English
The way of appearing is: For example, although illusory horses and elephants, etc., are not truly established, they can function to delude and intimidate others. Similarly, the play of wisdom's illusion appears as the five bodies, speech, and mind, or the twenty-five, etc., but these are inseparable in nature and uncompounded in essence, hence Vajra. Its characteristic is that it is free from arising and ceasing, hence it is strong, and it is superior to those with consorts, hence it is supreme. The meaning of being free from one and many is that one's own wisdom is shown as self-appearance. Straightforward. The self-cognizance that is the nature of all of samsara and nirvana, the self-arisen wisdom, because it appears as self-appearance in all things, is free from the extreme of one. However it appears, since it does not go beyond its own nature, this mind itself is free from the extreme of many. This is beyond all extremes of existence and non-existence, permanence and annihilation, coming and going, birth and death, memory and expectation. And even the middle of that expectation is not established. Since such an essence cannot be shown, it is spontaneously accomplished as the essence of all samsara and nirvana. To realize that is the Tathagata, the perfectly complete Buddha. Even that does not see all phenomena gathered by two entities as objects and subjects or as dependent, because there is nothing to see. However, the nihilistic views of the tirthikas are not like the cutting off of the continuum of Madhyamika wisdom, but the self-arisen wisdom appears without a place to abide or an abider. Therefore, the intention of the Buddhas is like water dissolving into water, becoming of one taste, and it is not like a fire that has not been piled up, with different continuums. And because it transcends the extreme of non-duality, it is called inexpressible. This shows how the all-knowing wisdom views those to be tamed. Straightforward. Not knowing the face of non-dual wisdom, the co-emergent ignorance, and moreover, the adventitious obscurations of the wrongly conceptualizing, grasping, and imputing ignorance, are primordially completely pure. Since wisdom and space are non-dual, and sentient beings to be tamed are not different, the great compassion that is non-dual in terms of object and subject, the wisdom of the Buddha and the nature of the minds of sentient beings are connected as one essence and self. Therefore, knowing that the appearances of the six realms of beings are not established in their own right, knowing them as unestablished.
Chinese
是如所有智的智慧。虽然自性如此，但在迷乱显现中，对于时间先后和处所高低等一切现象无余了知，是尽所有智的智慧。总而言之，了知轮涅一切法显现而无自性，名为无别智。这是经中所说的道理。正直。说的是坛城、灌顶和修持的意义。这是章节的名称。正直。秘密是指续的自性、心要，续的伟大，真如，续的体性决定，续的意义决定，是名称的基础。坛城、灌顶和修持，是安置智慧金刚三者的意义。因为难以理解，所以是秘密，因为难以超越，所以是誓言。因为是那些的界限，所以是章节，是向上数的第九个意义。现在要讲第十章，如果从法蕴的角度来说，从基、道、果三个方面来说，宣说道和果。从道中的方便和解脱两个方面来说，宣说方便道。从三个体性方面来说，宣说入缘的体性和究竟果的少许方面。从四种显现方面来说，宣说道的显现。从次第和顿悟两个方面来说，宣说次第。从中等的五法蕴方面来说，是续的意义。其中有十个方面，宣说灌顶。在灌顶的顺带方面宣说行。珍宝明轮明增减。这样宣说坛城和三摩地。宣说少许事业。从最后的十法方面来说，是隐义、密意、口诀。交错、界限、投掷、收摄。其他也由共同行持者来宣说。这样宣说的第十章有三个方面：计数。讲述所说的事情。正直。第九章剩余的是进入影像坛城的次第，以及灌顶的供养不足，以及秘密灌顶的坛城的量，以及与器皿的次第相结合的给予方式已经说完。现在这里实际宣说给予的方法，所以从那里开始连接。世尊大喜悦，意思是词义相符，或者因为获得灌顶的伟大，或者因为对一切法自在而成为国王。给予三个器皿各自相应的份额，是指将三摩地的意念显现出来。
English
It is the wisdom of knowing things as they are. Although the nature is such, in the appearance of delusion, knowing all phenomena such as the order of time and the height and lowness of places without exception is the wisdom of knowing all things. In short, knowing that all phenomena of samsara and nirvana appear but have no self-nature is called inseparable wisdom. This is the way the scriptures speak. Straightforward. It specifically speaks of the meaning of mandala, empowerment, and practice. This is the name of the chapter. Straightforward. Secret refers to the nature and essence of the tantra, the greatness of the tantra, the suchness, the definite characteristics of the tantra, and the definite meaning of the tantra, which are the basis of the name. Mandala, empowerment, and practice are the meaning of arranging the three wisdom vajras. Because it is difficult to understand, it is secret; because it is difficult to transcend, it is a vow. Because it defines those boundaries, it is a chapter, meaning the ninth counted upwards. Now, to explain the tenth chapter, from the perspective of the Dharma collection, from the three aspects of base, path, and fruit, it teaches the path and the fruit. From the two aspects of means and liberation in the path, it teaches the means path. From the three characteristics, it teaches the characteristic of entering conditions and a small aspect of the ultimate fruit. From the four appearances, it teaches the appearance of the path. From the two aspects of gradual and sudden, it teaches the gradual. From the five medium Dharma collections, it is the meaning of the tantra. Among them, there are ten aspects, teaching empowerment. In the incidental aspect of empowerment, it teaches conduct. Precious clear wheel, clear increase and decrease. Thus, it teaches mandala and samadhi. It teaches a small aspect of activity. From the last ten Dharma aspects, it is hidden meaning, secret intention, and oral instructions. Intertwining, boundaries, throwing, and gathering. Others are also taught by common practitioners. Thus, this tenth chapter that teaches has three aspects: counting. Telling the things that were said. Straightforward. What remains in the ninth chapter is the order of entering the image mandala, the lack of offerings for empowerment, the measure of the secret empowerment mandala, and the manner of giving combined with the order of vessels have been completed. Now, here, the actual method of giving is taught, so it is connected from there. "The Bhagavan, greatly pleased," means that the words are consistent, or because of obtaining the greatness of empowerment, or because of being the king due to having power over all dharmas. Giving each of the three vessels their respective shares refers to manifesting the intention of samadhi.
Chinese
现在开始讲述为了圆满十八灌顶的意义，以下将要讲述。章节的要义有三：灌顶的次第，未灌顶的过患，已灌顶的功德。第一部分有三个总义：利益灌顶，能力灌顶，甚深灌顶的次第。第一个总义，正直。关于这一点，在金刚事业次第中说：“因缘自性与果，次第过患与功德，共有八项。”因此，从土地勘察的八个部分来阐述。首先，因有两个：相应的因和共同作用的因。第一个是八识，是宝冠灌顶的相应因。两种味道是头饰的相应因，三十二个明点是花鬘的相应因，同样，身体脉络的遍布是盔甲的相应因，男女根是胜幢的相应因，四十二种念头是手印的相应因，大脑大乐轮是伞盖的相应因，充满脉络明点的宝瓶，舌头上的味道，食物饮料的，五界的精华或物质，五种是五种心髓灌顶的相应因。所谓“灌顶”也适用于将要讲解的能力灌顶和秘密灌顶，与灌顶的功德相关联。共同作用的因是具有灌顶物加持的，也就是宝冠由珍宝生加持。同样，头饰由金刚萨埵和无量光加持，花鬘由宝生加持，盔甲由不空成就加持，胜幢由金刚萨埵加持，手印由各自的本尊加持，伞盖由金刚萨埵加持，宝瓶由五部歌舞加持，食物饮料由毗卢遮那加持，五种心髓由各自的部族加持。第二，缘有四种：适合授予利益灌顶的弟子是因缘，能够授予灌顶的上师是主缘，具有灌顶物加持的对境是所缘缘，前一个灌顶被理解后产生后一个灌顶是等无间缘。第三，自性是能带来利益的十种灌顶。第四，果，例如磨砺刀刃，灌顶使能力真实
English
Now, to explain the meaning of completing the eighteen empowerments, the following will be discussed. The essence of the chapter has three parts: the order of empowerment, the faults of not being empowered, and the merits of being empowered. The first part has three general meanings: the benefit empowerment, the ability empowerment, and the order of the profound empowerment. The first general meaning is straightforward. Regarding this, it is said in the Vajra Karma Sequence: "Cause, condition, nature, and result, order, faults, and merits, there are eight items." Therefore, it is explained from the eight parts of land surveying. First, there are two causes: the corresponding cause and the co-acting cause. The first is the eight consciousnesses, which are the corresponding cause of the crown empowerment. The two tastes are the corresponding cause of the diadem, the thirty-two bindus are the corresponding cause of the garland, similarly, the spread of the body's network of channels is the corresponding cause of the armor, the male and female organs are the corresponding cause of the victory banner, the forty-two thoughts are the corresponding cause of the mudra, the great bliss wheel of the brain is the corresponding cause of the umbrella, the vase filled with channel bindus, the taste on the tongue, the food and drink, the essence or substance of the five elements, the five are the corresponding cause of the five heart essence empowerments. The so-called "empowerment" also applies to the ability empowerment and secret empowerment that will be explained, and is related to the merits of empowerment. The co-acting cause is that which possesses the blessing of the empowerment substance, that is, the crown is blessed by Ratnasambhava. Similarly, the diadem is blessed by Vajrasattva and Amitabha, the garland is blessed by Ratnasambhava, the armor is blessed by Amoghasiddhi, the victory banner is blessed by Vajrasattva, the mudra is blessed by each deity, the umbrella is blessed by Vajrasattva, the vase is blessed by the dances of the five families, the food and drink are blessed by Vairochana, and the five heart essences are blessed by their respective families. Second, there are four conditions: the disciple who is suitable for receiving the benefit empowerment is the causal condition, the master who is able to grant the empowerment is the dominant condition, the object with the blessing of the empowerment substance is the objective condition, and the subsequent empowerment arises after the previous empowerment is understood is the immediately preceding condition. Third, the nature is the ten empowerments that can bring benefit. Fourth, the result, like sharpening a blade, empowerment makes ability real.
Chinese
即是说，（通过灌顶）使本来就有的意义显现出来。正如灌顶国王续部中所说：如果没有殊胜的灌顶，又怎么能通过灌顶得到呢？即使给芥菜籽灌顶，它也不会显现出果实。如是说。第五是次第：首先是五个心要，然后是头饰、宝瓶、顶冠、念珠、盔甲、胜幢、伞、手印、食物。第六是灌顶的程序，每一个都有五个方面：意念、宣告词、灌顶处、融入处，以及从何种遮障中产生何种能力的方式，并伴有发愿。详细内容应如我所著的灌顶仪轨中所述。第七是过失，第八是功德，将在下文阐述。第二个共同要点是五种能力灌顶，每一种都有八个要点，与前述相同。第一，相应的因是：学徒两个耳朵的根部存在着听声音的触觉明点，这是听觉灌顶的相应因。同样，心脏的触觉明点是禅定灌顶的；手臂根部的行动明点是事业灌顶的；舌头的言说明点是讲说灌顶的；五肢的五个明点是金刚国王一切经典灌顶的相应因。共同作用的因是：具有加持的灌顶物，即以人头碗和经书作为宝生部的加持物是听觉灌顶的；以任何本尊的念珠作为加持物是禅定灌顶的；以金刚交杵作为成就部的加持物是事业灌顶的；以海螺、木杖和法轮三者作为无量光佛的加持物是讲说灌顶的；以金刚和铃以及普贤父母的加持物是金刚国王一切经典灌顶的共同作用因。第二，缘有四种：堪能接受能力灌顶的学徒是因缘；能够施予灌顶的上师是增上缘；具有加持的灌顶物是所缘缘；前一个灌顶开启后，后一个灌顶产生是等无间缘。第三，本体是：听觉灌顶等五种能力灌顶。第四，果是：通过灌顶实际产生的力量。第五，次第是：听闻、禅修、事业、讲