English
E is the accumulation of merit on the path of non-interruption, the way to mature. If you prefer to simply practice with faith, then set it for eleven days. On the first night, do the ground-breaking ritual. On the second day, make preparations. On the third day, starting with inner and outer confession and cutting off boundaries, complete the mandala's consecration. Then, correct the action text and complete the near retreat. After that, for the first three of the six days, do the near retreat, and for the last three, recite the completion of the practice. On the seventh day, strive to engage in the activity of obtaining siddhis. At dawn, the empowerment is the great accomplishment. Understand the other aspects of the ritual as previously explained. Furthermore, the mandala is the main part of the conditions for the path, so it is explained here in detail. Fifth, faults are the opposite of the qualities that will be explained. As it says in the Thuk Thik: "Four faults that are the opposite of that." Sixth, the benefits are that relying on the mandala increases the wisdom of realization, purifies sins and obscurations, diminishes conceptual thoughts, becomes a special means of perfecting the two accumulations, and ultimately becomes the basis for accomplishing the ultimate result. As it says there: "Increase, decrease, benefit, means, accomplishment, the four." Fourth, the order of progressing through the empowerments has six aspects. First, the purpose is to obtain the rank of Dharma King in the lineage, and to obtain that, it is necessary to progress through this method of destroying obstacles and establishing abilities. As it says in the Thuk Thik: "Self and other's benefit and ability are accomplished from accumulation, transforming into enlightenment, therefore, receive it because it exists there." Second, the essence is the special ability to be obtained through the limbs of the two causes and four conditions, which is the nature of the activity of establishing it in the lineage. As the former says: "Two causes, four conditions, limbs are stated, the obtainable residing in six, is called the essence." For example, when a Chakravartin king appears in the world, it is like the son of the elephant protector giving the empowerment of the seal of the vase of water. Third, the meaning of the word is that from the word Abhiṣiñca (Tibetan: ཨ་བྷི་ཥིཉྩ, Devanagari: अभिषिञ्च, Romanized Sanskrit: abhiṣiñca, literal meaning: empowerment), it means manifestly pouring, directly referring to washing away impurities, and indirectly referring to establishing the special ability of the wisdom of the result.
Chinese
因此是灌顶。从黑汝迦集续中说：谁以何物灌顶于谁，为了清净相续获得能力而灌顶。第四是种类，分为差别和事业次第。第一种，从次第的角度分，从所依的坛城分，从灌顶的时间分，从意乐不同的角度分。第一种是，在有漏道上仅安立三种灌顶的能力，在无间道上大多安立，在无漏道上真实安立并灌顶，这是道的次第。或者，从妥续中说：于何处具足信心、精进和苦行三种，种子入和能力生起后，依次给予安乐的灌顶。因此，也有人认为这三种安立能力的方式是利益、能力、深奥灌顶的次第。无论如何，我认为这并不矛盾。第二种是，与续部尺度相结合，坛城分为四种：自性智慧的坛城，殊胜三摩地的坛城，明觉体验的坛城，殊胜影像的坛城而进行灌顶。第一种是，导师圆满正觉为弟子圆满道者灌顶时，依靠从智慧显现中成就的自性坛城和智慧天女。如前第二品所说的先前灌顶一样。如是，在幻化金刚中说：诸佛总集体性者，于眷属智慧海中，自性坛城同时，依靠智慧天女，以大智慧灌顶，成为秘密主金刚持。如是。第二种是，导师接近究竟佛地，任运成就持明者为弟子见修二者的持明者，依靠殊胜等持和明觉天女而灌顶。其中说：从第一到第十，在等持燃烧的坛城中，依靠明觉天女，以等持水灌顶，地和智慧刹土和，神变事业的次第增长。如是说。以前导师佛密曾于玛旁雍错湖上划线，显示金刚界坛城，
English
Therefore, it is empowerment. From the Hevajra Tantra: "Whoever empowers whom with what, empowerment is for the sake of purifying the continuum and obtaining abilities." Fourth is the category, divided into distinctions and the order of activities. The first is divided from the perspective of stages, from the perspective of the mandala of the basis, from the perspective of the time of empowerment, and from the perspective of different inclinations. The first is: on the path of contaminated aggregates, only the power of the three empowerments is established; on the uninterrupted path, it is mostly established; and on the path of uncontaminated aggregates, it is actually established and empowered. This is considered the order of the paths. Or, from the Thall Tantra: "Wherever faith, diligence, and asceticism are possessed in three ways, after the seed enters and the ability arises, the empowerment of bliss is given in order." Therefore, some consider these three ways of establishing abilities to be the order of benefit, ability, and profound empowerment. In any case, I do not see it as contradictory. The second is that the mandala, when combined with the measure of the tantra, becomes fourfold: empowerment into the mandala of self-nature wisdom, the mandala of superior samadhi, the mandala of awareness experience, and the mandala of superior image. The first is when the teacher, the perfect Buddha, empowers the disciple who has completed the path, he relies on the self-nature mandala and the wisdom goddess, which are accomplished from the appearance of wisdom. It is like the previous empowerment shown in the second chapter. Thus, in the Magical Vajra it says: "The collective embodiment of all the Buddhas, in the retinue's ocean of wisdom, simultaneously in the self-nature mandala, relying on the wisdom goddess, empowers with great wisdom, becoming the secret lord Vajradhara." Thus. The second is when the teacher, close to the ultimate Buddha-ground, the spontaneously accomplished vidyadhara, empowers the disciple, the vidyadhara of the two, seeing and meditation, relying on superior samadhi and the awareness goddess. From that it says: "From the first to the tenth, in the mandala of blazing samadhi, relying on the awareness goddess, empowering with the water of samadhi, the earth and the wisdom realm, and the order of miraculous deeds increase." Thus it is said. Previously, the teacher Buddha Secret drew a line on Lake Mapam Yutso and showed the Vajradhatu mandala,
Chinese
如曼殊室利等之灌顶，以及大导师莲花生在虎穴圣窟向措嘉显示等同虚空的普巴坛城而灌顶等。那样的坛城被称为“异化坛城”。这里说的是“殊胜三摩地的影像”。如金刚次第中说：导师临终之际，四十二分三损减，千佛坛城等，以金刚线量如豆许，远扬等相之坛城手印清晰具足，是骨之自在，殊胜定，殊胜子之自在是影像。如是。第三是，导师见道者，对于堪能调伏的弟子，依止明觉体验之坛城和明觉能量之陀罗尼而灌顶。如金刚中说：获得见道金刚身，对于决定解脱具体验之瑜伽士，在明觉体验之坛城中，依照明觉能量之陀罗尼，与无漏金刚身结合。如是。第四是，获得三摩地稳固的导师，对于具缘分的弟子，依止殊胜影像之坛城和具足事业手印者而灌顶。如彼经中说：明觉获得稳固之瑜伽士，对于具事业和缘分的瑜伽士，在殊胜影像坛城中，对于明妃手印美女，灌顶加持稳固后，以仪轨方便而灌顶，以传承灌顶之口诀，获得结合具验之瑜伽。如是。其中在殊胜影像坛城中灌顶之义解释时，有些人说：现在无论上中下等人，都必须依靠粉末彩砂坛城，这是不合理的。因为无垢友说：线的宾达义，稳固且表面平滑的房屋，或者布或草或树皮，或者贝多罗树叶或尸林布，或者细布等上，书写完整的手印，是相产生的所依。如是说了房屋墙壁绘画和布绘画等。特别是阿阇黎胜军说：如果不能绘制粉末彩砂，与坛城相同在布上，
English
Such as the empowerment of Manjushri and others, and the great teacher Padmasambhava showing the mandala of Vajrakila equal to the sky to Tso Gyal in Taktsang Sengphuk and giving empowerment. Such a mandala is known as the "other-transformed mandala." Here it is said to be "the image of superior samadhi." As it says in the Vajra Sequence: When the teacher is near the end, the forty-two parts are reduced by three, and the mandalas of a thousand Buddhas, etc., with the measure of a vajra line the size of a bean, the mandala with clear handprints of distant sounds and other signs, is the freedom of bone, the superior samadhi, the freedom of the superior son is the image. Thus. The third is that the teacher, the Path Seer, empowers a disciple who is suitable for taming, relying on the mandala of experiential awareness and the dharani of energetic awareness. As it says in the Vajra: Having obtained the Vajra Body of the Path of Seeing, for the yogi who has experience in definite liberation, in the mandala of experiential awareness, relying on the dharani of energetic awareness, unite with the stainless Vajra Body. Thus. The fourth is that the teacher who has attained stability in samadhi empowers a disciple who has good fortune, relying on the mandala of the superior image and one who possesses the signs of action. As it says in that: The yogi who has attained stable awareness, for the yogi who has action and good fortune, in the mandala of the superior image, for the consort mudra beautiful woman, after empowering and blessing and making stable, empowers with ritual means, with the oral instructions of the lineage empowerment, one obtains the union of the experienced yogi. Thus. When explaining the meaning of empowerment in the mandala of the superior image, some say: Now, whether high, middle, or low, everyone must rely on the mandala of colored powder alone, which is unreasonable. Because Vimalamitra said: The meaning of the bindu of the line, a stable and smooth-surfaced house, or cloth or grass or tree bark, or palm leaves or charnel ground cloth, or fine cloth, etc., writing the complete handprints, is the support for the arising of signs. Thus, he spoke of wall paintings and cloth paintings, etc. In particular, Acharya Gyalwai Senge said: If one cannot draw colored powder, on a cloth that is the same as the mandala,
Chinese
因此，绘制具有手印形象的薄伽梵黑汝嘎（Heruka）。因为过去的成就自在上师们认为在那里灌顶是合适的。因此，不仅是下等者可以进入绘画的坛城，而且即使是初学者，由于根器的不同，根据沙坛城、绘画和彩粉坛城的分类，最好是像花朵彩粉坛城那样，依靠少许的所缘境来进行灌顶。正如《乐集灌顶根本续》所说：在何坛城中作灌顶，分上中下三等说，花朵画像与沙坛城，于此三坛作灌顶。因为这样说的缘故。而且，有些具缘的上等者，从一开始就可以进入金刚上师的身坛城。因为对于将身坛城视为坛城的智者来说，没有必要依赖外在的坛城。正如铃论师所说：人造二坛城，那是为调伏者之故，非是智者之所修。因为这样说的缘故。这样的智者，从前面所说的：此诸有情皆自性，成就坛城无二别。以及《释续》中所说：三有情众皆所有，蕴界处等无有尽，不可言说言说量，如是轮之坛城中，现证圆满彼性定，无二任运坛城中，一切自性常安住。以及在抛掷董竹灌顶之花时也说：于上师身之坛城中。等等，因此应当依靠具有特征的坛城来进行修持和接受灌顶。正如那部经中所说：大乐坛城者，作二座或亦五座已，信者入于彼中者，所欲如意皆平等。因此，殊胜的大乐坛城，即父母二尊的身坛城，或者如果智慧较低劣，那么仅仅制作五种姓的沙坛城而进入，也能获得与先前他人所获得的相同的成就，或者扩大坛城
English
Therefore, draw the Bhagavan Heruka with hand-seal images. Because the past accomplished masters considered it appropriate to bestow empowerment there. Thus, not only can inferior individuals enter a painted mandala, but even beginners, due to differences in faculties, according to the classification of sand mandalas, paintings, and powder mandalas, it is best to rely on a slight object of focus, such as a flower powder mandala, to bestow empowerment. As the root text of the Hevajra empowerment states: In which mandala is empowerment bestowed? It is said to be of three levels, superior, middling, and inferior. Flower images and sand mandalas, empowerment is bestowed in these three mandalas. Because it is said so. Moreover, some fortunate superior individuals can enter the Vajra Master's body mandala from the beginning. Because for a wise person who understands the body mandala as the mandala, there is no reason to rely on an external mandala. As the teacher Drilbuwa said: Whichever artificial two mandalas, that is desired for the sake of those to be tamed, it is not the object of practice for the wise. Because it is said so. Such a wise person, from what was said earlier: All these beings are naturally, the accomplished mandala is non-dual. And as the commentary says: All sentient beings of the three realms, aggregates, elements, and sense bases, inexpressible, immeasurable by expression, in such a wheel mandala, the fully enlightened nature is certain, in the non-dual spontaneous mandala, all self-nature constantly abides. And also when throwing the flower of the Dongtrug empowerment, it is said: In the mandala of the teacher's body. Etc., therefore, one should rely on a characteristic mandala to practice and receive empowerment. As that very text says: The mandala of great bliss, make two seats or also five, if believers enter into it, desires become equally fulfilling. Therefore, the supreme mandala of great bliss, that is, the body mandala of the two deities, father and mother, or if the intelligence is inferior, then merely making a sand mandala of the five families and entering, one can obtain the same accomplishments as those previously obtained by others, or expand the mandala.