English
It is like that. Similarly, from the manifestation of the nature of reality, it appears as accomplishing self-benefit and performing the benefit of others, which is amazing. Its own nature, the Dharmakaya, is not established in any way, and the two form bodies are not stopped, so it is a miracle. Moreover, it possesses twenty-five qualities and other excellent features, so it is rare. The Dharma that is realized in the mind of the Buddha is not sought and obtained from outside one's own mind. So what is it? It is that, as a means of the path, stability on the path is obtained through skillful means, and the nature of reality is manifested by the wisdom of the path of liberation. In such a state, the result arises naturally. The nature of the result thus achieved is not caused by other obtaining causes and conditions. By means of the wisdom of correct view that understands the true meaning, having understood the knowable realm of Dharma, the nature of reality and otherness. Because all appearances are transformed into mudras through the gateway of skillful means. The spontaneously accomplished wisdom is called the inconceivable play of wisdom. So, is this the true nature? No. The very play of wisdom of wisdom is never truly established, and is as meaningless as chaff. Furthermore, the Nirmanakaya of the Buddhas appears in the world in advance, saving beings from the suffering of samsara, and teaching the Dharma through the symbolism of the Sambhogakaya and through the blessing of the Dharmakaya, is also like the former, never truly established, being empty in essence. So, will it become unable to accomplish benefit? The reason why it is able to accomplish benefit for the object to be benefited is that, while the Dharmakaya is unwavering, the body, speech, and mind of the two form bodies appear as an inexhaustible wheel of ornaments, so benefit is accomplished by its splendor. Thus, although it appears to those to be trained, it is not established upon them, so it is like an illusion. Because the two are inseparable, it is Vajra, and because it is free from antidotes, it is strong, and because it is superior to others, it is supreme. The characteristic of the result, being free from extremes such as one and many, and being shown as self-arisen, the Buddhas are, pervaded by the pervasive Dharmakaya, without wavering, and because the activities of various form bodies appear, it is free from one, and the nature of the various form bodies that are pervaded does not waver from the Dharmakaya.
Chinese
因为地界没有宗派的差别，所以远离二元对立。如《普作续》所说：“因为法身遍布是唯一的，在伟大的大者之中，自性存在。”因为远离了所有这些边，所以“中”这个词，既不是一也不是异，也不是既是一又是异，也没有第三种情况，即既不是一也不是异。因此，法性如其所是地显现，除此之外，即使是佛陀自己，也看不到其他的果。因此，它是远离因缘的，是自生的。由于显现了本来就有的意义，所以是智慧。由于大悲，它安住在寂静之中；由于大智慧，它不住于轮回的两个极端，这就是所谓的“彼”之显现。这种智慧如何看待所化众生呢？“错误地认为”，意思是本来心性就是果的自性，却执着于其他，这是俱生。“考察”，意思是由于这种延续，执着于业和烦恼等差别，这种心就是遍计所知。从那之中解脱出来，通达一切法自性清净，这就是如所有智。改变措辞，在下面说：对于六道众生的分别念所具有的过去、未来、高低等所有显现，不混淆其特征地了知，这就是如所有智。上面说：这种智慧持续不断地观照所化众生，因为众生的自性与法界没有差别，不是其他的。这是自性义的慈悲，从能生所生中区分出来的伟大者，以无偏颇的本体相联系，以此为因来观照，所以不会有慈悲断绝的情况，这就是此殊胜乘的慈悲。这是《续义决定》第九品的解释。 第十品讲述灌顶，分为先前发生的灌顶和后续的灌顶两种。第一种如第二品和第十五品所说。第二种又分为寂静和忿怒两种，这里实际是寂静的灌顶，忿怒的灌顶也应该通过暗示来了解。如第九品所说：“忿怒本尊的坛城也是如此。”这就是金刚。
English
Because the ground has no sectarian differences, it is free from duality. As the Kunjed Gyalpo Tantra says, "Because the Dharmakaya's pervasion is one, it abides in its own nature as the Great One of Greatness." Because it is free from all such extremes, the term "center" is neither one nor different, nor both one and different, nor is there a third alternative of neither one nor different. Thus, the nature of reality is manifested as it is, and apart from that, even the Buddha himself does not see another result. Therefore, it is free from causes and conditions and is self-arisen. Because the meaning of what is primordially is manifested, it is wisdom. Through great compassion, it abides in peace; through great wisdom, it does not abide in the two extremes of samsara, and this is called the appearance of "That." How does this wisdom view those to be tamed? "To wrongly conceive" means that although the nature of mind is primordially the nature of the result, to grasp at other is coemergent. "To examine" means that due to this continuum, the mind that grasps at differences such as karma and afflictions is the knowledge of imputation. Turning away from that, realizing that all dharmas are naturally pure is the wisdom of knowing as it is. Changing the words, it says below: Knowing without mixing up the characteristics of all appearances such as past, future, high, and low that exist in the thoughts of the six realms is the wisdom of knowing as many as there are. Above it says: This wisdom continuously watches over sentient beings to be tamed, because the nature of sentient beings is not different from the Dharmadhatu. This is the compassion of the meaning of nature, the Great One distinguished from the producer and the produced, connected with the essence of impartiality, and seeing with this as the reason, there is no cessation of compassion, which is the compassion of this supreme vehicle. This is the explanation of the ninth chapter of the Root Text of Definitive Meaning. The tenth chapter shows empowerment, which is divided into the empowerment that occurred previously and the empowerment that follows. The first is like the second and fifteenth chapters. The second is divided into peaceful and wrathful, and this is actually the peaceful empowerment, and the wrathful empowerment should also be understood by implication. As the ninth chapter says, "The mandala of the wrathful deities is the same." This is the vajra.
Chinese
从次第来说，因、缘、体性、果，以及次第的过失和功德，总称为八种。这八种中，第一是因，分为两种：相应的因和俱生的因。第一种是安住于自身，仅与灌顶之义相应的因。如《决定》中所说：“殊胜的权能存在于自身，三世诸佛的教证中如是说。”因此，如果它不住于自身而传递，也是无法获得的。例如，即使传递给石头和木头等，它们也无法获得。同样，这部经中也说：“如果权能不住于自身，通过传递也不会获得。”又说：“即使灌顶了青稞、豆子和果实，它们也不会显现果实。”那么，权能是法，不需要灌顶，因为它安住于自身，是这样吗？并非如此。虽然相应存在，但显现的能量并不存在，因此需要灌顶。正如经中所说：“因为最初就具备，所以是相应的；因为是其他的缘故，所以最初要灌顶。”第二种因是从口诀中了解的。第二是缘，有四种。因的缘就是紧随其后的那个。主宰的缘是从导师的自性到灌顶次第之间没有间断的金刚阿阇黎。所缘的缘是所要获得的五种体性，如云：“体性、能力、利益和秘密，智慧、本智、大乐。”紧随其后的缘是先前的方便支分开启了道路，然后依次给予后面的灌顶。第三，体性或仅在灌顶中象征的特征是：能够轻易地运用在自己的境界中的能力，这是由金刚阿阇黎所生的方便支分使相应成熟的东西。第四，果是获得暂时的安乐和究竟的大安乐。如《道次第》中所说：“给予日月食的灌顶后，通过稳固的嬉戏之轮，获得稳固圆满的本智灌顶后，如是如是地成为如来。”这将在下面的功德部分中进行解释。第五，灌顶的事业是法，这将在后面阐述。第六，给予何者何种灌顶的次第已经在第九品中阐述完毕。同样，在那部《灰烬》中也说：“在何处以及以信心和勤奋
English
From the order of procedure: cause, condition, essence, fruit, and the faults and merits of the procedure, are called eight. Among these eight, the first is the cause, which is divided into two: the corresponding cause and the co-emergent cause. The first is that which abides in oneself, only corresponding to the meaning of empowerment. As it is said in the Determination: "The supreme power exists in oneself, as stated in the teachings of the Buddhas of the three times." Therefore, if it does not abide in oneself and is transmitted, it cannot be obtained. For example, even if transmitted to stones and wood, they cannot obtain it. Similarly, this very text says: "If the powers do not abide in oneself, they will not be obtained by transmission." And also: "Even if barley, beans, and fruits are empowered, they will not manifest fruits." Then, the powers are Dharma, and there is no need for empowerment, because they abide in oneself, is that so? It is not so. Although the corresponding exists, the manifested energy does not exist, so empowerment is necessary. As the text says: "Because it is inherently present, it is corresponding; because it is other, it is initially empowered." The second cause is known from the oral instructions. The second is the condition, which has four aspects. The cause condition is that which immediately precedes it. The lord condition is the Vajra Acharya who is uninterrupted from the nature of the teacher to the sequence of empowerment. The object condition is the five essences to be obtained, as it is said: "Essence, power, benefit, and secret, wisdom, primordial awareness, great bliss." The immediately preceding condition is that the previous branch of means opens the way, and then the subsequent empowerments are given in sequence. Third, the characteristic of the essence or that which is merely symbolized in the empowerment is: the ability to easily engage in one's own realm, which is something that matures the corresponding through the branch of means born from the Vajra Acharya. Fourth, the fruit is the attainment of temporary happiness and ultimate great bliss. As it is said in the Stages of the Path: "After giving the empowerment of the eclipse of the sun and moon, through the stable wheel of enjoyment, after obtaining the stable and complete primordial awareness empowerment, thus, thus, one becomes a Tathagata." This will also be explained in the section on the qualities below. Fifth, the activity of empowerment is Dharma, which will be explained later. Sixth, the order of who is given which empowerment has already been explained in the ninth chapter. Similarly, in that Ash text, it is said: "Where and with faith and diligence"
Chinese
因此，通过精进。 对于具备三种苦行的， 通过安置种子和生起力量， 次第赐予安乐的灌顶。以上。 又是从那处所说： 完全逆转最后的意识， 在各自显明为本尊上， 与力量的量度一同结合， 听闻的灌顶和禅修， 讲说和事业的成办， 金刚国王上师的灌顶， 以自性面目而安住。 犹如水注入水中一般， 以方便和禅定来灌顶， 不能者获得能力的量度， 是为不能者而灌顶。 对于具量者则次第灌顶。如是。 第七，未灌顶的过患，第八，灌顶的功德，将在下文阐述。 如是，这些法是金刚次第的论典所阐述的灌顶，此处以口耳传承的灌顶而言，所灌顶的外内秘密三种灌顶，对于这每一者，也要知道以灌顶之所依的相应，以何灌顶的灌顶物，以及如何灌顶的行事业次第这三者。如是说。 其中，第一，利益的灌顶是，头饰、发髻等，其中有三，相应是：从灰烬中说，五大精华安乐的二道和，中脉精华汇聚具足相，脉络之根和根基以及，蕴等智慧安乐轮，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字具备安乐的智慧，八识自性五种智慧，咒语物意所生起，从一切生起并救护，从痛苦中解脱确定为种姓。如是说。头饰的八识是聚集团伙。发髻的脉络是左右二脉。花鬘的昆达里尼有三十二个结。盔甲的身体被脉络之网覆盖。胜幢是男女的根基。手印的五蕴等是分别聚集团伙。伞盖的顶端是大乐的轮。宝瓶的脉络充满明点。饮食的显现是不间断的欲妙。五种心髓是五大的精华。第二，灌顶物是书写在坛城上的手印，其他都是实际陈设。第三，灌顶的方法有五：灌顶物加持，灌顶并融入之处，金刚上师的意念，灌顶的词句。