Chinese
这是因为进行了加持。在智慧灌顶清净时，观想眼中愚痴金刚母等，在智慧灌顶的道坛城轮上，达到究竟的程度，脉充满菩提心，进入六识，生起乐空智慧。第四灌顶的最后出现部主，表示通过授予该灌顶，灌顶的所有作用都圆满了。从残留在头顶的水中出现部主，表示在第四灌顶的道金刚波浪之际，菩提心的提升，以及脉融入顶髻。第三，解释加持的分类。一般来说，显现为有形的一切都是唯识，这是身对心的加持；心本身显现为三界的物体，这是心对身的加持；一切物体都是因果相互关联的，这表示在因上加持果，在果上加持因；一切法自性清净，这表示自性的加持。与这些相符，诸佛也是部主的加持，对于主尊父母不动部的部族，不动部以头饰庄严，这是自性的加持；高里是毗卢遮那佛的体性，布嘎斯是佛眼佛母的体性，以不动部为头饰庄严，这是身对心的加持；朝里是宝生佛，夏瓦日玛玛吉以毗卢遮那佛为头饰庄严，这是心对身的加持。贝塔里是无量光佛的体性，旃扎里是白衣佛母的体性，以宝生佛为头饰庄严，这是因上加持果；格斯玛日是成就一切义的体性，多姆比尼是誓言度母的体性，以无量光佛为头饰庄严，这表示果上加持因。像这样，加持者和被加持者二者是同一部族，这是自性印，毗卢遮那佛色蕴清净是身金刚，不动部识蕴清净是意金刚，无量光佛贪欲清净，宝生佛我慢和吝啬清净。
English
This is because of the empowerment. When the wisdom empowerment is purified, contemplate ignorance Vajra Mother, etc., on the path mandala wheel of the wisdom empowerment, to the extent of reaching the ultimate, the channels are filled with bodhicitta, entering the six consciousnesses, and the wisdom of bliss and emptiness arises. At the end of the fourth empowerment, the appearance of the family lord signifies that all the functions of the empowerment are completed by bestowing that empowerment. The appearance of the family lord from the remaining water swirling on the crown of the head signifies the ascent of bodhicitta during the vajra wave of the fourth empowerment, and the merging of the channels into the crown. Third, explaining the classification of empowerment. In general, all that appears as form is only mind, which is the empowerment of mind on body; the mind itself appears as objects of the three realms, which is the empowerment of body on mind; all objects are causally related to each other, which signifies the empowerment of the effect on the cause, and the empowerment of the cause on the effect; all dharmas are naturally pure, which signifies the empowerment of self-nature. In accordance with these, the deities are also the empowerment of the family lord, for the principal father and mother Akshobhya family, Akshobhya adorns the head, which is the empowerment of self-nature; Gauri is the nature of Vairochana, Pukkasi is the nature of Buddha Eye Mother, adorned with Akshobhya as the head, which is the empowerment of mind on body; Chauri is Ratnasambhava, Shavari Mamaki is adorned with Vairochana as the head, which is the empowerment of body on mind. Vetali is the nature of Amitabha, Chandali is the nature of White-robed Mother, adorned with Ratnasambhava as the head, which is the empowerment of the effect on the cause; Ghasmari is the nature of accomplishing all meanings, Dombini is the nature of Samaya Tara, adorned with Amitabha as the head, which signifies the empowerment of the cause on the effect. Thus, the empowerer and the empowered are of the same family, which is the self-nature seal, Vairochana's form aggregate is purified as body vajra, Akshobhya's consciousness aggregate is purified as mind vajra, Amitabha's desire is purified, and Ratnasambhava's pride and miserliness are purified.
Chinese
成所作智是嫉妒完全清净。如是四烦恼中，贪是因，其他是果。其理由是：对自相续所摄之蕴、受、受用等生贪是贪欲，依此，自相续以蕴为对境而生起高慢之心是慢，对资具受用等贪婪执着是悭吝，因贪执自身之故，对他人之圆满生嗔恨之嫉妒也生起。如是灌顶是不动佛之支分，灌顶是与瓶水之事业相关联，水界完全清净是嘛嘛格（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），嘛嘛格是不动佛之佛母之故。对本尊灌顶之事业完全圆满时，须要执持彼之慢心，为了知晓灌顶之支分之界限之故。此与下文所出之其余三支分也相似。第四：三昧耶物若真实存在则为殊胜，无有亦可于心中观想即可。密集金刚经中云：血肉等物纵然无，以意观想即清净，以此金刚结合故，诸佛加持皆获得。如是宣说。享用甘露虽是内供，然从供养之支分中单独分出，是因需安立胜者六族之清净现证之六支分之故。如是享用甘露是无量光佛之支分，甘露是在喉间享用，喉间是语之所在之处，语之完全清净是无量光佛之故。第五：如上所说之八明妃之供养，此外内密三种供养圆满，供养是成所作智之支分，因诸佛之事业需依赖供养，而成所作智也是一切佛之事业之自性之故。第六：您是瑜伽母众完全围绕。如是等以具足七支结合之方式赞颂，赞颂是宝生佛之支分，宝生佛是一切佛之功
English
Accomplishing Wisdom is the complete purification of jealousy. Thus, among the four afflictions, attachment is the cause, and the others are the result. The reason is that attachment to the aggregates, feelings, and enjoyments included in one's own continuum is desire. Based on this, the mind that thinks highly of itself by focusing on the aggregates in one's own continuum is pride. Greed and attachment to resources and enjoyments are stinginess. Because of attachment to oneself, jealousy, which hates the perfections of others, also arises. Thus, empowerment is a limb of Akshobhya, since empowerment is related to the activity of vase water, and the complete purification of the water element is Mamaki (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and Mamaki is the mother of Akshobhya. When the activity of empowerment for the deity is completely perfected, one should hold the pride of that deity, in order to know the boundaries of the limb of empowerment. This is similar to the latter three limbs that will appear below. Fourth: If the samaya substance is actually present, it is excellent, but even if it is not, it is acceptable to visualize it in the mind. In the Guhyasamaja Tantra it says: Even if all the meats are not present, all are completely purified by thought. By this Vajra union, all Buddhas are blessed. Thus it is said. Although tasting nectar is an inner offering, it is separated from the limb of offering because it is necessary to establish the six limbs of the pure manifestation of the six families of victors. Thus, tasting nectar is a limb of Amitabha, since nectar is tasted in the throat, and the throat is the place of speech, and the complete purification of speech is Amitabha. Fifth: As mentioned above, this offering of the eight vidyas includes the complete outer, inner, and secret offerings, and the offering is a limb of the Wisdom of Accomplishment, since the activities of the deities depend on offerings, and the Wisdom of Accomplishment is also the nature of the activities of all Buddhas. Sixth: You are completely surrounded by a gathering of yoginis. Thus, praise is made through the union of the seven limbs, and praise is a limb of Ratnasambhava, since Ratnasambhava is the virtue of all Buddhas.
Chinese
因为赞（ཏན་，梵文天城体，梵文罗马拟音，汉语字面意思）的自性，而且赞颂也是陈述功德的语句。如此修习品尝甘露、供养和赞颂这三个支分，对于作为基础的轮回之法，众生在处所、受用和近用等方面获得自在，以享用者象征行为，对于果位的法，从现前成佛起，出现天人等世间供养和赞颂的不可思议的庄严，将其作为道用。如此，生起次第的观修之主要，对于一切，所调伏与轮回的相状相符，因此调伏它，所调伏之果与寂灭的相状相符。因此，果作为道用二者必须齐全。对此，上师前辈们说：“向下看与轮回的模拟相似，向上看与解脱的模拟相似。”第二，观修本尊的相状，包含于学习本尊的相状和学习慢心二者之中。学习本尊的相状，有同时明观一切坛城和次第明观之理两种。次第明观之理，虽然有许多不同的宗派，但是与此传承相关的是，如海生派的道次第中所说，有三十二种观修次第，以及如清净三法的引导中所说，有七种观修次第，以及贝若扎纳派的口诀中有十七种观修次第，共有三种宗派。第二，学习慢心，即认为自己是真实的薄伽梵喜金刚。总的来说是学习，特别是对于身语意功德事业等各个部分都要学习。也就是自己所修的八面，是喜金刚的心与二无别的智慧的自性，是八解脱的智慧等等，对于一切都要分别学习。对此，为了对治平凡的显现而学习本尊的相状，为了对治执着于平凡而学习本尊的慢心。修习这二道，获得明相之时，苦谛现前而止息，并且舍弃轮回。导师佛智足说：平凡分别
English
Because it is the nature of praise (ཏན་, Devanagari, tan, meaning 'praise'), and praise is also a statement of qualities. Thus, by meditating on the three branches of tasting nectar, offering, and praise, for the basis of cyclic existence, sentient beings gain freedom in terms of places, enjoyments, and things to be used; the enjoyer symbolizes action, and for the Dharma of the fruit, from the moment of manifest enlightenment, there arises an inconceivable array of offerings and praises from the world including gods, which is used as the path. Thus, the main focus of the generation stage is that everything to be purified is in accordance with the appearance of cyclic existence, so it is purified, and the result of purification is in accordance with the appearance of nirvana. Therefore, both the result and the path must be complete. Regarding this, the previous lamas said, "Looking down is similar to the imitation of cyclic existence, and looking up is similar to the imitation of liberation." Second, focusing on the form of the deity is included in learning the form of the deity and learning pride. In learning the form of the deity, there are two ways: visualizing all mandalas at once and visualizing gradually. Although there are many different systems for visualizing gradually, what is related to this lineage is, as it appears in the path instructions of the Ocean-Born tradition, there are thirty-two meditation sessions, and as it appears in the guidance of the three purifications, there are seven meditation sessions, and in the instructions of the Vairocana tradition, there are seventeen meditation sessions, so there are three systems. Second, learning pride is to think that oneself is the actual Bhagavan Hevajra. In general, it is learning, and in particular, one must learn each part of body, speech, mind, qualities, and activities. That is, the eight faces that one meditates on are the nature of the wisdom inseparable from the mind of Hevajra, the wisdom of the eight liberations, etc., and one must learn each of them separately. For this, one learns the form of the deity as an antidote to ordinary appearances, and one learns the pride of the deity as an antidote to grasping at the ordinary. By meditating on these two paths, when one obtains clear appearance, the truth of suffering is manifested and ceases, and one abandons cyclic existence. The teacher Buddha Wisdom Foot said: Ordinary distinction
Chinese
除了这个之外，没有其他的轮回痛苦。与此完全相反的心，就能现量证悟。具有深广自性，那样的东西不会产生分别念。如是说。此外，以天神之相和虔诚修习而获得解脱，是因为具备四种方便道的原因。四种方便道是：以果为道，以相为道，以虔诚为道，以加持为道，这四种。其中第一种是：在生起次第的对境中，对果位佛陀的身语意事业和事业生起虔诚和执着，就能获得它。就像对宝珠的光芒执着于宝珠，最终就能获得宝珠一样。第二种是：忆念佛陀的身语意之相就能获得它。例如，一些禅定者忆念火的形象，就能获得穷尽火的禅定，从而能在魔众之处化现火。第三种是：在那样的修习坛城中，如果对如来们的坛城生起真实的虔诚，就能获得它。例如，舍利子对地狱的火观想为水，实际上就变成了水。第四种是：通过殊胜本尊的加持也能获得解脱。仅仅凭借本尊的加持，就能生起良好的禅定，并在相续中生起地和道的证悟，最终成为佛陀。就像沉重的铁块被加持成黄金，从而变成黄金一样。因此，这四种方便道在所有生起次第的对境之主要部分中都具备。从进入生起次第瑜伽开始，直到将心专注于本尊身像为止，都必须具备对本尊形象的修习和对慢的修习。两者都具有广大的和清晰的体性。当它们被证悟空性的见解所摄持时，也是甚深的瑜伽，因此要修习甚深和广大，或者说甚深和清晰二者无别。第二，圆满次第是击中要害的基础，所依的四个脉轮。安住是脉，动摇是风，布置是。
English
Apart from this, there is no other suffering of samsara. The mind that is completely contrary to this will directly realize it. That which has a profound and vast nature, that does not give rise to conceptual thoughts. Thus it is said. Furthermore, liberation through meditating on the form of a deity and devotion is due to the reason of possessing the four means of the path. The four means of the path are: taking the result as the path, taking the form as the path, taking devotion as the path, and taking blessing as the path, these four. The first of these is: in the object of generation stage, by having devotion and attachment to the body, speech, mind, activity, and actions of the resultant Buddha, one will attain that. Just as by being attached to the light of a jewel as a jewel, one can eventually obtain the jewel. The second is: by bringing to mind the form of the body, speech, and mind of the Buddha, one will attain it. For example, some meditators, by bringing to mind the form of fire, attain the samadhi of exhausting fire, and thus are able to emanate fire in the realm of demons. The third is: in the mandala of meditating in that way, when the devotion to the mandala of the Thus-Gone Ones is perfected, one will attain that. For example, Shariputra, by being devoted to the fire of hell as water, it actually turned into water. The fourth is: it is also appropriate to be liberated by the blessing of the supreme deity. Merely by the blessing of the yidam deity, a good samadhi is born, and the realization of the grounds and paths is born in the continuum, and eventually one becomes a Buddha. Just as a heavy lump of iron is blessed into gold, and thus becomes gold. Thus, these four means of the path are all complete in the main part of the object of all generation stages. From the beginning of entering the yoga of generation stage, until holding the mind on the deity's form, one must have both the training in the deity's form and the training in pride. Both have the nature of being vast and clear. When they are seized by the view of realizing emptiness, they are also profound yoga, therefore one must train in the inseparability of profound and vast, or profound and clear. Second, the completion stage is the basis for striking the essential point, the four dependent chakras. Abiding is the root, moving is the wind, arranging is.