Chinese
世间界和，胜义智慧的世间界。对于有情众生也同样分为两种，对于灌顶也分为世俗名言和，智慧胜义的灌顶两种，对于修持的方法也分为世间和，超世间的修持方法两种，对于智慧也分为他觉世俗色身相关和，自觉胜义法身的体性。这些之中，胜义的任何一个都是世间界和有情众生的名称，从内外他三种来说，不属于内外的法，仅仅是他者的法。又是从内外他三种来说，内外两种是世俗，他者是胜义。最初佛陀出现，在时轮中显说，是指四种瑜伽和，四种菩提和，六种姓氏和，五品和，二谛等等甚深之义。也称为圣者或殊胜的最初佛陀之续，在此称为时轮的续中，显现宣说，即是善妙而又如实地宣说。因此，最初佛陀出现，在时轮中显说。这句话在前面六种姓氏等的时候也需要引用。{因此，这里的最初佛陀和，时轮也是指二谛等意义的类别，虽然许多印度和西藏的学者这样认为，但在词义上似乎没有依据。第二，阐述十一种灌顶的清净差别，从二谛的角度简要阐述，以及详细阐述各自的清净差别。第一是：最初灌顶七种是哪些？是为了引入孩童们。三种世间是世俗，四种是胜义的。以二谛的法类，金刚持们所开示，世间世俗谛和，胜义谛。水等灌顶七种，仅仅是世俗谛的灌顶，引入孩童们的意思是，孩童一词是根据词语的含义，在不同的情况下指凡夫和，愚笨者和，年龄小的孩童等。
English
The realm of the world and, the realm of ultimate wisdom. For sentient beings, they are also divided into two in the same way, and for empowerment, they are also divided into conventional terms and, two kinds of empowerment of ultimate wisdom, and for the method of practice, they are also divided into worldly and, two kinds of practice methods beyond the world, and for wisdom, they are also divided into the other-knowing conventional form body related and, the self-knowing ultimate Dharmakaya nature. Among these, whichever is ultimate is the name of the realm of the world and sentient beings, from the three of outer, inner, and other, it is not regarded as the dharma of outer and inner, but only the dharma of the other. Also, from the three of outer, inner, and other, the two of outer and inner are conventional, and the other is ultimate. The first Buddha appears, and it is manifested in the Kalachakra, which refers to the profound meanings of the four yogas, the four bodhi, the six lineages, the five chapters, and the two truths, etc. It is also called the lineage of the holy or supreme first Buddha. In this lineage called Kalachakra, it will be manifested and declared, that is, it will be declared well and accurately. Therefore, the first Buddha appears and manifests in the Kalachakra. This sentence also needs to be quoted in the case of the six lineages mentioned above. {Therefore, the first Buddha and the Kalachakra here also refer to the categories of meanings such as the two truths. Although many Indian and Tibetan scholars think so, there seems to be no basis in the meaning of the words. Second, to explain the pure differences of the eleven empowerments, briefly explain from the perspective of the two truths, and explain the pure differences of each in detail. The first is: What are the first seven empowerments? It is to introduce the children. The three worlds are conventional, and the four are ultimate. With the dharma categories of the two truths, the Vajradharas taught, the worldly conventional truth and, the ultimate truth. The seven empowerments such as water are only the empowerment of the conventional truth. The meaning of introducing the children is that the word child is based on the meaning of the word, and refers to ordinary people, fools, and young children in different situations.
Chinese
是进入母胎。此处主要的意思是，对于没有成为上位灌顶之器的愚笨者，或者对于血脉尚未完全成熟，如同孩童年龄的人，应当给予此灌顶。给予此灌顶，就像年龄成熟一样，会成为上位灌顶的具缘者。此外，在《喜金刚五部续》中，金刚心所引述的经文也说：“对于出生的不净孩童，用水洗涤给予灌顶。对其头顶妥善安放发髻，完全系上头饰。对其耳朵、呼吸等，要知道是悬挂丝绸的灌顶。孩童的欢笑和说话，就是金刚铃的灌顶。第五是享用禁行。以名字给予名字的灌顶。父亲经常给予闪电等，这是随许。”如是所说，十五岁以下都是与孩童或青少年阶段相结合的灌顶，因此称为孩童灌顶，是另一种名称。上位灌顶中，瓶灌顶、秘密灌顶和智慧慧灌顶这三种，是以世俗谛来引导的，而以超世俗的胜义谛来开示的，唯有第四灌顶——大智慧灌顶。此处说瓶灌等三种是世俗谛，因此解释为成就世间悉地的意义，似乎不符合这里的语境，因为仅仅通过七种灌顶的意义，就必须预言证得色究竟天的究竟悉地，而且也没有比这更殊胜的世间悉地了。因此，这三种灌顶的意义，是世间道的资粮道、加行道和结合的意义，而第四清净者，则必须安立在超世间道的见道以上。因此，从最初的指触智开始，就恒常安住在第四大智慧的部分中，所以第四道的组成部分在六支瑜伽中都有。由于金刚四道的灌顶四分必须各自断定，所以分得的第四灌顶之道就是所有三摩地支分，而第四智慧的清净者，也就是与他者不混杂者，就是见道以上。基果无别，即
English
It is entering the womb. Here, the main meaning is that for the foolish who have not become vessels for the higher empowerments, or for those whose lineage is not yet fully mature, like children in age, this empowerment should be given. Giving this empowerment, just like maturing in age, will make them suitable recipients of the higher empowerments. Furthermore, in the five-part commentary on the Hevajra Tantra, the Vajra Heart quotes the scripture saying, "For the impure child who is born, give the empowerment of washing with water. On their head, properly place the hair knot, and completely tie the head ornament. For their ears, breath, and so on, know that it is the empowerment of hanging silk. The child's laughter and speech are the empowerment of the vajra bell. The fifth is the conduct of enjoyment. Give the empowerment of name with name. The father constantly gives lightning and so on, this is the subsequent permission." As it is said, up to the age of fifteen, it is an empowerment that combines with the state of childhood or youth, therefore it is called the child empowerment, which is another name. Among the higher empowerments, the vase empowerment, the secret empowerment, and the wisdom empowerment are guided by the conventional truth, while what is taught by the ultimate truth, which transcends the world, is only the fourth empowerment, the great wisdom empowerment. Here, it is said that the vase empowerment and the other three are conventional truths, so explaining it as the meaning of accomplishing worldly siddhis does not seem to fit the context here, because only through the meaning of the seven empowerments, it is necessary to predict the attainment of the ultimate siddhi of Akanishta, and there is no worldly siddhi more supreme than that. Therefore, the meaning of these three empowerments is the meaning of the path of accumulation, the path of preparation, and the union of the worldly path, while the fourth, the pure one, must be established above the path of seeing of the transcendental path. Therefore, from the very first moment of the touching awareness, it constantly abides in the part of the fourth great wisdom, so the component of the fourth path is in all six limbs of yoga. Since the four divisions of empowerment of the four vajra paths must be determined separately, the path of the fourth empowerment that is divided into shares is all the branches of samadhi, and the pure one of the fourth wisdom, that is, the one who is not mixed with others, is above the path of seeing. The ground and result are inseparable, that is
Chinese
如来藏大乐，是四种道的所证，是无变圆成实性，而非世间和出世间道所摄。因此，在灌顶时，必须区分世间和出世间二者。金刚持佛我所说的一切，世间是世俗谛，出世间是胜义谛。每一个法类，一切法都必须圆满地宣说二谛的缘故。按照现在的译词方式，佛陀宣说了二谛，哪二者呢？即世俗谛和胜义谛。这样结合起来进行解说。世俗谛和胜义谛，也从名相的角度变化为多种形式。显现的各种现象是世俗，这些现象本身的自性毫无成立，这是胜义谛。这是将显现声响的世俗诸法本身作为差别的基础，依此而建立的二谛。将能取所取的错乱显现安立为世俗，将无二的智慧安立为胜义，这是世俗和胜义的真实清净者。这里所说的清净者，是不依赖他者，不与他者混杂的独立自主之义。将具足一切殊胜形象的空色大印安立为世俗，将不变的大乐安立为胜义，这是仅仅将胜义作为差别基础的区分，是对胜义本身从不同角度进行安立的方式。从何种必要来区分不同角度呢？这是因为，智慧本身从大乐的角度来说，是胜义谛安住于自身体性的法性；从一切形象的角度来说，是世俗谛各自安住方式的法性。因此，才安立了世俗谛的名称。例如，天界的主宰者帝释天，既是天神本身，又是国王，所以称为天王。对于龙和陶罐妖进行统治，虽然它们不是真实的天神，但也安立为它们的天王。此外，将轮回世间安立为世俗，将出世间圣者的行境安立为胜义等，安立的界限不尽相同。
English
That great bliss of the Tathagatagarbha is the object of realization of those four paths, the immutable, perfectly established reality, and is not included by the worldly and transworldly paths. Therefore, in empowerment, it is necessary to distinguish between the worldly and the transworldly. All that I, the Vajradhara Buddha, have taught is that the worldly is the conventional truth, and the transworldly is the ultimate truth. For each category of dharma, all dharmas must be fully taught with the two truths. According to the current translation, the Buddha taught the two truths. Which two? Conventional truth and ultimate truth. This should be explained in conjunction. The conventional truth and the ultimate truth also change into various forms from the perspective of nomenclature. The various phenomena that appear are conventional. The nature of these phenomena themselves is not established in any way, which is the ultimate truth. This is the two truths established by taking the phenomena of appearance and sound themselves as the basis of differentiation. Establishing the mistaken appearance of grasping and being grasped as conventional, and establishing non-dual wisdom as ultimate, these are the real pure ones of conventional and ultimate. Here, the pure one means independent and autonomous, not relying on others and not mixing with others. Establishing the empty form of the great seal, which possesses all excellent aspects, as conventional, and establishing the unchanging great bliss as ultimate, this is a distinction based solely on the ultimate as the basis of differentiation, and is a way of establishing the ultimate itself from different perspectives. From what necessity are different perspectives distinguished? This is because wisdom itself, from the perspective of great bliss, is the dharmata of the ultimate truth abiding in its own essence; from the perspective of all aspects, it is the dharmata of the conventional truth abiding in its respective ways. Therefore, the name of conventional truth is established. For example, Indra, the lord of the gods, is both a god himself and a king, so he is called the king of the gods. He rules over the nagas and kumbhandas, and although they are not real gods, he is also established as their king. Furthermore, the cycle of existence is established as conventional, and the realm of activity of the transworldly noble ones is established as ultimate, and so on. The boundaries of establishment are not the same.
Chinese
虽然仪轨众多，但似乎大体上核心要点是一致的。因此，这里就真俗二谛的清净，以及轮回涅槃二者的角度出发，对十一种灌顶进行了真俗二谛的区分。第二部分分为两点：七灌顶的清净区分和四灌顶的清净区分。第一点是：水与宝冠幡幢悬，金刚铃杵大威仪，名号以及随许皆具足，七种灌顶人之主。身语意亦善清净，显现灌顶二二也，随许智慧极清净，其他界等清净故。水乃界之清净也，宝冠蕴之净治也，幡幢度之清净也，金刚铃杵无变大，佛陀语流不断绝，日月一体令清净。境与根亦善清净，不变金刚之威仪转，名乃慈等极清净，随许佛陀自清净。此等七种之灌顶，建立坛城后施与。如是说。其中七灌顶的区分是，水与等，即水的灌顶，宝冠的灌顶，幡幢悬挂的灌顶，与金刚杵一同的铃的灌顶，威仪的灌顶，名号的灌顶，以及随许的灌顶等。所示四金刚的清净是，身语等，即清净身体的垢染，使身金刚的力量显现，水和宝冠二者；清净语的垢染，使语金刚的力量显现，幡幢和铃的灌顶二者；清净意的垢染，使意金刚的力量显现，威仪和名号的灌顶二者；以及清净智慧的障碍或执著分别的障碍，使智慧金刚的力量显现，随许加持的灌顶。其后，详细地展示了七灌顶的清净所为和清净能为，其他界等清净故，等等，即四金刚之外的其他种类，五界等清净的其他展示是，水和宝冠所清净的是蕴和界，威仪是从境和根的角度展示的，其他的也需要领会所清净的，幡幢