Chinese
《祈愿金刚句之结释》，弥庞著。 《祈愿金刚句之结释》，弥庞著。 祈愿金刚句之结释。 万法寂灭离戏论，无碍智悲幻化舞， 无边众生赐安乐，遍主文殊勇士护。 纯净善业铁之基，巧方便成精华聚， 成就解脱四身财，此殊胜愿勤精进。 于此，何为善之根本，能成熟为无上菩提，不为违逆所耗，且能更上层楼之殊胜方便？即是回向与祈愿之弘扬。祈愿之类别虽不可胜数，然此处略述与内续三部之深广内容相关之祈愿王仪轨。分三：一、祈请回向之证人；二、指示回向之善根；三、真实回向。初者： “上师本尊诸圣众，祈请垂念。” 意为：三传承之上师、本尊寂怒尊众，以及勇士空行、金刚护法等三根本、殊胜本尊坛城，如芝麻荚开，显现于前，所有彼等以无碍智慧之眼垂念于我。二者： “今此精勤所修善，三时所积诸善根，悉皆汇集。” 意为：今于此处，以恭敬恒常之精勤，如理修持二次第瑜伽之善根，以及由此所代表之，自己于三时中所积之一切善根，以及虽非自己所积，然于其他众生相续中已成或存在之善根，亦皆以意念汇集于一处，此即所回向之善根。然其中一些人如是想：自己当下之善根即是当下之善根，其后又说三时，当下之善根又该如何认定？答：首先着重说明当下正在修持之善根，
English
"Explanation of the Knot of Words of the Aspiration Vajra," by Mipham. "Explanation of the Knot of Words of the Aspiration Vajra," by Mipham. Explanation of the Knot of Words of the Aspiration Vajra. Although all phenomena are utterly peaceful, beyond elaboration, With the unceasing wisdom, the dance of illusion, Bestowing the supreme benefit and happiness on limitless beings, May the all-pervading Lord Manjushri protect these beings. The substance of pure white virtue, the essence of iron, When seized by the essence of skillful means and accomplishment, Because it is accomplished as the wealth of the four bodies of liberation, Effort in this supreme aspiration is supremely meaningful. Here, what is the root of virtue that ripens into unsurpassed enlightenment, is not exhausted by adverse conditions, and is a special means of increasing from above? It is the complete dedication and expansion through aspiration prayers. Although there are countless types of aspiration prayers, here I will briefly explain the structure of the king of aspiration prayers, which is related to the profound and vast subject matter of the three inner tantras. It is divided into three parts: first, invoking witnesses for the dedication; second, showing the root of virtue to be dedicated; and third, the actual dedication. The first is: "Lama, Yidam, assembly of deities, please consider." This means: the lamas of the three lineages, the peaceful and wrathful deities of the Yidam, and also the heroes, dakinis, Vajra Dharma protectors, and the Three Roots, the assembly of deities of the superior mandala, like an opened sesame pod, manifestly present, all of them with unobstructed wisdom, please consider me. The second is: "The virtue accomplished by diligence here and now, and all the virtues accumulated and existing in the three times, are combined." This means: here and now, with respectful and constant diligence, the virtue of practicing the two stages of yoga properly, and all the virtues accumulated by oneself in the three times represented by this, and the virtues that are not accumulated by oneself but are formed or exist in the minds of other sentient beings, are also combined into one place with the mind, which is the virtue to be dedicated. However, some people think like this: one's own present virtue is the present virtue, and then the three times are mentioned, so how should the present virtue be identified? Answer: First of all, emphasize the virtue that is being practiced now,
Chinese
没有完全包含在其他三时中的，都包含在各自的来源中。一般来说，从广义上讲，存在一般和特殊的差别，因此不会重复。还有一些人认为，过去和现在的善行，如果没有被不相容的因素破坏，可以回向，但是未来的善行等是不合理的，因为它们现在不存在，就像兔子的角一样。然而，菩萨以善巧方便的意愿，将一切目标都转化为大菩提道，这并没有矛盾。如果我想，我未来三门的一切行为，都为了所有众生的解脱，即使未来自己的三门之业，以及由此利益的对境众生现在并不存在，但以智慧的力量这样思维，就能利益未来的众生，这是菩萨智慧的特点。第三，为了最终的果位而回向，为了暂时的道而回向，为了佛法和众生的利益而回向。第一种是：回向于无上大菩提。像这样为了这些善根而回向，并不是为了追求暂时的天人果位，也不是为了高位而回向，也不是为了自己寂静的片面利益，而是为了获得最终的果位，无上圆满正等觉的大菩提而回向，是为了获得一切种智的智慧而回向。第二种有四种：回向于道的所依，回向于道本身，回向于道的功用，回向于成就之因，回向于道的顺缘圆满。第一种是：从今至菩提果，种姓高贵智慧明，无有我慢具大悲，恭敬上师愿安住，具德金刚乘中。从现在开始，直到证得菩提果，显现成佛为止，由于完全觉醒了殊胜乘的种姓，因此种姓变得像黄金一样高贵，并且具有能够领悟殊胜乘的秘密道的非常清晰的智慧，并且没有成为自己相续中产生功德的障碍的我慢，以及不舍弃一切众生的大
English
Those not fully included are included in their respective sources in the three times. Generally speaking, there is a difference between general and specific when speaking broadly, so it is not repetitive. Some also think that past and present virtues, if not corrupted by incompatible factors, can be dedicated, but future virtues, etc., are unreasonable because they do not exist now, like a rabbit's horn. However, there is no contradiction in a Bodhisattva's skillful intention to transform all objects into the path of great Bodhi. If I think, may all my future three doors' actions be for the liberation of all sentient beings, even though my future three doors' actions and the sentient beings who benefit from them do not exist now, by thinking in this way with the power of wisdom, one can benefit future sentient beings, which is the characteristic of a Bodhisattva's wisdom. Thirdly, there are three types of dedication: dedication for the sake of the ultimate fruit, dedication for the sake of the temporary path, and dedication for the sake of the Dharma and sentient beings. The first is: Dedication to the unsurpassed great Bodhi. Dedicating for the sake of such virtues is not seeking temporary positions of gods and humans, nor dedicating for the sake of high status, nor for the sake of one's own peaceful one-sided benefit, but dedicating to the ultimate fruit, the unsurpassed perfect complete enlightenment of great Bodhi, dedicating solely for the sake of obtaining the wisdom of all-knowing. The second has four parts: dedicating to the basis of the path, dedicating to the path itself, dedicating to the function of the path, dedicating to the cause of accomplishment, and dedicating to the complete favorable conditions of the path. The first is: From now until the essence of Bodhi, may I have a noble lineage, clear intellect, no arrogance, great compassion, and respect for the Lama, and may I firmly abide in the glorious Vajra Vehicle. From this time onwards, until reaching the essence of Bodhi and manifesting enlightenment, because the lineage of the supreme vehicle is fully awakened, the lineage becomes as noble as gold, and one possesses very clear intelligence capable of understanding the secret path of the supreme vehicle, and without the arrogance that becomes an obstacle to the generation of qualities in one's own continuum, and with great
Chinese
愿我完全具备大尊者的血统，对于作为道路之根本的具相上师，以不变的恭敬心，轻松成就二利或两种成就的荣耀，以无二的智慧金刚般不可摧毁的力量，提升并结合的道路即是乘。因此，它被普遍称为金刚乘。如以下将要解释的那样，由于具备通过灌顶成熟等功德，所以不要仅仅是进入密咒的影子，而要确信安住于具相的如理状态中。简而言之，大乘首先要确定是不同于其他所化众生的种姓，然后道路的本体是能够确定一切法与胜义谛无别的智慧，以及为了所有众生的利益，想要迅速成佛的慈悲心。具备这二者，并舍弃在道路上产生的障碍——我慢，以及具备顺缘——殊胜的信心，通过具备这些不可或缺的功德，愿你们确信安住于吉祥的金刚乘中。第二部分分为两部分：为普遍的道路回向，以及为各个别部分回向。第一部分是：愿以灌顶成熟，并具备誓言和律仪，在二次第的道路上圆满修习，毫不费力地获得持明果位，轻松成就两种成就。也就是说，所有众生相续中与生俱来的脉、气、明点和心识，作为身语意智慧金刚的修持基础而存在，通过四种灌顶使其觉醒，并在相续中种下能够成熟为四身的特殊能力。此外，根据不同根器的众生，以理解、体验、证悟三种方式，对灌顶意义的智慧产生相应的定解，这将成为能够修持道路和获得果位的因。因此，被称为通过灌顶成熟。这既是所有密咒道路的入口。然而，仅仅获得灌顶是不够的，如果不能如理地守护灌顶的命脉——誓言和律仪，就无法获得两种成就，因此
English
May I be completely filled with the lineage of the great lord, and with unchanging reverence for the supreme guru who possesses the qualities of the root of the path, may I easily accomplish the glory of the two benefits or the two types of siddhis. The path of elevating and uniting with the indestructible wisdom vajra of non-duality is the vehicle. Therefore, it is widely known as the Vajra Vehicle. As will be explained below, because it possesses the qualities of maturing through empowerment, etc., may you not merely be a reflection of entering mantra, but may you surely abide in the state of possessing the qualities as it should be. In short, the Great Vehicle, first establishing that it is definitely a lineage of disciples unlike others, then the actual basis of the path is the wisdom that can ascertain all dharmas as inseparable from the ultimate truth, and the compassion of wanting to quickly attain Buddhahood for the benefit of all sentient beings. Possessing these two, and abandoning the obstacle of pride that arises on the path, and possessing the favorable condition of excellent faith, through possessing these indispensable qualities, may you surely abide in the glorious Vajra Vehicle. The second part has two parts: dedication for the general path, and dedication for each specific part. The first is: May I be matured by empowerment and possess vows and samayas, and having perfected the practice on the path of the two stages, may I attain the state of vidyadhara without difficulty, and may I easily accomplish the two types of siddhis. That is to say, the innate channels, winds, bindus, and mind, together with the mind, in the continuum of all sentient beings, exist as the basis for the practice of the body, speech, mind, and wisdom vajra, and awakening them through the four empowerments, and planting in the continuum the special ability to ripen into the four bodies. Furthermore, depending on the differences in the faculties of individuals, the definite understanding of the wisdom of the meaning of empowerment in the manner of understanding, experience, and realization will become the cause for being able to practice the path and obtain the fruit. Therefore, it is said to be matured by empowerment. This is the entrance to all the paths of secret mantra. However, it is not enough to merely receive empowerment; if one does not properly maintain the life force of empowerment, the vows and samayas, one will not obtain the two types of siddhis, therefore
Chinese
从断除过患方面来说是戒律，从成就功德方面来说是誓言。以根本和支分的誓言不可违越之处，来守护一切罪堕的垢染。如是，以灌顶成熟，且具有誓言和戒律的补特伽罗，对于生起次第和圆满次第这二者的道，通过修习和成就而达到究竟，无有困难地迅速趋入四种持明者的果位。具有七支结合的最胜成就，以及八大成就等共同成就。愿这两种成就无需经历艰难和长久的努力，轻而易举地获得成就。如是。关于与四种修法相结合的方式有很多种，如果与生起次第相结合，则是修习空性、大悲和幻化，近修手印。从有戏论到观修不可思议任运成就的坛城之间是修成就。获得荟供轮的成就是大成就。如果与圆满次第相结合，则是知晓俱生菩提心的所依和能依之要点是修习，明观自生身坛城，并于此要点进行击打是近修。加持手印母是修成就，双运的俱生大乐智慧是大成就。如果与二者相结合，则将四灌顶之道与生起次第、圆满次第等和四种修法依次结合。第二部分有三：祈愿修习续部幻化网，祈愿修习龙纳热东竹，祈愿修习窍诀大圆满。其中第一部分有四：祈愿显现为身之坛城，祈愿声音响动为语之坛城，祈愿念头觉知为意之坛城，祈愿一切为大乐之嬉戏。第一，显现的一切圆满为幻化网之轮。意思是说，内外情器的一切事物，所有显现的一切都从平凡自相的执着中解脱出来，显现空性身金刚身幻化网，如幻般变幻且众多相连的网，或者说，所有显现的事物如幻化一般，都转