Chinese
因此，当“听啊，菩萨”这样在开始时显现时，收集者必须被召唤。如果你想不生，就这样有条不紊地体验吧，这样召唤并给予教导。在后来的时代，上师必须给弟子教导。真实是因为生起了必然出现的信心，身语意变得真实，对轮回感到厌倦。这样一来，因为拥有圆满的佛法财富，所以尤其获得了自性阿底的福分，与法性显现相遇，这本身就是智慧的清净见解，增长并使四相成为道，具有法性。这本身就具有必然生起的种子，因此幼芽和果实必然会毫不费力地出现。更重要的是，通过理解这个传承，法性就会显现。那么，为什么会知道呢？因为进入了这个空隙，具有这样的信心并接受灌顶，所以肯定会知道。此外，为了让具有阿底福分的有信心者从轮回中解脱出来，在有造作的时期，为了从轮回的痛苦中解脱出来，进入世间和超越的安乐空隙；在无造作的时期，进入法性道用的坛城；在非常无造作的时期，进入心性象征意义二元的空隙；在完全无造作的时期，进入法性显现自身本性的空隙。那么，这些又是如何进入的呢？在有造作的时期，自己的身体保持清洁，依靠无垢的红色布料，从金刚清净不变的道中产生，依次进入粉末坛城的四个门。进入那里有什么必要呢？有必要脱离世间不协调的疾病等一切痛苦，从疾病中解脱，从鬼神和生灵、人和非人等的恐惧中解脱，聚集荣耀和财富、眷属，长寿，拥有圆满的权势，成为超越痛苦的安乐之因。在无造作的时期，圆满完成语言文字的排列，依靠花朵的排列来布置。
English
Therefore, when "Listen, Bodhisattva" appears in the beginning, the collector must be summoned. If you want to be unborn, experience it methodically like this, thus summoning and giving instructions. In later times, the guru must give instructions to the disciple. Truth is because the faith that will inevitably arise is born, body, speech, and mind become true, and one becomes weary of samsara. In this way, because one possesses the wealth of the perfect Dharma, one especially obtains the blessing of the self-nature Ati, encounters the manifestation of Dharmata, which itself is the pure view of wisdom, increases and makes the four visions the path, and possesses Dharmata. This itself has the seed of inevitable birth, therefore sprouts and fruits will inevitably appear effortlessly. More importantly, by understanding this lineage, Dharmata will manifest. So, why will one know? Because one enters this gap, possessing such faith and receiving empowerment, one will surely know. Furthermore, in order to liberate the faithful who have the blessing of Ati from samsara, in the time of fabrication, in order to be liberated from the suffering of samsara, one enters the gap of worldly and transcendent bliss; in the time of non-fabrication, one enters the mandala of Dharmata's path use; in the time of utter non-fabrication, one enters the gap of the duality of mind-nature symbolism; in the time of complete non-fabrication, one enters the gap of the manifestation of Dharmata's own nature. So, how do these enter? In the time of fabrication, one's own body remains clean, relying on immaculate red cloth, arising from the Vajra pure and unchanging path, gradually entering through the four doors of the powder mandala. What is the necessity of entering there? It is necessary to be free from all sufferings such as disharmonious diseases in the world, to be liberated from diseases, to be liberated from the fears of ghosts and beings, humans and non-humans, etc., to gather glory and wealth, retinue, to have longevity, to possess perfect power, and to become the cause of bliss that transcends suffering. In the time of non-fabrication, having perfected the arrangement of language and letters, relying on the arrangement of flowers to arrange.
Chinese
修习从法性之道而来，进入空性宝瓶宫殿。如此进入的必要是瑜伽之道得以显现，心与法相融，在任何边际都圆满，并且需要以超越取舍的法性来清净地行持。在极其无戏论之时，凭借从舍弃疑虑之门而彻底放下的身体，从空性无中边的道路而来，心无有退转地进入到远离戏论的法界之中。进入其中的必要是，法性显现之义，在此处生起二谛无别的必要。在极度无戏论之时，依靠身体四种安住方式而不变动门之要点，从气和觉性无二的道路而来，心性在无有退转的寂静中以各自的姿态安住。进入其中的必要是，法性显现与自明觉性的状态无二无别地相遇，并且有不退转于三界的必要。༈ 如此四灌顶的寂静，有缘者谁能见到？能见之人，以有戏论的灌顶，其种姓是金刚、宝、莲花、业和如来，其主尊是金刚不动佛、宝生佛、无量光佛、不空成就佛和毗卢遮那佛。在无戏论之时，成为金刚黑汝嘎、宝生、莲花、业和佛黑汝嘎的佛。在极其无戏论之时，成为法身、报身、化身和自性身，以及金刚持的佛。在极度无戏论之时，成为法性穷尽、自性、本体和慈悲，以及无别圆满的佛。那么，获得这些的近因是什么呢？荣耀的金刚上师，在有戏论之时，以知晓安住于四种姓主尊的慢心，在无戏论之时，以知晓黑汝嘎的慢心，在极其无戏论之时，以知晓观看三身的观看方式或五身的观看方式，在极度无戏论之时，以知晓心的
English
Cultivation arises from the path of Dharmata, entering the palace of the empty vase. The necessity of entering in this way is that the path of yoga becomes manifest, mind and Dharma blend, perfecting in any boundary, and there is a need to purely practice the Dharmata that transcends acceptance and rejection. In the time of utter non-elaboration, relying on the body being thoroughly released from the door of abandoning doubt, it arises from the path of emptiness without center or edge, and the mind enters without turning back into the peace that is free from elaboration in the Dharmadhatu. The necessity of entering therein is that the meaning of the manifestation of Dharmata, here, there is a need for the arising of the inseparability of the two truths. In the time of extreme non-elaboration, relying on the four postures of the body remaining unchanged in the essential points of the door, it arises from the path of the non-duality of wind and awareness, and the nature of mind abides in its own manner in the peace of non-reversal. The necessity of entering therein is that the manifestation of Dharmata meets inseparably with the state of self-awareness, and there is a need to not regress in the three realms. ༈ Thus, who among the fortunate can see the peace of the four empowerments? That person who can see, through the empowerment with elaboration, their lineages are Vajra, Ratna, Padma, Karma, and Tathagata, and their main deities are Vajra Akshobhya, Ratnasambhava, Amitabha, Amoghasiddhi, and Vairocana Buddha. In the time of non-elaboration, they become the Buddhas of Vajra Heruka, Ratna, Padma, Karma, and Buddha Heruka. In the time of utter non-elaboration, they become the Dharmakaya, Sambhogakaya, Nirmanakaya, and Svabhavikakaya, and the Buddha of Vajradhara. In the time of extreme non-elaboration, they become the exhaustion of Dharmata, Svabhava, essence, and compassion, and the Buddha of indivisible completeness. What then is the near cause for attaining these? The glorious Vajra Master, in the time of elaboration, knowing to abide in the pride of the main deities of the four lineages, in the time of non-elaboration, knowing the pride of Heruka, in the time of utter non-elaboration, knowing how to view the viewing of the three Kayas or the viewing of the five Kayas, in the time of extreme non-elaboration, knowing the mind of
Chinese
是认识自己面目的金刚阿阇黎。 如果不具备这些，即使灌顶也不圆满。 具备是指圆满了解这些的眷属和仪轨支分。 这些会供的灌顶，如果不依赖会供也无法获得。 在这里，并非像有繁有简的想法，而是与弟子的财富相结合。 因为财富非常丰厚，所以要举行会供轮。 这也依赖于数量和聚集。 数量是财富聚集的次数。 聚集是指即使是瑜伽士父母双运，也要迎请自己年龄三倍的数量来进行。 以最好的财富来举行会供的盛宴。 中等的人们要进行供养。 下等的人们要尽力令瑜伽士父母的眷属欢喜。 空行母的宝藏中说，做了这些，就能依次获得无法估量的功德聚。 这样做了，就会成为四种灌顶的主人，依靠它，灌顶就会圆满。此时，上师这样说： 一般来说，灌顶有六种说法：本体、定义、分类、灌顶自身的特征、功过和必要。 本体是次第圆满。 定义是：因为自己拥有的意义而称为灌顶。 那么，什么是灌顶呢？ 例如，饿鬼虽然有无数自己能支配的食物，但如果没有得到他人的加持，就没有享用的权力。 同样，因为想要圆满自己的利益，所以必须依赖仪轨的支分，不灌顶就无法获得。 分类有两种：从诸佛的本体中获得一切的灌顶，以及嘿汝嘎圆满的灌顶。 从诸佛的本体中获得一切的灌顶有三种：寂静坛城圆满的灌顶、各个本尊的灌顶，以及世间护法的事业灌顶。 寂静坛城圆满的灌顶有五种：如来部的坛城圆满，在毗卢遮那佛的坛城中进行灌顶等五种。 没有哪个本尊不包含在这些各自的部族中，对这些眷属进行灌顶。 世间护法的事业灌顶是，无论是世间护法的坛城，都是事业众的灌顶。 嘿汝嘎圆满的灌顶有两种：生起次第的灌顶和。
English
He is the Vajra Acharya who knows his own face. If you do not have these, even if you are initiated, it is not complete. To have it means to fully understand the retinue and the limbs of the ritual. These tsok empowerments cannot be obtained without relying on the tsok. Here, it is not like thinking of elaborate or simple, but combining it with the wealth of the disciple. Because the wealth is very abundant, a tsok wheel should be performed. This also depends on number and gathering. The number is the number of times the wealth is gathered. Gathering means that even the union of the yogi father and mother should invite three times their age to perform. The best wealth should be used for the feast of the tsok. Those of medium means should make offerings. Inferior people should please the retinue of the yogi father and mother as much as possible. It is said in the treasury of the Dakinis that by doing these, one will gradually obtain immeasurable collections of merit. By doing so, one will become the master of the four empowerments, and relying on it, the empowerment will be complete. At this time, the Lama says: In general, there are six things said about empowerment: essence, definition, division, the nature of empowerment itself, faults and virtues, and necessity. The essence is the completion of the order. The definition is: because the meaning that one has is empowerment, it is called empowerment. So, what is empowerment? For example, although a preta has countless foods at its disposal, it has no power to eat them unless they are blessed by others. Similarly, because one wants to perfect one's own benefit, one must rely on the limbs of the ritual, and one cannot obtain it without empowerment. There are two divisions: the empowerment of all things from the essence of the deities, and the empowerment of the completion of Heruka. There are three empowerments of all things from the essence of the deities: the empowerment of the completion of the peaceful mandala, the empowerment of each deity, and the empowerment of the actions of the Lokapala. There are five completions of the peaceful dala: the completion of the dala of the Tathagata family, the five empowerments such as the empowerment in the dala of Vairochana. There is no deity of any family that is not included in these respective families, and the retinue of these is empowered. The empowerment of the actions of the Lokapala is the empowerment of the assembly of actions, whether it is the dala of the Lokapala. There are two empowerments for the completion of Heruka: the empowerment of generating the Kunrtag dala and.
Chinese
这是关于地的支分圆满灌顶。关于生起所缘坛城，有两种：有戏论部主灌顶，以及依赖一些仪轨支分的灌顶。部主是：在佛部嘿汝嘎坛城中灌顶，以及金刚嘿汝嘎等五部中，此处以莲花嘿汝嘎为主，在有戏论时依此而行。依赖一些仪轨支分是：无论以何者灌顶，凡是没有依赖三个以上仪轨支分而圆满的，都属于此类。心的支分圆满灌顶有三种：无戏论灌顶、极无戏论灌顶和遍无戏论灌顶。无戏论是依赖坛城和宝瓶，开启觉性智慧之门；极无戏论是依赖手印和缘起，指示觉性智慧的体性；遍无戏论是依赖坐姿和观看方式，享用觉性智慧的真实。灌顶自身的特征是：从本尊的体性中生起。一切灌顶的特征是：修持和证悟，以及坛城事业的次第，在进入坛城的支分中，宣说誓言等的名相，抛掷觉性之花，指示自己的本尊，授予金刚名等。寂静坛城圆满灌顶的特征有五种：金刚部的瑜伽士进入金刚不动佛的坛城中灌顶，以及舒缓气息，赞叹功德等，同样，对于毗卢遮那佛等四部也是如此。世间部事业灌顶的特征是：依赖事业仪轨的圆满，进入坛城后守护、救护、隐藏和转变事业之聚。嘿汝嘎圆满灌顶的特征是：在有戏论时，进入佛部嘿汝嘎等的坛城，以尸林标志来标示等。此外，关于生起所缘坛城：在为特定乘灌顶时，如果依赖特殊的密咒方便，那么声闻乘和 Dzogchen（大圆满）坛城中，如何圆满灌顶的次第。这些都来自于仪轨支分的完全圆满。依赖一些仪轨支分是：