English
All the qualities of the assembly are quickly and effortlessly accomplished. This is because, by determining the view through observing the mandala that is spontaneously established in its own nature, by experiencing through meditating on the meaning of the union of the generation and completion stages, and by assisting with conduct, the nature of the result, the mandala of body and wisdom, will become manifest, therefore one must correctly rely on these three. Secondly, there are two ways to practice the path, the method of ripening and liberation with its branches: a brief indication and a detailed explanation. First, the brief indication: If one were to divide the path of secret mantra like this, as the verse says: "View, conduct, mandala, and empowerment, vows, offerings, mantra, and samadhi, activities, and the accomplishment of practice, are the divisions of the secret mantra tantra." That is to say, the view of suchness, the conduct of abandoning attachment, the arrangement of the mandala, the empowerment of proceeding in stages, the vows of not transgressing, the offerings of establishing in a place, the mantra and mudra of recitation, the unwavering samadhi, the activities of play, and the accomplishment of striving for the meaning. These are called the ten objects of the tantra, or if mantra and mudra are counted separately, they are called eleven. One should understand them in order: realizing without error the way things abide in the nature of knowable objects, properly using the uncommon objects of secret mantra, thereby abandoning grasping and being grasped, perfecting the arrangement of the nature and appearances of the base, path, and result states as the essence of deities, having the power to proceed through the stages of the Dharma positions to be attained temporarily and ultimately, not transgressing the special boundaries to be protected, all appearances and existences arising as the mudra of offering, establishing in the place of the deities and the essence of Dharma, accomplishing the moving winds as mantra by knowing the suchness of the three is and the four are accomplished, expanding without deviating from the four complete mudras of awareness in all appearances and conduct, not wavering from the profound meaning of the generation and completion stages, and benefiting oneself and others through the activities that arise as the four immeasurables of the play of view and meditation being inseparable, and accomplishing the desired attainments as they are. If these are summarized, the gate of entry is body, speech, mind, and wisdom, the nature of the four vajras, although they exist in oneself as the cause of approaching and receiving.
Chinese
能使尚未成熟的果的自性显现成熟的俱生之因是灌顶，即修习四道并安立能获得四果的能力。如《总集经》云：“如利器加钢能生力，生力之量即为得。”如是，仅获得灌顶是不够的，除非是具有灌顶时能解脱之殊胜根器者。为了从遮蔽自心本住之智慧的三门习气及其种子中解脱，方法唯有生起次第和圆满次第这二者，因此必须反复修习。即使修习生起次第和圆满次第，若不守护誓言，则二种成就皆不得成。因此，与此道相符顺的助伴，即如密咒经中所说的，如理守护誓言次第之行，这三者齐全，则密咒道胜于波罗蜜多乘之道，是殊胜无谬的，故应如实了知。否则，未经灌顶而修习生起次第和圆满次第，或者看似修习生起次第和圆满次第却不守护誓言等，都只是密咒道的影像而已，并非殊胜无谬。第二，广说分三：成熟灌顶，解脱生圆，顺助伴侣誓言广说。第一分三：得灌顶之理由，上师与弟子的相状，灌顶之正行。第一，宣说必须获得灌顶之理由：进入密咒道之首要关口是必须获得灌顶，这是什么原因呢？因为未经灌顶，无论如何精勤于密咒道，也不会获得任何成就，因为相续未成熟。譬如，无论如何努力榨沙，也不会从中产生酥油，因此无法获得所欲之义。如《现观庄严论》云：“无灌顶无成就，榨沙不出油，以拳击虚空，饮用阳焰水。”不仅无法获得成就，而且还会因盗用密咒之法和泄露秘密的过失而损害密咒之相续。
English
The co-emergent cause that makes the unripened nature of the fruit manifest and ripen is empowerment, which is to cultivate the four paths and establish the ability to obtain the four fruits. As the Khok Zhung says: "Like sharpening a sharp weapon, the ability to generate power is the measure of attainment." Thus, merely receiving empowerment is not enough, unless one is a supreme vessel endowed with the fortune to be liberated at the time of empowerment. In order to be liberated from the habits and seeds of the three doors that obscure the self-face of the wisdom abiding within oneself, the only methods are the two stages of generation and completion, so one must cultivate them repeatedly. Even if one cultivates the generation and completion stages, if one does not keep the vows, the two kinds of accomplishments will not be achieved. Therefore, the practice of properly keeping the order of vows, as stated in the tantric scriptures, is a harmonious companion to this path, and if these three are complete, the path of secret mantra is superior to the path of the Paramita Vehicle, and is the supreme and unerring path, so it should be truly understood. Otherwise, cultivating the generation and completion stages without having received empowerment, or appearing to cultivate the generation and completion stages but not keeping the vows, etc., are only reflections of the secret mantra path, and are not the supreme and unerring path. Second, the extensive explanation has three parts: the ripening empowerment, the liberating generation and completion stages, and the extensive explanation of the harmonious companion vows. The first has three parts: the reason for needing to receive empowerment, the characteristics of the teacher and student, and the actual explanation of the empowerment. First, explaining the reason for needing to receive empowerment: Why is it that the first gateway to entering the secret mantra path is to receive empowerment? Because without having received empowerment, no matter how much one strives on the secret mantra path, one will not attain any accomplishment, because the continuum is not ripened. For example, no matter how much one tries to squeeze sand, no butter will come from it, so one will not obtain the desired meaning. As the Manifest Enlightenment of the All-Seeing One says: "Without empowerment, there is no accomplishment; butter does not come from squeezing sand; it is like striking the sky with a fist, and drinking mirage water." Not only will one not attain accomplishment, but one will also harm the continuum of mantra due to the fault of stealing the Dharma of secret mantra and revealing secrets.
Chinese
并且给他人讲解诀窍，自己听闻，修持生圆次第之道，即使精进于无取舍的行为，来世也必定会堕入地狱。如《时轮经》所说：“未受灌顶而讲经，修持甚深之真如，即使精通其义，亦将堕地狱，无解脱。”又如《秘密藏续》所说：“未令上师欢喜，未得诸灌顶，若勤奋听闻等，则无果且遭毁。”因此，获得灌顶的利益是：在灌顶之前进入坛城，即使只接受了外在利益的灌顶，在此之前也必须发起金刚瑜伽的菩提心。如此发起菩提心之人，譬如国王的众子之中，具足相好者，被认为是继承王位的殊胜王子。同样，在菩萨波罗蜜多乘的行者中，也将被诸佛视为近亲之子。如《秘密藏续》所说：“自此之后，诸佛之子，将无一切恶趣，寿命长，安乐圆满，成为天界解脱之主。”不仅如此，即使某人不是接受灌顶的法器，为了利益他，允许他进入坛城。这样做，仅仅见到坛城，据说也能从包括五无间罪在内的罪业中解脱。如《瑜伽汇集续》所说：“无论造何罪，见此坛城者，皆得清净。”又如《四座释续》所说：“造五无间罪者，见彩绘亦解脱。”又，如果进入坛城并获得灌顶，即使不能精进修持，仅仅守护誓言，无论生于何处，都将生于未被罪恶和颠倒所染污的清净种姓中，并与密咒之法相遇。如该经所说：“入坛城及受灌顶，将生于清净种姓。”如此转生于清净种姓时，也能以屡次获得灌顶的功德
English
and explaining the key instructions to others, listening to them oneself, meditating on the path of generation and completion stages, and even striving in conduct without acceptance or rejection, one will definitely go to the hell realms in the future. As the Kalachakra states: "Without empowerment, explaining the tantras, and meditating on the profound suchness, even if one knows its meaning well, one will fall into hell and have no liberation." Also, as the Guhyagarbha Tantra states: "Without pleasing the teacher, and without obtaining the empowerments, striving in listening and so forth, will be fruitless and destroyed." Therefore, the benefit of obtaining empowerment is: before the empowerment, entering the mandala, even if only the outer beneficial empowerment is given, before that, one must generate the mind of Vajra Yoga. Thus, that person who generates the mind, for example, among all the sons of a king, the one who is endowed with marks is known as the supreme son to be enthroned to the kingdom. Similarly, among the Bodhisattvas of the Paramita Vehicle, they will be regarded by the Buddhas as close sons. As the Guhyagarbha Tantra states: "From this time onwards, the sons of the Buddhas will be without all the bad destinies, with long life, perfect happiness, and will become the lords of heaven and liberation." Moreover, even if a person is not a vessel for actually bestowing empowerment, it is said that it is permissible to merely enter the mandala in order to benefit them. By doing so, merely seeing the mandala is said to liberate one from sins, including the five inexpiable sins. As the Yoga Samuccaya states: "Whoever has committed sins, all of them, by seeing this kind of mandala, will become purified." Also, as the Explanation Tantra of the Four Seats states: "Even those who have committed the five inexpiable deeds, by seeing the painted colors, will be liberated." Furthermore, if one enters the mandala and obtains empowerment, even if one cannot strive greatly on the path, if one only keeps the samaya, wherever one is born, one will be born into a pure lineage that is not defiled by sins and perversions, and will encounter the Dharma of Secret Mantra. As it says in that same text: "Entering the mandala and receiving empowerment, one will be born into a pure lineage." Even when passing through such pure births, the merit of repeatedly obtaining empowerment will
Chinese
如果不超过七世，在那些转世中，凭借对道的熟悉，无需费力就能 निश्चित成就生圆次第的功德，并能行过十地，获得佛陀的果位。如《秘密藏》中所说：“灌顶若具足，转生复转生，获得诸灌顶，七世之中彼，不修亦能成。”又如《成就部秘密总集》中所说：“以灌顶力能胜十地。”也就是说，以宝瓶灌顶清净业障，以秘密灌顶清净烦恼障，即见断，以上二灌顶清净所知障，分为粗细二品的修断，以这种方式胜过十地是一般的情况。特别是密咒道快速行过十地等殊胜的方式是：大乘共同的观点是，首先发起菩提心，获得名为佛子的资格。获得土地后，《宝性论》中说：“殊胜乘之信解种子即是慧，佛陀法生母以及禅定之，安乐胎藏大悲之乳母，谁具彼德即是佛陀真佛子。” 说是真正成为佛子，在此之前，需要经历两个无数劫等漫长的时间，才能依次行过十地。而在密法中，在灌顶之前，在金刚瑜伽中发起菩提心时，就获得了佛子的资格，获得真正的灌顶正行后，就获得了持明者的真实地位，因此获得了殊胜的见修行能力，不会经历漫长的时间，就能圆满十地的功德。那样的情况就像鱼被鱼钩钩住一样，即使暂时停留在水中，也会迅速到达陆地一样，虽然暂时看来化身的身体似乎被轮回所束缚，但在证悟的功德方面，所有殊胜的土地功德都自然圆满，凭借这种力量，能够迅速与最终的果位结合。这些的意义如《秘密藏》中所说：“知入特征之总持，果成熟之因与缘，成为具力之何者，持明胜者之刹土。”一样。因是知之特征的见解，缘是入之特征的