Chinese
以生起本尊天众之相等的任何禅定之差别来加持弟子，乃是世俗谛的灌顶仪轨。由加持弟子相续的差别，自身相续的众多垢染得以衰损，众多殊胜的善种子得以滋养，因此在修道时变得具有威力的，是相续转变的差别，即真实的灌顶。通过该仪轨做了这些，就称为获得灌顶或获得誓言，即仪轨滋养心相续的功德善种子的部分，就是密咒的律仪和誓言。仪轨也唯有如来所说，从其他处则无法获得律仪，从诸天之王所作的仪轨中，或许会有成就事业和世间悉地的加持随之而来，以及仅仅是那些的灌顶和誓言，但没有获得密咒的律仪，因为从仪轨中获得律仪是此宗独有的特点。从虚假的仪轨中，莫说超世间的，就连世间的悉地的加持也不会降临，否则就仅仅是维持生计而已。如果以超世间的究竟灌顶而言，六支等诀窍的修持方式是仪轨，如此修持的智慧，就是灌顶和誓言以及律仪，由此获得这些就是灌顶。再者，通过十一种灌顶的次第，获得相续转变，善种子增长和滋养，所谓的善，主要是心的自性善良，不仅如此，两种次第道的智慧立即生起的能力也得到滋养，因此也是增长转变之种姓的生起，所以将孩童入门的七种灌顶的灌顶义安立为生起次第，将上方四种灌顶的灌顶义安立为圆满次第。因此，此处所略示的因灌顶并非仅仅是灌顶仪轨，主要是略示灌顶义。因此，这被命名为通过显示灌顶义之门来略示灌顶，在五个章节的各自略示中，完整阐述灌顶章节的略示是没有意义的。
English
That which blesses the disciple with whatever distinction of meditation, such as generating the appearance of a deity, is the ritual of empowerment of the worldly conventional truth. From the distinction of blessing the disciple's continuum, many defilements of one's own continuum are diminished, and many special seeds of virtue are nourished. Therefore, becoming powerful in meditating on the path is the distinction of the transformation of the continuum, which is the actual empowerment. By doing this through that ritual, it is called obtaining empowerment or obtaining vows, that is, the part of the ritual that nourishes the qualities and virtuous seeds of the mind continuum is the samaya and vows of mantra. The ritual is only spoken by the Thus-Gone One, and one cannot obtain vows from elsewhere. From the rituals performed by the supreme deities, there may be blessings that lead to the accomplishment of actions and worldly siddhis, and only those empowerments and vows, but there is no obtaining of mantra vows, because obtaining vows from the ritual is a unique characteristic of this Dharma. From a false ritual, not to mention the transcendental, even the blessings of worldly siddhis will not descend, otherwise it would only be for the sake of livelihood. If we consider the ultimate empowerment of the transcendental, the method of practicing the six branches and other instructions is the ritual, and the wisdom of practicing in this way is the empowerment, vows, and samaya, and obtaining these is the empowerment. Furthermore, through the sequence of the eleven empowerments, obtaining the transformation of the continuum, the seeds of virtue increase and are nourished, the so-called virtue is mainly the goodness of the nature of the mind, and not only that, the ability to immediately generate the wisdom of the two stages of the path is also nourished, therefore it is also the arising of the lineage of increasing transformation, so the meaning of the seven empowerments for children entering is established as the generation stage, and the meaning of the four higher empowerments is established as the completion stage. Therefore, the briefly shown cause empowerment in this case is not only the empowerment ritual, but mainly the briefly shown empowerment meaning. Therefore, this is named as briefly showing the empowerment through the door of showing the empowerment meaning, and it is meaningless to fully explain the briefly shown empowerment chapter in each of the five chapters.
Chinese
确实，舍弃了属于外在世界和生起次第方面的内容，以简要阐述的方式，清晰地讲述了内在、灌顶和圆满次第的修法，以及智慧地道和果位等内容。译者的敬礼是“顶礼吉祥金刚萨埵”。正文内容包括：善月请问，导师承诺宣说，以及广说所说之义。首先是善月的祈请：导师，为了获得超世间的成就，请您以简略的方式为我讲述七种灌顶、三种以及无上的灌顶。如是说。向圆满正等觉的导师释迦狮子，金刚手菩萨的化身善月国王祈请并请问。祈请时称呼道：唉！一切众生的导师。然后说道：请您为我讲述孩童入门的七种灌顶，以及瓶灌顶、秘密灌顶、智慧灌顶，即世间的三种上等灌顶，以及同样无上的超世间的第四灌顶，即这十一种灌顶的灌顶之义的智慧是什么。这总体上是祈请。为了摄受那些喜欢少量内容的人，为了容易记住词句和容易理解意义，请您以简略的方式讲述。请求的目的是什么呢？是为了获得超世间的成就。从八大成就等直到色究竟天的有顶之间的成就是世间的成就，而大手印之上的成就是超世间的成就。此时的汉文是“ལོ་ཀི་ཀོ་ཏ་ཏ་ར་སིདྡྷྱ་ར་ཐཾ་”，并非仅仅指超世间，而是指世间和超世间的意思。注释也同样如此解释。因此，翻译成“为了世间和超世间的成就”更好。而“为了世间世间超世间的成就”出自卓译本，汉文中虽然没有“和”的对应词，也没有两次“世间”，但如果从意义翻译的角度来看，并不矛盾。
English
Indeed, having abandoned what belongs to the external world and the generation stage, it clearly explains, in a concise manner, the methods of practice for the inner, empowerment, and completion stages, as well as the wisdom paths and fruits. The translator's homage is: "Homage to glorious Vajrasattva." The actual text includes: Good Moon's questioning, the Teacher's promise to explain, and the extensive explanation of the meaning to be explained. First is Good Moon's request: Teacher, for the sake of achieving transcendent accomplishments, please explain to me in brief the seven empowerments, the three, and the unsurpassed. Thus he spoke. To the Teacher, the perfectly enlightened Buddha Shakya Simha, King Good Moon, an emanation of Vajrapani, made a request and inquired. He addressed him, saying: O Teacher of all beings! Then he said: Please explain to me the seven empowerments for children entering, and the vase empowerment, secret empowerment, wisdom empowerment, which are the three worldly superior empowerments, and likewise the unsurpassed fourth empowerment, which is transcendent, that is, what is the wisdom of the meaning of these eleven empowerments. This is generally a request. For the sake of benefiting those who prefer a small amount of content, and for the sake of easily remembering the words and easily understanding the meaning, please explain in brief. What is the purpose of the request? It is for the sake of achieving transcendent accomplishments. The accomplishments from the eight great accomplishments, etc., up to the ultimate state of Akanishta, are worldly accomplishments, while the accomplishment above Mahamudra is transcendent accomplishment. The Chinese at this point is “ལོ་ཀི་ཀོ་ཏ་ཏ་ར་སིདྡྷྱ་ར་ཐཾ་”, which does not only refer to the transcendent, but refers to the meaning of both worldly and transcendent. The commentaries also explain it in the same way. Therefore, it is better to translate it as "for the sake of worldly and transcendent accomplishments." And "for the sake of worldly, worldly, transcendent accomplishments" comes from the Dro translation. Although there is no corresponding word for "and" in the Chinese, and "worldly" does not appear twice, it is not contradictory from the perspective of translating the meaning.
Chinese
যেহেতু 胜利者的教义依赖于意义，因此最重要的是意义清晰且易于理解。 虽然这不是本论的直接目的陈述，但如果以解释目的等四种方式来解释，则以核心意义或附带意义的方式进行会更好。 在这里，最主要的主题是不变的智慧，即第四灌顶的究竟意义。 同样，实现它的方法也是主题。 这部拥有百七十四颂的论典是能诠。 依赖于这部论典，清楚地理解并轻松地理解灌顶的意义和实现方法是目的。 从那之中，获得大手印的成就，即成佛，是目的之目的。 第四灌顶的智慧及其实现方法，以及这部论典本身，都存在着能诠和所诠的关系。 依赖于这部论典，无误地理解灌顶的意义，并像理解那样如实地实践，从而获得殊胜成就的那些人。 因为后者以依赖于前者的方式出现，所以后者与前者相关联，这就是关联。 例如，假设地下有珍宝矿藏。 因为有那个矿藏，所以有眼力的人会说：这个方向有这样的矿藏特征。 这样的话语表达出现，并且从那个表达中，一些寻求矿藏的人会确信那个方向肯定有矿藏的特征。 因为产生了那种确信，所以通过挖掘工具等行为，矿藏就会到手。 就像没有前者就不会有后者一样。 在这种情况下，解释获得世间成就的必要性，虽然看起来依赖于吉祥无垢光，但与它不同。 因为在《摄略大续》中，详细地讲述了获得世间成就及其支分的方法。 但在这部论典中没有那样讲述。 在第一节的上下文中，最需要的是，世间成就是共同成就。 也就是，像山药、眼药等小成就；以及变成欲界天神身体的持明是中等成就；以及色
English
Since the Victorious One's teachings rely on meaning, it is crucial that the meaning is clear and easy to understand. Although this is not a direct statement of purpose for this text, it would be better to explain the four aspects, such as purpose, in terms of the core meaning or incidental meaning. Here, the unchanging wisdom, the fourth empowerment's ultimate meaning, is the main subject matter. Likewise, the methods for accomplishing it are also the subject matter. This tantra, which consists of one hundred and seventy-four shlokas, is the expression. Relying on this text, clearly understanding and easily realizing the meaning of the empowerment and the means of accomplishment is the purpose. From that, obtaining the siddhi of Mahamudra, which is Buddhahood itself, is the ultimate purpose. The wisdom of the fourth empowerment, together with its means of accomplishment, and this text itself, exist in a relationship of expression and expressed. Relying on this text, understanding the meaning of the empowerment without error, and practicing it accordingly without distortion, those who obtain supreme siddhi. Because the latter arises in a way that depends on the former, the latter is related to the former, and that is the connection. For example, suppose there is a treasure of precious jewels underground. Because that treasure exists, someone with keen sight says, "In this direction, there are such and such characteristics of the treasure." That verbal expression arises, and from that expression, some treasure seekers gain the certainty that there must be treasure characteristics in that direction. Because that certainty arises, the treasure comes into hand through the activity of digging tools and so forth. Just as the latter does not arise without the former. In this case, explaining the need to obtain worldly siddhis, although it seems to rely on glorious Vimalaprabha, it is different from it. Because in the Condensed Great Tantra, the methods for accomplishing worldly siddhis, together with their branches, are extensively taught. But in this text, it is not taught in that way. In the context of the first section, what is most needed is that worldly siddhis are common siddhis. That is, small siddhis like mountain yams and eye medicine; and the vidyadhara who transforms into the body of a god of the desire realm is a middling siddhi; and the form
Chinese
轉變為母身之持明者乃為大。彼等之中，欲界之天有六種，色界有十六種，其中最好的是色究竟天，因此，轉變為色究竟天之天身的持明者，乃是共同成就之究竟，故稱色究竟天之有頂的世間成就。又，有些時候，有說寂等小事業，以及八成就等中等事業，以及執持色身之持明者為大事業，那是因為沒有區分事業和成就，認為「悉地」（藏文：སིངྔྷི་，梵文天城體：सिद्धि，梵文羅馬擬音：siddhi，漢語字面意思：成就）一詞僅僅是指成就的果，是說生起次第的成就，也就是果分為上中下三等的場合。世間法是指沒有斷除三界煩惱的意思，斷除煩惱就是出世間法。其中，佛陀不僅斷除了煩惱障，還斷除了所知障和等持障，是從三障中解脫的。將有情眾生聚集在一起而感到非常高興，是指不理解與煩惱、時間、有情、見解和壽命的五濁，也就是與五濁相應的有情眾生廣大經典。第二是，薄伽梵所說：聽著，月賢，灌頂之義，七種相和三種殊勝，根之行持勤奮，以簡要開示向你解說。薄伽梵，在印度語中稱為「Bhagavan」，意為具備幸運或具備摧毀，從前者來說，在根本續中說：自在與美貌，名聲與光輝與智慧，以及精勤圓滿，此六者稱為Bhaga。清淨三十六界，地等金剛佛母等，彼等自在等功德，此六者稱為Bhaga。也就是說，禪定的波羅蜜多的果是自在，忍辱的果是美貌，持戒的美名遠揚，布施的光輝財富和智慧的智慧，以及精進的波羅蜜多的果
English
The vidyadhara who transforms into the body of a mother is great. Among them, there are six types of gods in the desire realm and sixteen in the form realm. The best of these is Akanishta. Therefore, the vidyadhara who transforms into the body of an Akanishta god is the ultimate common accomplishment. Hence, it is called the worldly accomplishment of the peak of Akanishta's existence. Also, sometimes, it is said that pacifying and other small activities, as well as eight accomplishments and other medium activities, and the vidyadhara who holds the form body are great activities. That is because the activities and accomplishments are not distinguished separately. It is considered that the word "Siddhi" (藏文：སིངྔྷི་，梵文天城體：सिद्धि，梵文羅馬擬音：siddhi，漢語字面意思：成就) only refers to the fruit of accomplishment. It is the occasion when the accomplishment of the generation stage, that is, the fruit, is explained in three levels: superior, medium, and inferior. Worldly refers to the meaning of not having abandoned the afflictions of the three realms, and abandoning them is transcendence of the world. Among them, the Buddha himself has not only abandoned the obscurations of afflictions, but also the obscurations of knowledge and the obscurations of meditative absorption, and is liberated from the three obscurations. Gathering sentient beings together and being very happy means not understanding the five degenerations of afflictions, time, sentient beings, views, and lifespan, that is, sentient beings who possess the five degenerations do not understand the vast scriptures. Secondly, the Bhagavan said: Listen, Zla-bzang (Moon Good), the meaning of empowerment, the seven aspects and the three supreme ones, the practice of the root's actions, I will explain to you in brief. Bhagavan, in the Indian language, is called "Bhagavan," which means possessing fortune or possessing destruction. From the former perspective, in the root tantra, it is said: Sovereignty and beauty, fame and splendor and wisdom, and diligence, perfectly complete, these six are called Bhaga. Pure thirty-six elements, earth, etc., Vajra Consort, etc., these qualities such as sovereignty, etc., these six are called Bhaga. That is to say, the fruit of the perfection of meditation is sovereignty, the fruit of patience is beauty, the good reputation of ethics is widespread, the splendor of generosity is wealth and the wisdom of knowledge, and the fruit of the perfection of diligence.