Chinese
以及方位守护等等。有些人认为（他们）是环境神，这真是可笑。那些这样说的人，认为环境神是努力产生的誓言神。像拔出乌希拉草一样，将从种子、手印等努力产生的誓言与智慧无别之神，连根拔起并扔到远方，拥有将誓言与智慧无别之神，即一个坛城之神众，纳入内部和驱逐外部之分的能力，具备聪慧，是比奇异更奇异的修行者，承担着内在矛盾的沉重负担。阿湿波他树的叶子是菩提树的叶子。干燥的手印类似于五股金刚杵的手印，如《吉祥胜乐轮根本续大疏》中所说，或者如《幻网续》的注释和龙猛、圣天所说。即使像吽字手印，但将两根手指做成环状，就能发出金刚橛。金刚橛的忿怒尊本身和守护的忿怒尊，以前在所有仪轨场合，以及通常的供养场合都多次供奉，这就足够了。如果不这样做，而在此特别为金刚橛守护的忿怒尊供奉食子，那就是在说最重要的关键。就像把不重要的当作重要的一样，就像老鼠跑了才堵住窗户一样，这是在欺骗愚蠢的观众。然后，用牛粪涂抹坛城房屋的地面。让五岁到十岁的年轻女子们，用牛奶、酥油、奶粥、糖等使之满足，这是供养年轻女子的仪轨。此外，还要给那些年轻女子槟榔、香、香料、鲜花、水果和缠绕花瓶颈部的布匹等。这是在早晨的最初时分进行。然后，在早晨七点钟，让比丘和比丘尼的僧团，以不含肉类的干净食物得到满足。之后，上师和弟子一起，以勇士和空行母的宴会和荟供轮使之欢喜和满足，也要献上供养轮的供品。这些也如续部所说：最后进行火供，将智慧尊安置在自己心间的莲花中。让所有世间众返回各自的处所。
English
as well as the guardians of the directions, etc. Some people think (they) are environmental deities, which is truly laughable. Those who say this think that environmental deities are oath-bound deities produced through effort. Like pulling out the ushira grass, the samaya and wisdom beings produced through effort from seeds, hand gestures, etc., are uprooted and thrown far away. Having the power to include within and expel from without the samaya and wisdom beings, that is, the assembly of deities of a single mandala, possessing intelligence, is a practitioner more amazing than amazing, bearing the heavy burden of internal contradictions. The leaves of the Ashvattha tree are the leaves of the Bodhi tree. The dry mudra is similar to the five-pronged vajra mudra, as stated in the Great Commentary of the Glorious Supreme Wheel, or as explained in the commentary of the Mayajala Tantra and by Nagarjuna and Aryadeva. Even if it is like the Humkara mudra, but making two fingers into rings, it can emit a phurba. The wrathful deity of the phurba itself and the protective wrathful deity have been offered many times in all ritual occasions and in the usual offering occasions, which is enough. If this is not done, but a special torma offering is made here to the wrathful deity protecting the phurba, then that is saying the most important key. Like treating the unimportant as important, like blocking the window after the mouse has run away, this is deceiving foolish spectators. Then, the ground of the mandala house is smeared with cow dung. Let the young girls between the ages of five and ten be satisfied with milk, butter, milk porridge, sugar, etc. This is the ritual of offering young girls. In addition, give those young girls betel nut, fragrance, incense, flowers, fruits, and cloth strips tied around the necks of vases, etc. This is done in the first part of the morning. Then, at seven o'clock in the morning, let the sangha of monks and nuns be satisfied with clean food that does not contain meat. After that, the master and disciples together are pleased and satisfied with the feast of heroes and heroines and the tsok wheel, and the offerings of the offering wheel should also be presented. These are also as stated in the tantra: Finally, perform a fire puja, placing the wisdom deity in the lotus in one's own heart. Let all worldly beings return to their respective places.
Chinese
也应迎请坛城彩粉至清净的虚空中。将塔木布拉、香、鲜花、水果和丝绸等给予年轻的女子们。给予后，上师和弟子等一切众生，都应按照各自意愿供养荟供。应请弟子给予光明，给予殊胜，荟供的眷属们各自返回自己的处所。这些都已很好地阐述了。 现在讲述其余的意义。此续中也明确讲述了舍弃一切的灌顶。续中说：没有物品的显现灌顶，由胜者之主的教令，应给予舍弃一切者。同样，像瓦拉等道路和一切功德之宝藏，是具有根本瑜伽者。为了侍奉，手结手印，自己心间的灌顶，从一切过失中解脱。对于其他人，不应给予胜者之精华，明妃的劣等供养。这样说了。那时，从处所、时间和行为的角度，如果以小的努力就能成就，那还用说什么呢？最终，即使是一年之内，如果是有能力以大的努力成就的富裕者，那么从最初的祈请供养开始，直到最后的荟供轮的所有资具，都必须由弟子供养。甚至包括供养那些东西的价钱也必须做到。如果弟子没有财富，但具有善缘，而上师具有财富，那么弟子自己以恭敬和身语的行为，以及按照所说去做的苦行就足够了。上师拿出灌顶不可或缺的完整资具，并给予包含各种物品的灌顶。由此可知，应根据彼此财富的大小，通过智慧来考察资具的差别增减，并加以运用。如果上师和弟子都是唯一的舍弃一切者，并且没有办法准备丰盛的资具，那么就建造一个坛城彩粉或绘制的唐卡，并伴随着少许供品和灌顶物品来进行灌顶。如果连这些也没有，也无法通过方法去寻找，但由于弟子具有善缘，在那个时候必须给予灌顶。
English
The mandala powders should also be invited to the pure space. Tambura, incense, flowers, fruits, and silks should be given to the young women. After giving, all beings including the teacher and disciples should offer the tsok according to their wishes. The disciple should be given light, given the supreme, and the retinue of the tsok should be requested to return to their respective places. These have been well explained. Now, to speak of the remaining meaning. In this tantra, the empowerment of renunciation is also explicitly explained. The tantra says: The manifest empowerment without objects, by the command of the Lord of Victors, should be given to the renouncer. Likewise, the path like Vala and all the treasures of qualities are those who possess the root yoga. For the sake of serving, hand mudras, the empowerment of one's own heart, are liberated from all faults. For others, the essence of the supreme Victor, the inferior offering of the consort, should not be given. It is said. At that time, from the perspective of place, time, and action, what need is there to say if it can be accomplished with little effort? Ultimately, even within a year, if one is wealthy enough to accomplish it with great effort, then from the initial offering of supplication to the final complete equipment of the tsok wheel, all must be offered by the disciple. Even the price of offering those things must be done. If the disciple has no wealth but has good fortune, and the teacher has wealth, then the disciple's own reverence and actions of body, speech, and mind, and the asceticism of doing as told, are sufficient. The teacher provides the complete equipment of empowerment that is indispensable, and bestows the empowerment with various objects. From this, it can be known that the differences in the increase and decrease of equipment should be examined with wisdom according to the size of each other's wealth, and applied accordingly. If both the teacher and the disciple are solely renunciants, and there is no way to prepare abundant equipment, then build a mandala of colored powders or a painted thangka, and perform the empowerment with a small amount of offerings and empowerment substances. If even that is not available and cannot be found by means, but the disciple has good fortune and must be given empowerment at that time due to the power of the occasion,
Chinese
僅僅通過三摩地和語言的表達來進行灌頂也是可以的。在《真實修持》中說：「對於完全清淨的弟子，如果沒有財物，以圓滿菩提之因的珍貴灌頂，以自己的語言完全清淨的這些，即使沒有供養，上師也會給予。」以「自己的語言」來說明，即使沒有海螺法器和髮冠等灌頂物品，也可以用語言給予水灌頂等。如果上師和弟子的上位灌頂沒有找到業手印，就僅僅以自身的手手印或者意手印來成就。否則，如果可以找到，就表示不允許給予智慧明妃不足的人上位灌頂。即使弟子富有，如果沒有向上師供養如前所說的物品，而以強力請求灌頂，那麼今生也會有各種不想要的事物，來世也是痛苦之因。這樣的話，即使僅僅是對於一無所有者的灌頂，也必須通過三摩地的方式來成就壇城和供養等一切。如果對於所緣獲得了明相，那麼在各自的對應處，一次就能夠成就。如果沒有獲得，就要努力並取出覺性的力量，多次重複來使其清晰。師徒二人都必須要做到確信。到「給予一無所有者」為止是七灌頂和寶瓶等三種。對於第四灌頂，一無所有者和富裕者沒有差別。因此，在註釋中說：「同樣，第四灌頂也要給予煙等道，也就是要用語言來表達。」這也說明了弟子的灌頂需要超越世間的第四灌頂。雖然第四灌頂的口訣需要用語言來表達，但是這裡說的「要用語言來表達」，是因為「之前」到「到」為止的語言已經劃定了界限，所以不能將其作為第四灌頂獨有的特徵。因為從一開始的衣服和眼罩開始，到中間的髮冠和飄帶等，以及最後的智慧和本智明妃之間，沒有物質性的東西，所以才說要用語言來表達。另外，在那之後的《大疏》中這樣說：「同樣，一切功德之藏具有根本瑜伽，人
English
It is also permissible to confer empowerment solely through samadhi and verbal expression. In the "Actual Practice," it says: "For a completely pure disciple who has no wealth, the precious empowerment as the cause of perfect enlightenment, these completely pure things with one's own speech, even without offerings, the guru will give." By "one's own speech," it means that even without empowerment substances such as conch instruments and crowns, water empowerment, etc., can be given with words. If the karma mudra is not found for the higher empowerments of the guru and disciple, then accomplish it only with one's own body hand mudra or mind mudra. Otherwise, if it can be found, it indicates that it is not permissible to confer higher empowerment to someone who is inferior to the wisdom consort. Even if the disciple is wealthy, if they request empowerment by force without offering the substances as mentioned to the guru, then in this life there will be various unwanted things, and in the next life it will be the cause of suffering. In that case, even for the empowerment of the renunciant alone, it is necessary to accomplish all the mandala and offerings, etc., through the means of samadhi. If clarity is obtained for the object of focus, then it can be accomplished with one repetition in each corresponding place. If it is not obtained, then strive and extract the power of awareness, and clarify it by repeating it many times. Both the guru and disciple must develop conviction. Up to "give to the renunciant" are the seven empowerments and the three, such as the vase. For the fourth empowerment, there is no difference between the renunciant and the wealthy. Therefore, in the commentary, it says: "Similarly, the fourth empowerment should also give the path of smoke, etc., that is, it should be expressed in words." This also explains that the disciple's empowerment requires the fourth empowerment that transcends the world. Although the instructions for the fourth empowerment need to be expressed in words, the statement here that "it should be expressed in words" is because the words from "before" up to "to" have already defined the boundary, so it cannot be applied as a unique characteristic of the fourth empowerment alone. Because from the beginning with the clothes and blindfold, to the middle with the crown and streamers, etc., and finally between the wisdom and innate wisdom consort, there is no material object, so it is said to be expressed in words. Furthermore, in the Great Commentary from that continuation, it says: "Similarly, the treasure of all qualities possesses the root yoga, the person
Chinese
“转变大乐的瞬间，要用语言来表达。” 意思是说，第四灌顶的时候，不仅要首先明确地指示烟等十相吉祥之道，而且在道位的时候，也能够领会到必要性。同样，也要指示根本的行持命勤和不退转安乐道的忆念和禅定的诀窍。因此，在实际的道和辅助的仪轨中，需要事业印的实修指导，如果断绝世间法的瑜伽士没有做到，那么上师就要用语言的方式来教导这些诀窍。所以说，烟等道，指的是灌顶的时候，以及指示一切功德宝藏等六种加行的诀窍时要结合起来。否则，如果在第四灌顶的时候，仅仅是讲解六种加行和果的词句，就把两者结合起来，那么从烟等的“等”字中，也包括了根本的行持等，这样“等”字就没有意义了，而且“要用语言来表达”这句话就显得多余了。如果你们认为这是我故意找茬，那不是的，因为没有必要仅仅为了这一点而找茬。因为就像上面所说的词灌顶的意义一样，上师像用语言来截断诀窍一样，需要为了弟子修持的目的而讲解。因此，对于第四词灌顶，我们也是非常赞同的。这里“要用语言来表达”这两个词，并不是词灌顶的指示，我们这样说，并不是为了实现我们自己的想法而故意找茬说的，而是如实地说了经论的意义。用语言来表达，并不会变成仅仅是说一些没有观修目标的词句，因此，也不会成为那样理解的后盾，也不会成为妨碍观修的因素，因此，我们没有必要对这个进行挑剔。其他的不说了。第七，为了具体地确定最胜灌顶金刚上师的灌顶，有七个方面：总的来说灌顶的数量，上师灌顶的体性，消除对其分类的疑惑，堪能灌顶的对境弟子的差别，真实仪轨的次第，从那延伸出来的意义，指示确定意义的入口。 第一是那