Chinese
出自[此经]。为了向未见者展示，使用颜料，以二十五种颜色或五种颜色来绘制，应如调伏仪轨般欢喜。这是第五个绘制的内容。出自[此经]。具有带轮辐的中心，四根轮辐带有轮缘，具有四个截角和正方形，中间有带门廊的走廊。如是说。无论以广、中、略三种曼荼罗中的哪一种，都应按照调伏仪轨来绘制。第六个是安置形象：安置具备身、语、意的形象。或者结合主尊和眷属的仪态。如《怖畏金刚》中所说：主尊应完整地绘制成形象，眷属则以手印来表示，其余则以字来表示。如是说。第七个是开光。分为普遍宣说的息增怀诛事业次第，以及根据具体情况的曼荼罗开光两种。首先是支分的开光，即事业宝瓶、金刚铃、颅器水、线条颜料的开光等。具有支分的开光，则如宝瓶、弟子、本尊像所指示。第二种是透过事业仪轨九种方式等来进行。第八个是火供。是根据具体情况的息增怀诛四种事业。出自[此经]。对于具备形状、颜色和名称，化为面容的火神，以食物、饮料和美味的供品，充分地献上息增怀诛四种事业的供养。如是说。第九个是进入坛城。透过先行进行修持供养等，首先是金刚阿阇黎自己进入，然后让弟子进入坛城。出自[此经]。以一切作为圆满的自在智慧进入，然后让弟子进入。以及《金刚事业次第》中说：自在进入和祈请宽恕，沐浴、涂香、涂身、身体布施，驱逐障碍、视为本尊、给予誓言，降临彼者、水占卜，宣告和抛掷珍宝，降临本尊和精进，开眼、善示坛城，荟供、殊胜供品和十八种，以此支分将变得圆满。如是说。第十个是进入的功德。出自[此经]。在完成之后，具信者进入之后，愿望将如意实现。以及《合修法》中说：见到金刚萨埵等轮涅，所积的福德，后来所做
English
From [this scripture]. To show to those who have not seen, use pigments, draw with twenty-five colors or five colors, and be pleased as in the taming ritual. This is the fifth drawing. From [this scripture]. It has a center with spokes, four spokes with rims, four truncated corners and a square, with a corridor with a gate in between. As it is said. Whether it is drawn according to the taming ritual of the three mandalas of extensive, medium, or concise. The sixth is to arrange the forms: arrange the forms that possess body, speech, and mind. Or combine the postures of the main deity and the retinue. As it says in the Fierce Lightning: The main deity should be completely drawn as a form, the retinue should be made into mudras, and the rest should be in letters. So it is said. The seventh is the consecration. It is divided into the general explanation of the pacifying, increasing, subjugating, and destroying activities, and the mandala consecration according to the occasion. First, the consecration of the limbs is the consecration of the action vase, vajra bell, skull cup water, and line pigments. The consecration of the limbs is taught by the vase, the disciple, and the deity statue. The second is through the nine methods of action rituals, etc. The eighth is the fire offering. These are the four activities according to the occasion. From [this scripture]. To the fire deity who has shape, color, and name, and has become a face, offer the offerings of the four activities with food, drink, and delicious gatherings. So it is said. The ninth is entering the mandala. Through the preliminary practice of offering, etc., first the Vajra Master himself enters, and then the disciple is allowed to enter the mandala. From [this scripture]. Enter with the wisdom of complete mastery, and then let the disciple enter. And in the Vajra Action Sequence it says: Mastery entry and asking for forgiveness, bathing, applying fragrance, anointing the body, giving the body, dispelling obstacles, considering as a deity, giving vows, descending that one, water divination, proclaiming and throwing away jewels, descending the deity and diligence, opening the eyes, showing the mandala well, gathering offerings, supreme offerings and eighteen kinds, with this the limbs will become complete. So it is said. The tenth is the merit of entering. From [this scripture]. After doing this, after the faithful enter, desires will be fulfilled as desired. And in the Co-Emergence it says: Seeing the wheel of Vajrasattva and others, whatever merit is accumulated, what is done later
Chinese
又如是说。第四，三摩地之坛城：以自性之坛城本身作为三摩地之境，于自明无为之义中安住，无分别之自力智慧无碍显现。如是说：智慧四方中央察，坛城思议任运成，大圆满证瑜伽士，普生大坛城中行。第五，增上三摩地之坛城：根本续中说：增上三摩地有两种，为调伏之义有寂怒二种。如是所说，慈悲寂静之坛城与调伏魔军忿怒之坛城二者，于寂怒二者同等，从前行七支乃至铠甲护身之间，以三摩地之专注多方增上修持，故名增上三摩地之坛城。第六，菩提心之坛城：眼释中说：菩提心有外内秘密，处所界三智慧大。如是，外菩提心为脉和气，内菩提心为明点，秘密菩提心为乐空智慧，共有三种。第一，幻化心要庄严续中说：三有情众皆，命根三及轮四。如是脉和气，有净化所依之智慧气，和所净化之业气二者。业气有根本和支分所摄之十气，以及于鼻中行走之气。第二，心间有不坏命明点等智慧明点，以及有垢染之识明点。第三，依赖上下之门生起大乐之智慧。喜金刚中说：坛城名为心要处，菩提心乃大乐性，能取即是坛城体。如是说。第七，聚会轮之坛城：寂怒二者皆有独一、三、五三种聚会。根本续中说：聚会乃是三种财，独一三及有五者。如是说。第四，灌顶亦有三种，体性者：心滴中说：二因四缘立支分。
English
Again, it is said thus. Fourth, the mandala of samadhi: Taking the mandala of self-nature itself as the object of samadhi, and abiding in the meaning of uncorrected self-awareness, the unobstructed manifestation of non-conceptual self-power wisdom arises. As it is said: Examine the four directions and center of wisdom, the inconceivable and spontaneously accomplished mandala, the yogi who has realized the Great Perfection, practices in the great mandala of universal origin. Fifth, the mandala of enhanced samadhi: In the root tantra, it is said: Enhanced samadhi has two aspects, for the purpose of taming, there are two types, peaceful and wrathful. As it is said, the peaceful mandala of compassion and the wrathful mandala of taming demons, both peaceful and wrathful, are equally practiced. From the preliminary seven branches to the armor protection, it is necessary to enhance the practice with many focuses of samadhi, hence it is called the mandala of enhanced samadhi. Sixth, the mandala of bodhicitta: In the Eye Commentary, it is said: Bodhicitta has outer, inner, and secret aspects, the place, basis, three realms, and great wisdom. Thus, the outer bodhicitta is the channels and winds, the inner bodhicitta is the bindu, and the secret bodhicitta is the wisdom of bliss and emptiness, there are three types. First, in the Guhyagarbha Tantra, it is said: To all sentient beings in the three realms, there are three vital points and four wheels. Thus, the channels and winds have two types: the wisdom wind that purifies and the karma wind that is to be purified. The karma wind includes the ten winds gathered by the root and branches, and the wind that moves in the nose. Second, in the heart, there are indestructible life bindus and other wisdom bindus, as well as the consciousness bindu with impurities. Third, relying on the upper and lower gates to generate the wisdom of great bliss. In the Hevajra Tantra, it is said: The mandala is called the essence, bodhicitta is great bliss, the one who takes it is the mandala itself. As it is said. Seventh, the mandala of the assembly wheel: Both peaceful and wrathful deities have three types of assemblies: single, three, and five. In the root tantra, it is said: The assembly is the three types of wealth, single, three, and five. As it is said. Fourth, there are also three types of empowerment, the nature of which: In the Heart Drop, it is said: Two causes and four conditions establish the branches.
Chinese
安住于六之所得，即是具有自性之解说。总的来说，灌顶有二因和四缘。第一，二因是：俱生之因，即从原始就存在于自身，并作为与生俱来之性质；同时俱作之因，即灌顶物经过加持。第二，关于缘：具有能接受甚深利益之三灌顶的具器弟子，是因之缘；能够施予三灌顶的具格上师，是主之缘；具备物、咒、三摩地三者之特殊能力，是所缘之缘；前前灌顶开启后后灌顶，是无间之缘。如此，依靠二因和四缘这六者聚合，将证悟之法，即灌顶之智慧，安置于相续中，以其作用，使解脱之苗显现或使生起之能力成熟，此为灌顶之体性。词义是：出自梵语Abhiṣiñca之音，Abhi是显现，ṣiñca是倾注或灌注，灌顶从洗涤三门垢染的角度而言是显现倾注，从将果位智慧之特殊能力安置于相续的角度而言是显现灌注，因此称为灌顶。《观察二续》中说：倾注和灌注，因此称为灌顶。
English
The attainment of abiding in six is the explanation of the nature itself. Generally, empowerment has two causes and four conditions. First, the two causes are: the co-emergent cause, which is the nature that has been present in oneself from the beginning as an inherent quality; and the simultaneous cause, which is the empowerment substance blessed by consecration. Second, regarding the conditions: a vessel-like disciple who is capable of receiving the three profound benefit empowerments is the condition of the cause; a qualified master who is capable of bestowing the three empowerments is the condition of the lord; the special ability of the three perfections of substance, mantra, and samadhi is the condition of the object; the condition of immediacy is that the later empowerments arise after the earlier empowerments have opened the way. Thus, relying on the gathering of these six, the two causes and four conditions, the act of placing the wisdom of empowerment, the dharma of attainment, in the mindstream causes the sprout of liberation to manifest or ripens the potential for generation, which is the essence of empowerment. The etymology is: from the word Abhiṣiñca in Sanskrit, Abhi means manifest, and ṣiñca means to pour or infuse. Empowerment is manifest pouring in terms of washing away the impurities of the three doors, and it is manifest infusion in terms of placing the special ability of the wisdom of the fruit in the mindstream, hence it is called empowerment. The Two Examinations say: "It is called pouring and infusing, therefore it is called empowerment." The divisions are: the master's secret wisdom, and the immediately following fourth empowerment. This is in terms of four aspects. Also, dividing according to the vessel, there are three empowerments of profound benefit: benefit, ability, and profound. As it is said in this very text: "If one has faith, diligence, asceticism, and skillful understanding, then the benefit empowerment and the ability empowerment should be given in order." Thus it is said. For a person with faith, there are ten empowerments of external benefit. Summarizing them: the five essences and the headdress, the vase, the topknot, the garland, the armor, the victory banner, the umbrella, the hand seal, and the food empowerments are given in order. Second, there are five empowerments of inner ability: for the ability of self-benefit, there are the listening empowerment and the deity meditation empowerment; for the ability of benefiting others, there are the teaching and sending empowerment; for the ability of benefiting both, there is the Vajra King and the empowerment of all scriptures. The three profound empowerments are: given to those who possess both conduct and wisdom, they gradually connect with the siddhi of the great seal.
Chinese
因此，金刚事业次第是：第一是安立种子，第二是生起能力，第三是生起经验，第四是使之稳固，第五是稳固地修习，以此生便能成就殊胜悉地。如是说，以息灾灌顶安立种子，以增益灌顶使种子成熟为有能力，以秘密灌顶于相续中体验灌顶意义之智慧，以慧灌顶使彼真如于相续中稳固，以大乐灌顶能获得殊胜悉地。对于忿怒尊，有座垫和本尊灌顶，法器和十种服饰，十五种修法物品。如是说，息灾灌顶分为二十八种，若以细分则有三十六种，其引导方式是：手印是本尊的灌顶，所持之物是法器的灌顶，威严是座垫的灌顶，此三者各为一种，除此之外，其余的差别是：装饰服饰有十种，即头饰、宝瓶、五种心要、冠冕、盔甲、念珠、装饰、颅鬘、三种标志、火焰。增益灌顶决定为五种，即听闻、思维、讲说、事业、无边灌顶。修法灌顶有十五种，即五甘露和五肉，红菩提、卡杖嘎、伞、胜幢、橛、金刚铃、小鼓，芥子、总持、念珠，寿命和饮食、名称灌顶。深灌顶有三种，即秘密、智慧、智慧大乐。如是说。如是灌顶之方式是，于《决定》中说：安立之处和融入之处，如是通达于内是珍贵的。如是说，首先是安立之处，于彼中说：外灌顶是灌于身体，特别是心要、头饰宝瓶，伞和冠冕念珠于头顶，盔甲于身体，胜幢于手，饮食于语言之道，手印于顶门或心间。如是。灌顶物是，于《决定》中说：物品是经函、十字杵，轮、念珠、金刚铃，五大、义成、无量光，具足本尊五部之加持。如是说，于深灌顶中，于彼中说：物品是此时之明妃，交付滴落之月液。如是说。融入之处是，于灌顶之要中说：从心之中央引出之水，置于汝之舌上，于心之中央受持。