English
I say the measure of the body, or the body is three measures. It is also said that a cubit is sixteen fingers, or twenty or twenty-five fingers. Or is it a bow, a shout, a yojana? As it is said. Third is the line: In the ninth chapter it says, "Place the line with wisdom." And wooden pegs, ropes, pigment powder, etc., from there to: "The wise master should do it carefully." Thus it is said. That is also, the meaning of the line is unchanging. There are two types of pegs: fixed pegs and rotating pegs. There are also two types of ropes: the original line, the peaceful one uses lotus stems, the wrathful one uses large stems. The vow line of both is bought with clean cotton wool, with the value of a hero. The rope of the original line, five colors in a group, five groups twisted into twenty-five or five groups twisted. The rope of the vow line, nine strands twisted or three strands twisted. The method of placing is also, after clearly visualizing the vow line as the nature of body, speech, and mind, in order for each of those three to possess five wisdoms, the original line is placed in the sky of the base of the mandala. The method of placing is also to place it without confusing the direction of rotation. Fourth is the pigment: In the ninth chapter of the Tantra it says, "For the sake of showing the pigment to the unseen ignorant." Etc., rejoice as in the ritual of taming. Thus it is said. Fifth is painting: In the ninth chapter of the Tantra it says, "Having a central hub, four spokes with rims, four corners and a square, with corridors and door frames." As it is said, do it as in the ritual of taming with any of the three types of mandala: extensive, medium, or concise. Sixth is placing the forms: In the ninth chapter of the Tantra it says, "Place the forms that possess body, speech, and mind." Therefore, the main one is the body, the retinue is the hand gestures, and the secondary one is the letters. Seventh is the consecration, there are three types: The first is the consecration of the limbs, the action vase, vajra bell, skull cup water, lines, pigments, etc. The consecration of those with limbs, the vase, the disciple, and the deity's clothing are mentioned. The consecration of the mandala is through the method of the nine stages of action, etc. Eighth is the fire offering: In the ninth chapter of the Tantra it says, "For the fire deity who has become the mouth, with shapes, colors, and names, give offerings of food, drink, and delicious gatherings, and give the offerings of the four actions." Ninth is entering the mandala: With the practice offering as a preliminary, first the teacher himself.
Chinese
进入之后，应将学生引入坛城。正如本论第九品所说：“以一切所作之自在智进入，然后引入学生。”以及《金刚事业次第》中所说：“自在进入与宽恕祈请，沐浴涂香与身体供养，驱逐邪魔，视作天神，给予誓言，交付彼者与水誓，宣告与抛弃珍宝，降临天神与殷重，开眼，善示坛城，荟供殊胜供品与十八种，以此支分得以圆满。”如是。第十，进入的功德是：如前文所述，做了之后，如果具信者善安住，则所欲如意皆得成就。如是。第四，三摩地的坛城是：第九品中说：“身语意与一切法，”等，直到“于虚空观虚空。”以及“三摩地嬉戏无边殊胜，”等，直到“成为亲近之殊胜誓言。”之间所阐述的。自性坛城，是指安住于自明未造作之义，其力用无碍显现为五种智慧。第六品中说：“智慧四方与中央观察，坛城不可思议任运成，大圆满证悟之瑜伽士，行持普生大坛城。”如是。第五，增上三摩地的坛城是：从寂怒二坛城的前行七业开始，直到穿衣护身之间，以三摩地所缘的众多增益而必须修持，因此称为增上三摩地的坛城。第六，菩提心坛城是：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。第一种是：在《幻化心要庄严续》中说：“三有情众生，有三命脉与四轮。”这里脉和气，有净化所依之智慧气，和所净化的业气两种。业气又分为根本和支分所摄的十种气，以及鼻行气。第二种是：在心间有不坏命脉明点等智慧明点，以及有垢染的阿赖耶识明点。第三种是
English
After entering, the student should be brought into the mandala. As the ninth chapter of this treatise states: "Enter with the wisdom of all-accomplishing empowerment, then bring in the student." And as stated in the "Vajra Karma Sequence": "Empowerment entry and forgiveness prayer, bathing, anointing, and body offering, expelling obstacles, regarding as deities, giving vows, entrusting that itself and water oath, proclaiming and discarding jewels, descending deities and diligence, opening the eyes, well showing the mandala, gathering supreme offerings and eighteen kinds, with this the limbs become complete." Thus it is. Tenth, the merit of entering is: As mentioned above, after doing so, if the faithful one dwells well, then desires will be fulfilled as wished. Thus it is. Fourth, the mandala of samadhi is: As stated in the ninth chapter: "Body, speech, mind, and all dharmas," etc., until "Meditate on space as space." And "Samadhi play, infinite and supreme," etc., until "The supreme vow of becoming close." The self-nature mandala refers to abiding in the meaning of self-awareness, uncreated, its power appearing unceasingly as the five wisdoms. The sixth chapter states: "Wisdom in the four directions and center observed, the inconceivable spontaneously accomplished mandala, the yogi who realizes Dzogchen, practices the great all-arising mandala." Thus it is. Fifth, the mandala of increasing samadhi is: From the preliminary seven activities of the peaceful and wrathful mandalas, starting from the beginning until wearing clothes and protecting the body, one must practice with many enhancements of the object of samadhi, therefore it is called the mandala of increasing samadhi. Sixth, the bodhicitta mandala is: Outer bodhicitta is the channels and winds, inner bodhicitta is the bindu, secret bodhicitta is the wisdom of bliss and emptiness, there are three kinds. The first is: In the "Illusion's Heart Essence Arrangement Tantra" it says: "For all sentient beings in the three realms, there are three life-forces and four wheels." Here, channels and winds have two kinds: the wisdom wind that is the basis for purification, and the karma wind that is to be purified. Karma wind is further divided into ten winds gathered by root and branches, along with the nose-traveling wind. The second is: In the heart, there is the indestructible life-force bindu, etc., the wisdom bindu, and the alaya consciousness bindu with impurities. The third is:
Chinese
依靠上下之门生起大乐之智慧。第七，会众坛城是寂怒二者依赖一三五这三种中的任何一种，如前所述。第四，灌顶：第九品中，已经讲了授予利益灌顶的剩余部分，即示现影像坛城。现在讲授秘密灌顶坛城：从“极其微细之誓言”开始，到“指长为四指之量”为止。又从“或者双手掌交叉”开始，到“智者如法行仪轨”为止。又从“如指甲般圆的日月”开始，到“手印写成芝麻大小”为止，都已阐述。这有三种：本体是二因和四缘。第一，二因是：俱生因，即原本自性安住之法性。俱有因，即具有加持的灌顶物。第二，四缘是：堪能授予甚深利益之三灌顶的具器弟子是因之缘；能够授予三灌顶的具德上师是主之缘；具备物、咒、三摩地三者之殊胜能力是所缘之缘；前前灌顶开解后后灌顶生起是等无间缘。如是依靠二因四缘聚合，以在相续中安立果位智慧之作用，而使解脱之苗芽显现，或使必生之能力成熟，是为灌顶之本体。决定词是：从阿毗诜迦（藏文：ཨ་བྷི་ཥིཉྩའི་，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶）之语而来，即显明倾注或灌注。从灌顶洗涤三门垢染之角度而言，是显明倾注；从在相续中安立果位智慧之能力的角度而言，是显明灌注之义，故名灌顶。
English
Relying on the upper and lower gates, the wisdom of great bliss is generated. Seventh, the mandala of the assembly of groups is that both peaceful and wrathful ones rely on any of the three: one, three, or five, as mentioned above. Fourth, empowerment: In the ninth chapter, it has already been explained that the remainder of the benefit empowerment, which is the manifestation of the image mandala, has been discussed above. Now, the mandala of secret empowerment is taught: Starting from "The extremely subtle samaya," and ending with "The finger is the measure of four fingers." Also, starting from "Or the palms are crossed," and ending with "The wise one should perform the ritual as it is." Also, starting from "The sun and moon as round as a fingernail," and ending with "The mudra is written as small as a sesame seed," have all been explained. There are three aspects to this: The essence is two causes and four conditions. First, the two causes are: The coemergent cause, which is the dharma-nature that inherently abides as self-nature. The cooperative cause is all the empowerment substances that possess blessings. Second, the four conditions are: The disciple who is a suitable vessel capable of receiving the three profound benefit empowerments is the condition of the cause; the qualified master who is capable of bestowing the three empowerments is the condition of the lord; the special ability of the three samadhis of substance, mantra, and samadhi is the condition of the object; the successive empowerments opening up and the subsequent empowerments arising immediately after are the condition of contiguity. Thus, relying on the aggregation of two causes and four conditions, the act of establishing the wisdom of the state of attainment in the continuum causes the sprout of liberation to manifest, or matures the potential for certain birth, which is the essence of empowerment. The definition is: From the word Abhiṣiñca (藏文：ཨ་བྷི་ཥིཉྩའི་，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶), which means to manifestly pour or infuse. From the perspective of empowerment washing away the defilements of the three doors, it is manifest pouring; from the perspective of establishing the ability of the wisdom of the result in the continuum, it is the meaning of manifest infusion, hence it is called empowerment. Classification: As it says, "The master, secret wisdom, and immediately following that is the fourth," there are four types. Or, there are four types of empowerment of vessels, as stated in the ninth chapter: "If one has faith, diligence, asceticism, and perfect understanding, then the benefit empowerment and the ability empowerment should be bestowed in sequence. Take it with compassion, do not waste it." This indicates that for those with faith, the ten external benefit empowerments are: The collection of benefit empowerments in the tenth chapter are: The five essences and the crown, vase, diadem, garland.
Chinese
盔甲、胜幢、伞、手印，饮食诸灌顶依次授。如是。内能之灌顶：第十章中，于听闻者轮之宫殿中，等至，受用一切坛城之布施。之间，各自之意续与宣告词等显示。其有五，即为自利之能，有听闻之灌顶与修习本尊之灌顶；他利之能，有讲说与事业之灌顶；二者之利能，有金刚国王教法总集之灌顶。甚深之灌顶三者：第十章中，从智慧方便之手印起，等至，从顶端融入并转变坛城。之间所显示，即为，秘密灌顶，慧灌顶，无别大乐之灌顶三者，授予行持种姓平等之誓句者。利益灌顶安置种子，能力灌顶使种子成熟为有能力，秘密灌顶使弟子体验灌顶意义之智慧，慧灌顶使真如于相续中稳固，大乐灌顶能获得殊胜之成就。授予之方式：决定中说，外灌顶是授予于身，特别是心要顶髻瓶，伞与顶饰花鬘头，盔甲身而胜幢手，饮食于语之道路，手印于顶门或心间。如是。灌顶之物：决定中说，物为经函十字杵，轮鬘金刚铃，具足生圆义成无量光，本尊五部之加持。如是，甚深灌顶中，彼中说，物为此时之手印母，交付滴漏之月液。如是。融入之处：重要中说，从心之中央引出之水，此置于汝之舌上，于心之中央执持之。如是。获得灌顶之量：根本论中说，如利刃加钢，生起能力是获得之量。如是。未获得灌顶之过患：第十章中说，若未令上师欢喜，且未获得诸灌顶，听闻等精进，则无果且将毁坏。如是。获得之功德：彼之余文中，自此时起，成为胜者之子，一切恶趣皆消除，且具足长寿安乐。