Chinese
虽然做了给予土地等四种依仗，但不单独算入，因此与九灌顶的数量不矛盾。一般来说，在那灌顶仪轨中，在这些之上加上三个更高的灌顶，就有十六种灌顶。据说龙树所著的灌顶仪轨，也只是讲了瓶灌顶的十五种名目，但将三誓言、苦行、预言和呼吸这六者归纳为上师的灌顶，因此九的数量与龙树、圣天相符，但词句却非常不同。金刚座的黑行者虽然做了多种依仗名目，但归纳为根本的九灌顶，名称与龙树、圣天的那些大致相同，但仪轨的性质却与一般的灌顶仪轨相同。共同的九灌顶名称相同，是因为《次第五》和《行集》中，明确地说了九者的名称，所以似乎是按那个做的，仪轨不同是各个上师的口诀。这部被认为是龙树所著的坛城仪轨，也因为译师仁钦桑波、绒巴阿格、玛尔巴译师和巴日译师等传承不同的许多译师共同实践，所以必须认为是来自印度的，但可以肯定不是圣龙树所著。光明灯的灌顶仪轨的解说，是 অনুসরণ了老师嘎玛拉布德的坛城仪轨。慈悲怙主如是说。这样灌顶后，对于已经使相续成为法器的弟子，如果区分，像《智慧金刚总集》中所说的五种中的旃檀、乌 উৎপল、白莲花这三种，是被具有支分的明智灌顶所摄持，是讲解生起次第实修的法器。像红莲花一样，只需要以秘密灌顶和智慧灌顶来摄持，是甚深生起次第或者具有形象的圆满次第的法器。像珍宝一样，需要以圆满的四种灌顶来摄持，是讲解所有圆满次第的对象。无论在哪里灌顶的坛城，都被称为巴嘎坛城，还有菩提心坛城和身体坛城，这三者都是坛。
English
Although the four supports such as giving land were made, they are not counted separately, so there is no contradiction with the number of nine empowerments. Generally, in that empowerment ritual, adding the three higher empowerments on top of these, there are sixteen types of empowerment. It is said that the empowerment ritual written by Nagarjuna also only explains fifteen names of the vase empowerment, but summarizes the three vows, asceticism, prophecy, and breathing into the empowerment of the master, so the number of nine is consistent with Nagarjuna and Aryadeva, but the words are very different. Although the Black Practitioner of Vajrasana made many types of supports, he summarized them into the fundamental nine empowerments. The names are roughly the same as those of Nagarjuna and Aryadeva, but the nature of the ritual is the same as that of general empowerment rituals. The common nine empowerment names are the same because the names of the nine are clearly stated in the Five Stages and the Compendium of Practices, so it seems that it was done according to that, and the different rituals are the oral instructions of each master. This mandala ritual, which is considered to be written by Nagarjuna, is also practiced jointly by many translators with different lineages, such as the translator Rinchen Zangpo, Rongpa Agar, the translator Marpa, and the translator Bari, so it must be considered to have come from India, but it can be certain that it was not written by the Holy Nagarjuna. The explanations of the empowerment ritual of the Lamp of Light follow the mandala ritual of the teacher Kamalabuddhi. Thus spoke Thukje Pal. After such empowerment, for the disciple who has already made the continuum a vessel, if distinguished, like the three of sandalwood, utpala, and white lotus among the five mentioned in the Wisdom Vajra Samuccaya, are held by the wise empowerment with branches, and are the vessels for explaining the actual practice of the generation stage. Like the red lotus, it only needs to be held by the secret empowerment and the wisdom empowerment, and is the vessel for the profound generation stage or the complete stage with form. Like the jewel, it needs to be held by the complete four empowerments, and is the object of explaining all the complete stages. Wherever the mandala of empowerment is, it is called the Bhaga Mandala, and there are also the Bodhicitta Mandala and the Body Mandala, all three of which are mandalas.
Chinese
说是坛城。蕴、处、界等，一切手印皆已安立。此乃恒常开阔之境，是为坛城之所示。如是说。菩提心分世俗与胜义二者。所谓身坛城，并非仅指瓶灌顶之坛城，即金刚上师之身坛城，而是指形相具足之色法之义。故内外之身坛城皆为身坛城。以意所修之坛城，即化身坛城，亦与内外之形相无别。故摄于其中。如龙树菩萨所说：为成办弟子一切义，应绘八种坛城相。珍宝种子及诸界，花朵沙及灰与粉，如是意之坛城真。尽力于坛城之中，安置种子或标相，或本尊之形像，或模制或捶打亦当安。如是所说，七者乃从彩粉中分出，第八亦与之相符，乃意禅定之坛城，彼八者，以安置种子、手印、及具足面容手印之差别，坛城转为二十四种。意之坛城，若能获得如现见觉受之光明，固然为佳，然非必不可少。次第修习，能明晰观想彼彼即可。化身坛城亦非必须获得殊胜成就，不仅如此，亦不必成就共同大成就，因具足成就能力之修行者亦能化现。然于化身坛城，上师所化之坛城，弟子须能见之，于意之坛城，须能明晰显现彼相。尔时，仅以意之坛城，亦能善成未成熟者令成熟之坛城，令已成熟者更增上，尤以信解力而成就。故纵未生起光明亦可。成就者之行境，此等生起。
English
It is said to be a mandala. The aggregates, sources, and realms, all mudras have been established. This is the ever-expanding realm, which is shown as the mandala. Thus it is said. Bodhicitta is divided into two: conventional and ultimate. The so-called body mandala, the mandala of the vase empowerment, does not only refer to the body mandala of the Vajra Master, but also to the meaning of the form that is complete with shapes. Therefore, both the inner and outer body mandalas are body mandalas. The mandalas meditated upon by the mind, that is, the manifested mandalas, are also no different from those inner and outer forms. Therefore, it is included in it. As Nagarjuna said: To accomplish all the meanings of the disciples, eight kinds of mandala appearances should be drawn. Precious seeds and the elements, flowers, sand, ash, and powder, thus the mind's mandala is true. To the best of one's ability, in the mandala, place the seed or symbol, or the form of the deity, or a mold or a hammering should also be placed. As it is said, seven are separated from the colored powder, and the eighth is also in accordance with it, which is the mandala of mind concentration, those eight, with the difference of placing seeds, handprints, and faces and handprints, the mandala turns into twenty-four kinds. If the mandala of the mind can obtain the clarity of appearance like finding the symbol of direct perception, it is excellent, but it is not absolutely necessary. It is enough to be able to clearly visualize each of them in sequence. It is not necessary to definitely obtain the supreme accomplishment for the manifested mandala, and not only that, it is not necessary to accomplish the great common accomplishment, because the practitioner who has the ability to accomplish can also manifest. However, in the manifested mandala, the mandala manifested by the lama must be visible to the disciple, and in the mandala of the mind, that appearance must be clearly manifested. At that time, only with the mandala of the mind, the mandala that ripens the unripe is well accomplished, and it makes the ripened ones increase from above, especially by the power of faith. Therefore, it is also possible even if the clarity of appearance has not arisen. The realm of activity of the accomplished ones, these arise.
Chinese
雖然也有，但不一定，更不用說彩粉了。也不一定通過意念觀修或者在三摩地的壇城中灌頂。如《後續經》所說：「壇城與灌頂，以及殊勝的事業眾，受持並加持，是成就的另一途徑。」因此，薩迦班智達說密咒也有以前的儀軌和現在的儀軌兩種。因為這是非常明確的依據，所以現在有些人這樣說：「有些人說密咒有以前的儀軌和現在的儀軌，這在經續和印度論典中沒有說。」這樣說的人，即使說「我見過並聽過所有的印度經續論典」，實際上連非常著名的《密集金剛經》也沒有見過，這完全是暴露了說謊者的本性。這樣，得到灌頂後必須安住於誓言，僅僅受持五部種姓的戒律就認為得到了誓言和戒律是不合理的，因為灌頂本身就得到了誓言和戒律。其中，所要修持的五部種姓的誓言，以及所要捨棄的根本墮罪和大罪，與共同誓言相同，所以稱為共同誓言。特別的誓言是此續中所說的：守護四誓言，守護三誓言，守護灌頂誓言，守護行為誓言。第一種是，第四品中說：「凡殺害眾生者，凡喜愛妄語者，凡貪戀他人財物者，以及常常行淫欲者。」如果安住於生起次第而轉為利他，那麼這些實際上也可以做。如果安住於圓滿次第，那麼阻斷氣息就是殺生，緣起的次第，以智慧說法就是妄語，以佛陀的智慧手印的力量來成就不予取，在法性如是性中行持就是行淫欲。即使是初學者，也必須以信解的方式受持這些，並且學習因緣。這些就是四誓言。第二種是，以那四種誓言為基礎，將大肉作為身，大小便作為語，精血作為意的誓言。在圓滿次第中，五蘊
English
Although there are some, it is not definite, let alone colored powders. It is also not definite to receive empowerment through mental visualization or in the mandala of samadhi. As the Later Tantra says: "The mandala and the empowerment, and the assemblies of supreme activities, practicing and blessing, are another path to accomplishment." Therefore, Sakya Pandita said that there are two kinds of rituals for secret mantras, the former and the present. Because this is a very clear basis for explaining that, some people now say: "Some say that mantras have former and present rituals, which are not mentioned in the sutras and Indian treatises." Those who say this, even if they say, "I have seen and heard all the Indian sutras and treatises," have not even seen the very famous Guhyasamaja Tantra, which completely exposes the nature of liars. Thus, having received empowerment, one must abide by the vows. It is unreasonable to think that one has obtained the vows and precepts merely by holding the five families of vows, because the empowerment itself obtains the vows and precepts. Among them, the vows of the five families to be practiced, and the root downfalls and major sins to be abandoned, are the same as the common vows, so they are called common vows. The special vows mentioned in this tantra are: keeping the four vows, keeping the three vows, keeping the empowerment vows, and keeping the conduct vows. The first is, as stated in the fourth chapter: "Whoever kills living beings, whoever delights in lying, whoever covets the wealth of others, and whoever constantly engages in sexual desire." If one abides in the generation stage and transforms it into benefiting others, then these can actually be done. If one abides in the completion stage, then stopping the breath is killing, the order of dependent origination, speaking Dharma with wisdom is lying, achieving without being given through the power of the wisdom mudra of the Buddha is not giving, and practicing in the suchness of Dharma nature is engaging in sexual desire. Even beginners must hold these in a manner of faith and learn the causes and conditions. These are the four vows. The second is, based on those four vows, taking great meat as the body, urine and feces as speech, and semen and blood as the vows of mind. In the completion stage, the five aggregates
Chinese
学习汇集于光明的方法。第三是行为的誓言：在秘密的行为中，瑜伽士不做坛城的事业等等，以及声闻、独觉和梵天、自在天、遍入天等等，各自拿着装束来做有情的事情时，安住于那个和那个的誓言是绝对需要的。即使不是剩余意义的行为场合，为了那个和那个本尊成就之义而修的时候，也需要声闻、独觉等等的那些誓言。详细的在第十七品中主要阐明。第二，所修的道分为：共同和不共同的道的次第两种。第一是：学习佛陀的乘的意乐，如在《行集灯论》的其他章节中，从《现观庄严论》中屡次引用的那样，这里也这样结合：以微小的善心进入斋戒等微小的苦行，如同种子；仅仅给予亲友布施，如同苗芽；也给予非亲友布施，如同树干；完全寻觅布施的容器，如同树叶；从上师到乐师之间都给予，如同花朵；以欢喜心给予他人，如同果实；为了天界而守护戒律，如同滋养；此外，恭敬地供养大天神们，以及通达上师所教导的，以执着为自性而发起，仅仅希望自己获得解脱。这八种心识，是以苦行、布施、戒律和无染的善根所摄的微小，仅仅是下士夫的意乐。在那之后出现六种舒缓，舍弃不善业而仅仅做善业时，就是以善舒缓。依靠我的自性而一心专注时，就称为依靠我而舒缓。观察蕴而获得无我之明相时，就是以无我舒缓。仅仅缘于法，而不缘于蕴等粗大时，就是法的舒缓。舍弃诸法而心安住于无生时，就是法
English
Learning the method of gathering into luminosity. The third is the vow of conduct: In secret conduct, when yogis do not do the work of mandalas, etc., and when shravakas, pratyekabuddhas, Brahma, Ishvara, Vishnu, etc., each taking their respective attire, do the work of sentient beings, it is absolutely necessary to abide by the vows of that and that. Even if it is not the occasion for the remaining meaning of conduct, when practicing for the sake of accomplishing that and that deity, those vows of shravakas, pratyekabuddhas, etc., are necessary. It is mainly explained in detail in the seventeenth chapter. Second, the object of meditation is divided into: the order of the two paths, common and uncommon. The first is: learning the intention of the Buddha's vehicle, as in other chapters of the Compendium of Practices Lamp, as it is repeatedly quoted from the Manifestation of Perfect Enlightenment, so here also combine it in this way: entering into minor austerities such as fasting with a small virtuous mind, like a seed; giving charity only to relatives, like a sprout; giving charity also to non-relatives, like a trunk; completely seeking the vessel of charity, like a leaf; giving from the lama to the musician, like a flower; giving to others with joy, like a fruit; guarding morality for the sake of heaven, like nourishment; in addition, respectfully offering to the great gods, and understanding what the lama has taught, initiating with attachment as their nature, only hoping to attain liberation themselves. These eight minds are the smallness gathered by austerity, charity, morality, and the root of undefiled virtue, only the intention of a small person. After that, six kinds of relief arise: when abandoning non-virtuous actions and only doing virtuous actions, it is relief with virtue. When relying on my own suchness and focusing the mind one-pointedly, it is called relief by relying on myself. When examining the aggregates and gaining clarity on selflessness, it is relief with selflessness. When only focusing on the Dharma and not focusing on the grossness of the aggregates, etc., it is the relief of Dharma. When abandoning all dharmas and the mind abides in the unborn, it is the Dharma