English
Secondly, the ten directions are boundless and endless, the appearances and sounds are inconceivable, and all external and internal forms dissolve into the nature of reality. Thus it is said. The conventional mandala is that the nature mandala inherently exists in the external and internal realms, the environment and beings, and sentient beings. Thus it is said. The indivisible mandala is, as stated in the fourth meaning, the true nature mandala is inseparable from the pure dharmadhatu, being equally united and pure. Thus it is said. Secondly, it is said in the Dharma meaning, the bodhicitta of all Buddhas, having realized the unsurpassed state, whatever wisdom the Victorious Ones have spoken, that is said to be the essence of the mandala. Thus it is said. It is said in the extensive text, residing in the Akanishta paradise, the ultimate fruition, in the form of the main deity and retinue. This is taught extensively at the time of fruition. Here, only the names of the mandala are explained, not as conditions of the path. The second mandala is the image of the ultimate truth, appearing as the conventional deity mandala of conceptual thought, and the image mandala symbolizing the deity parents with subtle and gross conceptual thoughts. Both of these reside in Akanishta and appear in this way, so the two are the same. In the fourth meaning of the extensive text, it is said that the true image mandala is, the great and coarse are understood as skillful means, holding characteristics is wisdom, and the inseparable connection is great skillful means. Thus it is said. The third mandala is the increase of the activities of the mandala, that is, establishing handprints on the earth and so on. In the ninth chapter of this, it is said, or the ground is extremely flat. It is said in the Dharma meaning, gold, silver, casting, conch shells, stone carvings, horn wood carvings, walls, canvas paintings, mud plastering, and pigment powders. Thus it is said. Among them, the essence and names are the three of body, speech, and mind. Having body, speech, and mind, one can also draw images. Therefore, in connection with the above needs, there are five or seven types of places. The fourth mandala is to focus single-mindedly on the meaning of what is to be meditated upon. There are two types of this, the formless is, it is said in the extensive text, thus the samadhi mandala, having dissolved into one's own heart, the true dharmakaya mahamudra. Thus it is said. The one with form is the increasing samadhi mandala. The fifth mandala is the increase of the activities of samadhi, that is, peaceful and wrathful.
Chinese
我，觉性无边中央的，四种智慧光芒轮转之相。如此说。菩萨有内外两种，外者为根本，金刚次第中说：一切心要皆在坛城中，所有支分皆说为轮。如此说。内者为明点，十八界三界之精要，彼等轮转乃安乐之界。如此说。秘密者为安乐，如智慧一般，如彼四尊天，有依之坛城是，所依亦是坛城。无有之过患，于心滴中说：较之彼等相违之四过患，于数目之后不决定。如是以下之功德相违也。功德者，于心滴中说：增减利益方便成就四者。如是也。那是自性之坛城，以显示自性之显现之诸品也。其他，第四品，第五品，第六品，第八品，第九品，第十品，第十一品，第十三品，第十五品，第十六品，第十七品等中显示。第四灌顶有六，必要是消除障碍并安立能力。体性是任何以方便之支分所能获得者，有五种，所获得之体性真实是，三次第中说：体性能力利益秘密和，智慧觉性和大安乐。如此说。获得之因缘是，彼中说：特别宣说五种因缘。如此说。与法器结合而授予之次第是，彼中说：具足信心和精进三者，于三种律仪之行持上，次第相应而给予。如是说。此之第九品中说：若能善解信精进律仪，则给予利益之灌顶，能力之灌顶，按次第授予。如此说。授予之方法是，如实修一般有五种，灌顶物，加持，如之密意，于何处授予并融入之处，授予之词，宣告之词。获得之量或譬喻是，彼中说：国王之子增长六倍。如此说。决定词是，阿毗षेक（藏文：ཨ་བྷི་ཥིཉྩ，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶）或以ཥེ་ཀའི་声音称作灌顶，那是为了明显倾注或获得功德之缘故。种类有两种，真实和，顺带之时是，于腹部经文中说：时间有三种，外内坛城有三种，于生起次第中学习之
English
I, in the center of awareness without beginning or end, the aspect of a wheel radiating four wisdoms. Thus it is said. Bodhisattvas have two aspects: outer, which is the root. In the Vajra Sequence, it says: All essential points are in the mandala at all times; whatever branches are spoken of as the wheel. Thus it is said. Inner is the bindu, the essence of the eighteen realms and the three realms; these revolve and are the realm of bliss. Thus it is said. Secret is bliss, like wisdom itself, like those four deities. The mandala with support is, and the supported is also called a mandala. The fault of absence, in the Heart Drop it says: The four faults that contradict that, not determined after the number. Thus, it contradicts the qualities below. Qualities, in the Heart Drop it says: Increase, decrease, benefit, skillful means, accomplishment, four. That is it. That is the mandala of self-nature, through the chapters showing the appearance of self-nature. Furthermore, the fourth, fifth, sixth, eighth, ninth, tenth, eleventh, thirteenth, fifteenth, sixteenth, and seventeenth chapters show it. The fourth, empowerment, has six aspects. The need is to destroy obscurations and establish power. The essence is what is to be obtained by the limbs of skillful means, of which there are five. The actual essence to be obtained is, in the Three Stages it says: Essence, power, benefit, secret, wisdom, knowledge, and great bliss. Thus it is said. The causes and conditions for obtaining are, in that very text it says: In particular, five causes and conditions are explained. Thus it is said. The sequence of conferring it by combining it with the vessel is, in that very text it says: Endowed with faith, diligence, and the three, on the practice of the three vows, give appropriately in order. Thus it is said. And in the ninth chapter of this it says: If faith, diligence, and vows are well understood, then the empowerment of benefit and the empowerment of power should be conferred in order. Thus it is said. The method of conferring is, like practical application, fivefold: empowerment substance, consecration, the intention of "ru," the place where it is conferred and absorbed, the words of conferring, the words of proclamation. The measure or example of attainment is, in that very text it says: The king's son increases sixfold. Thus it is said. The definitive word is, abhiṣiñca (Tibetan: ཨ་བྷི་ཥིཉྩ, Sanskrit Devanagari: अभिषिञ्च, Sanskrit Romanization: abhiṣiñca, literal meaning: to anoint) or the sound of ṣeka is called empowerment, which is for the sake of manifestly pouring forth or obtaining qualities. There are two types: actual and, incidentally, the time is, in the Abdomen Scripture it says: There are three times: outer, inner, and mandala, three types. Learning in the generation stage
Chinese
时。圆满次第诀窍结合时，以嬉戏进入时是秘密。如是说。第一，出自《心滴》：以进入坛城事业之后，应完成容器次第结合的事业。如是说，有三种：从道之次第的门径，从坛城的门径，以及意乐各异的差别。第一，在有漏道中仅安立三种灌顶的能力，在无间道中大多安立，在无漏道中真实安立并授予。第二，出自《根本续》：绘制供养利益能力授予。如是说，是增上形象的，以及坛城开示而给予智慧。如是身体的，授予秘密灌顶的四指，是指依赖虚空的坛城。最后有二，寂静的和忿怒的灌顶。第一，出自《心滴》：根本五种十八，如是说，对有信心者有利益的十种灌顶，对精进者有能力灌顶五种，对苦行者有甚深灌顶三种。第二，出自《彼续》：对于转变五种，如是说，明示为计算的数字五，此中说：忿怒坛城也是如此。忿怒金刚事业次第中说：本尊灌顶手印饰品和，修法物品秘密三种。如是说。其差别是，三十六之说，外灌顶十种是：头饰手印明咒宝瓶，吉祥八物七宝，座垫宝座饰品名称轮。如是说。内灌顶十一种是：听闻和四种事业讲述，金刚国王座垫宝座和，七宝和手印和，五种智慧和身语意，吉祥八物名称灌顶。如是说。修法的灌顶十三种是：智慧明妃灌顶三界转，成办利他犁铧和，六三座垫抖动颅器三，清净三有法器和，如欲不着五妙欲，四种相的事业圆满杵杖，胜义无别蛇绳和，二无结合之相天女明妃，大自在母受用众，大自在主修法物和，大名金刚名称灌顶和，隐秘秘密的灌顶等。如是说。甚深灌顶二种是智慧和智慧
English
Time. When combining the quintessential instructions of the completion stage, entering through play is secret. Thus it is said. Firstly, from the Thugs thig: By entering after the karma of the mandala, one should complete the karma of combining the vessel sequence. Thus, there are three: through the door of the sequence of the path, through the door of the mandala, and the distinction of different intentions. Firstly, in the path with outflows, only the power of the three empowerments is placed, and in the unobstructed path, mostly placed. In the path without outflows, it is actually placed and bestowed. Secondly, from the Khog gzhung: Drawing, offering, benefit, power, bestowal. Thus, it is the increase of the image, and giving wisdom by showing the mandala. Thus, the four fingers of the body and the secret empowerment, refer to relying on the mandala of space. Lastly, there are two, the peaceful and the wrathful empowerments. Firstly, from the Thugs thig: The root five, eighteen, thus, the ten empowerments that benefit those with faith, the five power empowerments for those with diligence, and the three profound empowerments for those with asceticism. Secondly, from the same: For transforming five, thus, it is clear that the number to be counted is five, from this it says: The wrathful mandala is also the same. In the wrathful Vajra activity sequence it says: Deity empowerment, hand implements, ornaments, and, the three kinds of secret substances for accomplishment. Thus it is said. Its distinctions are, the saying of thirty-six, the ten outer empowerments are: crown, hand implements, mantra, vase, auspicious eight substances, seven jewels, seat, throne, ornaments, name wheel. Thus it is said. The eleven inner empowerments are: listening and explaining the four activities, Vajra King, seat, throne, and, seven jewels and hand seals, and, five wisdoms and body, speech, mind, auspicious eight substances, name empowerment. Thus it is said. The thirteen empowerments of accomplishment are: wisdom, vidyā empowerment, transforming the three realms, accomplishing the welfare of beings, plow and, six three seat cushion shaking skull cup three, purifying the three existences, emblems and, enjoying without attachment, five desirable qualities, completing the activities of the four aspects, staff, club, ultimate inseparability, snake rope, and, the sign of non-duality, goddess consort, great self-nature, enjoyment assembly, great lord, substances for accomplishment, and, great fame, Vajra name empowerment, and, hidden secret empowerments, etc. Thus it is said. The two profound empowerments are wisdom and wisdom.
Chinese
我，大乐。未得之过患是：未得灌顶而擅自使用，则努力无果，且堕入恶趣。于《心滴》中说：秘密损坏则有堕落之怖畏，如未榨取之物被使用，应看所有变化之秘密续。又，此之第十品中说：若未令上师欢喜，且未得诸灌顶，则听闻等之所作，皆无果且将丧失。又，《身论》中说：作业无果，以堕落为过患。已得之功德是：暂时获得安乐，究竟获得大乐。此世与来世之利益无数，如续中所说。又，《身论》中说：以灌顶，从生处之烦恼，至所知障之细微部分皆得清净，故为显现功德而立名。又，不退转是功德。那是第二和第十五以先前发生之事显示，第九、第十、第十三以随后的灌顶显示。第五，关于誓言有六：必要是：不堕恶趣，且为道和果之基础。自他所化之积聚清净。又，《身论》中说：调伏分别念，成办事业。其体性有三：真实体性，以及其超越他者之伟大，及其自性。第一是：应守护之心，与种子一起。于《心滴》中说：所有进入秘密门者，于三门自身之应守护者，如国王之印玺，不离之誓言，是其体性。又，《身论》中说：调伏与誓言之集合，被说是伟大之最胜。因为此之誓言中包含了下方之应守护者。如说，若能守护无上者，则所有律仪誓言皆圆满。又，于此中说：无上胜义是誓言，以调伏之力，律仪和所有无边之誓言，皆完全清净，自然成就。最后是《身论》中说：自性本即是佛。因此是无二的。于彼中说：无作无为则无损坏。又，此之第十九品中说：誓言皆是金刚