Chinese
息怒等四种姿态是：显现为身，声响为语，觉知为意的坛城中不间断地安住。第七是加持：如常忏般生起，迎请，安住，融入，进行供养等次第。第八是火供：将大乐之义施予自续，焚烧分别念自续。第九是进入坛城：以常忏使之明晰，并不间断地修持。第十是进入的功德：与先前在色究竟天证得究竟道者具有同等福分，与先前和之后相符。第二个总义，灌顶智慧金刚有三：灌顶前供养财物，与法器结合而授予，以及开示秘密灌顶坛城的尺度。第一，开示灌顶前供养财物是：此后，种姓之殊胜子。 王位以及自身……将变得清净。 此句存在于彼处。此后，种姓之殊胜子。 此句表明，进入坛城是为了授予灌顶，因此称为“此后”。或者，坛城之事完结后，此后，想要获得进入坛城的秘密真言大乘种姓之殊胜子，在请求灌顶之前，应当供养能够获得灌顶的殊胜财物。王位以及自身。 此句表明，如果自己的本尊之神属于如来部，则献上鲜花，并供养自己的王位。如果是金刚部，则供养自己的身体。那么，没有王位的人就不供养财物了吗？并非如此，应当供养自己拥有的任何自主之物。儿子和妻子，珍宝之精华。 此句表明，如果本尊属于莲花部，则献上鲜花，并供养儿子和妻子。如果是珍宝部，则供养珍宝实物或珍宝之精华，即自己最珍贵的财物。极其珍爱和心仪之物也供养。 此句表明，如果是事业部，则供养自己最珍爱之物。如果本尊之神是所有部主第六金刚持，则供养上师心仪之物。如果上师心仪，则也供养自己的事业手印，即明妃。如是说。如此向上师金刚阿阇黎供养财物，那么其功德有何必要呢？
English
The four postures of pacifying, etc., are: appearing as the body, sounding as speech, and abiding uninterruptedly in the mandala of awareness as mind. Seventh is the consecration: generating as in the regular confession, inviting, abiding, dissolving, and performing the sequence of offerings. Eighth is the fire offering: bestowing the meaning of great bliss upon one's own continuum and burning the self-clinging of conceptual thoughts. Ninth is entering the mandala: clarifying it with the regular confession and practicing it without interruption. Tenth is the benefit of entering: having the same fortune as those who previously attained the ultimate path in Akanishta, being in accordance with the previous and subsequent. The second general meaning, the empowerment of wisdom vajra, has three aspects: offering wealth before the empowerment, combining with the vessel and bestowing it, and showing the measure of the secret empowerment mandala. First, showing the offering of wealth before the empowerment: "Then, that supreme son of the lineage, / Kingship and self, etc., / Will become pure." This exists there. "Then, that supreme son of the lineage," indicates that entering the mandala is to bestow that empowerment, hence "then." Or, after the activities of the mandala are completed, "then," the supreme son of the lineage of the secret mantra Mahayana who desires to receive empowerment for entering the mandala should offer the supreme accumulation of wealth, which is the cause for receiving empowerment, before requesting the empowerment. "Kingship and self," indicates that if one's own yidam deity belongs to the Tathagata family, then one offers flowers and one's own kingship. If it is the Vajra family, then one offers one's own body. Then, do those who do not have kingship not offer wealth? No, it is said that one should offer whatever one possesses as an independent object. "Son and wife, essence of wealth," indicates that if the yidam belongs to the Padma family, then one offers flowers and one's son and wife. If it is the Ratna family, then one offers actual jewels or the essence of wealth, that is, one's most precious wealth. "Offer what is most cherished and pleasing to the mind," indicates that if it is the Karma family, then one offers what one cherishes most. If the yidam deity is the sixth Vajradhara, the lord of all families, then one offers what is pleasing to the lama. If it is pleasing to the lama's mind, then one also offers one's own karma mudra, that is, the consort. Thus it is said. Having offered wealth to the lama vajra acharya in this way, what is the necessity of its benefit?
Chinese
如果心想有什么，如果用五种欲乐供养，就是供养了一切坛城。因此，应该将上述的功德和色、声、香、味、触等五种欲乐的享受供养给自在上师金刚阿阇黎，如果以令其欢喜的方式供养，那就是供养了一切胜者的坛城。因为自在上师本身就是一切胜者坛城的自性或本体，或者是因为他们的意趣没有差别。向上师供养，就等于向三世一切胜者的坛城作了供养。对此，《经集密意》中说：百千劫的诸佛，应知上师最为殊胜，为何百千劫的诸佛，皆是依于上师而生。又《上师五十颂》中说：彼施即是恒常施，一切诸佛皆施之。如是说。何须说近边的坛城呢？因此，供养自在上师金刚阿阇黎本身，何须说能令近边本尊的坛城一切欢喜和成就呢？一切罪过皆得清净。因此，共同的罪过，如十不善、五无间罪以及近五罪、四重罪、八邪等，以及不共同的罪过，如违犯密咒根本和支分誓言的罪业和障碍，一切都将得以清净，因此应当舍弃对功德的吝啬。第二，宣说结合法器而授予灌顶的次第：信勤……受用。那里有这样的话。如果精通信勤苦行，就能给予利益的灌顶，给予能力的灌顶。因此，对于善于观察弟子根器的阿阇黎来说，从下面“如果精通”这句话来看，彻底了解弟子是否具备法器，舍弃不具备法器的弟子，对于具备法器、对这个密咒乘具有信心的弟子，给予外在利益的十种灌顶，对于精进者，给予内在能力的五种灌顶。也就是说，对于为了自己利益而精进的人，给予听闻和修持两种灌顶；对于为了他人利益而精进的人，在上面讲述的讲说和事业
English
If one thinks of what there is, if one offers with the five objects of desire, then one is offering to all mandalas. Therefore, one should offer the above-mentioned merits and the enjoyment of the five objects of desire, such as form, sound, smell, taste, and touch, to the powerful guru Vajra Acharya. If one offers in a way that pleases him, then one is offering to all the mandalas of the Victorious Ones. Because the powerful guru himself is the nature or essence of all the mandalas of the Victorious Ones, or because their intentions are not different. Offering to the guru is equivalent to offering to all the mandalas of the Victorious Ones of the three times. In this regard, the Sutra Compendium of Intentions says: The Buddhas of hundreds of thousands of kalpas, one should know the guru to be most supreme, why is it that the Buddhas of hundreds of thousands of kalpas, all arise relying on the gurus. Also, the Fifty Verses on the Guru says: That giving is always giving, all the Buddhas give it. Thus it is said. What need is there to mention the nearby mandala? Therefore, offering to the powerful guru Vajra Acharya himself, what need is there to say that it pleases and accomplishes all the mandalas of the nearby deities? All faults will be purified. Therefore, common faults, such as the ten non-virtues, the five inexpiable sins, as well as the near five sins, the four heavy sins, the eight wrongdoings, etc., and uncommon faults, such as the sins and obscurations of breaking the root and branch vows of secret mantra, all will be purified and cleansed, therefore one should abandon stinginess towards merit. Second, explaining the order of conferring empowerment by combining with the vessel: Faith, diligence... to be consumed. There are such words there. If one thoroughly understands faith, diligence, and asceticism, then one can bestow the empowerment of benefit, the empowerment of ability. Therefore, for the Acharya who is skilled in discerning the qualities of disciples, from the phrase "if one thoroughly understands" below, having thoroughly understood whether the disciple possesses a vessel or not, abandoning the disciple who does not possess a vessel, for the disciple who possesses a vessel and has faith in this secret mantra vehicle, bestowing the ten empowerments of external benefit, and for the diligent one, bestowing the five empowerments of internal ability. That is to say, for the one who is diligent in the ability for one's own benefit, bestowing the two empowerments of listening and contemplation; for the one who is diligent in the ability for the benefit of others, the explanation and activities mentioned above
Chinese
二种灌顶。对于能够利益自己和他人的精进者，在其之上授予金刚国王一切经典之灌顶。对于苦行者，授予甚深秘密的三种灌顶，即：对于行为苦行者，授予秘密灌顶；对于智慧苦行者，授予智慧和知识的灌顶；对于兼具二者的苦行者，授予无别大乐的灌顶。应次第授予。如是，根据根器的次第，将利益甚深的灌顶，按照各自的智慧和能力授予，并以慈悲心摄受而不浪费。如是说，金刚上师如果给予不能成为意义的灌顶，就像将狮子的乳汁倒入陶器中一样。因此，上师以慈悲心所摄取的心，应与根器相符地给予，并且不浪费地摄受弟子。第三，指示秘密灌顶之坛城的尺度，分为二：真实的尺度，以及在其上安置座垫和身语意之标志。第一，真实的尺度分为二：莲花的尺度为四指，金刚的尺度为一指。第一，莲花的尺度为四指，即：极其微细的……作为四指的尺度。那里有说到。一般而言，秘密幻化的仪轨中，坛城分为四种，授予五种灌顶，即：在外在的彩粉坛城中，授予利益灌顶；在内在的身体坛城中，授予能力灌顶；在秘密的莲花坛城中，授予秘密灌顶和智慧知识灌顶；在真实的心性坛城中，授予无别大乐的灌顶。此处将要展示秘密灌顶的坛城，它象征着父母的空密，因此可以用金、银、铜、铁等熔铸，或者在布或纸上绘画，或者在旃檀、牛黄等上雕刻。极其微细的誓言殊胜。如是说，与之前广大、中等、简略三种坛城的尺度一肘等相比，这个四指是最小的尺度。极其微细的坛城，即对于行为苦行者的弟子，象征着安乐的智慧，并且不从结合中
English
Two empowerments. To the diligent one who can benefit both self and others, bestow upon him the empowerment of the Vajra King of all scriptures. To the ascetic, bestow three profound secret empowerments, namely: to the ascetic of conduct, bestow the secret empowerment; to the ascetic of wisdom, bestow the empowerment of wisdom and knowledge; to the ascetic who possesses both, bestow the empowerment of indivisible great bliss. Bestow them in order. Thus, according to the order of the vessel, bestow the profoundly beneficial empowerments according to each one's intelligence and capacity, and take hold without wasting compassion. As it is said, if the Vajra Master bestows an empowerment that does not become meaningful to the disciple, it is like pouring lion's milk into a clay pot. Therefore, the master, with a mind taken by compassion, should bestow it in accordance with the vessel, and take hold of the disciple without wasting him. Third, indicating the measure of the mandala of the secret empowerment, there are two aspects: the actual measure, and the placement of the seat and the symbols of body, speech, and mind upon it. First, the actual measure has two aspects: the measure of the lotus is four fingers, and the measure of the vajra is one finger. First, the measure of the lotus is four fingers, that is: extremely subtle...make it the measure of four fingers. It is said there. Generally, in the system of secret illusion, the mandala is divided into four, and five empowerments are bestowed: in the outer dust-colored mandala, the benefit empowerment; in the inner body mandala, the power empowerment; in the secret bhaga mandala, the secret empowerment and the wisdom-knowledge empowerment; in the suchness mind mandala, the indivisible great bliss empowerment is bestowed. Here, the mandala of the secret empowerment is shown, which symbolizes the secret space of the father and mother, so it can be cast in gold, silver, copper, iron, etc., or drawn on cloth or paper, or carved on sandalwood, gorṣīṣa, etc. The most subtle samaya is supreme. As it is said, compared to the previous measures of the extensive, medium, and condensed three mandalas, such as one cubit, this four-finger measure is the smallest. The extremely subtle mandala, that is, for the disciple who is an ascetic of conduct, symbolizes the wisdom of bliss and does not
Chinese
因此，它是誓言的至高无上。坛城应该放置在哪里呢？在大手印的手掌中。因此，金刚上师的身体观想为大手印，放置在手的等持姿势的掌心中。应该放置什么呢？心的神圣坛城。因此，心的神圣坛城是产生快乐智慧的地方，是秘密的莲花。因此，它象征着红色的四瓣莲花。这个坛城的尺寸是多少呢？应为四指的尺寸。因此，它象征着佛母的秘密处，应为四指的尺寸。此外，在灰烬续部中说：大手印是虚空的界限，像罗睺一样位于四指的尺寸处。快乐的智慧是心的坛城，应具备颜色和形状。应具备方便的加持仪式。进入者也应祈祷。如是说。第二，指示金刚的尺寸为一个手指的长度。或者，像手掌一样做。这样安乐地存在着。或者，因此，从莲花的尺寸来说，或者指示金刚的尺寸。手掌完全交错。因此，手掌是上师父母二者观想为大手印身，父母二者的根完全交错。在大手印的怀抱中。因此，上师父母观想为大手印身的怀抱中。在那里应该放置什么呢？象征着产生快乐智慧的所依，秘密的金刚，是蓝色的五股金刚。这个坛城的尺寸是多少呢？坛城的尺寸也为一个手指的长度。因此，它象征着父亲的秘密处，坛城的尺寸也应为一个手指的长度。智者应如仪轨般制作。因此，在实践中，工匠智者应按照仪轨制作上述材料的五股金刚。或者，智者应如仪轨般制作。因此，对于秘密灌顶的坛城，智者应如寂静坛城的仪轨般，对于土地的仪轨等，应做十件事，这被称为象征标志的坛城。此外，在灰烬续部中说：手掌被称为组合的声音，在根的境地中完全结合，大手印是虚空的形状，以两种禁行取于怀抱中，金刚手指的顶端，像芝麻籽一样。