Chinese
应当修习。其中，聪慧者在供养之时便如此修习，且不执著；愚钝者则安住于不作意之后。这是供养之殊胜。在《宝积塔拉经》中说：何者供养知如虚空，何者不作意于何亦无执，彼乃一切供养中最殊胜，将获无量无边之智慧。如是说。第二，秘密大乐之供养有二：方便大乐之供养，以及智慧不住二边之供养。初者有二：供养之正行，以及宣说其利益。初者是：事业手印，若具足明晰之智慧与三摩地，或不具足，瑜伽士皆应生起为本尊，并以虚空秘密加持等仪轨加持之。于莲花之顶端，生起如芥子般之白红明点于坛城中。以圣者之神变，将三千世界一切纳入芥子中并加持之，如是三千世界不缩小，芥子亦不增大之状态，莲花之坛不增大，智慧尊不缩小，从法界迎请并融入无量之胜者坛城于莲花之中。以结合之手印劝请，以嬉戏之乐供养之。如是坛城之诸尊皆欢喜，思维获得不可思议之大成就，殊胜誓言之果位。此乃先前于四指之坛城中迎请智慧尊，于灌顶前所行之亲近修持次第也已明示。第二，彼之利益有二：暂时之利益，以及究竟之利益。初者有二，其中令一切佛欢喜者是：以大乐之自性供养母空之坛城，十方四时一切佛之坛城皆得欢喜。又，以大自在自明之智慧，以嬉戏之乐供养，则界与处本来自性清净之四十二尊等诸尊皆得欢喜。又，父供养母，母供养父，以大自在之供品
English
It should be practiced. Among them, the wise should practice in this way from the time of offering, and be without attachment; the dull should abide in a state of non-attention afterwards. This is the supreme of offerings. In the Sutra of Jewel Heap Tara it says: Whoever knows the offering to be like the sky, Whoever does not attend to anything and has no attachment to anything, That is the most sacred of all offerings, Will attain immeasurable and inconceivable wisdom. Thus it is said. Secondly, the secret great bliss offering has two parts: the offering of the great bliss of skillful means, and the offering of wisdom that does not abide in the two extremes. The first has two parts: the actual offering, and the explanation of its benefits. The first is: the action seal, whether or not it is endowed with clear wisdom and samadhi, the yogi should generate it as a deity and bless it with the rites of blessing the secret space, etc. On the top of the lotus, generate a white and red essence the size of a mustard seed in the mandala. By the miraculous power of the noble ones, bless all the three thousand worlds by placing them in the mustard seed, so that the three thousand worlds do not become smaller and the mustard seed does not become larger, the lotus courtyard mandala does not become larger, and the wisdom being does not become smaller. Invite and dissolve the immeasurable mandala of the Victorious Ones from the realm of Dharma into the lotus courtyard. Urge them with the gestures of union and offer them with the bliss of play. By this, all the deities of the mandala are pleased, and one thinks of attaining the great accomplishment of inconceivable great accomplishment, the state of supreme samaya. This is the order of approaching and accomplishing that was clearly shown earlier, when the wisdom being was invited into the four-finger mandala and before the empowerment. Secondly, the benefits of this are twofold: temporary benefits and ultimate benefits. The first has two parts, among which the pleasing of all the Buddhas is: by offering the mandala of the mother space with the nature of great bliss, all the mandalas of the Buddhas of the ten directions and four times will be pleased. Again, by offering with the bliss of playing with the wisdom of great self-awareness, the deities such as the forty-two deities of the realms and sense bases, which are pure from the beginning, will be pleased. Again, the father offers to the mother, the mother offers to the father, with the offering of great self-nature
Chinese
以供养使方便与智慧之神欢喜，应知其为外内秘密三者。一切有情皆得满足，如是安乐之嬉戏，身体显现之城市，欲界之有，半显现之城市，色界之有，意不显现之城市，无色界之有，以三者所摄之感受与分别之众，对于一切有情，以大智慧之四喜与无二之法性四者及离戏论之大光明遍满之。法性四者即身体无二之法性，不执父与母，故解脱一切能取所取，语无二之法性，不可言说故，解脱一切戏论与执着，意无二之法性，分别之众解脱为大乐故，见自性法身之体性，智慧无二之法性，安住于安乐之间之无执大之中，故光明之轮恒常不息。光明四者即彼时安乐之光明，以三门之喜差别故，显现有寂为安乐，明之光明，于安乐之自性中，心之体性自明显现为方便智慧不间断，不分别之光明，微细粗大之执着之生起感受隐没故，于任何亦不散乱而安住于无分别中，不可思议之光明，于法性之自性中，显现十相之显现。十相者，谓气心入于中脉，故虚空与智慧成为一体之相，如烟雾，阳焰，云，火星，太阳，月亮，宝珠燃烧，罗睺，星星，光芒之显现等出现。于其他续部中亦说有与此稍微不同之十相。二者，究竟之果证得佛陀者，谓幻化网方便与智慧之三摩地，以十相所表征之彼，由串习极坚固而生起者，彼能使果位十方四时逝去之佛陀坛城无余之自性，及以大悲垂视三界有情之殊胜智慧现前显现。
English
By making offerings, the gods of skillful means and wisdom are pleased; it should be known as the three aspects of outer, inner, and secret. All beings are satisfied. Thus, through the play of bliss, the city of bodily appearance, the realm of desire; the city of partial appearance, the realm of form; the city of non-appearance to the mind, the realm of formlessness—all sentient beings encompassed by these three, along with their feelings and conceptual aggregates, are pervaded by the four great joys of wisdom, the four non-dual dharmatas, and the great, unelaborated luminosity. The four dharmatas are: the non-dual dharmata of the body, being free from grasping at father and mother, thus liberated from all grasping and being grasped; the non-dual dharmata of speech, being inexpressible, thus liberated from all elaboration and attachment; the non-dual dharmata of mind, with the multitude of thoughts dissolving into great bliss, thus seeing the essence of the self-existing dharmakaya; and the non-dual dharmata of wisdom, abiding in the great non-grasping state between bliss, thus the wheel of luminosity is continuous and unceasing. The four luminosities are: at that time, the luminosity of bliss, with the distinction of the joy of the three doors, the appearance of samsara and nirvana as bliss; the luminosity of clarity, with the essence of mind, self-luminous, appearing as skillful means and wisdom, unceasing; the luminosity of non-thought, with the arising of subtle and coarse attachments subsiding, abiding in non-thought without scattering to anything; and the inconceivable luminosity, with the appearance of the ten signs arising from the essence of dharmata. The ten signs are: as the wind-mind enters the central channel, the signs of space and wisdom becoming one taste, such as smoke, mirage, clouds, fireflies, sun, moon, burning jewels, Rahu, stars, and the appearance of rays of light, arise. In other tantras, ten signs that are slightly different from these are also explained. Secondly, the ultimate result of attaining Buddhahood is that the samadhi of the magical net, skillful means and wisdom, represented by the ten signs, arising from the thorough stabilization of practice, brings about the manifestation of the nature of the mandala of the Buddhas who have passed away in the ten directions and four times, and the supreme wisdom that compassionately gazes upon the beings of the three realms.
Chinese
最终将蕴、界、处显明为本尊，三门转为身语意之体性之轮。二是不住二边的智慧供养：如是于父母二者无别而入定，为使烦恼执着及庸常分别念于自处清净之故，于自身与明妃之身语意及以乐受为代表之外内一切法之自性，不住于所取之境，亦不缘于能取之心之状态中，如幻象般显现而非实有，以父母二者无别之结合，于方便与智慧无二之界，于无生之虚空中，观修心性无灭之智慧虚空，于无别之法性，安住并受用其意义之体性。三是进入并灌顶之方式分二：进入与灌顶。初者分二：上师自身进入：从修习如是之定开始，做完仪轨之前行所需的一切，瑜伽自在金刚上师以定之智慧先进入坛城。弟子进入：上师进入之后，以十七种弟子进入之法引入坛城。二是灌顶分二：献供养与结合智慧次第而作真实灌顶。初者分二：真实献供养是进入之法完结之后，具足殊胜善缘之种姓之子，以自己的一切财富供养上师，即以王位国土及眷属，以及自身、子女、妻子及财物之珍宝金银等各种宝物，若有二者，则献上最珍贵者，总之，献上自己喜爱且满意之物。二是利益是若以瑜伽自在金刚上师以五种欲妙供养，即是供养十方四时一切诸佛之坛城，更何况是供养近边坛城本尊
English
Ultimately, the aggregates, elements, and sense bases are manifested as deities, and the three doors are transformed into the nature wheels of body, speech, and mind. Second, the wisdom offering that does not abide in either extreme: Thus, entering into samadhi without difference from the two parents, in order to purify the clinging to afflictions and ordinary conceptualizations in their own place, in the state of not abiding in any object of grasping the nature of all internal and external dharmas, represented by one's own and the consort's body, speech, mind, and bliss, and not focusing on any grasping mind, appearing like an illusion but not truly existing, through the union of the two parents without difference, in the realm of indivisible means and wisdom, in the unborn sky, contemplate the wisdom sky of unceasing mind essence, and in the indivisible dharmata, abide and enjoy the essence of its meaning. Third, the way of entering and bestowing empowerment is twofold: entering and bestowing empowerment. The first is twofold: The master himself enters: Starting from the practice of such samadhi, having completed all the necessary preliminaries of the ritual, the yoga master Vajra Acharya himself first enters the mandala with the wisdom of samadhi. The disciple enters: After the master has entered, the disciples are led into the mandala by the seventeen dharmas of entering. Second, empowerment is twofold: offering and bestowing the actual empowerment in conjunction with the stages of wisdom. The first is twofold: The actual offering is that after the dharmas of entering are completed, the son of the lineage who possesses excellent fortune should offer all his wealth to the guru, that is, the kingdom, land, and retinue, as well as his own body, children, wife, and various treasures such as gold and silver, etc. If there are two of these, then offer the most precious one, in short, offer what one likes and is satisfied with. Second, the benefit is that if one offers the yoga master Vajra Acharya with the five objects of desire, it is offering to all the mandalas of the Buddhas of the ten directions and four times, let alone offering to the deities of the nearby mandala.
Chinese
还用说什么呢？在《誓言分别安立续》中说：如果供养上师金刚持，就是供养了一切坛城。何况是近边的坛城呢？罪障消除，将获得殊胜成就。这样，一切誓言和戒律的过失都会清净。第二，结合智慧的次第进行灌顶的真实情况是：如果知道某人具有充分理解信心和精进的苦行的能力，那么上师以极大的慈悲，在不损害弟子相续的情况下，摄受并给予他十种利益灌顶和五种能力灌顶。如果他不具备资格，就不给予，或者只给予利益灌顶，而不给予能力灌顶，因为这会导致严重的过失。正如《大智慧庄严誓言殊胜续》中所说：如果给不具资格的弟子灌顶，双方都会毁灭。在这里，由于颠倒错乱的浓密森林被以邪见看待的难以忍受的黑暗所笼罩，烦恼的盗贼猖獗地活动，以至于没有机会让佛陀慈悲的阳光来开展事业。有些人说：其他的续部中说了四种灌顶，以及由此分出的十四种灌顶。而你们这里从利益和能力两种灌顶中分出的十五种灌顶，数量不一致，所以这部续不是正确的。唉！像你们这样没有善根的人，既不理解分类和归纳，也不理解意义的次第，只是没有把心思放在不同续部的甚深密意上罢了。因此，《瑜伽续》中说了瓶灌顶、苦行灌顶和金刚上师灌顶这三种灌顶。从《恶趣清净》中说了十一种灌顶，或者如果细分则有十九种灌顶。同样，在《密集》和《月密明点续》中说了瓶灌顶、秘密灌顶、智慧灌顶和胜观智慧灌顶这三种灌顶。在《合修》中，有将灌顶归纳为上师灌顶和弟子灌顶两种的情况，难道这些续部也因此变得不正确了吗？如果你们认为那些续部在意义上是相同的，所以没有过失，那么这部续在意义上也是相同的，又有什么过失呢？这部续是一切续部的根本，因此其他续部的所有灌顶方式都包含在这里。其中，瓶灌顶是明确说明的，而