English
All beings who have not realized the Bodhicitta Dharmakaya, because they are unwavering, have no object. All the activities of the six types of beings to be tamed, from beginningless to endless time, and even the lowest insects in the abodes of the six types of beings, are known without exception. They are not known sequentially, but all at once in an instant. What is omniscient is wisdom. What is wisdom is omniscient. Likewise, compassion and all activities are spontaneously accomplished. Other than all those to be tamed, there is nothing else. This is the knowledge of all things as they are. Liberation from the conceptualization of knower and known is the knowledge of things as they are. It is also said that it is self-illuminating without conceptualization. Thus, it is specifically stated. The teacher, Samantabhadra, speaks for the sake of the retinue who are to be opened to understanding. In the Certainty of the Secret Essence, the Vajra Arrangement Secret Samaya, as it is called, has already been explained at the beginning of the chapter. The ninth chapter explains the sequence of oral instructions. Now, we shall enter the tenth chapter. The connection between the chapters is as follows: In the ninth chapter, the mandala, the entry, and the qualities are explained, and then what comes after the entry. Here, the mandala has been shown above. The actual empowerment is shown in the tenth chapter in order to prevent later generations of those who have opened their understanding from entering on their own. Great compassion agitates the tantra, tightens the precepts, and conceals the oral instructions, because it depends on the Vajra Master. The history of the tenth chapter, the teaching on empowerment, is as follows: Then, the Bhagavan Great Joy, the immediate connection of the words refers to the aftermath of the ninth chapter. The immediate connection of the meaning is that after the Vajra Master and disciple have completed the entry in the ninth chapter, because of the empowerment, it is said, "Then." The Bhagavan Great Joy, Samantabhadra, is as described above. The king's generosity is: The higher path bestows upon the lower the enjoyment of the Dharma, the power over the Dharma of the path, etc. Because of bestowing, he wields power, therefore he is called king. Also, in the initial stage, the Vajra Master who has attained warmth, relying on the mandala of colored powders, empowers the faithful disciple through the power of the accumulation of interdependent origination. This is the seed of empowerment.
Chinese
安立。上师在见道以上，修道者对获得暖相的弟子，称为依止殊胜三摩地的坛城。上师以三摩地幻化的坛城，弟子能够见到，称为殊胜三摩地的灌顶，即安立灌顶的能力。之后，上师十方诸佛，对弟子最终圆满道位进行灌顶，如本续第二品，即灌顶显现。因此，获得三种灌顶，也称为成佛。如果接近“种子”，则称为国王布施，即国王和布施二者。国王譬如转轮王的儿子，身体具有妙相，通过灌顶，统治四大部洲，具有七宝受用，四大部洲置于白色之下。同样，通过授予各种灌顶次第，以利益灌顶，今生和来世一切成就；以五种能力灌顶，各自统治五种事业；以甚深三种灌顶，统治实相无分别的智慧，自证自明的智慧，以及一切平等性中任运成就的三者，因此称为国王。在比喻的说法中，也称为自在。布施是依靠金刚上师而获得，因此称为布施。国王和统治二者，如名称和堪布一般，是一体的。如此之义，器情圆满，上师加持弟子，即称为布施。在授予次第中，此处也以实修口诀的次第进入，以授予次第授予利益灌顶。首先是三种灌顶，即利益十种、能力五种、甚深三种。这三种都具有同等相应的因，安住于自身，以及由因缘引发，以及成就灌顶三种。其中，十种灌顶以宝瓶为先导，首先在坛城的东门，让弟子坐在灌顶座上，事先献上供养曼扎。之后，金刚上师穿戴五种灌顶服饰，祈请十方佛加持，祈请十方诸佛全部聚集于虚空中。
English
Established. The teacher, above the path of seeing, the path of meditation, for the disciple who has attained warmth, is called relying on the mandala of superior samadhi. The teacher's samadhi emanates a mandala that the disciple can see, which is called the empowerment of superior samadhi, that is, establishing the power of empowerment. Then, the teacher, the Buddhas of the ten directions, empower the disciple who has ultimately completed the path, such as the second chapter of this tantra, that is, the empowerment manifests. Therefore, obtaining three empowerments is also called becoming a Buddha. If one approaches the "seed," it is called the king's giving, that is, the king and giving are two. The king is like the son of a wheel-turning king, whose body has excellent marks, and through empowerment, he rules the four continents, has the enjoyment of the seven precious things, and places the four continents under white. Similarly, by bestowing the various stages of empowerment, with the benefit empowerment, all achievements in this life and the next are accomplished; with the five power empowerments, each rules the five activities; with the three profound empowerments, one rules the wisdom of ultimate reality without discrimination, the self-aware and self-illuminating wisdom, and the three that are spontaneously accomplished in the equality of all things, therefore it is called the king. In metaphorical terms, it is also called freedom. Giving is obtained by relying on the Vajra Master, therefore it is called giving. The king and the ruler are like the name and the abbot, they are one. Such a meaning, when the vessel and essence are complete, the teacher blesses the disciple, which is called giving. In the order of bestowing, here also one enters through the order of practical instructions, bestowing the benefit empowerment in the order of bestowing. First, there are three empowerments, that is, ten benefits, five powers, and three profound ones. All three have equal corresponding causes, abiding in oneself, and arising from conditions, and the three of accomplishing empowerment. Among them, the ten empowerments are preceded by the vase, first at the east gate of the mandala, the disciple is seated on the empowerment seat, and beforehand, an offering mandala is offered. Then, the Vajra Master puts on the five empowerment garments, prays for the blessing of the Buddhas of the ten directions, and prays for all the Buddhas of the ten directions to gather in the sky.
Chinese
然而观想报身，方便与智慧无别。之后，进行净化弟子身语习气的仪式。将瓶水全部归集于尊胜佛母。此时，为了所有佛不违背誓言，观想五部佛安住于三摩地。菩萨们念诵吉祥颂。四部佛母以智慧甘露沐浴。心母们以供养云供养。观想十忿怒尊守护阻碍的魔障。诸佛为了调伏众生的目的而如此行事。实际上也念诵吉祥颂。其中，相应的因是：瓶的相应因是身体的所有脉都充满菩提心，这是因。使其成为自在的缘是：上师的三摩地，咒语，偈颂，灌顶物，弟子的信心，供养，积累资粮等。从因缘二者相应中，转变为灌顶之能力的种子。实际上，成为持明者的殊胜之子，成为所有天人供养之处。来世迅速获得天界，在解脱道上没有障碍。那时，观想所抛掷鲜花之神，或者观想主尊金刚萨埵。之后，以头饰进行灌顶，其相应的因是八识聚是五智的自性。从中显现五部。偈颂、咒语和观修在实修中阐明。之后，以蓝色红色的顶髻，珍宝生源的加持物进行灌顶。相应的是，拉拉那和拉萨那二脉在身体的头尾摇动。以莲花或鲜花鬘，无量光佛加持后进行灌顶。相应的是，中脉有三十二个结。之后，灌顶不空成就佛加持的盔甲。身体被脉的网络所遍布。之后，灌顶摩羯等胜幢，不动佛加持物。相应的是，秘密的根。之后，手印灌顶有广略两种。广的方面，作为三坛城中等的灌顶。
English
However, contemplate the Sambhogakaya, inseparable from skillful means and wisdom. Then, perform the ritual of purifying the disciple's body, speech, and habitual tendencies. Gather all the vase water into Ushnishavijaya. At this time, in order for all Buddhas not to transgress their vows, contemplate the five families residing in Samadhi. Bodhisattvas recite auspicious verses. The four consorts of the families pour the bathwater with wisdom nectar. The mind-mothers offer with clouds of offerings. Contemplate the ten wrathful deities guarding against obstructing demons. The Buddhas act in this way for the purpose of taming beings. In reality, also recite auspicious verses. Among them, the corresponding cause is: the corresponding cause of the vase is that all the channels of the body are filled with Bodhicitta, this is the cause. The conditions for making it free are: the Guru's Samadhi, mantras, verses, empowerment substances, the disciple's faith, offerings, accumulating merit, etc. From the correspondence of the two causes and conditions, it transforms into the seed of the power of empowerment. In reality, becoming the supreme son of Vidyadhara, becoming the object of offering for all gods and humans. In the future, quickly attain the heavenly realm and have no obstacles on the path to liberation. At that time, contemplate the deity to whom the flower is thrown, or contemplate the main deity Vajrasattva. Then, empower with the crown, the corresponding cause of which is that the eight consciousness aggregates are the nature of the five wisdoms. From this, the five families appear. Verses, mantras, and meditation are clarified in practice. Then, empower with the blue-red crest, the blessed object of Ratnasambhava. Correspondingly, the two channels Lalana and Rasana move the body from head to tail. Empower with the lotus or flower garland, blessed by Amitabha. Correspondingly, the central channel has thirty-two knots. Then, empower the armor blessed by Amoghasiddhi. The body is pervaded by the network of channels. Then, empower the victory banner of Makara, etc., the blessed object of Akshobhya. Correspondingly, the secret organ. Then, the mudra empowerment has two aspects, extensive and concise. In the extensive aspect, it is done as the intermediate empowerment of the three mandalas.
Chinese
章节名目的灌顶，如法灌顶之处是头顶，融入之处是心间，次第而行。各自观想自己那份的分别念，化为彼本尊之体性。若为简略，则为五印。灌顶之法如前，金刚灌顶，则具自生之智慧；轮灌顶，则于有情相续中转法轮；宝灌顶，则满足所化之所需；莲花灌顶，则不染二边之过；剑灌顶，则胜过自他二边之权。广的等起是四十二种分别念。略的等起是五蕴。之后，以丝绸或布匹或孔雀等良质所制，具有遍照佛加持的伞盖进行灌顶。等起是头顶大乐轮。之后，进行饮食口食的灌顶。加持后，于甘露口中，从嗡（ༀ，oṃ，唵，圆满）中幻化出欲妙天女等围绕。等起是喉咙成就轮。以五种心髓进行灌顶，安立身语意功德事业之诸尊。如是行饶益之灌顶后，若能听闻，则行听闻之灌顶。之后，于五种能力之灌顶中，听闻之灌顶为：于听闻之轮坛城中。如是等。听闻灌顶之处，听闻者，乃听闻声音之耳根。轮，乃声音相续不断。坛城，乃于彼处观想坛城。于二耳汇聚之体性的脉中，有令声音不间断之精华汇聚的极清净明点安住，乃等起之因。于彼处安立一明点，观想为吽（བྷྲཱུྃ，bhūṃ，吽，种子字）。从吽（བྷྲཱུྃ，bhūṃ，吽，种子字）融化，于脉之轮坛城下基，观想一小珍宝坛城，具有四瓣莲花，连同花心，以及四门。于四瓣莲花的花心等五处，观想五重莲花日月之座。于四门观想四日。从扎（ཏྲཱྃ）字手印之胜集中。如是说，于轮之四瓣莲花的花心等五处，观想五对扎（ཏྲཱྃ）字。之后，五对扎（ཏྲཱྃ）字融化为十个雅，化为光。
English
The empowerment of chapter headings: The place of empowerment according to the scriptures is the crown of the head. The place of absorption is the heart. This should be done sequentially. Meditate on each person's individual conceptualizations transforming into the essence of that deity. If it is abbreviated, it is the five seals. The method of empowerment is the same as before. The Vajra empowerment endows one with self-originated wisdom. The Wheel empowerment turns the wheel of Dharma in the minds of beings. The Ratna empowerment fulfills the needs and desires of those to be tamed. The Padma empowerment is free from the faults of the two extremes. The Sword empowerment is the power to overcome the two extremes of self and others. The extensive correspondence is the forty-two conceptualizations. The condensed correspondence is the five aggregates. Then, empower with an umbrella made of good materials such as silk, cloth, or peacock feathers, which has the consecration of Vairochana. The correspondence is the wheel of great bliss at the crown of the head. Then, empower with food and drink. Having blessed it, from the nectar's mouth, from Oṃ (ༀ，oṃ，唵，completeness) emanate goddesses of desirable qualities surrounded by joy. The correspondence is the wheel of accomplishment at the throat. Empower with the five essences, arranging the deities of body, speech, mind, qualities, and activities. Having thus given the beneficial empowerment, if one can listen, then give the empowerment of listening. Then, in the empowerment of the five abilities, the empowerment of listening is: "In the palace of the listening wheel." And so on. The place of the listening empowerment is the listener, which is the ear sense that hears sounds. The wheel is the continuous flow of sound. The palace is to meditate on the palace there. In the root of the essence where the two ears meet, there dwells a very clear essence of condensed nectar that makes the sound uninterrupted, which is the cause of correspondence. There, place a drop and meditate on Bhrūṃ (བྷྲཱུྃ，bhūṃ，吽，seed syllable). From the melting of Bhrūṃ (བྷྲཱུྃ，bhūṃ，吽，seed syllable), at the base of the wheel-mandala of the root, meditate on a small jewel palace with four petals, including the center, and with four doors. At the center and five places of the four petals, meditate on five triple-layered seats of lotus, moon, and sun. At the four doors, meditate on four suns. From the supreme collection of the Trāṃ (ཏྲཱྃ) mudra. Thus it is said, at the center and five places of the four petals of the wheel, meditate on five pairs of Trāṃ (ཏྲཱྃ). Then, the five pairs of Trāṃ (ཏྲཱྃ) dissolve into ten Ya, transforming into light.