English
Regarding the practice of the arising stage, after clearly visualizing the mandala with the deity and the support, along with the family lord, the heart mantra of each mandala's main deity and the all-accomplishing mantra are not mentioned. It is said that reciting each main deity's heart mantra one million times and the all-accomplishing mantra one hundred thousand times is sufficient. Alternatively, it means one million of one's own tutelary deity. If one's own yidam is Guhyasamaja, then recite its approach practice one million times. Then, transforming into Chakrasamvara etc., reciting each of their main deity's mantras one hundred thousand times completes the approach practice. Having done the approach practice in this way, one is able to fully unfold and gather all the forms of the deities of the mandala in an instant, therefore, Acharya Abhaya said that one can gather disciples and give empowerment. The great Lord Atisha said in the Lamdre of the Later Tradition: Meditate on self-generation Hevajra, and draw the Guhyasamaja mandala in front, then empowerment can be given. In accordance with this, the Nyingmapas say: One accomplishment of the Sugata is the nature of all Buddhas. Therefore, from the perspective that all Buddhas have the same intention, if the approach practice of one deity reaches the limit, it is equivalent to the approach practice of all deities reaching the limit, which is attained in meaning. If it is not like that, then the approach practice of the here assembled Sutra Collection and the Peaceful and Wrathful Eight Commands etc., is difficult to complete in one lifetime, therefore, the great teacher also said that this can replace it. Secondly, the approach practice of the completion stage in the definitive meaning: The emptiness form of self-visualization and the luminosity of Dzogchen are the same meaning, therefore, it is called the deity and mandala of the definitive meaning. This is also the approach practice of all Buddhas. After that, if the vajra recitation of the life force moving in and out of the central channel of life force practice is completed six million times in one month, then the number of approach practices of all the mandala deities is completely filled, because it is quoted in the Five Stages of the Two-Without Difference Victory Banner: Having recited six million times, if one prostrates to Vajrasattva, then it will be accomplished on the full moon day. Therefore, Chag Lotsawa said that this can accomplish the eight great activities etc., and is the completion of the approach practice for the vajra master to receive empowerment. In "Stainless Light" it is also said: Here, mantra recitation means controlling the life force, and the word "etc." indicates exhaling and inhaling.
Chinese
而具有宝瓶灌顶的结合，则是恒常地亲近。那里的本尊会赐予加持，若不守护命根而口中念诵则不会。如是说。执持者灭尽生死的业，忆念的修行者空。成为色身之神，称为圆满次第的成就本尊。之后，与三摩地的业相结合，在此生即获得殊胜的成就。这和宁玛派的法性灭尽的显现相同，因此圣天说：一实乃万法之自性，万法亦乃一实之自性。谁见一实之如是性，彼亦见万法之如是性。如是说。又，《文殊真实名经》中说：执持种种幻化轮，一切事物之殊胜自性，执持一切事物之自性，无生之法，种种义。因此，诸佛皆同一意，同一音声，同一地位，同一体性，此即是成立如是意义之坛城。因此，不依赖于以分别念假立的本尊观修和念诵，因为轮涅一切皆显现为三身的游舞。如是，《吉祥二观察续》中说：于无戏论之自性中，本尊和咒语真实安住。如是说。若想这不是初学者所能为，则《坛法金刚鬘》中说：此书写仪轨，亦以意之修持，而具仪轨之果。如是等等，意之仪轨被说为最殊胜。因此，坛城主尊之形像所摄持等等，以及身像等等之开光，以及对弟子也灌顶，以及迎请，以及寂静火供之究竟，一切皆以意为之。如是说。因此，即使是初学者，也能以坚定的心，在意所幻化的坛城中，如前一般进行开光，并对具足善缘者进行灌顶。如是说，故无过失且必定可行。弟子具足相之理，以及彼等祈请等，在此已述，故非狂语。数量决定者，《秘密总续》中说：从七到二十五之间，不成双
English
And the union with the vase empowerment is to always be close. The deity there will grant blessings, but it is not by speaking in the mouth without guarding the life force. Thus it is said. The holder exhausts the karma of birth and death, the practitioner of remembrance is empty. Becoming a deity of the form body is called the accomplishment of the deity of the completion stage. After that, by combining with the work of samadhi, one attains the supreme accomplishment in this very life. This is the same as the appearance of the exhaustion of the dharmata of the Nyingma school, therefore Aryadeva says: One reality is the nature of all things, all things are also the nature of one reality. Whoever sees the thusness of one reality, he also sees the thusness of all things. Thus it is said. Also, in the "Manjushri Namasamgiti" it says: Holding various wheels of emanation, the supreme nature of all things, holding the nature of all things, the unborn dharma, various meanings. Therefore, all Buddhas are of one intention, one voice, one status, and one essence, this is called the mandala that establishes such meaning. Therefore, it does not depend on the deity visualization and recitation that are fabricated by conceptual thought, because all of samsara and nirvana appear as the play of the three kayas. Thus, in the "Glorious Second Examination Tantra" it says: In the nature without elaboration, the deity and mantra truly abide. Thus it is said. If you think that this is not for beginners, then in the "Mandala Method Vajra Garland" it says: This writing ritual, also with the practice of mind, is endowed with the fruit of the ritual itself. Thus and so on, the ritual of mind is said to be the most supreme. Therefore, the form of the mandala lord being held, and so on, and the consecration of the body image, and so on, and also the empowerment of the disciple, and the invitation to depart, and the ultimate of the peaceful fire offering, all are to be done with the mind. Thus it says. Therefore, even a beginner, with a steadfast mind, in the mandala of emanation of the mind, can perform the consecration as before, and empower those who have good fortune. Thus it is said, so it is without fault and certainly feasible. The way the disciple possesses the characteristics, and their supplication, etc., have been described here, so it is not crazy talk. The number is definite. In the "Secret General Tantra" it says: From seven to twenty-five, not in pairs.
Chinese
说“接受弟子”。在《现观庄严论》中说：“十或八或七或五，一二四外多亦可，无需观察而接受。”如是规定数量，前者是事续部的自宗，并非需要普遍涵盖所有续部。与紧接着引用的《现观庄严论》的教证相关联，密主，如是说，那些先前修习大乘密咒之理，习惯于修持无边方便之门者，彼等即是金刚萨埵，为此等之义故，作此数量之规定。然而，具大悲心的阿阇黎，唯一应发誓度化所有众生界，因此将成为菩提心之因。应完全接受无量众生。如是说，因此在行续中也未规定弟子的数量。在彼之摄略续中说：“入此大坛城，不应观察是否为法器。”因此在瑜伽续中也未说数量决定。虽然在无上续部中未见明确宣说有数或无数，但实际上是允许接受无数的。种姓自在王文殊名称说：“九十俱胝太阳之御者等，一时于吉祥时轮坛城中灌顶。”阿阇黎阿跋耶在《金刚鬘》的坛城仪轨中说：“若具缘分，乃至千人亦可接受。”如是说，因此灌顶的弟子也并非必须有数量规定。也并非必须是寂静的处所，在《金刚帐》中说：“尸林与水汇处，森林瀑布城市中。”如是说，在喧嚣之人的城市中也可以。在弟子之时，主要以人群为主，不观察法器，因此说非法器，在彼之摄略中：“入此大坛城，不应观察是否为法器。为何如此？仅见坛城即可消除罪业。”如是说。
English
It says, "Take disciples." In the Abhisamayalankara, it says, "Ten or eight or seven or five, one, two, four, or more, it is fine. Accept without examination." The above-mentioned determination of quantity is the self-tradition of the Kriya Tantra, and it is not necessary to universally cover all tantras. In connection with the immediately quoted teaching of the Abhisamayalankara, the Lord of Secrets says, "Those who have previously practiced the Great Vehicle Secret Mantra, who are accustomed to practicing the limitless doors of methods, are Vajrasattva. For the sake of their meaning, this measure of number is made." However, the compassionate Acharya should only vow to liberate all sentient beings, because this will become the cause of the mind of enlightenment. Limitless sentient beings should be completely accepted. Thus, even in the Charya Tantra, the number of disciples is not fixed. In the condensed tantra of the same, it says, "When entering this great mandala, one should not examine whether one is a vessel or not." Therefore, even in the Yoga Tantra, the number is not specified. Although it is not seen that the number of countable or countless is clearly stated in the Anuttara Tantras, in reality, it is permissible to accept countless ones. The Kalki king Manjushrikirti said, "Ninety million chariots of the sun and others are simultaneously empowered in the glorious Kalachakra mandala." Acharya Abhaya said in the Vajra Garland mandala ritual, "If one has good fortune, up to a thousand can be accepted." Thus, it is not necessary to have a fixed number of disciples for empowerment. It is also not necessary to have a solitary place. In the Vajra Tent, it says, "In cemeteries, confluences, forests, waterfalls, and cities." Thus, it is said that it is also permissible in a city of bustling people. In the case of disciples, since the gathering of people is mainly taken into account and the vessel is not examined, it is said that it is not a vessel. In the condensed version of the same, "When entering this great mandala, one should not examine whether one is a vessel or not. Why is that? Because merely seeing the mandala purifies sins." Thus it is said.
Chinese
这很清楚。由于这些原因，一般来说，这表明宁玛派的灌顶实践没有错谬。现在，对于有人说“大成就的实践是错误的”，我们将进行讨论。关于“大成就”，在新密续中说：通过将四支念诵和实修与三金刚相结合，以及与六支结合，首先是善的身金刚念诵支，中间是善的语金刚近修支，最后是善的意和智慧金刚实修和大成就支。这里，《秘密藏续》中说：念诵和近念诵，实修和大实修，在佛母的莲花坛城中，展开安乐意之坛城。虽然词语不同，但实际上没有区别。吉祥智慧藏续中说：见解是自明智慧，通过四种指示来确定。体验自明之自性，这被解释为念诵的意义。如是宣说索布。安住于道是近念诵，宣说命脉。从道中解脱是实修，宣说随念。道的果达到究竟，这被宣说为大实修，宣说等持。四种证悟是四种念诵和实修，秘密真言不念诵而安住于意义，手印不观修不生起，任运成就，无有聚散。因此，从《密集金刚》、《古续》、《二观察续》、《瑞吉阿拉里续》和《吉祥时轮》中所说的念诵和实修四种，在方式上没有区别。现在被称为“大成就”的这个，是宁玛派自身体系的坛城大供养。一般来说，据说圆满必须先具备。处所圆满是指，《时轮根本续》中说：何处统治者具有正法，何处众生安乐居住，土地没有争端，瑜伽士应在那里修行。这是指处所。导师圆满是指金刚上师，最好是见到法性真谛者，中等是获得本尊的许可，最次也要精通仪轨实践，加持的传承未被破坏且没有中断。时间圆满
English
This is clear. Due to these reasons, in general, it shows that the empowerment practices of the Nyingma school are not mistaken. Now, regarding the statement that "the practice of Great Accomplishment is mistaken," we will discuss it. Regarding "Great Accomplishment," it is said in the New Tantras: By combining the four branches of recitation and practice with the three vajras, and combining with the six branches, first is the virtuous body vajra recitation branch, in the middle is the virtuous speech vajra near-practice branch, and finally is the virtuous mind and wisdom vajra practice and great accomplishment branch. Here, in the Guhyagarbha Tantra, it says: Recitation and near-recitation, practice and great practice, in the lotus mandala of the Mother, unfold the mandala of bliss and mind. Although the words are different, in reality there is no difference. In the Shri Jnanasattva Tantra, it says: The view is self-aware wisdom, established through four instructions. Experiencing the nature of self-awareness, this is explained as the meaning of recitation. Thus, Sorbu taught. Abiding on the path is near-recitation, teaching the life force. Liberation from the path is practice, teaching mindfulness. The fruit of the path reaching completion, this is taught as great practice, teaching samadhi. The four realizations are the four recitations and practices, secret mantra not recited but abiding in meaning, mudras not visualized or generated, spontaneously accomplished, without gathering or scattering. Therefore, the four recitations and practices spoken of in the Guhyasamaja, the Gur, the Two Examinations, the Rigi Arali, and the Shri Kalachakra, are no different in manner. What is now known as "Great Accomplishment" is the great mandala offering of the Nyingma tradition's own system. In general, it is said that perfections must be present beforehand. Perfection of place refers to what is said in the Kalachakra Root Tantra: Wherever the ruler possesses dharma, wherever beings dwell in happiness, where the land has no disputes, there the yogi should practice. This refers to the place. Perfection of the teacher refers to the vajra master, preferably one who has seen the truth of dharmata, moderately one who has received permission from the yidam deity, and at least one who is skilled in ritual practice and whose lineage of blessings is unbroken and uninterrupted. Perfection of time