Chinese
因此，由于此法接近获得佛果，所以是甚深之道。第二，未获得灌顶的过患是：如经中所说：“没有使导师欢喜，没有获得所有灌顶，听闻等精进，将变得无果且被摧毁。”以及《行续》中也说：“如果未生起菩提心，如果未进入坛城，念诵我的秘密真言将会毁灭。”第三，如何使上师欢喜呢？《意集经》中说：“圣者上师善知识，在称谓之初加上敬语，无论如何都要使其欢喜。”如何使其欢喜呢？经中又说：“使之欢喜的八种供品，圆满地供养给那位圣者。不疲倦的信心，不骄慢的柔顺，不吝啬的财物，不犹豫的侍奉，不虚伪的正直，不隐瞒的自律，不愚昧的智慧，不染污的诚意，这八种圆满地供养给那位圣者。”此外，不违背上师的教言，无论做什么都要禀告之后再做。经中又说：“坛城等火供，摄受弟子和说法，未经允许不得擅自开始，在圣者的处所是不允许的。如果他为他人做事，不得使用那些物品，所有这些都应供养给那位圣者。圣者的弟子也不得成为弟子，在圣者面前是不允许的。”如果擅自使用上师的物品也会有过失，经中又说：“圣者的物品被剥夺，那个贫穷者如果救度他人，他也会变得贫穷。生活与圣者分离，即使拥有巨大的财富也会变得贫穷，将堕入饥荒的寺院。”因此，要视上师为尊贵并恭敬对待。一旦视其为圣者，无论确定或不确定其为圣者，怎么可能违背教言呢？如果他因此而失毁誓言，他将堕入金刚地狱，遭受难以忍受的巨大痛苦。正如《怖畏电光》中所说：“即使不具备功德，如果视其为上师之后又舍弃，就是轻蔑一切的导师，就是诽谤三世诸佛，他所造的罪业无法言说。”总之，过失
English
Therefore, since this is close to attaining Buddhahood, it is a profound path. Secondly, the faults of not receiving empowerment are: As it says in the scripture, "Without pleasing the teacher, without receiving all the empowerments, diligence in listening, etc., will become fruitless and be destroyed." And also in the Kriya Tantra, it says, "If one does not generate the mind of enlightenment, if one does not enter the mandala, reciting my secret mantra will lead to ruin." Thirdly, how to please the guru? The Gongdü states: "The holy guru, the spiritual friend, add honorifics at the beginning of the title, and by all means, make them happy." How to please them? It also says in the same text: "The eight offerings that please, offer them completely to that holy one. Faith without discouragement, gentleness without arrogance, wealth without stinginess, service without hesitation, honesty without deceit, self-discipline without concealment, wisdom without ignorance, and pure sincerity, offer these eight completely to that holy one." Furthermore, one should not break the guru's commands and should ask before doing anything. It also says in the same text: "Homa rituals such as mandalas, taking disciples, and teaching the Dharma, should not be started without permission; this is not appropriate in the holy one's place. If he does something for others, he should not use those items; all of these should be offered to that holy one. The holy one's disciple should also not become a disciple; this is not appropriate in front of the holy one." If one uses the guru's belongings arbitrarily, it will also become a fault, as it says in the same text: "If the possessions of the holy one are taken away, and that impoverished one saves others, he will also become impoverished. Separated from the holy one's livelihood, even with great wealth, one will become impoverished and fall into a famine-stricken monastery." Therefore, one should regard the guru as venerable and treat them with respect. Once one regards them as holy, whether or not one is certain that they are holy, how could one possibly break their commands? If he breaks the samaya because of that, he will go to the Vajra Hell and experience unbearable great suffering. As it says in the Ngamglok, "Even if one does not possess qualities, if one abandons them after taking them as a guru, one is despising all teachers, one is slandering the Buddhas of the three times, the faults he commits cannot be expressed." In short, faults
Chinese
无量矣。金刚事业中说：成就之田成自在，乃诸佛之体性。不以勤奋而悦之，于劫中遮蔽成黑暗等。以乐而极匆忙，方便与智慧等道，将变得非常遥远。具威力加持之善逝教言，如宝海虚空。十地之大菩萨亦，因威力非虚妄，以恭敬之次第而受持。如是说。第四、守护誓言者，于《总集》中说：诸灌顶善圆满故，根本支分诸誓言，无损而善守护之，以此定获胜成就。如是说。第五、作会供者，于此中说：其后种姓之殊胜子，王位以及自身体，子与妻及财之物，极珍爱及悦意施。如是说。第三、显示修习生圆次第之果，有二，于暂时，得灌顶者安住于誓言，修习生起次第与圆满次第故，从异熟持明，得寿命自在之持明，或三十六个昼夜，或十二、十四、十六，能自在种姓之圣者成就。如是说。其所依为大手印持明亦成就，第二、究竟之果，获得任运成就之持明，彼时十六岁以下，五身任运而圆满。如是等，于百岁之寿命中，据说十六岁左右能成就殊胜，然各自之持明，按彼时之寿命计算，于十六岁之年龄能成就。彼亦，于《金刚顶》中说：十六生究竟故，将获得寂静之佛陀。如是说。共同之义已说竟。第二、经义有二，略示坛城宣说之方式，及其自性广说也。第一者，谓宣说三摩地之坛城，其后如来以不可思议之智慧，为利乐有情，以大喜悦，普贤王如来亲身安立金刚秘密誓言之坛城，而入于灌顶之次第。
English
Immeasurable! In the Vajra Karma it says: The field of accomplishment becomes the powerful one, it is the nature of all Buddhas. Not pleasing it with diligence, obscured in kalpas into darkness, etc. Being very busy with happiness, the path of means and wisdom, etc., will become very long. The powerful and blessed Sugata's words, like a jewel ocean and the sky. Even the great Bodhisattvas of the ten bhumis, because their power is not deceptive, should receive it with a respectful order. Thus it is said. Fourth, guarding the vows: In the 'Kun Dus' it says: Because all empowerments are well perfected, all root and branch vows, should be guarded without deterioration. By this, the supreme accomplishment will be attained. Thus it is said. Fifth, performing the feast: In this it says: Then that excellent son of the lineage, the kingdom and his own body, sons and wives, and wealth, should offer what is most cherished and pleasing. Thus it is said. Third, showing the fruit of meditating on the generation and completion stages, there are two: Temporarily, the one who has received the empowerment abides in the vows, and by meditating on the generation and completion stages, from the ripening vidyadhara, one obtains the vidyadhara who has power over life, either thirty-six nights, or twelve, fourteen, or sixteen, the noble one of the lineage who has power becomes accomplished. Thus it is said. Based on that, the Mahamudra Vidyadhara is also accomplished, and secondly, the ultimate fruit is the attainment of the spontaneously accomplished Vidyadhara. At that time, up to sixteen years old, the five kayas are spontaneously perfected. It is said that the supreme accomplishment can be achieved around the age of sixteen in a hundred-year lifespan, but each Vidyadhara is calculated according to the lifespan at that time, and can be achieved at the age of sixteen. Also, in the Vajra Peak it says: Because sixteen births are ultimate, one will attain the peaceful Buddha. Thus it is said. The general meaning has been explained. Secondly, there are two meanings of the text: briefly showing the way the mandala is spoken of, and explaining its nature in detail. The first is: Explaining the mandala of samadhi, then the Tathagata, with inconceivable wisdom, for the benefit of beings, with great joy, Samantabhadra himself established the mandala of the Vajra Secret Vow, and entered into the order of empowerment.
Chinese
因此，与佛母一同，从各方面特别宣说，就称为这样。第二部分有三点：于上等根器的坛城中灌顶，于下等根器的彩粉坛城中灌顶，以及归纳于何处灌顶的意义。第一部分有二点：于佛母的坛城中灌顶，以及于佛父的坛城中灌顶。第一部分有三点：安置坛城并进行火供，供养显现而无自性的供品，进入并灌顶。第一部分有二点：安置坛城，以及进行火供。第一部分有二点：展示坛城，以及陈设供品。第一部分有五点。第一，于何处安置坛城，是说极度秘密的大乐，是由于了知和觉察而洁白，是极其微细的意义。那本身是此生中成就殊胜之道的不可或缺的誓言之最，因此，从何处产生和执持，具有手印之相的大乐使身体增长的手掌，佛母虚空完全清净之处，即是灌顶的坛城所在。第二，坛城的尺度是，大乐无二的智慧，一切佛陀的心之神圣坛城本身，手指的尺度是喜、胜喜、离喜之喜、俱生喜这四种喜的尺度。如是《虚空明点》中也说：佛母虚空乃一切佛，秘密甚深之坛城，以四智之自性，无二灌顶也。如是说。第三，安放线绳是调伏该处的脉，也就是五种种子是出生的种子，即五毒安住于五智中。五香是该处清净的五种智慧。五宝是五蕴。五心是五身。五药是五部。五甘露是身语意功德事业五者无别的自性，心性完全清净且光明。极平等是指，如是了知如是，从而显示一切法于成佛中平等。如是，以明觉使佛母的脉于大智慧中显现的梵线之最完全清净，即是安放明点。
English
Therefore, together with the consort, from all aspects, especially proclaiming, it is called thus. The second part has three points: empowering in the mandala of the superior faculties, empowering in the mandala of colored powders of the inferior, and summarizing the meaning of where the empowerment is given. The first part has two points: empowering in the mandala of the consort, and empowering in the mandala of the consort. The first part has three points: setting up the mandala and performing fire puja, offering offerings that appear but are without inherent existence, entering and empowering. The first part has two points: setting up the mandala, and performing fire puja. The first part has two points: displaying the mandala, and arranging the offerings. The first part has five points. First, where to set up the mandala, it is said that the great bliss of utmost secrecy is the meaning of extreme subtlety because of knowing and perceiving it as white. That itself is the supreme of indispensable vows for accomplishing the supreme path in this life, therefore, from where it arises and holds, the palm of the hand with the sign of the mudra, the great bliss that increases the body, the consort's space, the very pure place, is the place of the empowerment mandala. Second, the measure of the mandala is that the great bliss, the non-duality wisdom, the sacred mandala of the hearts of all the Buddhas themselves, the measure of the fingers is the measure of the four joys: joy, supreme joy, joy of cessation of joy, and co-emergent joy. As it is said in the 'Longsal': The consort's space is all the Buddhas, the secret and profound mandala, in the nature of the four wisdoms, the non-duality empowerment itself. As it is said. Third, placing the thread is taming the channels of that place, that is, the five grains are the seeds of birth, that is, the five poisons abide in the five wisdoms. The five incenses are the five wisdoms that purify that place. The five jewels are the five aggregates. The five essences are the five bodies. The five medicines are the five families. The five ambrosias are the nature of mind inseparable from the five: body, speech, mind, qualities, and activities, completely pure and luminous. 'Rab Nyam La' means that knowing it as it is, it shows that all dharmas are equal in becoming Buddhas. Thus, with awareness, the supreme of the Brahma threads that manifest the consort's channels in great wisdom is completely pure, that is, placing the bindu.
Chinese
应当这样做。如果先前对于密咒没有修习传承，那么上师应当从近事男开始，逐渐地施加明晰清净传承的线。对于已经修习传承的人来说，为了进行生起圆满次第等，以及寻找脉轮等的仪轨，才称为施加线。这里有些人认为在瓦索等处绘制四指宽的坛城，并且在那里施加线，是从五蕴清净五身自性中，小麦、豆类、芝麻、稻米，这五种谷物；五根清净五种事业自性中，樟脑、藏红花、白檀香、红檀香、沉香这五种香；五境清净五种功德自性中，黄金、白银、珊瑚、珍珠、宝石这五种珍宝；五识清净五智自性中，盐、蜂蜜、红糖、酥油、水果这五种精华；五欲清净五语自性中，白菖蒲、手印、蔓荆子、刺茄、芒果这五种药物；五界清净五部自性中，太阳、月亮、水、土、大肉的精华这五种甘露，以等量的水浸泡线后施加线。并且将涂色的坛城放在上师的手掌中，在其四面以供品围绕，直到坛城修成之前，都这样做，并认为这样进行灌顶。但这并非本论的观点。因为绘制那样的坛城也无法做到。即使能够做到，在那里进行灌顶也没有额外的功德。如果因为小而有功德，那么身体等也极其微小，将会导致福德增大的过失。而且造作是根器迟钝者的次第。《胜乐轮》中说：‘存在于图画中的事业，以及在线上涂色的次第，这些众生自然地，安住于成就的坛城中。造作二者的体性是什么？那是所要成就的坛城，智者不希望它成为所要成就的。’因此，这里也符合道理，是在自性身的坛城中进行灌顶。第四，如何绘制，就是使安住于母空自性宫殿形象的那个本身得以明晰。中央是具有莲花瓣的脐轮，是子宫内的四脉瓣的体性。其四瓣轮的边缘