English
Is wisdom. Because samsara and nirvana are equal, it is square in shape. The four doors are the four mindfulnesses. Possessing a hundred liberations, it is the landing place of the horse. The jewel door is the state of great compassion. The four right abandonments are Tarana. The four mindfulnesses are the door rings, and it has a porch with the four miraculous legs. The garland is the seven branches of enlightenment. The eight branches of the Noble Eightfold Path are beautiful. The wisdom of the path is the whisk, and the string of Mani jewels cuts off afflictions. The wind moves the bell and the banner, proclaiming the Dharma sound of wisdom, which is a symbol of the accumulation of great qualities. It is the victory banner that destroys the four maras, the mirror that symbolizes dependent origination, and it has the pigment of the five wisdoms. The skull garland is a symbol of attaining the three bodies. It is the adornment of the supreme palace. Thus it is said. The meaning of the palace, as mentioned above, should also be explained and taught here. Twenty-sixth, connecting the deity with the assembly of enlightenment. Now, the deity residing therein will be taught. Son of lineage, in the ultimate sense, all dharmas are without arising or ceasing, but in the conventional sense, all existences appear as the mudra of the play of wisdom. How does it appear? The alaya-vijnana is the nature of glorious Heruka, and it has been so from the beginning. Its object is the nature of the mother Krotishvari. The four consciousnesses of the eyes, ears, nose, and tongue are the nature of the four goddesses Kourima, Tsaurima, Pramohe, and Vetali. The four faculties of the eyes, ears, nose, and tongue are the nature of the four Pukkasi, Ghasmari, Smashani, and Chandali. Furthermore, the four objects of the eyes, ears, nose, and tongue are the four forms, sounds, smells, and tastes. They are Seda, etc., Byakri, Srila, and Shavanam. The four times are Krita, etc., that is, the past Kritama, the present Kangkama, the future Khvakhvama, and the equality of the four times is Huluma and the four. The four of the body's faculty, consciousness, object of touch, and touch are the nature of the four gate mothers, namely the horse-faced, pig-faced, lion-faced, and snake-faced. Grasping at self and what belongs to self is the nature of the powerful mother. In short, know that the body's realm, the place of birth, is the aggregate with outflows, and it is the mandala of the deity without outflows. Thus it is said, connecting the deity with the assembly of enlightenment and teaching it.
Chinese
此外，关于诸佛的教法，也应了解其精要口诀的广、中两种形式。第二十七，是关于接引上、中、下三种根器的弟子并进行灌顶：关于将弟子引入坛城，也应结合弟子的上、中、下三种根器。对此，《黑汝嘎根本续》中说：“在自性任运、本然如是的坛城中，对上等弟子进行灌顶，传授无为、本初圆满的口诀。在禅定稳固的坛城中，接引中等弟子并进行灌顶，传授生圆次第成就的口诀，摩诃、阿努、阿底。在形象观修的坛城中，接引下等弟子并进行灌顶，传授次第修心的口诀。”如是说道。此外，《月密明点》中说：“与天女们共舞，那是极喜自在者所引导。宫殿欢喜行，极喜大乐。极喜自在者，具足安乐。狮子座之上，如狮子以威势压倒其他野兽一般，俱生乐以分别念粗重之物摧毁。以四喜及四喜之胜妙，以金刚莲花之结合，以此引导，故为灌顶。”如是说。又，《密集金刚》中说：“于虚空界之中央安住，生起誓言之喜悦，如是观想，亦以佛坛城之身合一者所作之事，具轮之弟子即成金刚萨埵而灌顶，知自之安住为喜悦之相。知佛为上师，四母以宝瓶持拿而灌顶，知为弟子。从顶门注入水，知为宝瓶水灌顶。”修习圆满是，一切皆应引入。供养亦应由其自身，具慧者应恒常行之。观想上师于弟子心间，灌顶应恒常行之。如是说。又，《幻化网续》中说：“字母座或心要，手印身语意具足者，加持稀有极殊胜，成就诸佛之密意。一切所作自在次第入，于此应引入弟子。”如是说道。若依此修法之灌顶而言，有四坛城，即实相自性之坛城。
English
Furthermore, the teaching of the deities should also be understood in terms of the extensive and intermediate forms of essential instructions. The twenty-seventh is about admitting disciples of superior, intermediate, and inferior capacities and bestowing empowerment: Regarding admitting disciples into the mandala, it should also be done in conjunction with the superior, intermediate, and inferior capacities of the disciples. In this regard, it is said in the Root Tantra of Heruka: "In the mandala of self-arisen, spontaneously accomplished, and naturally as it is, empower the superior disciples, and teach the instructions of non-action and primordial completion. In the mandala of stable samadhi, admit the intermediate disciples and bestow empowerment, and teach the instructions of the accomplishment of the generation and completion stages, Maha, Anu, Ati. In the mandala of image visualization and recitation, admit the inferior disciples and bestow empowerment, and teach the instructions of gradually training the mind." So it is said. Furthermore, in the Moon Secret Bindu, it is said: "Dancing with the goddesses, that is guided by the Lord of Supreme Joy. The palace is the act of joy, the great supreme joy. The Lord of Supreme Joy possesses bliss. Upon the lion throne, just as a lion overpowers other beasts, the co-emergent bliss destroys the coarse objects of conceptual thought. With the four joys and the supreme of the four joys, with the union of vajra and lotus, by guiding them in this way, it is empowerment." So it is said. Also, in the Guhyasamaja, it is said: "Abiding in the center of the sphere of space, generating the delight of the vow, and visualizing it in that way, also by the action of one who is united with the body of the Buddha mandala, the disciple who possesses the wheel becomes Vajrasattva and is empowered, knowing his own abiding as the aspect of delight. Knowing the Buddha as the teacher, the four mothers holding the vase and bestowing empowerment, know it as the disciple. Pouring water from the crown of the head, know it as the vase water empowerment." The completion of the recitation is that all should be admitted. The offering should also be done by himself, the wise one should always do it. Visualizing the teacher in the heart of the disciple, the empowerment should always be done. So it is said. Also, in the Mayajala Tantra, it is said: "The letter seat or essence, the mudra possessing body, speech, and mind, the blessings are rare and exceedingly wonderful, accomplishing the secret of all the Buddhas. All actions are done, the lord enters in sequence, there the disciple should be admitted." So it is said. If we consider the empowerment of this sadhana, there are four mandalas, namely, the mandala of the nature of reality.
Chinese
轮涅，观修三摩地的坛城，建立彩粉的坛城，虚空秘密秘密的坛城。如以下所说，在脉络上确定，并且通晓口诀，让学生进入并灌顶加持。那么，什么是灌顶的次第呢？从“上师如是”到“给予口诀”所说的是。第二，中间实际灌顶的次第是，两种，宣说上师和弟子如何安住之理，以及宣说灌顶的方法和次第。第一种有两种，什么是上师和弟子如何安住之理呢？第一，上师安住之理是，“上师如是安乐而住”所说的是，其中，金刚上师从西方来到东方，上师自己应当进入坛城，也称为自入。嗡。以忿怒对忿怒者令寂静，以慈悲忿怒者威猛之众，炽燃的加持甚为稀有，就在那处赐予我。（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）念诵后，抛掷明智之花，取来后置于我的头顶，诸神融入我而无二。然后，国王的份额自己做。在那上面铺上没有用过的布，在上面铺上吉祥草，在那上面又，铺上红色和白色的丝绸，在上面，画上日月莲花，以及具足名称的明咒母，一起供养给金刚上师。金刚上师也，观想如吉祥饮血大黑鲁嘎一样，与秘密的明妃一起，外在的坐垫是羊毛的内里，内在的坐垫是上等的丝绸，秘密的坐垫是具足名称的明妃，安乐地安住在三种坐垫上。第二，弟子的安住之理是，然后接受誓言的弟子也，在西方的门上，安住在画有莲花的坐垫上，以美妙的声音，视上师和本尊无二，顶礼膜拜，以内外的供养令欢喜。那么，灌顶的方法和次第有三种意义，灌顶自己的体性１），决定的词语２），以及善加分别３）。
English
The wheel and, the mandala of meditation samadhi, the mandala of establishing colored powders, the secret secret mandala of space. As it is said below, determine in the context, and knowing the oral instructions, let the student enter and empower and bless. So, what is the order of empowerment? From "The teacher is as he is" to "Giving the oral instructions" is what is said. Second, the actual order of empowerment in between is, two kinds, explaining how the teacher and student abide, and explaining the method and order of empowerment. The first has two kinds, what is the way the teacher and student abide? First, the way the teacher abides is, "The teacher abides comfortably as he is" is what is said, in which, the Vajra master comes from the west to the east, the teacher himself should enter the mandala, also called self-entry. Oṃ. Pacifying with wrath towards the wrathful, the fierce assembly with compassion wrathful, the blessing of blazing is extremely rare, grant it to me right there. (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: o, Chinese literal meaning: Om) After reciting, throw the flower of intelligence, take it and place it on the crown of my head, the deities merge into me without duality. Then, the king's share is done by oneself. On top of that, spread the unused cloth, spread the kusha grass on top of it, and on top of that again, spread the red and white silk, on top of that, draw the sun, moon, and lotus, and together with the mantra mother who has a name, offer it to the Vajra master. The Vajra master also, meditate as the glorious great blood-drinking Heruka, together with the secret consort, the outer cushion is a wool lining, the inner cushion is the finest silk, the secret cushion is the consort with a name, abide comfortably on the three cushions. Second, the way the student abides is, then the student who accepts the vows also, at the western gate, abides on the cushion with a lotus drawn on it, with a beautiful voice, seeing the teacher and the deity as non-dual, prostrate and make offerings both internally and externally to please them. So, the method and order of empowerment has three meanings, the nature of empowerment itself 1), the determined words 2), and the well-separated 3).
Chinese
因此，第十个章节是关于上师给予具器弟子外、内、秘密三种灌顶的情况。九种传承中的第五种是誓言灌顶的传承。九种闲暇中的第五种是灌顶的坛城。六种边际中包括灌顶的物品。对此：1）灌顶自身的体性是：智慧，菩提心是法身，以智慧具有特殊的能力。2）决定的词语是：智慧和禅定，上师和弟子都具备，以密咒的方式给予是粗略的。也就是说，上师的智慧和禅定具有特殊的能力，将其转移到弟子的相续中，这被称为灌顶。3）详细的分类有四种：外灌顶、内灌顶、秘密灌顶和圆满灌顶。对此，也称为身灌顶、语灌顶、意灌顶和圆满灌顶。也称为利益的灌顶和能力的灌顶。1）对此，首先是外灌顶，有四个意义：首先是灌顶如何降临的基础，以及如何进行灌顶的方式，获得灌顶的功德，以及未获得灌顶的过失。1）对此，第一个灌顶如何降临的基础是什么呢？如云：“以金刚的方式给予清净的灌顶。”因此，以密咒金刚乘的方式给予清净灌顶的，第一个灌顶如何降临的方式或基础是：经续中这样说到：薄伽梵毗卢遮那佛，如佛刹微尘数般的如来，与虚空界相同的如来们，在明妃的莲花中，加持大誓言的四方形坛城。薄伽梵一切如来，为了以灌顶完全取悦一切如来的身语意之主，将自己的身体化现为女人的形象而安住。一切如来的身语意之主，被一切如来放置在坛城的中央。然后，薄伽梵不动佛等五部，菩提心金刚一切如
English
Therefore, the tenth chapter is about the occasion when the master bestows the three empowerments of outer, inner, and secret to a disciple who is a suitable vessel. The fifth of the nine transmissions is the transmission of the samaya empowerment. The fifth of the nine leisures is the mandala of empowerment. The six limits include both the implements of empowerment. Regarding this: 1) The nature of empowerment itself is: wisdom, the mind of enlightenment is the Dharmakaya, with wisdom having special abilities. 2) The definitive words are: wisdom and samadhi, both master and disciple possess them, and bestowing them in the manner of mantra is rough. That is to say, the wisdom and samadhi of the lama have special abilities, and transferring them to the disciple's continuum is called empowerment. 3) The detailed divisions are four: outer empowerment, inner empowerment, secret empowerment, and complete empowerment. Regarding this, it is also said to be body empowerment, speech empowerment, mind empowerment, and complete empowerment. It is also said to be the empowerment of benefit and the empowerment of ability. 1) Regarding this, first is the outer empowerment, which has four meanings: first, the basis of how the empowerment descended, and the manner in which the empowerment is performed, the merits of obtaining the empowerment, and the faults of not obtaining the empowerment. 1) Regarding this, what is the basis of how the first empowerment descended? As it is said: "Give pure empowerment in the Vajra way." Therefore, the manner or basis of how the first empowerment descended, which is given purely in the manner of the secret mantra Vajrayana, is: It is said in the tantra: Bhagavan Vairochana, the Tathagatas as numerous as the fine dust of Buddha-fields, the Tathagatas equal to the expanse of space, in the lotus of the consort, blessed the square mandala of great samaya. Bhagavan all the Tathagatas, in order to completely please the lord of body, speech, and mind of all the Tathagatas with empowerment, transformed their own body into the form of a woman and remained. The lord of body, speech, and mind of all the Tathagatas was placed in the center of the mandala by all the Tathagatas. Then, the five families, such as Bhagavan Akshobhya, the Bodhicitta Vajra all the Tatha-