Chinese
成就广大安乐，是金刚身的显现。如同《根本续》中所说：具备信心、精进三者，以及具备三种苦行的弟子。因为已经阐述了根器的次第，所以是有害的。理证是：如果必须按照续部中出现的次第来授予灌顶，那么利益灌顶也必须跟随能力灌顶之后授予，因为理由相同。并且，首先进入秘密莲花坛城之后，再在身体坛城中授予能力灌顶的次第也是不合理的。对此有人说：在红文殊的灌顶仪轨中，因为在秘密灌顶的差别中出现了能力灌顶，所以没有过失。但那也不是，那是为了说明甚深秘密灌顶圆满具备能力灌顶的伟大之处，而进行的赞叹和鼓励。在灌顶的关要中说：种姓之子，你从今以后，外、内、秘密等。因为所说和词义两者都是一致的。如果认为那些在关要中讲述的内容，应该解释为这部续中实际宣说的甚深灌顶，那也不是，因为在那部仪轨的开头说：获得能力和利益的灌顶后，对于具备苦行的殊胜之子等，是有妨害的。因此，与《佛密意趣》和《金刚次第》等中明确阐述的次第相违背，所以你的观点是不合理的。第三，那么这十八种灌顶是包含在四种灌顶中，还是不包含呢？ 卓隆巴说：这里总的归纳是归于五种灌顶。虽然有娘顿日贝炯内之子的将四种灌顶分别归纳的文献，但那是新派的观点，放在这里是不合理的。但我认为，包含在四种灌顶中是合理的。因为在《后续》的第十三个问题中说：灌顶的意义是什么？作为回答：上师秘密智慧，以及紧随其后的第四个，为了清净分别念的垢染，灌顶有四种。因为这样说的缘故。归纳的方式是：十五种利益和能力的灌顶包含在瓶灌顶中，因为获得瓶灌顶后，就成为了修持生起次第的堪能之器。就像《根本续》中所说：在外、内、坛城三种中，依次授予
English
Accomplishing great bliss is the manifestation of the Vajra body. As it is said in the Root Tantra: "The disciple who possesses faith, diligence, and the three ascetic practices." Because the order of the vessels has been explained, it is harmful. The reasoning is: If the empowerment must be conferred according to the order in which it appears in the tantra, then the beneficial empowerment must also be conferred after the power empowerment, because the reason is the same. Furthermore, it is also unreasonable to first enter the secret lotus mandala and then confer the power empowerment in the body mandala. To this, someone says: In the empowerment ritual of Red Manjushri, there is no fault because the power empowerment appears as a distinction of the secret empowerment. But that is not the case, it is to explain the greatness of the profound secret empowerment fully possessing the power empowerment, and to give encouragement. In the essential points of empowerment, it says: "Son of the lineage, from this day forward, outer, inner, secret, etc." Because both the words and the meaning are the same. If it is thought that those things explained in the essential points should be interpreted as the profound empowerment actually proclaimed in this tantra, that is not the case, because at the beginning of that ritual it says: "Having obtained the empowerment of power and benefit, to the excellent son who possesses ascetic practices, etc.," which is obstructive. Therefore, it is unreasonable for your view to contradict what is clearly stated in the Buddha's Secret Intent and the Vajra Sequence, etc. Thirdly, are these eighteen empowerments included in the four empowerments, or are they not included? Zholungpa says: "Here, the general summary is to gather into five empowerments. Although there is a document of Nyangton Rigpai Jungne's son gathering the four empowerments separately, it is the view of the New School, so it is unreasonable to put it here." But I think it is reasonable to include them in the four empowerments. Because in the thirteenth question of the Subsequent Tantra, it says: "What is the meaning of empowerment?" As an answer: "The master's secret wisdom, and the fourth immediately following, in order to purify the defilements of conceptual thought, there are four types of empowerment." Because it is said so. The way of gathering is: The fifteen empowerments of benefit and power are included in the vase empowerment, because having obtained the vase empowerment, one becomes a suitable vessel for practicing the generation stage. As it is said in the Root Tantra: "In the outer, inner, and mandala three, successively confer
Chinese
在最初时，祈请绘制画像，赐予利益和力量。学习生起次第的时候。这是因为获得利益灌顶，以外在坛城为基础，成为适合修持共同的、具有表诠意义的生起次第的法器。《辨别》中说：适合听闻外在的、具有表诠意义的法。在此之上，通过听闻和修习的两种灌顶，能够听闻和修习内在的、自性成就的身体坛城为基础的、具有究竟意义的生起次第。剩余三种灌顶中，金刚国王是金刚阿阇黎的真实灌顶，讲说和交付二者是其作用。这样，获得金刚阿阇黎的灌顶后，就成为能够运用与瓶灌顶相关的全部道路的主人。三种深奥灌顶，依次是秘密灌顶、智慧智慧灌顶和句义灌顶，完全包含于其中。获得这三种灌顶，就成为适合修持上下次第的圆满次第之门和大乐自性的法器。此外，在科格琼的教言中说：在修习圆满次第窍诀时，授予秘密灌顶四指量，嬉戏进入时，秘密的坛城稳固，并赐予智慧。第三，后续次第有七个方面：给予灌顶的标志金刚铃，并训示听从颅器的教令；注入瓶水，使其稳固，并给予祝愿；收摄灌顶物的加持，并以力所能及的供养赎买弟子的身体；供养颅器并献上供品；供养剩余食物和地母；收摄坛城，使彩粉返回；以及进行吉祥的善后事宜，这些都应从灌顶次第中了解。第五，未获得灌顶的过患：从本文中可知：没有使上师欢喜，没有获得灌顶，听闻等精进，将毫无成果，并且会毁灭。以及《双运经》中说：没有进入坛城，违背誓言，不了解秘密的真如，即使修持也不会成就任何事物。以及《佛陀颅器经》中说：例如没有子女的家庭，仅仅死亡就会空虚。同样，没有灌顶的人，会空虚一切智慧。以及《意滴》中说：因为违背秘密而堕落是可怕的，所以索玛
English
In the very beginning, request the drawing of the image, bestow benefits and power. At the time of learning the generation stage. That is because by obtaining the benefit empowerment, based on the external mandala, one becomes a suitable vessel for the common generation stage of explicit meaning. As it says in the Definitive Explanation: The external explicit meaning is suitable to be heard. On top of that, with the two empowerments of listening and contemplation, one is able to listen and contemplate the generation stage of definitive meaning based on the inner, naturally existing body mandala. Among the remaining three, the Vajra King is the actual empowerment of the Vajra Master, and the two, teaching and delivery, are its functions. Thus, having obtained the Vajra Master's empowerment, one becomes the master who can practice all the paths related to the vase empowerment. The three profound empowerments are, in order, the secret empowerment, the wisdom-gnosis empowerment, and the word empowerment, which are actually included in them. By obtaining these three, one becomes a suitable vessel for contemplating the gates of the upper and lower completion stages and the great bliss itself. Moreover, in the continuation of that verse from Khogzhung, it says: When practicing the instructions of the completion stage, the secret empowerment is given four finger-widths. When entering into play, the secret mandala is stabilized and wisdom is bestowed. Third, the subsequent sequence has seven aspects: giving the empowerment symbols of vajra and bell, and instructing to listen to the command of the skull cup; pouring vase water and making it stable, and offering aspirations; gathering the consecration of the empowerment substances and redeeming the disciple's body with whatever offerings are available; offering to the skull cup and offering wealth; propitiating the remainders and the earth goddess; dissolving the mandala and dismissing the colored powders; and performing auspicious post-activities, which should be understood from the empowerment instructions. Fifth, the faults of not receiving empowerment: From this very text: Without pleasing the master, and without obtaining the empowerments, striving in listening and so on, will be fruitless and will be destroyed. And in the Samputa Tantra: Without entering the mandala, and abandoning the vows, not knowing the secret suchness, even if one practices, nothing will be accomplished. And in the Buddha's Skull Tantra: For example, a house without children, is emptied by death alone. Likewise, one without empowerment, is empty of all wisdom. And in the Thug Thig: Because of the danger of falling from violating secrecy, Soma
Chinese
就像放出的陶器一样。 观看所有转变秘密的续部。 这样说。 第六是功德： 从这里说，从今以后，佛子们，所有恶趣都将消失，寿命长，安乐圆满，将成为天界解脱的主人。 又如《黑汝迦现证》中说： 见到坛城主，稍微一点也不会不成就，从所有罪业中解脱，迅速获得成就。 这样说。 第五，不违越誓言有六个方面。 首先，必要性是： 排除其他，不堕入恶趣和下乘，就像在肥沃的田地上播种，果实就会成熟一样，以誓言抓住道和果的基础，使道的努力变得有意义。 就像这样说： 为了使持咒者有意义，所以特别宣说这个大誓言。 这样说。 第二，自性是： 对所守护的特殊意义，心持续不断。 如《心滴》中说： 所有进入秘密门的人，对于三门各自的守护，就像国王的敕令一样，不分离的誓言就是它的自性。 这样说。 第三，词义是： 从萨玛雅的词义来说，有包括分支的词语，誓言和戒律的意思。 因为不应该违越所约定的意义，所以是誓言。 如《总集》中说： 难以违越的金刚誓言是永恒的珍宝。 这样说。 此外，在科克雄中说： 词义根据情况改变好坏。 从这两方面来说，以守护的利益而立为誓言的是： 如《金刚》中说： 在圣者们的意念中，以灌顶加持的力量，如果如理如实地行持圣者的行为，那么不顺的众都会被摧毁。 这样说。 如果违越了它，那么以堕入恶趣之地的过失而立为誓言的是： 如其中说： 谁违越了这个誓言，金刚持也会被摧毁。 这样说。 又如《黑汝迦集》中说： 不违越的殊胜誓言，如果违越了，就被说是摧毁。 这样说。 第四，种类有： 获得的方法和，时间，所获得的自性，如果破损了，弥补的方法。 首先是： 只能从如来所说的仪轨中获得，从其他地方则没有誓言和戒律。 因为苦行
English
Like a released clay pot. Look at all the Tantras of Transforming Secrets. Thus it is said. Sixth is the merit: From this itself, from this time onwards, sons of the Victorious One, all bad destinies will be eliminated, and long life and happiness will be abundant, and you will become the master of higher realms and liberation. And from the Manifestation of Heruka, it says: Having seen the lord of the mandala, even a little bit will not be unaccomplished. You will be completely liberated from all sins, and you will quickly attain accomplishment. Thus it is said. Fifth, the inviolable commitment has six aspects. First, the purpose is: to exclude others, not falling into bad destinies and the lesser vehicle. Just as when a seed is planted in fertile soil, the fruit will ripen, the basis of the path and the result is held by the commitment, making the effort of the path meaningful. Thus it is said: For the sake of making the mantra holders meaningful, this great commitment is specifically stated. Thus it is said. Second, the essence is: the mind with continuity towards the particularly important thing to be protected. As it says in Thuk Thik: All who have entered the secret gate, for the protection of their own three gates, just like the king's decree, the inseparable commitment is its essence. Thus it is said. Third, the meaning of the word is: From the word Samaya, it means a word with branches, an oath, and a vow. Because it should not be transgressed from the meaning as agreed upon, it is a commitment. As it says in Kundu: The Vajra commitment that is difficult to transgress is the eternal treasure. Thus it is said. Moreover, in Khok Zhung it says: The definition changes according to the circumstances of faults and merits. From these two, the commitment is established by the benefit of being protected: As it says in the Vajra: In the minds of the holy ones, by the power of empowerment and blessing, if one practices the conduct of the holy ones properly, then the groups of adversaries will be destroyed. Thus it is said. If one transgresses it, then the commitment is established by the fault of the lineage being destroyed in the state of bad destinies: As it says therein: Whoever transgresses this commitment, even the Vajra holder will be destroyed. Thus it is said. And from the Heruka Samaja it says: The supreme commitment that is not transgressed, if it is transgressed, it is said to be destroyed. Thus it is said. Fourth, the categories are: The method of obtaining, the time, the nature of what is obtained, and the means of restoring it if it is broken. The first is: It can only be obtained from the ritual spoken by the Tathagata, and there is no commitment or vow from others. Because of asceticism