English
What need is there to say more? In the Tantra of Establishing the Vows Separately, it says: If one offers to the Vajra Holder Guru, it is offering to all mandalas. What need is there to mention the nearby mandala? Faults are exhausted, and supreme accomplishment will be attained. Thus, all faults of vows and commitments will be purified. Second, the actual empowerment combined with the stages of intelligence is: If it is known that someone has the capacity to fully understand the conduct of faith and diligence, then the teacher, with exceeding compassion, will take and bestow upon that person the ten beneficial empowerments and the five powerful empowerments without damaging the student's lineage. If they do not have the capacity, they should not be given, or only the beneficial empowerment should be given, but not the powerful empowerment, because it would become a great fault. As it says in the Great Array of Wisdom, the Supreme Tantra of Vows: If empowerment is given to a student who is not a vessel, both will be ruined. Here, the great dense forest of perverted views is obscured by the unbearable darkness of seeing things wrongly, and the thieves of afflictions are rampaging, so there is no opportunity for the rays of the sun of the Buddha's compassion to engage in activity. Some say: In other tantras, four empowerments are spoken of, and fourteen divided from them. And here, the fifteen divided from the two empowerments of benefit and power are not consistent in number, so this tantra is not authentic. Alas! Those of you with such bad fortune do not understand the divisions and collections, nor the order of meaning, and you have not turned your minds to the profound intentions of the various tantra sets. Therefore, in the Yoga Tantra, three empowerments are spoken of: the vase empowerment, the conduct empowerment, and the vajra master empowerment. From Purifying the Lower Realms, eleven empowerments are spoken of, or nineteen if divided. Likewise, in the Compendium and the Secret Drop of the Moon Tantra, three are spoken of: the vase, secret, wisdom, and prajna-wisdom empowerments. In the Union Practice, there is the case of condensing the empowerments into two: the master's empowerment and the student's empowerment. Would those tantras also become incorrect? If you think that those tantras are the same in meaning, so there is no fault, then this tantra is also the same in meaning, so what fault is there? This is the root of all tantras, so all the ways of empowerment of other tantras are included here. Among them, the vase empowerment is explicitly stated, and
Chinese
是不动佛的水灌顶。头饰、宝冠和鲜花是宝生佛的灌顶。手印是金刚和铃等，是无量光佛和不空成就佛。在能力灌顶的时候，用“你是金刚所生”等是毗卢遮那佛的灌顶。行为、预言和呼吸等一切都是金刚国王等能力灌顶所显示的。秘密灌顶是实际显示智慧和胜义智慧，词灌顶宝是其中的附带显示。因此，因为续部意义一致，所以这怎么会有过失呢？像这样的行为，因为诽谤，在现世中舌头隐藏在喉咙下面，死亡时出现大火的景象，堕入地狱的特殊征兆，除了你之外，谁还会发生呢？所以在无数劫中，你成了可怜悯的对象。第二，父亲坛城中的灌顶是：在母亲坛城中，秘密和智慧胜义智慧的灌顶之外，显示从父亲的金刚顶端接受灌顶的方式是：或者父亲以等持的姿势，双手交叉，清楚地显现为大印的本尊身，在灌顶的指间是古赫亚金刚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的坛城，长短为一个指节的长度，也以善巧方便赐予灌顶，就像清澈的水赐予儿子灌顶一样。然后圆满地给予所有灌顶。这里有些人先给予能力灌顶，然后像事后允许一样在外面给予利益灌顶，全部只用秘密灌顶来给予，这是针对根器敏锐者。而像金刚次第一样，针对愚钝者，这种说法是不合理的。因为在这部经中也说：“利益灌顶和能力灌顶，以慈悲心不浪费地持有。”这样先说了利益灌顶。次第也是首先瓶灌顶，然后是秘密灌顶和智慧胜义，这四种灌顶依次出现。第二，较低的彩粉坛城中灌顶的方式有三种：绘制坛城，修持，修持的果实。第一种有三种：小坛城。
English
It is the water empowerment of Akshobhya. The crown, diadem, and flowers are the empowerment of Ratnasambhava. The mudras, such as the vajra and bell, are of Amitabha and Amoghasiddhi. During the empowerment of power, the empowerment of Vairochana is given by saying things like, "You are born of the vajra." All the conduct, prophecies, and breathing are shown by the empowerment of power, such as Vajraking. The secret empowerment is the actual showing of wisdom and primordial wisdom, and the word empowerment jewel is shown as a side note within it. Therefore, since the meaning of the tantras is consistent, how could there be fault in this? Such behavior, because of slander, in this life the tongue is hidden under the throat, and at the time of death, the great sight of fire blazes, and the special signs of going to hell, who else besides you could this happen to? Therefore, for countless eons, you have become an object of compassion. Second, the empowerment in the father's mandala is: In the mother's mandala, other than the secret and wisdom primordial wisdom empowerments, the way to receive empowerment from the tip of the father's vajra is shown: Or the father, in a posture of equipoise, crosses his hands, clearly manifesting as the deity's body of the great seal, between the fingers of the empowerment is the mandala of Guhyavajra (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), the length of one finger joint, also skillfully bestowing empowerment, just as clear water bestows empowerment on a son. Then, completely bestow all the empowerments. Here, some first give the power empowerment and then give the benefit empowerment outside as if it were a subsequent permission, giving everything only with the secret empowerment, which is done for those with sharp faculties. And like the Vajra Sequence, it is done for the dull-witted, which does not seem reasonable. Because in this very text it is also said: "Benefit empowerment and power empowerment, hold them with compassion without wasting them." Thus, the benefit empowerment is spoken of first. The order is also first the vase empowerment, then the secret empowerment and wisdom primordial wisdom, these four empowerments occur in order. Second, the way to empower in the lower colored powder mandala has three aspects: drawing the mandala, practicing, and the fruit of practicing. The first has three aspects: the small mandala.
Chinese
中等。绘制大的仪轨。第一部分分为两部分。土地的仪轨是指在最胜的坛城中灌顶，或者用土地的仪轨在极其平整的土地上绘制。这并不是说先前不洁净的土地后来变得洁净，而是通过“地水眼和玛玛吉”等来了解。原本已经净化的土地，后来以显现的方式进行净化。第二部分，实际绘制，是将图像坛城缩小到最小的尺寸，即一肘。小的中等尺寸，或者身体的尺寸，即一弓。小的大尺寸，或者身体是三个尺寸左右。人骨等橛子是坛城中央的立橛，四指等，以及为了守护而用的十八指等。为了分割部分，使用棉线或莲花的茎，或者坟地的头发等，长度是坛城直径的两倍。为了表示不同的部族，使用颜色不混合的五种颜色的粉末等。为了成就事业，用美丽的衣服和装饰品来装饰，令人愉悦的助手，事业手印，年龄十六岁。然后，助手拿着线的末端，由精通坛城事业，具备圆满智慧和事业之线的伟大的金刚上师，身心不散乱，极其谨慎地进行。第二，中等分为三部分。中等的小尺寸，或者是十六肘。中等的中等尺寸，或者是二十肘。中等的大尺寸，或者是二十五肘。像之前一样绘制线条，观想线条和颜色是五部坛城的五种智慧，从融化中产生，作为智慧的线条和颜色。绘制线条，涂抹颜色后，在诸佛的各个位置，放置身像、彩绘像或浮雕像，或者在中间放置，以及语音的种子字或心咒，以及心意的法器标志，具备能代表诸佛自性的金刚和法轮等，任何能代表身语意的形象，都应放置在诸佛各自的位置上。第三，大的也分为三部分。大的小尺寸，或者是一由旬。它的意义在《俱舍论》中说：手指
English
Medium. The ritual of drawing large. The first part has two parts. The land ritual refers to empowerment in the most excellent mandala, or drawing on extremely flat land with the land ritual. This does not mean that the previously impure land later becomes pure, but it is understood through "earth, water, eye, and Māmaki," etc. The land that has already been purified is later purified in a way that reveals it. The second part, the actual drawing, is to reduce the image mandala to the smallest size, which is one cubit. The small medium size, or the size of the body, is one bow. The small large size, or the body, is about three sizes. Human bones and other pegs are the standing pegs in the center of the mandala, such as four fingers, and eighteen fingers, etc., for the purpose of protection. For dividing the parts, use cotton thread or lotus stems, or graveyard hair, etc., the length of which is twice the diameter of the mandala. To represent different families, use five colors of powder that are not mixed, etc. To accomplish the work, decorate with beautiful clothes and ornaments, a pleasing assistant, a karma mudra, sixteen years old. Then, the assistant holds the end of the thread, and the great vajra master, who is proficient in the work of the mandala and possesses perfect wisdom and karma lines, should perform it with great care, without distraction of body and mind. Second, the medium is divided into three parts. The small size of the medium, or sixteen cubits. The medium size of the medium, or twenty cubits. The large size of the medium, or twenty-five cubits. Draw the lines as before, and contemplate that the lines and colors are the five wisdoms of the five-part mandala, arising from melting, as the lines and colors of wisdom. After drawing the lines and applying the colors, place body images, painted images, or relief images in the respective positions of the deities, or place them in the middle, as well as the seed syllables or mantras of speech, and the symbolic marks of the mind's implements, possessing vajras and dharmachakras, etc., that can represent the nature of the deities. Any image that can represent body, speech, and mind should be placed in the respective positions of the deities. Third, the large is also divided into three parts. The small size of the large, or one yojana. Its meaning is stated in the Abhidharmakośa: finger.
Chinese
二十四指为一肘，四肘为一张弓，五百弓为一[藏]里，八[藏]里为一由旬。如此说。大、中由旬吗？大之大者，于虚空界之桑耶寺，或真实显现持明之坛城，或观想诸佛之坛城，行灌顶。其义为，于虚空界中，真实显现周遍一切之坛城，而为弟子灌顶。如昔日于玛旁雍错湖畔，于湖上划线，上师佛密为妙吉祥称真实展示金刚界坛城而灌顶；莲花生大士于达仓森给普，展示等同虚空之金刚童子坛城，而为措嘉灌顶等。是故，众生相续中，五身五智之自性，本自存在，然为无明所蔽，为令未见之愚蒙者得见，故以地彩之颜色，如白色，一一分为白黄、白红、白绿、白蓝、纯白五种，如是其余四色亦分之，则成二十五，或表征二十五智慧与边心等。若无如是条件，亦应以白、黄、红、绿、蓝五色绘制。如是亦于《广大续》中云：一切诸有情，五智皆普周，自之分别念，遮蔽之所致，五智之义理，未能得见故，如是诸愚蒙，为示智慧相，乃示白与红，以及黄色等，复示为黑色。如是说。如何绘制者，乃见传承之清净实修，广、中、略等之安立，于此处乃调伏之仪轨，当依彼之规矩而绘制。如是亦于《怖畏电光》中云：等持坛城为何如，影像亦当如是绘。如是说。于此，有谓为行续之规矩，有谓所化调伏，然似未解其义。是故，影像之坛城，广、中、略三种，乃依补特伽罗之智慧与资力而分。
English
Twenty-four fingers make an elbow. Four elbows make a bow. Five hundred bows make a [Tibetan] league. Eight [Tibetan] leagues make a yojana. Thus it is said. Is it a great or medium yojana? The greatest of the great, in the inconceivable expanse of space, either actually manifests the mandala of vidyadharas, or contemplates the various kinds of Buddha mandalas and bestows empowerment. Its meaning is that in the expanse of space, the mandala that pervades everything is actually manifested, and empowerment is bestowed upon the disciple. For example, in the past, on the shore of Lake Mapam, lines were drawn on the lake, and the master Buddha Secret actually showed the Vajradhatu mandala to Manjushri Grags pa and bestowed empowerment. The great master Padmasambhava, in Stagtshang Sengge Phuk, showed the Vajrakumara mandala, which is equal to space, and bestowed empowerment on Tso gyal. Therefore, the nature of the five bodies and five wisdoms exists primordially in the mindstream of sentient beings, but it is obscured by ignorance. In order to show it to those who are deluded and have not seen it, the colors of the earth pigments, such as white, are each divided into five: white-yellow, white-red, white-green, white-blue, and pure white. Similarly, the other four colors are also divided, resulting in twenty-five, or representing the twenty-five wisdoms and border minds, etc. Even if there are not so many conditions, one should paint with the five colors of white, yellow, red, green, and blue. As it is said in the Extensive Tantra: All sentient beings, are pervaded by the five wisdoms, but their own conceptual thoughts, have obscured them, and they do not see the meaning of the five wisdoms. Therefore, for all such deluded ones, to show the characteristics of wisdom, white, red, and yellow, and green and so on, are shown as black. Thus it is said. How to paint it is the pure practice of the lineage of vision, the establishment of extensive, medium, and concise, etc. Here, it is the ritual of subduing, and it should be painted according to its rules. As it is said in the Frightening Lightning: Whatever the samadhi mandala is like, the image should also be painted like that. Thus it is said. Some consider this to be the rule of Kriya Tantra, and some say that it is the taming of those to be tamed, but it seems that they do not understand its meaning. Therefore, the three kinds of image mandalas, extensive, medium, and concise, are divided according to the intelligence and resources of the individual.