English
Establishing without interruption in the mandala, and also relying on the deity to arise. Consecration means inviting the wheel of wisdom, merging it, and offering it, so that the mind completely dwells in the realm of indivisibility of samsara and nirvana. Fire offering is, burning the conceptual distinctions with the fire of samadhi mudra, or with the fire of luminosity or tummo, and bestowing the great bliss wisdom upon the continuum. Entering is, entering the self-appearing mandala with samadhi, and practicing it continuously. The benefit of entering is, having the same fortune as those who previously entered the path of liberation in Akanishta. Second, regarding empowerment, there are three points: offering wealth, the method of bestowing according to the vessel, and explaining the mandala of secret empowerment. The first point is, then the two verses beginning with "lineage," after entering the mandala, becoming a child of the lineage, seeing the mandala and becoming a supreme fortunate one, casting flowers to the corresponding deity, and then offering wealth. To the Tathagata family, offer the kingdom, that is, all your wealth; to the Vajra family, offer your own body; to the Padma family, offer sons and wives; to the Ratna family, offer gold, silver, and other wealth. To the Karma family, offer the most precious of the things you have; to the sixth family, offer things that you like and that please the guru's mind, thus distinguishing each family. Or, without distinguishing, offer the kingdom and other things that you cherish and like. In this way, if you offer the five desirable objects to the Lord of Power, then it is also equal to offering all the mandalas of the Buddhas, let alone offering the mandala that you are now entering? Because all the Buddhas merge into the body of the Vajra Master and receive the offerings of the beings to be tamed. Moreover, in this way, all faults such as violations are purified and cleansed. As it is said in the Manjushri Oral Instructions: "With this meaningful thing, I dwell in this body, receiving the offerings of other practitioners, may he be pleased, may his own continuum, purify the obscurations of karma." The second point is, one verse beginning with "faith and diligence," first the teacher examines the disciple's continuum, if he determines that he is a vessel capable of receiving the three empowerments of outer, inner, and secret, then with wisdom
Chinese
结合仪轨进行灌顶。对于有信心的弟子，给予外在有益的十种灌顶；对于能够为自他利益而努力的，给予内在有力的五种灌顶；对于行为和智慧兼备的修行者，按照根器的次第，给予深奥秘密的三种灌顶。如果给予不堪承受者，则会浪费种子，因此上师应以更大的慈悲心，不浪费弟子的根器而加以摄受。如《堕续》所说：何人具足信与勤，以及三种之律仪，种子入及生能力，安乐之灌次第授。第三部分分为两点：尺度，以及对它的标识。第一点，尺度：一般来说，在秘密幻化法的体系中，据说四种坛城授予五种灌顶。也就是，外在是剩余的，在形象中给予利益灌顶；内在是身体坛城，给予能力灌顶；秘密是bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），给予秘密灌顶和智慧灌顶；真如是心之坛城，授予大乐灌顶。这里，秘密灌顶的坛城，无论是凸显的还是绘制的，都代表着父佛母佛的空密。四指的莲花和一指的金刚杵。其中，莲花的尺度是：极其微小的等等，一个章节。相对于一肘的坛城等等来说，极其微小，并且作为象征的标志，象征着空性、安乐智慧之源的誓言，是至高无上的坛城。上师在明观为本尊身相大手印的掌心，是生起内心安乐智慧的坛城，代表着神圣的佛母空性，红色四瓣莲花，是代表四喜的四指尺度。然后是金刚杵的尺度：或者是手掌等等，一个章节。除此之外，金刚杵的尺度又是怎样的呢？手掌是象征，上师父佛母佛二者的根识完全交融，父佛明观为本尊身相大手印，怀中拥抱佛母，是生起安乐智慧之所依的坛城，秘密金刚杵，象征着蓝色五股金刚杵，贤者应按照仪轨制作一指的尺度。第二点，标识。
English
Combine with the ritual to bestow empowerment. To the disciple with faith, bestow the ten empowerments that are outwardly beneficial; to the one who can strive for the benefit of self and others, bestow the five empowerments that are inwardly powerful; to the practitioner who combines conduct and wisdom, bestow the three empowerments of profound secrets according to the order of the vessel. If given to one who cannot bear it, it will waste the seed, therefore the master should, with greater compassion, take care not to waste the disciple's potential. As it says in the Fallen Tantra: Whoever possesses faith and diligence, And the three vows, Seed enters and generates power, The empowerment of bliss is bestowed in order. The third part has two points: measurement, and the designation of its marks. The first point, measurement: Generally, in the system of Secret Illusion, it is said that five empowerments are bestowed in four mandalas. That is, the outer is the remainder, bestowing the benefit empowerment in the image; the inner is the body mandala, bestowing the power empowerment; the secret is bhaga (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, Chinese literal meaning), bestowing the secret empowerment and the wisdom empowerment; the Suchness is the mind mandala, bestowing the great bliss empowerment. Here, the mandala of secret empowerment, whether embossed or drawn, represents the secret space of the father and mother Buddhas. A four-finger lotus and a one-finger vajra. Among them, the measurement of the lotus is: extremely subtle, etc., one section. Compared to a cubit-long mandala, etc., it is extremely subtle, and as a symbolic sign, the vow symbolizing the source of emptiness and blissful wisdom is the supreme mandala. The master visualizes the deity's body as the great mudra in the palm of the hand, which is the mandala that generates the wisdom of inner bliss, representing the sacred mother's emptiness, a red four-petaled lotus, which is the four-finger measurement representing the four joys. Then the measurement of the vajra: or the palm, etc., one section. Besides that, what is the measurement of the vajra? The palm is a symbol, the master father and mother Buddhas' root consciousnesses are completely intertwined, the father Buddha visualizes the deity's body as the great mudra, embracing the mother in his lap, is the mandala that is the basis for generating blissful wisdom, the secret vajra, symbolizing the blue five-pronged vajra, the wise should make a one-finger measurement according to the ritual. The second point, the designation.
Chinese
现在，关于指甲大小等的一个偈颂是说，在秘密坛城和智慧坛城的莲花中心和四瓣莲花上，有指甲大小的日轮，在五股金刚杵上，有同样大小的月轮，在每个像鹰嘴豆大小的莲花座上，有芥菜籽大小的字，金刚杵上布置父续的五个种子字，莲花上布置母续的五个种子字，由此将本尊的手印画成芝麻粒大小，这就是明观。如同在象征的符号上布置一样，所象征的父尊和母尊在双运的空性和秘密处，通过方便和智慧交融的方式来布置。第三是修持，有三种：修持者、成就的时间和所修的果。第一是修持者，五种仪轨等的一个偈颂是说，大空性、大悲幻化、单一手印的粗细二者、具戏论手印的五种仪轨，是先前已经圆满，即已经获得稳固。如《道次第》所说：“誓言见修行禅定，菩提心与大悲心，五种殊胜资粮圆。”如同道之五种资粮，或者舞蹈、歌曲、饮食、衣饰、双运解脱，即修持物质的五种资粮是圆满具足的。为了守护心意和加持，咒语，即九位支分本尊的头饰，以一位部主总摄的要点视为一体，因此支分本尊有五位。或者，在《释续小疏》中说：“心间观修智慧心，心间日月之轮中，安立誓言手印后，其上安立诸字句，念诵时有繁简等，念诵即是咒支分。”这样说，对于这些圆满明观的瑜伽士来说，不违背根本和支分的誓言而进入修持，进入后精进修持，就会成就。第二，有两种：见道成就的时间和究竟五身成就的时间。第一，时间等三句是说，根器和精进非常猛利者，三十六旬，即六个月，或者最上者十二个月，即一年。中等者十四个月，即一年零两个月。一切都是十六个月，即一年零四个月，如果根器迟钝，则成熟，如果敏锐，则能自在寿命。
English
Now, concerning the verse about the size of a fingernail, etc., it says that on the lotus center and four petals of the secret mandala and the wisdom mandala, there are sun discs the size of a fingernail, and on the five-pronged vajra, there are moon discs of the same size. On each lotus seat the size of a chickpea, there is a letter the size of a mustard seed. On the vajra are arranged the five seed syllables of the father tantra, and on the lotus are arranged the five seed syllables of the mother tantra. From this, the deity's hand seal is drawn to the size of a sesame seed, which is clear visualization. Just as it is arranged on the symbolic sign, the symbolized father and mother are arranged in the union of emptiness and the secret place, through the method of blending skillful means and wisdom. Third, there are three aspects to accomplishment: the accomplisher, the time of accomplishment, and the result of accomplishment. First, the accomplisher, the verse about the five rituals, etc., says that the five rituals of great emptiness, compassionate illusion, the single mudra of subtle and coarse, and the mudra with elaboration, are previously perfected, that is, stability has been attained. As it says in the Lamrim, "Vows, view, meditation, bodhicitta, and compassion, the five superior resources are perfected." Like the five resources of the path, or dance, song, food and drink, clothing and ornaments, union and liberation, the five resources of the substance of accomplishment are fully possessed. For the sake of protecting the mind and bestowing blessings, the mantra, that is, the headdress of the nine branch deities, is considered as one by the key point of being gathered by one family lord, therefore there are five branch deities. Or, in the minor commentary, it says, "Meditate on the wisdom mind in the heart, in the center of the sun and moon in the heart. Having placed the samaya mudra, place the syllables on top of that. When reciting, there are elaborations and contractions, recitation is a branch of mantra." It is said that for these yogis who have perfected clear visualization, they enter into accomplishment without violating the root and branch vows, and having entered, if they diligently strive in practice, they will be accomplished. Second, there are two: the time of accomplishing the path of seeing and the time of accomplishing the ultimate five bodies. First, the three lines about time, etc., say that for those with very sharp faculties and diligence, thirty-six fortnights, that is, six months, or for the best, twelve months, that is, one year. For the middling, fourteen months, that is, one year and two months. For all, sixteen months, that is, one year and four months. If the faculties are dull, then there is maturation, if sharp, then one gains power over life.
Chinese
是殊胜的，即是圆满一切殊胜道的寿命自在持明成就。二是，彼时等两句，在见道上从二者获得能力，获得寿命自在持明之时，一百岁一百岁地往后推延十六次，即六千六百以内，次第通过大手印和任运成就持明，而与究竟的果位结合，或者顿超者从寿命自在到任运成就持明，或者极具智慧者不通过其他道，而获得究竟的果位五身任运成就圆满正等觉，经中云：寿命以十六，于百百中延缓住，不舍身而证菩提。如是成就之理将宣说。三是所修之果有二，即成就之理和果位自身的体性。初者有二，即成就之理以自显现方式显示，以及以比喻方式显示。初者，智慧明点等不及其余的三句，在道次第的方面是任运成就持明，在顿超的方面是寿命自在的意，于觉性智慧离戏明点的自性中安住之时，由于佛的智慧离戏明点自显现的缘故。意的体性是超离心识的境界，不可思议且无边功德不求任运成就的缘故是殊胜的，彼时十方四时现证菩提的一切如来清净刹土，功德不可思议且无边，并且刹土的广度没有边际，因此对于此等不可思议的境界，依于无量智慧轮的庄严妙饰的宫殿，以及如意妙欲的乐音云聚遍布。如是所有胜者大坛城的功德无余无尽的庄严轮，所有不可思议的显现，第一刹那在等持的现量中现见自明，第二刹那于后得位邻近获得，获得彼时五语也任运成就，无有分别广大