English
As mentioned before, according to the need, it is divided into five aspects: the practice and offering of peaceful and wrathful deities is the mandala of offering; empowerment is the mandala of empowerment; accomplishing common and supreme siddhis is the mandala of accomplishment; accomplishing activities through pacifying, increasing, magnetizing, and wrathful actions is the mandala of activity; the blessing of body, speech, and mind is the mandala of the basis of merit. Fourth is the mandala of samadhi. In the "Extensive Twenty Chapters," it says: Thus, the mandala of samadhi, having gathered everything into the realm of reality, dissolves into one's own mind, everything is the great mudra of the Dharmakaya. Fifth is the mandala of superior samadhi, which is superior through practice, namely, suchness, universal appearance, and the samadhi of cause. The first is, thus, to meditate on all appearing phenomena as non-objectifiable emptiness, which is the antidote to clinging to things and characteristics. The second is, to meditate on great compassion as equal to space, which is the antidote to clinging to emptiness as annihilation. The third is, to meditate on the mandala of the deity of body and wisdom in which emptiness and compassion are non-dual, which is the antidote to clinging to emptiness and compassion, or means and wisdom, or the two truths, or appearance and emptiness as different. There are also two types of these, namely, learning the subtle letters and learning the coarse deity body. Learning the deity body has two types: peaceful and wrathful. Both have three mandalas each of body, speech, and mind. The body mandala of the peaceful deity is taught by the fourth and sixth chapters. The speech mandala is taught by the mantra of the seventh chapter. The mind mandala is taught by the mudra of the eighth chapter. Similarly, the body, speech, and mind mandalas of the wrathful deity are taught by the sixteenth and seventeenth chapters. Sixth is the bodhicitta mandala, outer bodhicitta is the channels and winds, inner bodhicitta is the bindu, secret bodhicitta is the wisdom of bliss. Seventh is the assembly wheel mandala, the assembly wheel has one, three, and five types. Thus, these three, the nature mandala, the image mandala, and the samadhi mandala, are the chapters that teach the appearance of nature.
Chinese
显示。殊胜影像第九品显示。殊胜三摩地第四品、第五品、第六品、第七品、第八品等显示。忿怒尊坛城，第十六品和第十七品显示。菩提心坛城是，第二品和第十三品显示。众集坛城第十一品显示。自性果究竟的坛城显示果的体性。第四，灌顶也有四种。必要是，遣除他门三门的垢染。因为追求者具有资格并且实际产生能力。定义是，为了使未获得广大功德者获得。本体和所缘共同显示有两种：灌顶的因和所缘的真实。因是奉献供养，即：国王的统治和自己的身体，儿子和妻子财物的精华，极其珍爱和心满意足地奉献。如果以五种自在受用供养，就是供养了一切坛城。如此说。所缘真实上，以坛城的差别而缘和以种类的差别而缘。第一种有三种：对于资粮道位的弟子，由获得暖位的上师灌顶殊胜影像的坛城。对于见道和修道二者的种姓者，由处于尽道位的上师灌顶殊胜三摩地的坛城。对于处于究竟道的弟子，由圆满的佛陀灌顶自性的坛城。以种类的差别而缘是：对于有信心者，有利益的十种灌顶；对于精进者，有能力的五种灌顶；对于苦行者，有甚深的灌顶三种，总共十八种。忿怒尊的灌顶仪轨三十六种是，出自《怖畏金刚》：外灌顶有十一种，内灌顶有十二种，秘密灌顶有十种，和修法灌顶三种。如此说。顺便显示时间和功过是：因时的灌顶是，因为是道的先导所以是最初。道时的灌顶是，因为是道的增上缘，所以是时机成熟的时候。果时的灌顶是，五道究竟后与究竟佛地结合，所以是最后灌顶。
English
Shows. The ninth chapter of Superior Image shows. The fourth, fifth, sixth, seventh, and eighth chapters of Superior Samadhi show. The wrathful deity mandala, the sixteenth and seventeenth chapters show. The Bodhicitta mandala is shown by the second and thirteenth chapters. The assembly mandala is shown by the eleventh chapter. The mandala of the ultimate fruition of self-nature shows the nature of the fruit. Fourth, there are also four types of empowerment. The necessity is to eliminate the defilements of the three doors of others. Because the seeker is qualified and actually generates ability. The definition is: in order to make those who have not obtained great qualities obtain them. There are two aspects to showing the essence and the object of focus in common: the cause of empowerment and the reality of the object of focus. The cause is offering, that is: the kingdom and one's own body, the essence of sons and wives and wealth, offering what is most cherished and satisfying. If you offer with the five enjoyments of power, you are offering all the mandalas. So it is said. In terms of the actual object of focus, there is focusing on the difference of the mandala and focusing on the difference of the categories. The first has three aspects: For the disciple on the accumulation path, the master who has attained the heat stage empowers the mandala of the Superior Image. For the lineage holder of both the seeing and meditation paths, the master on the path of completion empowers the mandala of Superior Samadhi. For the disciple on the ultimate path, the perfect Buddha empowers the mandala of self-nature. Focusing on the difference of categories is: for those with faith, there are ten beneficial empowerments; for those with diligence, there are five empowering empowerments; for those with asceticism, there are three profound empowerments, a total of eighteen. The thirty-six wrathful deity empowerment rituals are from the Fierce Thunderbolt: The outer empowerment has eleven, the inner empowerment has twelve, the secret empowerment has ten, and the practice empowerment has three. So it is said. Incidentally, showing the time and merits and demerits is: The empowerment of the causal time is: because it is the preliminary of the path, it is the beginning. The empowerment of the path time is: because it is the enhancement of the path, it is when the time is ripe. The empowerment of the fruit time is: after the five paths are completed, it is combined with the ultimate Buddhahood, so it is the final empowerment.
Chinese
没有得到灌顶的过患是，从本文的“没有使导师欢喜”到“将会毁灭”之间所显示的内容。 得到灌顶的功德是，从“从今以后”到“成为主人”之间所显示的内容。 这些由第二品、第七品、第九品、第十品、第十三品和第十五品所阐述。 第五品，关于词义解释，也有四种： 必要是，避免堕入恶趣和下乘，使寻求意义的道路上的辛劳变得有意义。 词义解释是，难以超越，如果超越，会烧毁解脱的种子。 自性是，不超越以身语意三门严守誓言。 分类和区分，并把握意义的对境有五种： 誓言的自性是，从扩展的意义相同之处说：“誓言，誓言”，不是在别处存在，自己的见解就是誓言。 誓言的本体是，本文中说：“誓言都是金刚，是所有佛的誓言。” 誓言的根本是：“平等与平等结合，安住于平等的誓言中，将会获得平等大圆满。” 誓言的伟大是：“无上至高的誓言，是调伏的灌顶的戒律，以及所有无边的律仪，全部汇集在一起完全清净。” 誓言的分类是，从“无上”到“不可说”之间是根本誓言五条，从“愚痴”到“不舍弃”之间是支分誓言十条。 如果从这些再扩展开来，从“根本誓言”到“区分”之间可以分为三百六十种。 除此之外，“从六道世界的十方，到三界所有众生，以调伏的誓言来广大宣说”，是无法用言语穷尽的。 顺便提及守护的时间，以及弥补的方法和过患功德： 首先，从立誓开始，直到没有获得究竟的果位为止。 如果违犯，弥补的方法是：如果违犯等等。 违犯的过患有三种：根本的、支分的，以及与违犯者交往的过患。 第一种是：根本誓言，四句。 第二种是：支分
English
The fault of not having received empowerment is shown from "not pleasing the teacher" to "will be destroyed" in this very text. The merit of having received it is shown from "from this time forward" to "becoming the master." These are shown by the second, seventh, ninth, tenth, thirteenth, and fifteenth chapters. In the fifth, the definition also has four aspects: The purpose is to avoid falling into lower realms and the lesser vehicle, and to make the effort on the path of seeking meaning worthwhile. The definition is: difficult to transgress, and if transgressed, it burns the seed of liberation. The essence is: not transgressing the strict commitment of guarding the three doors. There are five aspects of distinguishing and categorizing, and focusing on the meaning: The nature of the samaya is: From the single meaning of expansion, it is said, "Samaya, samaya," it is not separate, one's own view is the samaya. The actual basis of the samaya is: In this very text, it says, "All samayas are great vajras, they are the samaya of all the Buddhas." The essence of the samaya is: "Joining equal with equal, abiding in the samaya of equality, one will attain great perfect equality." The greatness of the samaya is: "The unsurpassed supreme samaya is the discipline of the empowerment of taming, and all the limitless vows, completely gathered together, are perfectly pure." The categories of samaya are: From "unsurpassed" to "not to be spoken" are the five root samayas, and from "ignorance" to "not to be abandoned" are the ten branch samayas. Furthermore, elaborating on these, from "root samaya" to "distinction" they are divided into three hundred and sixty. Apart from that, "From the ten directions of the six realms, to as many beings as there are in the three realms, the great samaya of taming is extensively proclaimed," it cannot be exhausted by words. Incidentally, the time to protect, the means of restoration, and the faults and benefits are shown: First, from the time of making the commitment until the ultimate result is not attained. If it is broken, the means of restoration is: if it is broken, and so on. There are three faults of breaking: the root, the branch, and the fault of associating with those who have broken it. The first is: the root samaya, four lines. The second is: the branch
Chinese
是两句。第三是，根本衰败的，这是四句。 守护誓言的功德是： 成为胜者之传承持有者， 受到世间之主和眷属的尊敬。 殊胜者和圣者们， 以子和兄弟之想而加持。 进入善逝者们的一切刹土， 与无惧之普贤相合。 这样说。 这些由第十九品显示。 第六，事业也有四种。必要是： 以息灭事业，对外平息凶暴和不满者们，对内平息分别念之相的必要有。 同样，以增益，对外增益眷属和受用，对内增益寿命和福德，觉受和证悟。 以怀爱，对外摄集想要摄集的一切，对内获得对自心的掌控。 以诛法，对外有摧毁敌、魔，对内有摧毁粗细烦恼的威力。 定义是： 因为四种事业成办自他的利益，所以是事业。本体和分类分开，共同显示意义的所缘境有四种： 所缘境的本体，明咒的特征，主尊的心，时间和差别。 第一有五种： 以火门作事业，出自这部经的第九品，以“形状和颜色”这四句。 以物质作事业是： 第二十品中，以“五甘露或”这四句。 以线鬘作事业是： “连接成线鬘”这三句。 以建立佛塔作事业是： 增益的第二十品中，“以黑色光芒炽燃的佛塔，镇压邪魔的 लिंग（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”这样说。 以手印作事业有两种： 以结手印作事业是： 第六十二品中，“身语意精华合一，五尖、十尖、九尖和，诸事业各自精进修”这样说。 以金刚铃作事业是： 第十八品中，“以金刚三次摇动，天女、龙女、恶种女，具誓瑜伽母得自在”这样说。 明咒的特征是： 出自这部经，“树木和”这两句。 主尊的心是： “以喜悦欢喜”这两句。 顺便说一下，什么时候需要呢？ 有四种情况： 出自《心滴》，时间是怀爱和
English
These are two lines. The third is, "root degenerates," which is four lines. The benefits of keeping vows are: Becoming the holder of the Victor's lineage, Being respected by the lord of the world and the retinue. The supreme and holy ones, Bless with the thought of sons and brothers. Entering all the realms of the Sugatas, Uniting with the fearless Samantabhadra. Thus it is said. These are shown by the nineteenth chapter. Sixth, there are also four types of activities. The purpose is: With peaceful activities, externally pacifying the fierce and dissatisfied ones, and internally pacifying the signs of conceptual thoughts. Similarly, with increasing, externally increasing retinue and enjoyment, internally increasing lifespan and merit, experience and realization. With subjugating, externally gathering whatever one wants to gather, internally gaining control over one's own mind. With wrathful, externally having the power to destroy enemies and obstacles, and internally having the power to destroy gross and subtle afflictions. The definition is: Because the four activities accomplish the benefit of oneself and others, therefore it is activity. Separating the essence and categories, there are four ways to commonly show the object of focus of the meaning: The essence of the object of focus, the characteristics of the mantra, the mind of the main deity, time and difference. First, there are five types: Performing activities through the fire gate, from the ninth chapter of this scripture, with the four lines "shape and color." Performing activities through substances is: In the twentieth chapter, with the four lines "five nectars or." Performing activities through a garland of threads is: The three lines "connecting into a garland of threads." Performing activities through erecting stupas is: In the twentieth chapter of increasing, "with a black, blazing stupa, suppress the लिंग (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) of obstacles." Thus it is said. There are two types of performing activities through mudras: Performing activities through forming mudras is: In the sixty-second chapter, "body, speech, and mind essence united, five-pointed, ten-pointed, and nine-pointed, and each activity diligently practiced." Thus it is said. Performing activities through the vajra bell is: In the eighteenth chapter, "with the vajra shaken three times, goddesses, nāginīs, evil-natured women, oath-bound yoginīs become free." Thus it is said. The characteristics of the mantra are: From this scripture, the two lines "trees and." The mind of the main deity is: The two lines "with joy and happiness." By the way, when is it needed? There are four situations: From the "Heart Drop," the time is subjugating and