Chinese
关于那若六法中灌顶七支的说法，如果认为这里需要全部灌顶七支，那是不一定的，因为这里的清净是与弟子的灌顶同时示现的。所谓水清净，主要是指通过弟子的灌顶而进入的清净。这里也因为有水等其中的一部分，所以仅仅是寻求词句的解释。在此灌顶水灌顶等时，除了水灌顶等实际的名称之外，任何时候都不要使用其他进入的术语。 第二，大自在灌顶，分为缘起手印的差别和灌顶正行两部分。第一部分，经中说：“只要一方的年龄独自变为十种形态，就观看和触摸。然后拥抱，享用带有味道的水宝等。年龄二十以上，手印是极度恐怖者，即忿怒本尊，不要看生灵。为了灌顶的目的，六和三，即给予安乐和同等果报，其他是为了禅修的目的。”因此，少女从一岁到十岁之间，是具有十波罗蜜多和十力母清净的薄伽梵母般若波罗蜜多所清净的智慧界和虚空界。其中，未滴落精液时是智慧，滴落时是虚空。暂时，这些少女不是追逐欲望的实际依靠，但观看、触摸和供养是可以的。十一岁是风界度母，十二岁是火衣白女，十三岁是水玛玛琪，十四岁是佛眼佛母，十五岁是声金刚母，十六岁是触金刚母，十七岁是味金刚母，十八岁是色金刚母，十九岁是香金刚母，二十岁是法界金刚母的清净。此处，度母等直至法界，即指十一到二十岁之间的十位明妃被说是灌顶的明妃。但是，度母的清净，即十一岁的少女也不是二交的依靠。注释中说：“六和三，是指剩余的九位。”又，如果存在十位手印，那么，对于能够运用哪一位的弟子，就交付那一位。因此，在般若灌顶的场合，十位都可以二交。
English
Regarding the statement of bestowing the seven branches of empowerment in the Six Yogas of Nāropa, if one thinks that all seven branches of empowerment need to be bestowed here, it is not certain, because this purification is shown simultaneously with the disciple's empowerment. The so-called water purification mainly refers to the purification that enters through the disciple's empowerment. Here, also, because there are some of the water and so on, it is only seeking the explanation of the words. When bestowing water empowerment and so on here, one should never use other terms of entry other than the actual names such as water empowerment. Second, the Great Lord Empowerment is divided into the difference of the causal mudrā and the actual empowerment. The first part, the scripture says: "As long as the age of one side alone changes into ten forms, one should see and touch. Then embrace and enjoy the moving water treasure with taste and so on. Above the age of twenty, the mudrā is the most terrifying, that is, the wrathful deity, do not look at living beings. For the purpose of empowerment, six and three, that is, giving bliss and equal fruit, others are for the purpose of meditation." Therefore, young girls from one to ten years old are the wisdom realm and the space realm purified by the Blessed Mother Prajñāpāramitā, who has the purification of ten pāramitās and ten powerful mothers. Among them, when the semen has not dripped, it is wisdom, and when it has dripped, it is space. For the time being, these young girls are not the actual reliance for pursuing desires, but seeing, touching, and offering are permissible. Eleven years old is the wind realm Tārā, twelve years old is the fire-clad white woman, thirteen years old is the water Māmakī, fourteen years old is the Buddha eye mother, fifteen years old is the sound Vajra mother, sixteen years old is the touch Vajra mother, seventeen years old is the taste Vajra mother, eighteen years old is the form Vajra mother, nineteen years old is the smell Vajra mother, and twenty years old is the purity of the Dharma realm Vajra mother. Here, Tārā and so on until the Dharma realm, that is, the ten vidyādharīs between eleven and twenty years old are said to be the vidyādharīs of empowerment. However, the purity of Tārā, that is, the eleven-year-old girl is also not the reliance for dual union. The commentary says: "Six and three, refers to the remaining nine." Also, if there are ten mudrās, then, for the disciple who can use which one, give that one. Therefore, in the case of Prajñā empowerment, all ten can be used for dual union.
Chinese
难道不是安置于彼处吗？如果认为只是安置，那又如何能够呢？所说的是，十者之中，九者应当真实依止。这是指仅以观看和触摸来依止。在《大疏》中说：从火界开始，直至法界为止。风界因为没有尘垢，所以不应执取。这是确定的。因为说是确定执取。关于弟子和主尊的灌顶，前三个灌顶，每个有一个明妃就可以了。但似乎必须选取十二岁到二十岁之间的任何一个，因此在弟子的仪轨之前讲述这个。其余从二十一到三十六之间，忿怒母十位，瑜伽母八位，以及极忿怒母八位等明妃们，仅仅是修行的意义，而不是灌顶的意义。在此，居家者寻找自己的亲属，即与亲戚相关的明妃十位，献给上师。居家者通常容易获得自己的明妃，但要同时找到前面所说的十位具有青春的明妃是很困难的，对于没有找到的，可以用替代品代替。出家者因为已经舍弃了亲属，所以没有自己的亲属，因此全部都是其他种姓，所以由上师寻找十位不同种姓的明妃并给予。即使贱民等十个种姓不能全部真实聚集，没有找到的也可以用替代品代替。对于这两者来说，如果能聚集十一岁到二十岁之间的十年年龄，那就很重要了。可以凭借认为是自己种姓的十位和认为是其他种姓的十位来进行替代。如果不能完全找到十个不同的年龄，那么十一岁到二十岁之间的任何年龄都可以，对于找到的具有青春的十位，可以按照那个年龄来命名并认可，这样也可以成就。 第二，真实的灌顶是，经中说：具足一切庄严，如同精炼的黄金，十二岁的妙龄少女。具有血脉，以智慧方便的自性，以自己的金刚宝享用欲望之后。连同种子，也知道金刚是清净的弟子，然后抛入口中。之后给予自己的手印，然后
English
Is it not placed there? If it is thought that it is only placed, how is it possible? It is said that nine out of ten should be actually relied upon. This refers to relying on only seeing and touching. In the Great Commentary, it says: Starting from the fire element and up to the dharma element. The wind element should not be grasped because it is without dust. This is certain. Because it is said to be definitely grasped. Regarding the empowerment of the disciple and the master, for the first three empowerments, one consort each is sufficient. But it seems that any one between the ages of twelve and twenty must be selected, so this is explained before the disciple's ritual. The remaining twenty-one to thirty-six, the ten wrathful mothers, the eight yoginis, and the eight extremely wrathful mothers, etc., are only for the purpose of practice, not for the purpose of empowerment. Here, the householder seeks his own relatives, that is, the ten consorts related to relatives, and offers them to the master. It is usually easy for householders to obtain their own consorts, but it is difficult to find all ten youthful consorts mentioned above at the same time, and those who are not found can be replaced with substitutes. Since the renunciant has abandoned relatives, he has no relatives of his own, so all are of other castes, so the master seeks and gives ten consorts of different castes. Even if the ten castes such as the outcasts cannot all be truly gathered, those who are not found can be replaced with substitutes. For both of these, it is important to gather the ten years of age from eleven to twenty. It is permissible to substitute by considering ten as one's own caste and ten as another's caste. If ten different ages cannot be found completely, then any age between eleven and twenty is acceptable, and for the ten youthful ones who are found, it can be accomplished by naming and acknowledging that age. Second, the actual empowerment is, as the tantra says: Endowed with all ornaments, like refined gold, a beautiful girl of twelve years old. Possessing blood, with the nature of wisdom and means, after enjoying desires with one's own vajra jewel. Together with the seed, also knowing that the vajra is a pure disciple, and then throwing it into the mouth. Then giving one's own mudra, then
Chinese
又，其他具有烟道的道路等。经中只说了这么多。注释者作了补充和详细解释，首先这样说：从那以后，听闻并了解了包括广释在内的所有经典，为了伟大的主人的缘故，在家中的学生应该将按照次第所说的十位明妃献给上师。还说，在圆满智慧灌顶的结尾，一切都是伟大的主人的灌顶仪轨。因为担心前面的主人是灌顶和财富，所以在前后都用伟大的主人的名字来确定。在那之后，给予誓言和戒律，并宣说了灌顶的差别。经和释的说法也证明了对弟子灌顶和主人灌顶进行灌顶的差别等。在圆满智慧灌顶的结尾，说这是伟大的主人的灌顶仪轨，即弟子和主人的两种灌顶。并表明了这之前已经说明了大部分的不同之处。因为考虑到此后共同的仪轨词语相同，所以作为结尾的说明而作。经中说：又，其他具有烟道的道路等。在智慧灌顶的结尾，宣说了超越世间的第四灌顶。注释中没有出现强调，是因为考虑到那之前需要灌顶的差别等。在差别的剩余意义，四手印的场合，经中说：贪著与离贪著，达到极致，最初是至乐的宝藏，瑜伽士们所证悟的第四灌顶。从手印中，那会变成美好的母亲，这便是具有十种功德的上师的容颜。这样清楚地说明了第四灌顶，并作了注释，因为灌顶的次第没有错乱地出现，所以考虑到这样就足够了。此时，注释中这样说：十种相是由于哭泣等差别而产生的布施等波罗蜜多，这便是具有功德的上师金刚萨埵的容颜。所说的是智慧的第四容颜。所说的意义是，那是自性身的法性。这样确定地说。这样说，清楚地说明了哭泣等十种相是自性身。这说明了哭泣等是错觉的
English
Again, others possess the path of smoke and so on. The tantra only says that much. The commentator made it into a supplement and detailed explanation, saying first: From then on, having heard and understood all the tantras including the extensive commentary, for the sake of the great master himself, the disciple who remains at home should offer the ten vidyādharīs who are spoken of according to the order to the guru. It is also said that at the end of the perfection of wisdom empowerment, everything is the ritual of the great master's empowerment. Because of the fear that the previous master was empowerment and wealth, both before and after, it was determined by the name of the great master. After that, vows and precepts are given, and the distinctions of empowerment are proclaimed. The way of speaking in the tantra and commentary also proves that the distinctions of empowerment etc. are performed for the disciple's empowerment and the master's empowerment. At the end of the perfection of wisdom empowerment, it is said that this is the ritual of the great master's empowerment, that is, the two empowerments of the disciple and the master. And it shows that most of the differences that are different from this have been explained up to that point. Because it is considered that the common ritual words are the same after that, it is made as a final explanation. The tantra says: Again, others possess the path of smoke and so on. At the end of the perfection of wisdom empowerment, the fourth empowerment that transcends the world is proclaimed. The commentary does not have an emphasis because it is considered that the distinctions of empowerment etc. are needed before that. In the remaining meaning of the distinctions, in the case of the four mudrās, the tantra says: Attachment and detachment, reaching the extreme, the first is the treasure of supreme bliss, the fourth empowerment to be realized by yogis. From the mudrās, that will become a good mother, this is the face of the glorious guru with ten qualities. Thus, the fourth empowerment is clearly explained, and a commentary is made on it, because the order of empowerment does not appear in a confused way, so it is considered that this is enough. At this time, the commentary says: The ten aspects are the perfections such as giving etc. that arise from the differences such as crying etc., this is the face of the glorious guru Vajrasattva. What is said is the fourth face of wisdom. The meaning of what is said is that it is the dharmatā of the svābhāvikakāya. It is said with certainty. Thus, it is clearly stated that the ten aspects such as crying etc. are the svābhāvikakāya. This explains that crying etc. are illusory
Chinese
认为“是现象”这样持邪见的人，那些说邪见是错误的人，他们的头上会降下燃烧的铁雹。那些持邪见的人，对于明确显示究竟意义的这些，会弄虚作假，含糊不清，仅仅通过阅读传承就转移，还像讲说时轮金刚一样伪装，愚蠢的偏袒者们一起诽谤他人，宣扬自己。那个教证的意义是，从母等处有六种印，身语意之手印三者即九，普遍周遍之手印第十是，智慧金刚之面，或者说是门、烟等的道，即第四灌顶。这是它的意义。这些仪轨在灌顶仪轨中已经清楚地讲述过，所以容易理解。次第是这样的：依次陈列十位明妃进行供养，给予许可、请求布施，赞颂并祈祷，从十六明妃音声金刚母开始，除了二十明妃之外，其余九位让弟子拥抱，如自灌顶时所说的那样，给予水灌顶和随许，然后正行时，瓶灌顶之际，除了十一明妃之外，上师拥抱九位明妃。除了二十明妃之外，将九位明妃交给弟子，让弟子触摸乳房，上师抓住二十明妃的乳房让弟子观看。在秘密灌顶时，首先是音声金刚母十五明妃，上师入于等至的菩提心与弟子，降在二十明妃法界金刚母的口中。之后不包括音声金刚母，包括将度母清净作为目标，九位明妃的微尘精华，被上师引导至金刚宝中，再次抛向弟子的口中。或者不计算度母的清净，而是八位明妃，在智慧灌顶时，二十明妃法界金刚母，上师随顺贪欲而入于等至，使无漏的俱生显现，随即交给弟子，完成智慧灌顶的仪轨。此后，其他明妃也如理如法地侍奉，从半夜到十个钟头，或者十三，或者十六个钟头，随心所欲地侍奉，最后是会