Chinese
而且它不依赖于其他。仅仅是自证本身也因智慧之法而空，因此从原始以来就是光明的，被称为自生智慧。这也没有任何所依。像这样，在没有所依且没有获得自性的情况下，在加持完全清净的刹土中，显现了身和智慧的各种庄严，因此被称为“自生智慧无处不在”。如果有人问，那么诸佛不会看到众生吗？为了表明可以通过三种原因来说明看到，因此说： 未悟邪念皆清净， 非异于智慧之界， 以大悲心相系故， 六道时处无不显。 也就是说，第一个原因是，众生的颠倒妄念，如对任何事物进行分别的障碍，所有这些都已转化为诸佛的完全清净，因此法与法性具有自性相关的缘故；第二个原因是，诸佛的智慧并非与一切法的法界分离，因此境与有境具有自性不异的关联；当诸佛过去行菩萨行时，以大悲心完全摄持三界的一切众生，因此具有业和完全摄持大悲的关联。因此，在六道的一切时间和处所，如来都会降临加持并显现。或者，另一种说法是，按照那些认为诸佛具有清净世间智慧的论典，通过这三种关联之门，诸佛将众生作为关联的对境，而众生却没有将诸佛作为关联的对境，因此诸佛会看到，而众生却不会见到。现在，如果无法绘制大坛城，那么仅仅做一个精华坛城，如果具有信心的弟子进入其中，也将获得与根本大坛城无别的成就，为了表明这一点，说： 大乐坛城者， 作二或五坛城， 具信者善入。
English
Moreover, it does not depend on others. The self-awareness itself is empty of the dharma of knowledge, and therefore, it is primordially luminous, and is called self-originated wisdom. This also has no basis whatsoever. Like this, even without a basis and without obtaining self-nature, in the blessed, completely pure realm, various arrangements of body and wisdom appear. Therefore, it is called, 'Self-originated wisdom appears without location.' If one asks, then won't the victorious ones see sentient beings? In order to show that it can be explained that they see through three causes, it is said: Unenlightened, wrong thoughts are completely purified, Not different from the sphere of wisdom, Because of connection with great compassion, All six realms, times, and places appear. That is to say, the first cause is that the mistaken thoughts of beings, such as the obscurations of whatever things are discriminated, all of those have become completely purified by the Buddhas. Therefore, dharma and dharmata have a connection by nature. The second is that the wisdom of the Buddhas is not separate from the dharmadhatu of all dharmas. Therefore, the object and the subject have a connection of non-difference in nature. When the Buddhas previously practiced the conduct of enlightenment, they completely held all sentient beings of the three realms with great compassion. Therefore, there is a connection of karma and completely holding compassion. Therefore, in all times and places of the six realms, the blessings of the Tathagata will arise and appear. Or, in another way, according to the treatises of those who believe that the victorious ones possess pure worldly wisdom, through these three doors of connection, the victorious ones make sentient beings the object of connection, but sentient beings do not make the victorious ones the object of connection. Therefore, the Buddhas see, but sentient beings do not see. Now, if one cannot draw a great mandala, then just make an essence mandala. If a disciple with faith enters into it, they will obtain accomplishments that are no different from the great root mandala. In order to show this, it is said: The mandala of great bliss, Make two or five mandalas, Those with faith should enter well.
Chinese
那，如意之欲皆得成。如是说。为示成就之天亦较具同分之天更易成就故。彼具同分之智慧，若亲近则易生，定会发生大稀有事。如是说。无论进入大小坛城，所掷之花落于何尊，彼尊即称为具同分之天。如是亦可应用于从瓶中受持密咒等事。此外，上师以智慧所赐之天，以及弟子以信心所取之天，诸上师皆说为具同分之天。为示不成就之因故，若无信心则衰损。如是说。信心与誓言之三昧耶乃成就之主因，若不具足彼等，则不得成就，且说是痛苦之因。如是之理，于其他经中亦云：菩提心未生，以及有怀疑者，以及不作开示者，以不信故不得成就。如是说。第九品。༈ 现为开示灌顶故，说“此后”等。其中，灌顶之总义已于前述。所谓“国王布施”者，乃因灌顶是布施法王之位故。其中，灌顶之差别，昔日之论师云：金刚萨埵之幻化灌顶乃总灌顶，其他续部之灌顶乃别灌顶。如是说。彼等亦如瑜伽部之外灌顶十种及十三种等之称谓，以及吉祥密集金刚与月密明点等之中，所谓瓶灌顶、秘密灌顶与智慧智慧灌顶等之称谓，以及佛平等和合续中，以上师与弟子之灌顶所摄之秘密菩提心灌顶、顶髻灌顶、手印灌顶与名灌顶等，各续部经中所说之灌顶等，似皆摄于此经所说之利益灌顶与能力灌顶二者之中。其中，如外瑜伽部所说之瓶灌顶与顶髻灌顶，
English
That, all desires will be fulfilled. Thus it is said. It is shown that the deity of accomplishment is also easier to accomplish than the deity with the same share. That wisdom with the same share, if approached, will easily arise, and it will surely bring about great wonders. Thus it is said. No matter which mandala, large or small, one enters, the deity on whom the flower is thrown is known as the deity with the same share. Similarly, it can also be applied to things like receiving mantras from within a vase. Furthermore, the deities given by the teacher's wisdom, and the deities taken by the disciple's faith, are said by the teachers to be deities with the same share. To show the cause of non-accomplishment, if there is no faith, there will be decline. Thus it is said. Faith and the samaya of vows are the main cause of accomplishment, and if they are not possessed, accomplishment will not be achieved, and it is said to be the cause of suffering. Such a principle is also stated in other scriptures: "The mind of enlightenment is not generated, and there is doubt, and one who does not give instructions, will not achieve due to lack of faith." Thus it is said. Ninth chapter. ༈ Now, to explain the empowerment, "Then" and so on are mentioned. Among them, the general meaning of empowerment has already been explained. The so-called "king's donation" is because empowerment is the donation of the position of the Dharma king. Among them, the differences of empowerment, the former teachers said: The illusory empowerment of Vajrasattva is the general empowerment, and the empowerment of other tantras is the specific empowerment. Thus it is said. They are also known as the ten and thirteen kinds of outer empowerments of the Yoga class, and among the Glorious Guhyasamaja and the Moon Secret Bindu, etc., the so-called vase empowerment, secret empowerment, and wisdom-wisdom empowerment, etc., and in the Buddha Equal Union Tantra, the secret Bodhicitta empowerment, crown empowerment, hand seal empowerment, and name empowerment, etc., which are included in the empowerment of the teacher and the disciple, etc., the empowerments mentioned in the scriptures of each tantra, etc., all seem to be included in the two kinds of benefit empowerment and power empowerment mentioned in this scripture. Among them, such as the vase empowerment and crown empowerment mentioned in the Outer Yoga class,
Chinese
宝冠和，花鬘和，手印等五种是真实聚集的。 守护咒的灌顶是听闻的灌顶。 同样地，秘密的灌顶是禅修和修持。 事业就是事业本身。 转法轮是讲说。 大转法轮是金刚国王，应当了知如是聚集。 从此分别开示了五种能力灌顶，秘密菩提心灌顶的差别。 说了“外在的秘密”是指，总的来说，是开示了身语意三密的受用灌顶。 其他大瑜伽续部所说也包含在瓶灌和秘密灌顶中。 智慧和般若也属于秘密灌顶，但与它并非完全相同。 所谓第四灌顶也属于智慧般若灌顶的范畴，但与它并非完全相同。 例如，恶魔和罪恶者也属于他化自在天的范畴，但与其他天神也并非完全相同。 因此，总而言之，可以归纳为瓶灌和秘密灌顶两种。 这也是此续中所说的利益和能力的两种灌顶。 怎么样呢？ 利益的灌顶也是瓶灌的差别，所有能力的灌顶也是秘密灌顶的差别。 其中，盔甲、胜幢和伞盖这三种是天和人共同的国王灌顶。 美酒是享受欲妙的灌顶。 五种精华是如来藏的灌顶，因为五毒连同八识聚都是具有五智精华的缘故，所以是五智的灌顶。 这些也包含在瓶灌中。 那么，如何授予能力的灌顶呢？ 如《智慧方便手印》中所说： 乐的明点聚集清明的流， 从金刚道盘旋到莲花， 从顶端滴入并旋转坛城。 如前在绘制坛城的仪轨和加持坛城的仪轨的第七品中所述，观想本尊的坛城，然后好好地进行迎请和供养的仪轨后，自己入定，并将弟子引入坛城。
English
The crown, the garland, and the five mudras are actually assembled. The empowerment of the dharani is the empowerment of listening. Similarly, the secret empowerment is meditation and practice. Action is action itself. Turning the wheel is teaching. The great wheel-turner is the Vajra King, and it should be known that they are assembled in this way. From this, the five kinds of power empowerments and the distinctions of the secret Bodhicitta empowerment are specifically taught. By mentioning "external secret," it generally indicates the empowerment to utilize the three secrets of body, speech, and mind. What is stated in other Mahayoga tantras is also included in the vase and secret empowerments. Wisdom and prajna also belong to the secret empowerment, but they are not entirely the same as it. What is known as the fourth empowerment also belongs to the category of wisdom and prajna empowerment, but it is not entirely the same as it. For example, demons and evil ones also belong to the category of the gods of Paranirmita-vasavartin, but they are not entirely the same as other gods. Therefore, in short, it can be summarized into two: the vase empowerment and the secret empowerment. These are also the two kinds of empowerment of benefit and power mentioned in this tantra. How so? The empowerment of benefit is also a distinction of the vase empowerment, and all the empowerments of power are distinctions of the secret empowerment. Among these, the three: armor, victory banner, and umbrella, are the common empowerments of the king of gods and humans. Fine drink is the empowerment of enjoying desirable qualities. The five essences are the empowerment of the Tathagatagarbha, because the five poisons together with the eight aggregates of consciousness are the essence of the five wisdoms, therefore it is the empowerment of the five wisdoms. These are also included in the vase empowerment. How then are the empowerments of power conferred? As it is said in the Mudra of Wisdom and Means: A clear stream of the gathering of blissful bindus, Coils from the vajra path into the lotus, Drips from the tip and spins the mandala. As explained above in the seventh chapter on the ritual of drawing the mandala and the ritual of blessing the mandala, contemplate the mandala of the deity, and then after performing the ritual of invocation and offering well, enter into self-absorption and lead the disciple into the mandala.
Chinese
现在宣说会供轮坛，这也是为了通过此门而显现成就法王之位。因为说了成为国王。这里会供轮坛也以思想、行为、尺度和如何行事的方式来宣说。其中，首先为了显示思想，说了“因相同和字母的方式”等等。这也是证悟
English
Now, the assembly mandala is shown, and it is also for the sake of manifestly accomplishing the state of the king of Dharma through this door. Because it was said to become a king. Here, the assembly mandala is also shown by means of thought, conduct, measure, and how to act. Among these, first, in order to show the thought, it is said, "The same cause and the manner of letters," etc. This is also realization.
Chinese
以四种方式生起信心：了知属于自身支分的智慧和智慧的差别；了知外境为法界和法界的境；了知器物为无二的菩提心。于此，应以四种证悟之理了知一切法皆为佛。四种证悟为：以一因证悟；以字义证悟；以加持证悟；以现量证悟。其中，因，通常指产生之种子、所依之友、理由、体性等。此处应取体性之义。一，通常指相同、数量、无别等。此处应取无别之义。因此，了知一切法体性无别，不执著法与有法，称为以一因而证悟。此外，大乘总体上，有三种不共的证悟方式。即，了知一切法在胜义谛中以不生的体性而各不相同，以及在世俗谛中以幻化的体性而各不相同，这二者被称为大乘共同的证悟。不生之性显现为各种幻化，并且显现为作用；幻化本身如其所显现般无有自性，即不生。因此，了知世俗谛与胜义谛无别，这是从甚深经论中所说的不共证悟。以字义证悟，即以前述之理，也了知为身语意果法而证悟成佛，此为不共之证悟。如何了知呢？不生是字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），阿是不可言说的语金刚。显现为各种幻化是字母奥的自性（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：奥），奥是神变的自性，是佛之自性的幻化，如幻术、水月等，是不可分割的色身金刚。显现与不生无二是字母嗡（藏文：ཨཱོྃ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），嗡是了知一切法无二之体性的幻化，是意金刚。以加持证悟，即前述两种证悟