Chinese
因加持而变成了火供宫殿。迎请的是智慧尊，在那之前要做发起誓言尊的解说。以美味的饮食供品等，指的是焚烧的供品，即产生香气、美味、触感愉悦的食物。四种事业的供养，指的是通过息灾等四种事业，极尽供养，也就是进行四种事业的火供。具体来说，在土地仪轨时进行息灾火供；在准备阶段，如果梦到不好的梦，则进行猛厉火供；坛城开光时，进行增益火供，也就是前面所说的那些。在灌顶的时候，为了获得成就，进行怀爱火供。因此，一次灌顶需要进行所有四种火供，要真正了解四种火供的证悟，就必须了解火供的仪轨。愤怒尊坛城的仪轨的教导是：愤怒尊的坛城也是如此。意思是，与寂静尊时所讲的土地仪轨、坛城的尺寸、抛掷戈玛线等都相同。坛城的扩大和缩小，因为愤怒尊也有三种，所以也相同。准备阶段也相同，因为并非所有本尊都观想为愤怒尊。在愤怒尊那里，用瓦苏达拉做线绳。颜色的使用是使用从坟墓中提取的颜色，在幻化增益时会更清楚。火供也应如此进行。通过精细的训练，指的是在愤怒尊那里，也要像前面所说的那样，对微细的等持进行训练。在桑耶寺等处也应如此进行，指的是无论寂静尊还是愤怒尊，在测量尺寸和距离等情况下，也应像火供所说的那样进行。仅仅是用智慧来衡量。即使展示了等持坛城的尺寸、距离等的测量方法，无论大于此或小于此都可以，总之，要以瑜伽士的智慧来衡量，等持的清晰才是最重要的。这就像是附带发生的事情。上师引入弟子：以下是通过一切行为自在智慧引入。这里因为对弟子进行灌顶和接受加持，所以...
English
It becomes a homa palace through blessings. Inviting the wisdom being, before that, explanations of generating the samaya being are done. With delicious food offerings, etc., it refers to the burnt offerings, which are foods that produce fragrance, deliciousness, and pleasant touch. Offering the four activities, it refers to offering extensively through the four activities such as pacifying, which is performing the homa of the four activities. Specifically, a pacifying homa is performed during the land ritual; during the preparation stage, if bad dreams are dreamed, then a wrathful homa is performed; during the consecration of the mandala, an increasing homa is performed, which is what was mentioned earlier. At the time of empowerment, a subjugating homa is performed in order to gain accomplishments. Therefore, one empowerment requires all four homas, and to truly understand the realization of the four homas, one must understand the homa ritual. The teaching of the wrathful deity mandala ritual is: the wrathful deity mandala is also the same. It means that the land ritual, the size of the mandala, throwing the goma thread, etc., which were taught during the peaceful deity, are the same. The expansion and contraction of the mandala are also the same because there are three types of wrathful deities. The preparation stage is also the same because not all deities are visualized as wrathful deities. In the wrathful deity, the thread is made with Vasudhara. The colors used are colors extracted from the cemetery, which will be clearer when illusion increases. The homa should also be performed in the same way. Through very subtle training, it refers to training in subtle samadhi in the wrathful deity as well, as mentioned above. It should also be done in the same way at Samye, etc., which means that whether it is a peaceful or wrathful deity, in situations such as measuring size and distance, it should be done as explained in the homa. Just measure with wisdom. Even if the measurement methods of the size, distance, etc. of the samadhi mandala are shown, it can be larger or smaller than this, but in short, it should be measured with the wisdom of the yogi, and the clarity of the samadhi is the most important. This is like something that happens incidentally. The master introduces the disciple: The following is introduced through the wisdom of being free from all actions. Here, because the disciple is empowered and receives blessings, therefore...
Chinese
为了使顺缘圆满，在上师加持过的坛城中，金刚上师也进入。 “全部完成”的意思是，从安住的结尾开始，焚烧祭品等所有事业都完成后，自在的意思是金刚上师，获得众多自在而富裕，或者获得四种灌顶而圆满富裕，或者，此宗的自在是，获得灌顶，证悟见解，习惯禅定，通达轮回涅槃一切法，甚至本尊的身和智慧显现同时，对轮回涅槃一切法获得自在，安住于成就无尽功德的自性中，就是富裕。上师穿着全套五种盛装，安住在坛城的东方。用第七品中所说的词句祈祷，念诵“吽 班杂 萨玛雅”等五种真言，向坛城撒花，然后将自己融入主尊的心中，观想与主尊无二无别，这就是以智慧进入。或者，从东方念诵两种真言，从南方念诵一种，从西方念诵一种，从北方念诵一种，以四次念诵进入的禅定与之前相同。然后引导弟子进入。 “之后引导弟子进入”的意思是，上师进入之后，然后引导弟子进入，用香水沐浴，遮盖面部，然后由事业上师引导进入，引导到坛城旁边，驱除障碍，然后询问喜欢什么，向上师和佛陀献身，加持，确定誓言，进行水灌顶和本尊观修的确定，宣告誓言，投掷鲜花，鲜花落在哪个本尊上就融入哪个本尊，睁开眼睛，展示坛城，指示其余的本尊。进入的真实功德是，“在下方的广阔大乐坛城中”，等等，与五种姓全部和智慧相关联，被称为大乐坛城，欲界众生是五种欲妙的安乐，色界众生是无色禅定的安乐，声闻和独觉是寂静一味的安乐，菩萨是从初地到十地的安乐，这些显现空性无别地在自明觉性中圆满，从那觉性中，轮回涅槃的一切法
English
In order to perfect the favorable conditions, the Vajra Master also enters the blessed mandala that has been consecrated. "Completely done" means that from the end of the consecration, after all activities such as burning offerings are completed, "自在" (dbang phyug, empowerment-rich) refers to the Vajra Master, who is rich from obtaining many empowerments, or rich from perfecting the four empowerments, or, according to the tradition of this vehicle, the empowerment-rich is one who has obtained empowerment, realized the view, is accustomed to samadhi, and clearly understands all phenomena of samsara and nirvana. Even the deity's form and wisdom manifest simultaneously, gaining mastery over all phenomena of samsara and nirvana, and abiding in the nature of inexhaustible accomplishments is richness. The master, adorned with the complete five sets of garments, sits in the east of the mandala. Pray with the words spoken in the seventh chapter, recite the five mantras beginning with "Hum Vajra Samaya," scatter flowers on the mandala, then dissolve oneself into the heart of the main deity, and contemplate being inseparable from the main deity, which is entering through wisdom. Alternatively, recite two mantras from the east, one from the south, one from the west, and one from the north, and the samadhi of entering with four recitations is the same as before. Then guide the disciple to enter. "Then guide the disciple to enter" means that after the master enters, then guide the disciple to enter, bathe with fragrant water, cover the face, and then be led in by the action master, lead to the side of the mandala, dispel obstacles, then ask what they like, offer the body to the guru and the Buddha, bless, determine the vows, perform the determination of the water empowerment and the deity visualization, proclaim the vows, throw flowers, dissolve into whichever deity the flower lands on, open the eyes, show the mandala, and indicate the remaining deities. The actual merit of entering is, "In the vast great bliss mandala below," etc., being connected with all five families and wisdom is called the great bliss mandala, sentient beings of the desire realm are the bliss of the five desirable qualities, sentient beings of the form realm are the bliss of formless samadhi, the Shravakas and Pratyekabuddhas are the bliss of peaceful one taste, the Bodhisattvas are the bliss from the first to the tenth bhumis, these manifest emptiness-inseparability, perfected in self-awareness, and from that awareness, all phenomena of samsara and nirvana
Chinese
不间断显现的是轮回的安乐。本体圆满为菩提心，远离显空之边是涅槃的安乐。二者无别，远离偏执，不是普贤以外任何对境，故为大。其本体是自生之智慧，为五智之轮所围绕，故为坛城。此自显现不灭之五部佛身，其意即是以上所说的圆满，称为大乐。双运或五部。说的是，这些在观修本尊像时，在简略坛城中，以五部中任何一部为主尊的父母双运。双运即父母，其为十六眷属所围绕。或者五部，指的是在广式和中式两种坛城中，五部父母双运十尊为主尊。眷属广式和中式坛城都如仪轨所说。做了，指的是从书写到火供之间。具信入门者是弟子，因为信心在一切之前，所以首先提到。具有智慧、精进、财富、布施、持戒、大恭敬的弟子。入门是如广说进入之方便。那是如此修持之时。欲求是意念所缘之加持和成就。悦意是功德一切圆满。平等成为是指在色究竟天，十地菩萨们在普贤面前安住是平等的。另有经文说：金刚萨埵等，亲见坛城之，获得福德者，后作者亦然。应当努力观修迎请之本尊。具有同等缘分之智慧。同等缘分是本体平等和修持平等两种。本体平等是因为轮涅一切法都是自心显现。瑜伽士我的身语意三门，自性身语意金刚任运成就，本尊的自性显现之身语意金刚任运成就，没有差别，是无别的。
English
The uninterrupted appearance is the happiness of samsara. The essence is perfected as Bodhicitta, and being free from the extremes of appearance and emptiness is the happiness of nirvana. The inseparability of these two, being free from bias, is not the object of experience for anyone other than Samantabhadra, hence it is great. Its essence is self-originated wisdom, surrounded by the wheel of the five wisdoms, hence it is a mandala. The non-ceasing appearance of these five Buddha families is the perfection of the intention explained above, which is called great bliss. Two in union or five. It is said that, in the case of visualizing the deity, in the condensed mandala, the two deities in union, father and mother, are the main deities of any of the five families. Two in union are the father and mother, surrounded by sixteen attendants. Or five, referring to the fact that in the elaborate and medium mandalas, the five families, with ten father and mother deities in union, are the main deities. The elaborate and medium retinues are as described in the texts. "Did," refers to everything from writing to fire offerings. The faithful entrant is the disciple, and because faith comes before all else, it is mentioned first. A disciple who possesses wisdom, diligence, wealth, generosity, discipline, and great reverence. "Entrance" is like the extensively explained means of entering. "Na" is at the time of practicing in this way. "Desire" refers to the blessings and accomplishments that are the object of one's mind. "Pleasing" means that all qualities are perfectly complete. "Becoming equal" means that in Akanishta, the tenth-level bodhisattvas are equal to being in the presence of Samantabhadra. Another scripture says: "Whoever has the merit of directly seeing the mandala of Vajrasattva and others, those who do it later will also be the same." One should diligently meditate on inviting the deity. Wisdom with equal fortune. Equal fortune is of two types: equality of essence and equality of practice. Equality of essence is because all phenomena of samsara and nirvana are self-appearances of the mind. The yogi's body, speech, and mind are spontaneously accomplished as the vajra of self-nature, and the deity's body, speech, and mind, which are the self-nature manifest, are spontaneously accomplished as the vajra, without any difference, they are inseparable.
Chinese
是福分相等。\r 修习而相等是：瑜伽士从最初起，以长期修习积累的力量，与本尊相应而显现，是修习的果实，故称相等。智慧是自生智慧，是自显现的本尊五部中的任何一部。如是，以相等的理由，所取与能取粗细诸法遮蔽自性，若勤奋则迅速生起。如是说，遣除它的方法是：若对三摩地精进努力，则迅速成就，大稀奇是三界显现为身与智慧，是究竟的果实。决定生起是对于高低持明者和共同成就等，不应有怀疑。因此，在誓言中，一切的根本是本尊，以及金刚上师，因此说：无上不舍，恭敬上师。若无信心而失坏，则会毁灭。如是说，没有信心是一切过失的根本。失坏是根本和支分一切，即本尊和上师二者。失坏有两种：本尊是修法的誓言，而修法超过时限。上师是守护的誓言，因此要以身语意令其欢喜，若违背则失坏。若失坏誓言，则如没有地基的庄稼，无论做何善事和福德，皆无果报，且会堕入三恶道而毁灭。灌顶前行，供养与五部相应的供品是：从上面那位种姓之殊胜子开始。等等，宣说引入坛城的功德和观修本尊的功德之后。种姓之子是必定继承种姓者，故称子，与佛陀结合是毫无疑问的。因为这在菩萨乘中也有，所以这里称为殊胜，即一生与佛陀结合。又是，因为那位弟子具有广大的信心和敬信，从身语意三门没有虚伪，没有被世间俗事所染污，唯一追求果实，即：那位儿子，王位以及自己的身体。如是说，花朵所击中的本尊若是如来部，则是国王。