emergent joy, the lotus undefiled by the two extremes, by scattering from the place of emanation, all the limitless ones such as forty and fifty, naturally manifest from their own nature, are called the thirteenth wheel of letters. Therefore, this is called the empowerment of great bliss, because the wisdom of the previous co-emergent joy becomes an empowerment that makes the continuum extremely stable. In the Definitive Treatise it says: Non-dual bliss is free from extremes. Because accomplishment and bliss are one, it is bliss. The unchanging essence is called stable. Send.
Chinese
外部的时间是十地圆满的时间，内部是气脉运行的土风的时间。因此，时间分为外部和内部两种：外在是十地圆满之时，获得智慧和证悟；内在是土风运行之时。这里，甚深的三灌顶是使智慧直接在相续中生起的究竟灌顶，因此不需要依赖观想和念诵。如嘉瓦雍所说，这里也没有写。然而，对于能够依靠事业手印来接受和给予真实灌顶的有能力者来说，是这样。对于不能做到这一点，需要依靠三摩地和菩提心甘露丸的人来说，则必须要有观想和念诵。因此，要知道这些是灌顶的关键。对于这样的人，灌顶的坛城也说是用代表父母双运的四指莲花，和一指金刚杵，以及在这两者上安置五部父母的标志。正如这里所说：“极其微细的誓言殊胜。”等等。在灌顶的关键中说：“四指或一指的量。”等等。还有，在这里雍的寂静灌顶仪轨中说：“如今，这个教法的甚深三灌顶实际上已经被禁止传授。”这句话是多余的。后来的某些上师，区分寂静的甚深灌顶的禁止和忿怒的未禁止是不合理的。因为现在忿怒灌顶仪轨中出现甚深三灌顶，是努·仁那西日通过补充，在度母派的清净文献中早已引用的词义。而且，实际上这个词的力量表明，这里说的是禁止传授有依凭的真实灌顶。如果假设度母和雍两者都没有传承，那么因为这里有色敦的传承，所以必须要有两种甚深灌顶的传承。因为丹巴雅谢从觉杰玛隆巴接受了有依凭的和从隐义瑜伽接受了无依凭的传承，现在从甚深灌顶祖隆传承下来的这个传承源头深厚，色敦自己也珍视它。而且，因为说这个传承源头深厚，所以度母派的教法也从洛钦和若仓那里听受。
English
The outer time is the time of the completion of the ten bhumis, and the inner time is the time of the earth-wind moving in the channels. Therefore, time is divided into two: outer and inner. The outer is the time of the completion of the ten bhumis, the attainment of wisdom and enlightenment. The inner is the time of the earth-wind moving. Here, the three profound empowerments are the ultimate empowerments that cause wisdom to arise directly in the mindstream, so they do not depend on visualization and recitation. As Gyalwa Yung said, it is not written here either. However, for those who are capable of receiving and giving actual empowerment based on action seals, it is so. For those who cannot do that and need to rely on samadhi and bodhicitta nectar pills, visualization and recitation are definitely necessary. Therefore, it should be known that these are important for empowerment. For such people, the mandala of empowerment is also said to be a four-finger lotus representing the union of father and mother, and a one-finger vajra, and the symbols of the five families of fathers and mothers are placed on these two. As it says here, "The supreme vow that is extremely subtle," etc. And in the importance of empowerment, it says, "Four fingers or one finger in size," etc. Also, here in Yung's peaceful empowerment ritual, it says, "Nowadays, the three profound empowerments of this dharma are actually not practiced due to the prohibition of transmission." This statement is redundant. It is unreasonable for some later lamas to distinguish between the prohibition of the peaceful profound empowerment and the non-prohibition of the wrathful. Because the three profound empowerments appear in the current wrathful empowerment ritual, Nub Ratna Shri supplemented it, and the meaning of the words previously quoted in the pure documents of the Tara school is the same. Moreover, the power of the word "actually" indicates that the prohibition of transmitting actual empowerment with supports is mentioned here. If we assume that both Tara and Yung do not have a lineage, then because Se Ton's lineage is here, there must be a lineage of both profound empowerments. Because Dampa Ya Shi received the lineage with supports from Kyo Jema Lungpa and the lineage without supports from Hidden Meaning Yoga, the source of this lineage transmitted from the profound empowerment Zu Lung is profound, and Se Ton himself cherished it. Moreover, because it is said that this lineage is profound, the teachings of the Tara school were also heard from Lochen and Roktsang.
Chinese
我认为这是因为（这种说法）有力地推动了（某种观点）的持续存在。因此，这个词语障碍似乎导致后来的上师们中断了佐隆巴的寂静深观灌顶传承，这简直是佛法的衰败。然而，我的上师虽然断绝了藏地的传承，但多康的清净传承仍然存在。第二，分为对数量的考察和对次第的考察。第一，一些古代人说：深观灌顶是实际赋予能力的行为，因此被归类为能力灌顶，所以只有十五种。因此，我认为只有一种灌顶，因为深观和能力都属于利益灌顶的范畴，因为它是通过实际成就自他的利益而产生利益的灌顶。如果这样认为，就与自己的说法相矛盾，而且也被经文所否定。娘氏注疏家认为瓶灌顶和秘密灌顶是两种，还有人认为将三种深观灌顶合为一体，认为是十六种，这两种说法都不合理，因为《金刚经》中说：第一是播下种子，等等，这否定了他们的观点。按照我自己的观点，应该知道，如前所述，从五个根本中分离出来的灌顶有十八种。第二，娘氏注疏家认为五种能力灌顶也是秘密灌顶的分支，如《智慧方便手印》等所说。经中一般性地阐述了用菩提心滴进行灌顶，并分别阐述了作为其分支的能力灌顶，如“听者之轮”等所说，因此灌顶的次第也是如此，这种说法是不合理的，因为经文、理证和口诀三者都否定了它。经文是，在“如果具有信心、精进和苦行，就能彻底领悟”的情况下，塔洛翻译说：对信心、精进和苦行，给予利益灌顶和能力灌顶，依次给予智慧灌顶，不要因吝啬而浪费。此外，刚刚引用的《解说续金刚经》的经文也否定了它。口诀是，《金刚次第》中说：自性是容器的特征，区分成五种形态，是自利、利他和能力的两种作用，有十五个分支和一个根本。这些是外在意义的知识，快乐等的行为是秘密的，自住、自明、智慧显现，自性任运成就即是真如，显现了因果无别，是真实的
English
I think this is because it powerfully promoted the continued existence of (a certain view). Therefore, this verbal obstacle seems to have caused later lamas to cut off the lineage of Zholungba's peaceful profound empowerment, which is simply a decline of the teachings. However, although the Tsang lineage has been cut off for my master lama, the pure lineage of Do Kham still exists. Secondly, it is divided into examining the number and examining the order. First, some ancient people say: Profound empowerment is the act of actually bestowing ability, so it is classified as ability empowerment, so there are only fifteen. Therefore, I think there is only one empowerment, because both profound and ability are included in the category of benefit empowerment, because it is an empowerment that benefits by actually accomplishing the benefit of oneself and others. If you think so, it contradicts your own words and is also negated by the scriptures. The Nyak commentary believes that vase empowerment and secret empowerment are two types, and some people think that the three profound empowerments are combined into one, thinking that there are sixteen types, both of which are unreasonable, because the Diamond Sutra says: The first is to plant the seed, etc., which negates their views. According to my own view, it should be known that, as mentioned earlier, there are eighteen empowerments separated from the five roots. Second, the Nyak commentator believes that the five ability empowerments are also branches of secret empowerment, as stated in the Mudra of Wisdom and Means, etc. The sutra generally explains the empowerment with the bodhicitta drop, and separately explains the ability empowerments as its branches, as stated in "The Wheel of the Listener," etc., so the order of empowerment is also the same, which is unreasonable, because the sutra, reasoning, and oral instructions all negate it. The sutra is, in the case of "If you have faith, diligence, and asceticism, you can thoroughly understand," the Tarlo translation says: To faith, diligence, and asceticism, give the benefit empowerment and the ability empowerment, and give the wisdom empowerment in order, do not waste it due to stinginess. In addition, the scripture of the Explanatory Tantra Diamond just quoted also negates it. The oral instruction is, the Diamond Sequence says: The nature is the characteristic of the container, it is divided into five forms, it is the two functions of self-interest, benefiting others, and ability, there are fifteen branches and one root. These are the knowledge of external meaning, the behavior of happiness, etc. is secret, self-abiding, self-illuminating, wisdom manifests, self-nature spontaneously accomplishes is suchness, manifesting the inseparability of cause and effect, is the true