English
And, it is also to be obtained, because one must understand the mandala of the basic nature, and practice and accomplish the mandala of the path through meditation, and obtain the mandala of the wisdom of the fruit. Furthermore, it is also the nature to be known, the nature to be accomplished, and the nature to be obtained, because all phenomena of appearance and existence do not go beyond the meaning of the indivisibility of the knowable, the basis, the root, and the truth, so it is its nature; all practices of the path are the nature or the thing itself of the mandala to be accomplished; since the basis and the fruit are indivisible, all appearances of the basis and the path are naturally accomplished as the nature of the fruit to be obtained in reality. Furthermore, it is also unknowable, unachievable, and unobtainable, because the reality of the basic purity, equality, and indivisibility of truth is beyond all speech, thought, and expression, so it is beyond the mind. Therefore, it cannot be known in a grasping way. Since it is inherently present, there is no need to accomplish it through the current path, and if one examines the dharma to be accomplished, since it is empty, it cannot be accomplished. Since it is inherently perfect, there is nothing newly obtained, and in ultimate truth, since the dharma to be obtained is not perceived, it is also unobtainable. Thus, in the appearance of conventional truth there is accomplishment, and in the reality of ultimate truth there abides in non-accomplishment, with the wisdom that sees the profound meaning of the two truths, all non-accomplishments are accomplished. As it is said, one should enter into understanding the principle of the mandala. Fourth, for the great beings to accomplish the kingdom of Dharma, because the main cause is the Dharma King himself. Relying on this, all the paths of mantra arise, and all of the path and the fruit are transformed into its nature, so it is extremely important. In short, this mandala is: established as the basis for understanding through view and practicing through meditation. Behavior must also be practiced without separating from this. It is the place where empowerment arises, the basis for entering through practice, the object for accumulating offerings, the basis for activities and mantras, mudras, etc., and not departing from this is the samaya, so it pervades all places of learning.
Chinese
如我一般，在自然成就的坛城状态中，无作而圆满，即是究竟。如续部所说：智慧四方及中央，坛城无思自然成，大圆满证悟瑜伽士，受用普生大坛城。如是宣说。这些显示了智慧的自显现以坛城的形式显现，因此宣说了智慧的彼岸，即坛城之境。第五，关于灌顶。本体、分类、如何成就为灌顶、必要，共有四点。第一，若能善解信、勤、苦行，则应次第给予利益之灌顶、能力之灌顶。以慈悲摄持，勿令空耗。如是说。从梵语Abhiṣiñca一词引申而来，Abhi意为显现，ṣiñca意为倾注或灌注，因此凭借甚深密咒灌顶之仪轨，清洗或倾泻学子身语意平等的一切垢染，并将成熟为四金刚之智慧显现的特殊能力置于或灌注于相续中。第二，清除基础时期的四种状态之垢染，修持四道，以及获得果时四身之义，因此灌顶有四种：使身体和脉净化为化身的宝瓶灌顶；使语言和风净化为报身的秘密灌顶；使意和明点净化为法身的智慧智慧灌顶；使三门平等净化为自性身的语句灌顶，共有四种。此续后文也说：上师秘密智慧，及其紧随之第四。即是指此。此外，这四种灌顶在汇集次第和各自仪轨的差别上，有诸多不同，各续部中皆有阐述。此续中也宣说了具有深刻利益和效能的三种灌顶。若将深灌顶也归纳到效能灌顶中，则为两种。若将深灌顶分为三种，则有五种灌顶。这些灌顶中，第一种播下种子，第二种使能力成熟，第三种产生体验，第四种使之稳固，第五种使稳固达到究竟，从而显示成就殊胜成就。如此，宝瓶灌顶可分为利益和效能两种，寂静的利益灌顶有五种心要和
English
Like myself, being perfected without effort in the state of a spontaneously accomplished mandala is the ultimate. As the tantra says: "Wisdom examines the four directions and the center; the mandala is spontaneously accomplished beyond thought. The yogi who has realized the Great Perfection enjoys the great, all-arising mandala." As it is said. These show that the self-appearance of wisdom arises in the form of a mandala, thus explaining the perfection of wisdom in the context of the mandala. Fifth, regarding empowerment. There are four points: essence, divisions, how it is established as empowerment, and purpose. First: "If one understands faith, diligence, and asceticism well, then one should bestow the empowerment of benefit and the empowerment of ability in sequence. Hold them with compassion, without letting them be wasted." As it is said. Derived from the word Abhiṣiñca in Sanskrit, Abhi means manifestation, and ṣiñca means to scatter or pour. Therefore, relying on the profound ritual of mantra empowerment, one cleanses or scatters the impurities of the student's three doors equally, and places or pours into the continuum the special ability for the wisdom that matures into the four vajras to arise. Second, there are four types of empowerment because they purify the impurities of the four states of the ground stage, cultivate the four paths, and attain the four kayas at the time of fruition: the vase empowerment, which purifies the body and channels into the Nirmanakaya; the secret empowerment, which purifies speech and winds into the Sambhogakaya; the wisdom-jnana empowerment, which purifies mind and bindus into the Dharmakaya; and the word empowerment, which purifies the three doors equally into the Svabhavikakaya. This is also stated in the later tantra: "The master, secret wisdom, and the immediately following fourth." This refers to that. Furthermore, there are many differences in the order of gathering and the specific rituals of these four empowerments, which are explained in each tantra. In this tantra, three empowerments with profound benefits and effects are also taught. If the profound empowerment is also included in the empowerment of ability, then there are two. If the profound empowerment is divided into three, then there are five empowerments. Among these empowerments, the first plants the seed, the second ripens the ability, the third generates experience, the fourth stabilizes it, and the fifth shows that stability is perfected and supreme accomplishment is achieved. Thus, the vase empowerment can be divided into two: benefit and ability. The peaceful benefit empowerment has five essential points and...
Chinese
十种装饰等等，以及忿怒尊的利益灌顶，包括坐垫和天神权杖等，细分为二十八种，这些都是有益的。但因为现在并非为了能够进行讲授、听闻、修行等密法事业而灌顶，所以称为利益灌顶。听闻秘密的灌顶和成就悉地的灌顶，主要为了自身利益的能力；讲授秘密的灌顶和授权行事的灌顶，主要为了他者利益的能力；为了两者利益的能力，则是金刚国王一切经典之灌顶。这样五种称为能力灌顶。虽然这些也有利益，但主要是为了实际授权能够进行那些事业。三种深灌顶是：对于不分清净与不净而享用五肉和五甘露等，具有行持瑜伽者，授予秘密灌顶；对于具有明妃瑜伽者，授予智慧智慧灌顶；对于诸法平等之瑜伽者，授予第四灌顶，这被称为三种深灌顶和三种上等灌顶。第三，此灌顶是修持密法不可或缺的初始入门。其理由非常难以理解，即清净平等真谛无别的基础坛城，原本就存在于自身。通过甚深灌顶仪轨，强制性地使其显现，因为这是使四种金刚智慧成熟的特殊方法。如何使其成熟呢？当二因和四缘聚合时，由于因缘不可思议的力量，实际上会产生特殊的甚深密法证悟，或者在相续中种下产生的能力。其中，等起因是与弟子之脉、气、明点、心识等无别遍布的法性，即清净平等大乐。俱生因是瓶等第一灌顶之物，上师父母之菩提心是第二灌顶之物，智慧母是第三灌顶之物，表征和语言之表达是第四灌顶之物，这些都以密法的特殊见解和意念进行加持和摄持，从而具有加持力。四缘是堪能灌顶的
English
Ten ornaments and so on, and the benefit empowerment of wrathful deities, including seats and divine scepters, etc., which are known as twenty-eight subdivisions, are beneficial. However, since the empowerment is not for the ability to engage in activities such as teaching, listening, and practicing tantras from now on, it is called the benefit empowerment. The empowerment of listening to secrets and the empowerment of accomplishing siddhis are mainly for the sake of one's own benefit and ability. The empowerment of teaching secrets and the empowerment of authorizing actions are mainly for the sake of others' benefit and ability. For the ability to benefit both, it is the empowerment of the Vajra King, the entirety of the scriptures. Thus, these five are called ability empowerments. Although these are also beneficial, they primarily empower one to actually be able to perform those activities. The three profound empowerments are: For those who engage in practices such as enjoying the five meats and five nectars without distinguishing between clean and unclean, the secret empowerment is conferred. For those who engage in the practice of consorts, the wisdom-jnana empowerment is conferred. For those who engage in the practice of the equality of all dharmas, the fourth empowerment is conferred. These are also called the three profound empowerments and the three higher empowerments. Third, this empowerment is an indispensable initial entry point for practicing tantra. The reason for this is very difficult to understand: the pure, equal, and inseparable truth, the mandala of the basis, is inherently present within oneself. The profound empowerment ritual forcibly causes it to manifest, because it is a special method for maturing the wisdom of the four vajras. How does it mature? When the two causes and four conditions are gathered, due to the inconceivable power of cause and condition, a special realization of profound tantra actually arises, or the potential to arise is planted in the continuum. Among these, the corresponding cause is the dharmata that pervades the student's channels, winds, bindus, and mind, inseparable from them, which is pure, equal, great bliss. The co-occurring cause is the substance of the first empowerment, such as the vase; the bodhicitta of the guru father and mother is the substance of the second empowerment; the wisdom mother is the substance of the third empowerment; and the expression of symbols and words is the substance of the fourth empowerment. These are blessed and possessed by the special view and intention of tantra, and thus become endowed with blessings. The four conditions are the
Chinese
具德的弟子，具有信心和智慧，是因的条件。 获得密咒道的力量，能够加持弟子相续的灌顶，具足德相的上师是主宰的条件。 具有力量差别的物质、咒语和禅定是所缘的条件。 灌顶和仪轨，前者开启后者，后者产生于前者，因此前者是后者所依的条件。 这样，依靠二因四缘六者聚合的力量，自住的智慧显现，这是法性大乐和法相缘起不虚的力量不可思议，以及如来加持的力量不可思议，以及善巧方便的殊胜密咒行，咒语和手印的力量不可思议的缘故。 就像宝珠和药物的力量一样，是不可否认的。 如《普巴续》中所说： "是法性的谛实。 是密咒的加持。 是佛陀的力量。" 就像这样。 因此，依靠灌顶，对于四金刚的意义生起各种理解、体验和证悟，如果如理地努力将此不断增上，就能在末法时代的短暂一生中获得金刚持的果位。 即使此生没有特意在道上努力，如果誓言没有损坏，也不会很久就能成佛。 第四，以安乐且快速的方式获得佛果，密咒道是从灌顶成熟而产生的。 其他方式永远不可能。 在显宗道中，需要无数劫积累广大的二资粮，才能获得自然成为果的智慧。 然而，从凡夫最初的阶段，也能强行进入，这是灌顶的力量。 如云： "非他所说俱生智，任何地方亦不可得，上师时节善方便，自之福德当知晓。" 就像这样。 如果没有获得灌顶，仅仅观看和听闻甚深密续的经函也是不允许的，更何况是修持等。 经中说： "没有令上师欢喜，没有获得灌顶之前，听闻等行为，无果且被摧毁。