Chinese
也是如此。例如，牛奶可以变成酥油，但牛奶的自性并非一开始就具有酥油的体性。即使拥有无量殊胜方便的自在者一切智者，也只能通过搅拌牛奶来提取酥油的精华，而无法通过其他方法获得。同样，自心本具的自生大乐，也只能通过上师口诀的甚深秘密从自身中获得，即使努力向外寻求，也无法被遍知一切所知、洞察一切方便之门的胜者所获得。你们想要从何处寻求而获得安乐呢？因此，那些因无明而不明事理的愚昧之人，认为自己的法性可以从他处获得，真是可悲可叹，应视为慈悲的对象。如是，以意义而言，是承诺以殊胜方便利益众生。如是宣说。第二，进入坛城分为二：劝请进入，进入的次第。第一又分为二：以劝请将未确定之地的众生引入，生起欢喜心。第一是，从“楞伽”至“安住于地”之间所说。如是显示，先前已显示进入之方法后，接着思索如何显示仪轨支分之灌顶次第。秘密主呼唤楞伽之主，然后，傲慢眷属大自在等聚集的大多数会众，祈请进入秘密之义的言词出现：“祈请大士，我等欲观自身之心性，即彼性空为三坛城之体性，当如何如实观见并证悟？”如是祈请后，大士回答说：“诸位聚集的胜者之子们，若欲见自心之真如，则应唯一进入本初如是、自性任运成就、根本菩提心之三大坛城之门。即应进入根本第九阿赖耶识，自身菩提心之唯一坛城之门。为何如此？显示理由：三大坛城和各自的
English
It is also like this. For example, although butter comes from milk, the nature of milk is not inherently the nature of butter from the beginning. Even the all-knowing Victorious Ones, who possess immeasurable supreme methods, can only obtain the essence of butter by churning milk, and cannot obtain it by other means. Similarly, the great bliss of self-arisen nature of one's own mind can only be obtained from oneself through the profound secret of the Guru's instructions. Even if one seeks it diligently elsewhere, it cannot be obtained by the Victorious Ones who know all knowable things and see all the doors of skillful means. From where do you wish to seek and obtain happiness? Therefore, those foolish people who do not understand the meaning due to the power of ignorance, who think that their own Dharma nature can be obtained from elsewhere, are truly pitiable and should be seen as objects of compassion. Thus, in terms of meaning, it is a promise to benefit beings with supreme skillful means. Thus it was spoken. Second, entering the mandala is divided into two: urging to enter, and the order of entering. The first is further divided into two: leading beings from an uncertain ground by urging them to enter, and generating joy. The first is, from "Lanka" to "abiding on the ground" as spoken. Thus it is shown that after having shown the method of entering before, then contemplating how to show the order of empowerment of the ritual branches. The Lord of Secrets calls out to the Lord of Lanka, and then, the arrogant retinue, the great Lord of Power, and other assembled assemblies of the majority, the words of requesting to enter the secret meaning appear: "O Great Being, we wish to see the nature of our own minds, that very emptiness as the essence of the three mandalas. How should we truly see and realize it?" After such a request, the Great Being replied, "O sons of the Victorious Ones who have gathered, if you wish to see the suchness of your own minds, then you should enter only the door of the three great mandalas of primordial suchness, self-arisen nature, and the root Bodhicitta. That is, you should enter the door of the sole mandala of the root ninth consciousness, your own Bodhicitta. Why is that? Showing the reason: the three great mandalas and each of the
Chinese
身语意之真如各不相同，亦无差别。 也是因为聚集在根本菩提心之坛城中的缘故。 如是说后，又想为了以方便之门见到彼等三坛城之义而请求进入甚深灌顶坛城，此时大集会众祈请道：大雄请务必接纳我等进入阐释三字之义的三坛城中。 如是为自利而祈请。 又祈请大士令我等如实得见秘密之义。 如是为利他而祈请，如是祈请后，大士长舒一口气说道：你们这些进入瑜伽道的孩童，智慧浅薄之人啊。 从世间六道众生中正直地引导出来后，安置于超离世间与未超离世间的界限之咒语的真实初地，不定之位，置于会众之道，但现在仍然是不定之族姓。 如是说道。 第二，从“此后集会”至“不再退转”，如是宣说。 此后，又是集会之众如是祈请道：大雄，请慈悲垂念开启秘密之门。 我等具有咒语之缘分，聚集了众多不同种姓眷属之会众。 想要真实进入此三坛城之门，比起之前，更能确定种姓，成为不退转之密咒，请接纳我等为继承佛陀种姓之子。 如是祈请后，大士说道：如是允许进入。 以舒气之态说道：具缘之大集会众们，安乐地来到这超越作为之门。 在此，烦恼亦未被分别看待，故善哉到来。 阿努瑜伽成就者，在此口传之甚深秘密咒语之入门处，无论何人前来并如法进入，都不会再退转轮回，因此被授记为不退转者。 如是说道。 第二部分有六点：何者欢喜之问答，圆满支分而生起心，
English
The suchness of body, speech, and mind are distinct and non-different. This is because they are gathered in the mandala of the root bodhicitta. Having said this, again thinking to request entry into the profound empowerment mandala in order to see the meaning of those three mandalas through the gate of skillful means, the great assembly of the congregation prayed: Great Hero, please definitely accept us into the three mandalas that explain the meaning of the three syllables. Thus they prayed for their own benefit. They also prayed that the Great Being would allow them to truly see the meaning of the secret. Thus they prayed for the benefit of others, and having prayed thus, the Great Being sighed and said: You children who enter the path of yoga, you who are ignorant and weak. Having been guided and extracted straight from the six realms of samsara, you have been placed on the true first ground of mantra, the uncertain ground between the mundane and the supramundane, placed on the path of the assembly, but still your lineage is uncertain. Thus he spoke. Secondly, from "Then the assembly" to "never to return," thus it is declared. Then again, the assembly of the congregation prayed thus: Great Hero, please have compassion and open the secret door. We, the assembly who have the fortune of mantra, having gathered many different lineages of retinue, wish to truly enter this gate of the three mandalas. More than before, our lineage is certain, having become irreversible secret mantra, please accept us as sons who inherit the lineage of the Buddhas. Having prayed thus, the Great Being said: Thus, permission is granted to enter. In the manner of exhaling, he said: Great assembly of fortunate ones, you have come happily to this gate beyond action. Here, even afflictions are not seen as separate, so well have you come. In this entrance to the profound secret mantra of the accomplished Anuyoga, whoever comes and enters properly will never return to samsara, therefore they are prophesied as irreversible. Thus he spoke. The second part has six points: the question and answer of who rejoices, generating the mind with complete limbs,
Chinese
灌顶，水罐之法，宣说誓言，展示坛城。第一，从下面开始。之后，大士说道：“汝乃欢喜。”直到“乐于度脱一切。”这样祈请。这样说到。之后，大士说道：“聚集的眷属们，你们到底欢喜什么而欢喜？你们到底信仰什么而信仰？同样，你们到底乐于什么而乐于？”阿阿拉！啊哇吽！回答：安乐恰雅 瓦ra达 嗡 瓦ra达 达嘉巴 乌阿 咕桑哇 玛哈 萨雅玛 瓦拉 瓦拉 纳，瓦拉 嘉瓦，瓦ra达。塔嘉阿阿拉！的回答：芒嘎拉 达伊嗡 瓦 恰雅 瓦 吽 塔ra！尼阿达 瓦伊阿 萨雅 萨ra！阿拉 达嘉 瓦，达 达ra塔。塔ra达巴嘉 阿阿拉 塔 阿阿拉 兰塔 阿雅 瓦拉 萨 塔ra塔。塔雅 雅南南 达嘉 玛哈 嘉瓦 嘉南 达玛巴 乌 嘉 瓦 擦拉 瓦阿拉 达 阿ra达 夏给 南夏 匝玛哈 塔ra！嗡阿吽 嘎达 达ra塔。嗡阿阿拉 玛哈苏 嘉乌 兰塔。达南 嘉阿 钦南 萨拉 嘉 嘉瓦 南嘉 嘉达巴，巴嘎 嗡 达 瓦阿拉 瓦 玛 塔巴 当 南巴ra。塔南 南阿拉达。达ra 瓦阿拉 萨玛 嘉南 塔玛 嘉达 嘉 达嘉阿 达尔 夏给 南夏 匝玛哈 塔ra，想要进入这个喜悦的处所并获得甚深灌顶，并且总是欢喜。乐于什么的回答：以灌顶成熟，诸佛的事业难以衡量，以方便善巧来行持，度脱一切有情众生脱离轮回，乐于将他们安置于至高无上的不退转之地。这样在获得灌顶后，回答说乐于利益众生。如是祈请。第二有四：忏悔罪业，祈请，皈依，发菩提心。第一，从一段经文的前面开始。之后，聚集的僧众又这样祈请道：“无始。”直到“各自忏悔。”这样祈请。这样说到。之后，聚集的僧众又这样以忏悔之语祈请道：从无始轮回的边际开始，由于无明和邪分别的势力，我们所造作的罪业，无论是何种遮障的自性，所有这些都以三种忏悔之法，即对不同的境忏悔，对不同的人忏悔，以及对罪业的本体各自坦白并忏悔，祈愿清净和梵行得以增长。如是祈请。第二，从“之后，又”开始。直到“太阳之力”。
English
Empowerment, the method of water pot, proclaiming vows, displaying the mandala. First, from below. Then, the great being said, "You are joyful." Until "Devoted to liberating all." Thus requested. Thus spoken. Then, the great being said, "Assembled retinues, what exactly do you rejoice in being joyful? What exactly do you have faith in having faith? Likewise, what exactly are you devoted to being devoted to?" Ah Ala! Ah Wah Hum! Answer: Bliss Chaya Vara Da Om Vara Da Dagya Pa Ua Gu Sangwa Maha Sayamasa Vara Vara Na, Vara Jawa, Vara Da. Ta Jya Ah Ala! Answer: Mangala Da Yi Om Wa Chaya Wa Hum Tara! Ni Ada Wai A Sayamasa Sara! Ala Dagya Wa, Da Dara Ta. Tarada Pajya Ah Ala Ta Ah Ala Lanta Aya Vara Sa Tara Ta. Taya Yanam Nama Dagya Maha Jawa Jana Dama Ba U Jya Wa Tsala Vara Ala Da Arada Shage Namsha Tsamaha Tara, wanting to enter this joyful place and receive profound empowerment, and always rejoicing. Answer to what one is devoted to: Maturing through empowerment, the deeds of the Buddhas are immeasurable, practicing with skillful means, liberating all sentient beings from samsara, devoted to placing them in the supreme non-returning state. Thus, after receiving empowerment, answering that one is devoted to benefiting beings. Thus requested. Second, there are four: Confessing sins, supplicating, taking refuge, generating bodhicitta. First, from the beginning of a section. Then, the assembled sangha again requested, "Without beginning." Until "Confessing individually." Thus requested. Thus spoken. Then, the assembled sangha again requested with these words of confession: From the edge of beginningless samsara, due to the power of ignorance and wrong discrimination, whatever sins we have committed, whatever the nature of obscurations, all of these with three methods of confession, that is, confessing to different objects, confessing to different people, and individually confessing and admitting the essence of sins, may purity and brahmacharya increase. Thus requested. Second, from "Then, again" onwards. Until "Power of the sun."
Chinese
祈请。如是祈请。以上述内容所示。之后，聚集的众等又如是祈请道：持明金刚国王导师您，以大悲的方便之门，众多与根器、意愿、想法相符的方式，如救度多少有缘众生脱离轮回，安置于殊胜解脱之位一般，请您也彻底救度我等傲慢的眷属众等，为了安置于胜乐秘密坛城之中，祈请赐予无二智慧生起之因，所依金刚、日、月、菩提心之殊胜灌顶。如是祈请。或者将此解释为皈依祈请。此处如释论所说。第三，从上面“之后，聚集的众等欢喜踊跃”至“皈依您。如是祈请”之间所示。为了皈依祈请，之后聚集的众等，确信已获得秘密灌顶而欢喜，心满意足而踊跃，以瑜伽成就之禅定而欢喜之态，以种种意乐的信愿所牵引，如是祈请道：胜者安住之处，如来一切意念汇聚之自性，任运成就的宫殿，无边无际，根本无二，稀有菩提心之坛城，以不可思议之智慧，如实之宫殿，以意义和象征二者，清净母之虚空，大乐之秘密顶端。无离一与多之诸佛如海皆安住于此。因此，为了在此聚集为一，我等亦皆无疑为无别意义之瑜伽，特别乐于修持虚空无二之义。一切皆为自生智慧之体性，故以金刚之殊胜种姓，勇士金刚持大尊，我等向您皈依。如是祈请。或者将此解释为祈请。第四，从前面未完的部分，从“之后聚集的众”至“愿能进入。如是祈请”之间所示。显示了第三十章所说的灌顶事业之后续
English
Please grant [the empowerment]. Thus they prayed. This is what is shown by the preceding words. Then again, the assembled hosts prayed, saying: "Vidyadhara Vajra King, the teacher himself, through the gates of great compassion's skillful means, in accordance with the dispositions, powers, and thoughts [of beings], just as you have liberated as many fortunate sentient beings as there are from samsara and placed them in the state of supreme liberation, please completely liberate us, the arrogant retinue, and in order to place [us] in the secret mandala of supreme bliss, please bestow the supreme and sacred empowerment of vajra, sun, moon, and bodhicitta, the cause and support for the arising of non-dual wisdom." Thus they prayed. Alternatively, this can be explained as a refuge prayer. Here, it is as in the great commentary. Third, from above, from "Then the assembled hosts were delighted and pleased" to "I take refuge. Thus they prayed," is shown. In order to pray for refuge, then the assembled hosts, being certain that they had obtained the secret empowerment, were delighted and joyful, and with minds satisfied and pleased, in a manner of rejoicing at having obtained the samadhi of accomplished yoga, drawn by the aspiration of various intentions, prayed thus: "The dwelling place of the victorious ones, the nature in which all the thoughts of the Tathagatas are gathered, the spontaneously accomplished palace that is untouched by extremes, the mandala of the wondrous bodhicitta that is fundamentally non-dual, the immeasurable palace of suchness, the secret apex of great bliss, where the space of the mother is completely pure through both meaning and symbol. All the victorious ones, as numerous as the oceans, who are inseparable from one and many, dwell there. Therefore, in order to gather as one there, we are all certain to be inseparable yoga of meaning, and we are especially devoted and joyful in meditating on the meaning of the non-duality of space. Since everything is one in the nature of self-arisen wisdom, we take refuge in you, the noble lineage of vajra, the hero, the great Vajradhara." Thus they prayed. Alternatively, this can be explained as a supplication. Fourth, from the continuation of the previous [section], from "Then the assembled hosts" to "May [we] enter. Thus they prayed," is shown. This shows the subsequent activity of the empowerment described in the thirtieth chapter.