English
Having planted the seed of generating qualities, faith arises that will not be taken away by any circumstances regarding the Dharma and the Guru. Starting with the difficulty of obtaining leisure and endowment, all the qualities of the path arise genuinely. Due to the difference in faculties, there will be a great difference in the mind before and after, whether in days or years. Furthermore, not to mention the wisdom of one's own qualities and the realization of the meaning of empowerment, which causes the disciple's lineage to be increasingly elevated. Without even knowing the nature of loving-kindness, compassion, the mind of enlightenment, and the vows of mantra, and without even having the thought of abandoning and adopting, if such a person is given the title of Bhikshu, Vajra Holder, Mantra Holder, or Siddha, then these holders of the image of the Vajra Master will only possess a large collection of Kusha grass, silk arrows, and other supports and implements, and be proficient in the recitation and practice of rituals. To expect to ripen the minds of others merely by relying on these is like expecting to draw water into a field from a pond that has no water, which is a cause for laughter. Therefore, the qualities of the disciple to whom such a Guru as mentioned above gives empowerment, as previously explained in detail, can be summarized as follows: If there is no faith, there is no opportunity for the Guru's compassion and blessings to enter, so one must have unwavering faith and devotion to the Guru and the Secret Mantra Dharma. If there is no sense of shame, the vows and commitments received during empowerment will be obscured by transgressions, becoming obstacles to the attainment of accomplishments, and once broken, they cannot be restored, ultimately leading to the depths of the lower realms. Therefore, it is crucial to examine whether the disciple possesses the qualities of a vessel, such as knowing shame and embarrassment. As stated in the Vajra Garland: 'Just as jewels are tested by polishing, and gold is tested by burning and cutting, so too should disciples be tested for up to twelve years. Therefore, both sides should always test in this way. Otherwise, obstacles will arise, destroying accomplishments and causing suffering.' If, without examination, empowerment is given to a bad vessel in a casual encounter or upon first acquaintance, the ways in which the disciple's benefit is lost have already been explained. The Guru's accomplishments will decline, and the vows of how to protect and cherish will not be kept, thus severing the root of accomplishment and ultimately shortening life.
Chinese
在此，为了避免内外的伤害和短寿等，以及未来堕入恶道，要仔细观察法器和非法器。灌顶也要与根器相符。对于不适合作为灌顶之法器者，仅允许进入坛城；对于虽具信心和精进，但不适合接受深奥灌顶者，仅给予瓶灌顶。对于能够学习深奥灌顶之道行者，则给予包括上方三灌顶在内的所有灌顶。即使是适合接受深奥灌顶者，也不应越过瓶灌顶或颠倒顺序，而应先引入坛城，然后依次无误地给予瓶灌顶至第四灌顶。若不如此行事，即使弟子具有信心，传承也会被浪费。如《秘密藏》所说：“信勤苦行善通达，利益灌顶能力灌，次第而行应赐予，慈悲莫令空耗损。” 第三，关于实际灌顶的讲解分为三部分：灌顶的支分讲解、灌顶的正行讲解、获得灌顶的利益讲解。第一，灌顶的支分讲解：首先，为了使金刚上师自己的相续清净，并能成熟弟子，需要进行修持。为了使地基不被地神侵扰，并将地和地执着的分别念融入法界，需要进行土地仪轨。为了不越过坛城和弟子的事业，需要进行准备次第。为了使弟子的相续逐渐清净和成熟，需要先行引入坛城，并对进入者给予成熟的实际灌顶，即四种仪轨的现观，每一个都必须完整具备四种支分。首先，修持的四种支分，如《秘密藏》所说：“修持以及近修持，实修以及大实修。”即修持、近修持、实修、大实修四种。一般而言，在道次第中，如“此亦道修结合”所说，有道时、修时、结合时的修持四支分，共有三种。第一种是具有漏洞的
English
Here, in order to avoid internal and external harm and short life, etc., and to prevent falling into evil destinies in the future, one must carefully examine the vessel and non-vessel. The empowerment should also be appropriate to the recipient's capacity. For those who are not suitable as vessels for empowerment, only entry into the mandala should be allowed; for those who have faith and diligence but are not suitable for receiving profound empowerments, only the vase empowerment should be given. For those who are able to learn the conduct of the path of profound empowerment, all three higher empowerments should be given. Even if someone is suitable as a vessel for profound empowerment, one should not skip the vase empowerment or reverse the order. Instead, they should be introduced into the mandala and then given the vase empowerment through the fourth empowerment in the correct order. If this is not done, even if the disciple has faith, the lineage will be wasted. As the Guhyagarbha Tantra says: "Faith, diligence, asceticism, and good understanding, beneficial empowerment, powerful empowerment, should be given in order, compassionately, without wasting them." Third, the explanation of the actual empowerment is divided into three parts: the explanation of the limbs of empowerment, the explanation of the main part of empowerment, and the explanation of the benefits of obtaining empowerment. First, the explanation of the limbs of empowerment: Initially, in order to purify the vajra master's own continuum and to be able to ripen the disciple, one must engage in recitation practice (bsnyen pa). In order to prevent the ground from being disturbed by earth spirits and to equalize the conceptualizations of earth and attachment to earth into the sphere of reality, the ritual of the earth should be performed. In order not to rush into the mandala and the disciple's activities, the preparatory stages are necessary. In order to gradually purify and ripen the disciple's continuum, entry into the mandala should be done in advance, and the actual ripening empowerment should be given to those who enter, that is, the four manifest realizations of the ritual, each of which must be fully complete with four limbs. First, the four limbs of recitation practice are, as the Guhyagarbha Tantra says: "Recitation practice (bsnyen pa) and near recitation practice (nye bsnyen), accomplishment (sgrub pa) and great accomplishment (sgrub chen po)." That is, recitation practice, near recitation practice, accomplishment, and great accomplishment. Generally, in the stages of the path, as it says, "This is also the combination of path and practice," there are three types of four limbs of recitation practice at the time of the path, the time of practice, and the time of combination. The first is with defilements.
Chinese
将地道之五种瑜伽，不只作为意念修持，而是结合确定圆满之方式修持的次第，即大空性之1瑜伽，以及慈悲2幻化瑜伽二者，为近修；手印3一相和手印有戏论4二者，为近成就；聚团会供5是成就；其果位，在未获得见道之前，是大成就。如彼（经）云：菩提心觉悟增长，是近修之殊胜，心之部分，慈悲等以下。手印明晰是近成就，因此有一相和有戏论。成就即是无障碍，以时之聚终取大成就。如是。此处未讲连接时之四支，此时要讲成就时之四支。也就是，道次第中，是就五种瑜伽之会供而说的。此处是为弟子灌顶之前，上师所为之事。其中有根本近修和事业近修二者。初者，根本近修中，说了数量、时间和表相之三种近修，现在说必须是后二者中的任何一个。其中，数量近修，也说是百千万遍。集经中说：坛城主之念诵十万遍。等等。时间近修，因时极度恶浊，故为其四倍。表相近修，是出现成就之征相。如是，根本近修做多少天的天数，即是近修、成就之四支齐全。第一天，准备成就物和资具后，做一遍仪轨，是近修。之后，成就做多少天的天数，其前一半时间，主要观想白色光芒之放光和收摄，以净除罪障，是近成就。自此之后，后一半时间，主要观想红色光芒之放光和收摄，将共同和殊胜之成就收摄于自身，是成就。最后一天，收摄蓝色光芒，以获得成就，是大成就。道次第中说：半月半月量近成就，明观本尊放收摄，堪为法器。十五日后半是成就，以放收摄交替修。天数圆满后，做征
English
The five yogas of the grounds and paths, not just as mental cultivation, but combined with the order of cultivating in the manner of certainty and completion, namely, the 1 yoga of great emptiness, and the two, compassion 2 and illusory yoga, are approach; the 3 one mudra and the 4 two with elaboration mudras are close attainment; the 5 group gathering is attainment; its result, before obtaining the path of seeing, is great attainment. As it says: The awakening mind of bodhi increases, therefore it is the supreme of approach. The mind, compassion, and so on. Clear mudras are close attainment, therefore there is one and elaboration. Attainment itself is without obstacles, at the end of the time gathering, take great attainment. So it is. The four limbs of the joining time are not explained here, but here the four limbs of the attainment time are to be explained. Also, in the stages of the path, it is spoken of in terms of the gathering of the five yogas. Here, it is what the teacher does before empowering the disciple. Among them, there are two: the root approach and the activity approach. First, in the root approach, three approaches are spoken of: number, time, and signs. Now it is said that either of the latter two is necessary. Among them, the number approach is also said to be a hundred thousand times. In the Compendium of Sources it says: One hundred thousand recitations of the mandala lord. And so on. The time approach is four times that, because the time is very degenerate. The sign approach is the appearance of signs of accomplishment. Thus, the number of days of the root approach is the completion of the four limbs of approach and attainment. On the first day, after preparing the attainment substances and implements, performing the ritual once is approach. After that, for half of the number of days of attainment, the main focus is on the white light radiating and gathering, to purify sins and obscurations, is close attainment. From then on, for the latter half of the time, the main focus is on the red light radiating and gathering, gathering the common and supreme attainments into oneself, is attainment. On the last day, gathering the blue light to obtain attainment is great attainment. In the Stages of the Path it says: Measure half a month for close attainment, clearly visualize the deity radiating and gathering, suitable as a vessel. The latter half of the fifteenth is attainment, cultivate with alternating radiation and gathering. After the number of days is complete, make signs.
Chinese
如果这样，就与“成就念诵大修”的说法相符。事业近修是在给弟子灌顶时，为了补足念诵。这两者都与仪轨的一个环节结合，具备念诵修持四支的方式是：如《普巴大瑜伽续》所说：“一般来说，对于密咒的确定，生起三摩地就是念诵。自身生起为本尊是近修，生起佛母要知道是修持，其他都是大修持。”就像这样，观修三摩地以上是念诵，将自己观想为本尊主尊是近修，观想佛母，加持虚空秘密，以及圆满观想眷属本尊众是修持，从灌顶、印玺加持、迎请等开始，到念诵、供养、赞颂等是大修持。第二，地基仪轨的四个分支是：像这样，导师自己首先成就念诵，然后利益他人，坛城建造修持等的程序是：如《金刚事业次第》所说：“地基平整与具足界线，颜料与绘画的种类，加持布施火供坛城中，进入和入住的功德。”说了十三种意义，剩余的按照将要讲解的去做。第一，地基平整的意义是：其中说：“地基与自相、竖立权能和，清净加持守护和执持是，第一的精华本身宣说。”就像这样，说了七种名称，第一，观察那个地方能否建造坛城是：如《金刚空行》所说：“村庄和墓地集市和，园林和寺庙城市里，东方和北方的地基吉祥，南方和西方不是这样。”说了六个地方，然后说了测量之外的东方和北方的吉祥地基的地方，总的来说，观察天地人三者，观察地基，以及分别观察土地自身的特征等说了很多，虽然难以观察，但是对于瑜伽士的心来说，自然给予安乐是没有阻碍的，或者心喜欢什么，就在那些地方绘画坛城。以及，《总续》中说：“圆满一切美好的，集聚是难以获得的，总之，地基平整和，光泽油润朝向东方好，具有多水的地方和，