Tibetan
ངོ
Chinese
以灌顶之道亦可分为二，即共同与非共同两种。共同道仅为阶梯，需修持十度波罗蜜的因果。非共同道亦由意灌顶，以解脱道作为方便而宣说。解脱道有见道与修道二者，清净、平等三四四与五，具备三真谛与四证悟，从而现量证悟自明觉，确信无疑即为见道，此乃第一种特征。修道有生起次第与如是次第。生起次第中，对于显现世间的法性，为了逆转其本初俱生之状态，首先修持无生之慈悲，并修持众多微细与粗大的法门。若欲迅速成就悉地，则于极不可得之法界中修持。待此禅定纯熟之后，应了知一切皆如幻如化，如海市蜃楼，如幻术。如是反复修习，最终将外内器情收摄于（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之中。无论修持何种本尊，其种子字各异。 通常而言，无论修持何种法门，其本质皆无二致，最终皆融入金刚萨埵之中。或修持一面二臂，或三面六臂，恒常修持。对于微细与粗大的修法，应交替修习，使其熟练。如是修习之后，修持五族姓佛，并学习四十二尊等本尊。待此纯熟之后，将其与寿命持明相结合，从而显现成佛之方式。 此乃为了使先前的修习在后期更为清晰，故需确定座次的次第。如是唯一之次第，即为无需学习之修持次第。不加造作，安住于本然状态，为了使任运成就之坛城得以显现，需修持安住于无所住之中。༈。方便道之因与次第，即诀窍、禅定与力量之转变，以及熟习气脉之道的修持，乃是生起极大安乐之因。若具足秘密灌顶之莲花，则以无有间断之方式，为了圆满十与三之因果，若能次第与逆转，则能以加持力而如实获得。若根、境、识三者和合，则能展现秘密灌顶之殊胜神变。坛城之数量犹如微尘般无量无边，圆满༄༅。 具足之任运成就之众，以秘密灌顶之殊胜而生起，故应精勤于方便道。为了进入与获得，故宣说道，为了使二者解脱而安立，若能善用，则能圆满此道。道
English
Through empowerment, the path is also spoken of as twofold: common and uncommon. The common path is merely a staircase, where one practices the cause and effect of the ten perfections. The uncommon path is also shown as a skillful means of liberation through the empowerment of thought. The path of liberation consists of the path of seeing and the path of meditation. Purity, equality, three, four, four, and five, possessing three truths and four realizations, thereby directly realizing self-awareness, and being certain without doubt is the path of seeing, which is said to be the first characteristic. Meditation consists of the generation stage and the suchness stage. In the generation stage, for the Dharma nature of phenomenal existence, in order to reverse its originally co-emergent state, one first meditates on unborn compassion, and meditates on many subtle and gross aspects. If one wishes to quickly accomplish siddhis, one meditates in the realm of the utterly unobservable. When that samadhi is familiar, one should know that everything is like illusion, like a mirage, and like a magical display. By repeatedly familiarizing oneself in this way, one eventually gathers the outer and inner environments and beings into the syllable (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). Whatever deity one practices, their seed syllables are distinct. Generally, whatever one meditates on, all are similar in essence, and all merge into Vajrasattva. Or one meditates on one face and two arms, or three faces and six arms, constantly meditating. For the subtle and gross practices, one should alternately practice and familiarize oneself. Having become familiar in this way, one meditates on the five Buddha families, and learns the forty-two deities and so on. Having become familiar with that, one combines it with the life-force awareness holder, thereby manifesting the way to attain enlightenment. This is because the previous practice becomes clearer later, so one must definitely establish the order of the rows. Such a unique order is the order of practice without the need for learning. Without artificiality, abiding in the natural state, in order for the spontaneously accomplished mandala to arise, one must meditate on abiding in the non-abiding. ༈. The cause and sequence of the path of means are the transformation of pith instructions, samadhi, and power, and familiarizing oneself with the path of wind control, which is the cause of arising great bliss. If one possesses the lotus of secret empowerment, then in an uninterrupted manner, in order to perfect the cause and effect of ten and three, if one can sequence and reverse, one can truly attain it through the force of blessings. If the faculties, objects, and mind are combined, then one can display the great magic of the supreme secret empowerment. The number of mandalas is countless like dust particles, and the perfectly endowed spontaneously accomplished assembly arises through the supreme secret empowerment, so one should strive on the path of means. In order to enter and attain, the path is spoken of, and it is established for the liberation of both. If one can make good use of it, one can perfect this path. Path.
Chinese
的支分缘安立，随顺行持与见灌顶，修持供养事业低下，坛城等八者而圆满，以时机为主与友朋摄，此亦为自他之义。道随顺之行持亦，以时机为定为增定力而行。 作为行事无事作，说是最初之行持，以悲心不浪费而执持，方便波罗蜜多行持，是第二之道相应。于法行十之一分上，安住说是第三。于处所与用具随宜，不坏具慧者，禅定起时之行持，是数目之第四有戏论。一切之时乃起时，三门之外决定词成就，以说之理路具足，无见与所见。任运成就智慧彼。 是明灯，自性光明是兄弟之胜，本体知如是性，无境明故说为见。为行次第故说灌顶，本体能力利他密与知，是极坚固之本体五。必要是时机之开悟，于说者自身知晓之，于本体自性中数入，五灌顶圆满摄略十八增。时乃三种相，外内坛城三种相，次第显现亦最初，画像建立祈请利他能力赐，生起次第学习之时，圆满次第诀窍结合之时，秘密灌顶第四分。嬉戏进入之时秘密之，指示坛城赐予知稳固，本体时亦变为五，如于锐利上加持锐气，能力出生获得之量，因缘因与主，境与彼无间，本体一切于时机结合。 具足信与精进三者，具足苦行三者于弟子，相续一或他异，随具何者不浪费而赐予，灌顶生处业惑，蒙，知障细分极清净后，功德显现故说为名。未令上师欢喜且，未获得诸灌顶前，勤作无果堕落之过患，任何饶益之灌顶，此后之时乃胜者之子。
English
The branch conditions are established, the practice and view of following are empowered. Accomplishment, offering, and activities are inferior. The mandala and others are completed by eight. The main and friends are gathered by occasion. This is also for the benefit of oneself and others. The practice of following the path is also used to strengthen concentration by occasion. Acting as doing nothing, it is said to be the first practice. Holding on without wasting compassion, the practice of the perfection of means is in accordance with the second path. It is said to be the third dwelling in one part of the ten practices of Dharma. In whatever place and equipment is comfortable, the practice of concentration when it arises is the fourth with elaboration by the unimpaired and intelligent. All times are the times of arising. The definition is accomplished outside the three doors. With the reason of explanation, there is no seeing and being seen. That spontaneously accomplished wisdom. It is the lamp, the self-nature is clear, the best of brothers. Know the essence as suchness. Because it is clear without object, it is said to be seeing. Empowerment is explained to go through the stages. Essence, ability, benefit, secret, and knowledge. The five essences are very stable. The need is to open up the occasion, and to know it in the explanation itself. The number is entered into the essence itself. The five empowerments are complete, condensed, eighteen are expanded. Time is in three forms. Outer, inner, and mandala are in three forms. The appearance of the stages is also in the beginning. Drawing, building, offering, benefiting, and empowering. The time to learn the generation stage. The time to combine the perfection stage instructions. The secret empowerment is the fourth part. The time to enter the play is secret. Showing the mandala gives knowledge and stability. The essence of time also becomes five. Like sharpening a sharp edge, the amount of ability born is obtained. Cause, condition, cause, and owner. Object and immediately after that. Combine the essence with all occasions. Having faith and diligence, and having three vows, give to the disciple who has one or different lineages, whichever has it without wasting it. By empowerment, the place of birth is karma and affliction (kleśa). Obscurations. After the subtle part of the cognitive obscurations is completely purified, it is said to be a name because the qualities appear. Without pleasing the master, and without obtaining all the empowerments, the fault of falling into fruitless labor. From this time onwards, the sons of the Victorious Ones are empowered with any benefit.
Chinese
不退转故具功德，从天人功德以上，金刚持等随缘见。修行有世间和出世间，世间修行如下：起尸、长寿、诛法，大天和四大天王，降伏毒龙，以及控制国王大臣的妻妾。驱逐地方上的豺狼和行动迅速者，隐身术，修持天龙女，修持国王大臣、军队将领和宰相。为了今生的利益是世间法。修持文字幻术会众，金刚萨埵和医药，修持五部和五部母心咒，降临加持等有两种修法。依靠手印、物品和方法，可归纳为三种修法。若能精进修持，则能确定修持之名。为了圆满二资粮，供养有：禅定、结合解脱、誓言物，以及欲妙、歌舞和意念之云，乐器等用于灌顶。为了增强力量而作供养，具有共同、特殊和功德。为了成办自他利益的事业，通过佛塔手印之门，以及护摩、舞蹈、歌舞和物品来做。要知道，青春年少和种族繁衍，没有后代和失去伴侣，要结合四种事业的时间。为了使事业的力量更加强大，要事先寻找。息法要清净，增法要喜悦，怀法要贪恋，诛法要愤怒。这也使事业的力量变得强大。观修一位胜者，一切事业都能成就。行事随缘，本尊也有四种。名相和本体如是。果报是猛厉本尊的名号，功德与虚空同等。甚至连金刚手菩萨也会被勾召，佛陀的身躯也会被摧毁。如果按照经典来做，就能圆满二利。与学道和现观道相结合。为了抓住修持的基础，誓言有：本体、简要和详细三种。简要地说明了共同的誓言，中间有十五个根本誓言，详细的有三百六十个。 证悟调伏和成办事业，调伏和律仪的誓言等，所集聚的都是伟大的。譬如说，随缘而定。
English
Non-returning, hence possessing qualities, from the qualities of gods and humans upwards, Vajradhara and others are seen according to circumstances. Practice is worldly and beyond worldly. Worldly practice is like this: raising the dead, longevity, and subjugation practices, the great god and the four great kings, subduing venomous nagas, and controlling the wives of kings and ministers. Expelling jackals and swift-footed creatures from the area, invisibility, accomplishing the form of gods, nagas, and goddesses, accomplishing kings, ministers, army generals, and prime ministers. For the sake of this life, it is worldly. Accomplishing the gathering of letters and illusions, Vajrasattva and medicine, accomplishing the five families and the minds of the five mothers, bestowing blessings, etc., there are two kinds of practice. Relying on mudras, substances, and methods, it can be summarized into three kinds of practice. If one strives to practice, then one can determine the name of the practice. In order to perfect the two accumulations, offerings include: samadhi, union and liberation, samaya substances, as well as desirable qualities, songs, and clouds of mind, musical instruments, etc., are used for empowerment. Offerings are made to enhance power in the place, possessing common, special, and qualities. In order to accomplish the activities of benefiting oneself and others, through the gate of stupa mudras, as well as homa, dances, songs, and substances. Know that youth and the propagation of the lineage, having no descendants and losing one's partner, should be combined with the time of the four activities. In order to make the power of the activities even stronger, one should search beforehand. Pacifying activities should be pure, increasing activities should be joyful, magnetizing activities should be attached, and wrathful activities should be angry. This also makes the power of the activities stronger. Meditating on one victor, all activities can be accomplished. Acting according to circumstances, there are also four deities. Names and essence are as they are. The result is the name of the fierce deity, qualities equal to the end of space. Even Vajrapani can be summoned, and the body of the Buddha can be destroyed. If one acts according to the scriptures, one can perfect the two benefits. Combined with the path of learning and the path of direct perception. In order to grasp the basis of practice, the vows are: essence, concise, and detailed. The common vows are briefly explained, in the middle there are fifteen root vows, and in detail there are three hundred and sixty. Realization, taming, and accomplishing activities, taming and vows of discipline, etc., what is gathered is great. For example, it depends on the circumstances.