English
It mainly or especially appears to be explained above. Sixth, the mandala of bodhicitta is the channels, energies, and bindus. The vajra body has three channels: the central channel, the left channel, and the right channel, as well as Shiva and Great Bliss, which branch out from the central channel, the enjoyment wheel at the throat, the dharma wheel at the heart, the emanation wheel at the navel, the fire wheel below the navel, and the wind wheel at the anus, the five root energies, the five branch energies, and the sixteen transformations of these, etc., the illusion-like ocean, as well as what is said in the Secret Essence Tantra, the Wrathful Power Tantra, and the Empowerment of Freedom, etc. A brief overview of the special dharma of this tantra is as follows: In the heart wheel, there are three channels of dharmata, one channel of wisdom, three channels of self-nature, and one channel of qualities, all with four lights and four shapes, and in the center of these are the five pure bindus, tummo at the navel and throat, nectar bindu at the crown of the head, and the names of the five dakini bindus, etc., are mentioned in the Subsequent Tantra, the Empowerment of Freedom, and the Secret Bindu, etc. Seventh, the tsok mandala. The text says: "The fortunate person, the wealthy offerings, the joyful assembly of gods," these three are explicitly stated, and the great tsok indicated by "etc." are explained as four. The first is: men and women who possess supreme yoga gather together, as stated in the Explanatory Tantra, Vajra: "When all friendly people gather, it is called the assembly of yogis." The second is: gathering the five special offerings, etc., as stated in the same text: "When the yoga offerings are complete, it is said to be the tsok of enjoyment of bliss." The third is: The text says: "When gods and oath-bound ones all gather, it is said to be the tsok of the great assembly." This tsok is actually the mandala of the wisdom deities, along with the emanated hand gestures, etc., and nominally it is arranging their images as a support for accomplishment, and also mentally constructing and meditating on them. The fourth is: knowing that all the enjoyments of oneself and the tsok are the play of wisdom and using them, thereby accumulating merit, and while using them, being sustained by non-conceptual wisdom, thereby perfecting the tsok of wisdom more and more. The text says: "All"
Chinese
不执著于行为，两种资粮在相续中圆满，因此，必定宣说大供轮。如此。虽然“供轮”有这样的供品分类，但真正的供轮是：在坛城殿中，如法绘制坛城的本尊，在那里，与本尊数量相等的会供瑜伽士们进入天神的装束，主尊的位置上是金刚上师父母，眷属的位置上是眷属的男女瑜伽士，或者互相拥抱而坐，或者意念如此。对此，也有瑜伽士各自对各自的天神生起我慢而修持，以及瑜伽士们各自安住于主尊的我慢而修持的两种方式。其中，自性坛城的前两种是殊胜胜义谛的坛城，后一种是将其作为修持的究竟基础，是果为道的对境。形象是殊胜世俗谛的坛城，殊胜形象是无论进入何处，都会变成进入世俗智慧的坛城之相的坛城。禅定是修持空性方面的瑜伽，殊胜禅定是修持显现方面的瑜伽，菩提心是为了真实进入自性无为的坛城而安置的处所。供轮是为了成就最胜悉地，以少数瑜伽士的能力，用众多会众的力量来填补空缺，或者主要依靠具有相同大乐行为的众多道友，使智慧无偏地增长。第四是灌顶。如《心滴》所说：“二因四缘为支分，安住于六之所得，名为自性之显现。”因此，依靠二因和四缘的聚合，以在相续中安立果位的法的行为，获得真实生起智慧或者必定生起智慧的各种能力。对此进行分类，在根本续中宣说了具有甚深利益的三种灌顶，在解释续《金刚鬘》中分为五种进行宣说：第一是安立种子，第二是生起能力，第三是生起体验，第四是
English
Not clinging to actions, the two accumulations are perfected in the continuum, therefore, the great feast is definitely explained. Thus. Although there is such a classification of offerings called "feast circle," the actual mandala of the feast is: In the mandala hall, the mandala of the deity is drawn according to the rules. There, the yogis of the feast, equal in number to the deities, enter into the attire of the deities. In the position of the main deity are the Vajra Master and consort, and in the position of the retinue are the male and female yogis of the retinue, either sitting embracing each other or contemplating in that way. Regarding this, there are also two ways: the yogis cultivate by generating pride in their respective deities, and the yogis cultivate by abiding in the pride of the main deity individually. Among them, the first two of the self-nature mandalas are the supreme ultimate truth mandala, and the latter one is taken as the ultimate basis for cultivation, which is the object of the result as the path. The image is the supreme conventional truth mandala, and the supreme image is the symbolic mandala that, wherever one enters, will become the mandala of entering into conventional wisdom. Samadhi is the yoga of meditating on the emptiness aspect, and supreme samadhi is the yoga of meditating on the appearance aspect. Bodhicitta is the place where one dwells in order to actually enter the unconditioned self-nature mandala. The feast circle is for the purpose of accomplishing the supreme siddhi, using the power of a few individual yogis to fill the void with the power of many gatherings, or mainly relying on many companions who have the same great bliss conduct, so that wisdom expands impartially. Fourth is empowerment. As the Heart Drop says: "Two causes and four conditions are the limbs, the attainment abiding in the six, is called the manifestation of self-nature." Therefore, relying on the aggregation of two causes and four conditions, by the action of establishing the Dharma of the state of fruition in the continuum, one obtains various abilities to actually generate wisdom or to definitely generate wisdom. Classifying this, in the root tantra, three empowerments with profound benefits are explained, and in the explanatory tantra Vajra Garland, they are divided into five and explained: The first is to establish the seed, the second is to generate ability, the third is to generate experience, and the fourth is
Chinese
自身得以稳固。第五灌顶稳固后获得证悟，在此生即可成就殊胜悉地。如是说。《后部续》中说：‘金刚上师、秘密智慧，以及紧随其后的第四灌顶。’此处将利益和能力二者合为上师灌顶，总共宣说了四种灌顶。这是因为上师灌顶是主要的，其他灌顶是其眷属。其中，利益灌顶有十种，即：五种精华、头饰、宝瓶、顶髻、花鬘、盔甲、胜幢、伞、手印、饮食灌顶，依次授予。这是经续中明确揭示的寂静的利益灌顶。对于忿怒尊而言，有：座垫、本尊灌顶、法器，以及十种法衣和十五种修法物品，总共二十八种。这十种利益灌顶，大多与世间国王的儿子被立为王位时所行的仪式相似，即上方有伞，左右竖立胜幢，用宝瓶之水从头顶倾注，给予头饰和顶髻等。这与时轮金刚中说的“如孩童般进入的七种灌顶”相似，但未见前人对此进行解释，故不敢断言。能力灌顶有五种，即：听闻和禅修两种，讲解和差遣两种，以及金刚国王灌顶。除了后三种外，其余的并非上师灌顶，但已说过是四种灌顶中的上师灌顶。在这三种中，金刚国王灌顶是主要的，讲解和差遣是其眷属。因此，金刚国王灌顶的眷属中，既有上师灌顶，也有非上师灌顶。三种深奥灌顶是秘密灌顶、智慧灌顶和语灌顶。智慧灌顶在此被称为智慧自性，第四灌顶也被称为无别大乐灌顶。所有这些灌顶都有两个因和四个缘。首先是两个因，其中俱生因是：弟子相续中从一开始就存在与各个灌顶相顺应的法。与利益灌顶结合起来，按照前面所说的顺序，就是内在的五种甘露、八识聚、充满脉轮明点、左右二脉、དྷཱུ་ཏིའི་（藏文），dhūti（梵文天城体），dhuti（梵文罗马拟音），净脉）中有三十二个明点存在、身体被脉络覆盖、男女根、
English
Itself becomes stable. By gaining stability through the fifth empowerment, supreme accomplishment is achieved in this lifetime. Thus it is said. In the Later Tantra, it says: 'The Vajra Master, secret wisdom, and the immediately following fourth empowerment.' Here, benefit and ability are combined as the Master's empowerment, totaling four empowerments. This is because the Master's empowerment is the main one, and the others are its retinue. Among them, the benefit empowerment has ten aspects: the five essences, the crown, the vase, the topknot, the garland, the armor, the victory banner, the umbrella, the hand seal, and the food empowerment, bestowed in order. This is the explicitly revealed peaceful benefit empowerment of the tantra. For the wrathful deities, there are: the seat, the deity empowerment, the implements, the ten garments, and the fifteen substances for accomplishment, totaling twenty-eight. These ten benefit empowerments are mostly similar to the rituals performed when the son of a great king is enthroned, with an umbrella above, victory banners erected on the left and right, water poured from a vase onto the head, and the giving of a crown and topknot. This is similar to what is said in the Kalachakra, 'the seven empowerments of entering like a child,' but I have not seen previous explanations of this, so I cannot be certain. The ability empowerments are five: the two of listening and contemplation, the two of explanation and dispatch, and the Vajra King empowerment. Apart from the latter three, the others are not Master's empowerments, but it has already been said that they are the Master's empowerment among the four empowerments. Among these three, the Vajra King empowerment is the main one, and explanation and dispatch are said to be its retinue. Therefore, within the retinue of the Vajra King empowerment, there are both Master's empowerments and non-Master's empowerments. The three profound empowerments are the secret empowerment, the wisdom empowerment, and the word empowerment. The wisdom empowerment here is called the nature of wisdom itself, and the fourth empowerment is also called the empowerment of inseparable great bliss. All these empowerments have two causes and four conditions each. First, among the two causes, the co-emergent cause is: the disciple's continuum initially possesses a dharma that corresponds to each empowerment. Combined with the benefit empowerment, according to the order mentioned above, it is the inner five nectars, the eight aggregates of consciousness, filled with channels and bindus, the two channels of the left and right, the thirty-two bindus residing within the དྷཱུ་ཏིའི་（藏文），dhūti（梵文天城体），dhuti（梵文罗马拟音），Purification channel), the body covered by the network of channels, the male and female organs,
Chinese
头部脉轮，以及念头汇集的诸神之体性安住，享用轮的明点等灰烬中所说，赋权之等同依次是：耳朵量度的听觉明点，心的记忆明点，手的行动明点，舌头的说话明点，五肢的行动触觉明点等，三种深权是：心间为主的身体安乐所依之明点，光明无分别之智慧，以及真谛无别之智慧，原本即自然安住。共同作用之因是：具有加持的法器，即头饰和念珠的宝生部，宝冠无边和金刚萨埵部，盔甲不空成就部，宝幢和伞不空成就之手印，虽说是大遍知五部的手印，但此处是坛城之身，即各各本尊。瓶水是五部，饮食是毗卢遮那佛，五种心髓虽说是大遍知五甘露，但此处是五部的种子字，无论如何五部各自是加持过的。这些仅是先前加持过是不行的，必须是为了当时所灌顶的对境而加持。法器安放于何处的标识坛城，也作为共同作用之因安放，或者作为增上缘安放，需要观察。同样，赋权的法器也是，经函宝生部，念珠是任何本尊的，十字杵不空成就部，轮、海螺等无量光佛部，金刚铃五部总集之加持物等，以及密灌顶时，金刚上师俱生乐所超胜的甘露，以及加持过上方二者的手印母。四缘之首因缘是，经续中说：具有信心和精进三者，以及具足三种行为的弟子。因此，作为堪能灌顶之器的弟子是：利灌顶之器是具有信心的，以及赋权之器是听闻修习的自利能力，以及讲经说法的利他能力，以及金刚持二者的能力。
English
The head chakra, and the abiding of the nature of the deities where thoughts gather, as well as the bindus of the enjoyment wheel, are spoken of in ashes. The equivalents of empowerment are, in order: the auditory bindu of the ear's measurement, the memory bindu of the heart, the action bindu of the hand, the speech bindu of the tongue, and the tactile bindus of the five limbs. The three profound empowerments are: the bindu of the support of bodily bliss with the heart as the main, the wisdom of clear light non-discrimination, and the wisdom of the inseparability of truth, which are naturally present from the beginning. The co-operative cause is: the empowered implements, namely, the headdress and rosary of Ratnasambhava, the diadem of Limitless and Vajrasattva, the armor of Amoghasiddhi, the banner and parasol are the mudra of Amoghasiddhi, although it is said to be the mudra of the five great omniscient families, but here it is the mandala body, that is, each deity. The vase water is of the five families, the food and drink are of Vairochana, the five essences are said to be the five great omniscient amritas, but here they are the seed syllables of the five families, in any case, each of the five families is blessed. It is not enough to have merely blessed these before; it is necessary to bless them for the sake of what is being empowered at that time. The symbolic mandala where the empowerment substance is placed is also placed as a co-operative cause, or it is placed as an enhancing condition, and it needs to be examined. Similarly, the empowerment substances of the power empowerment are also: the scripture of Ratnasambhava, the rosary of whatever yidam, the crossed vajra of Amoghasiddhi, the wheel, conch, etc. of Amitabha, and the blessed objects of the union of the five families of vajra and bell, etc., and for the secret empowerment, the nectar that surpasses the bliss of co-emergent wisdom of the vajra master, and the mudra-mother who has blessed the upper two. The first of the four conditions, the causal condition, is as stated in the root text: "Having three qualities of faith and diligence, and a disciple with three vows." Therefore, the disciple who is suitable as a vessel for empowerment is: the vessel for the benefit empowerment is one with faith, and the vessel for the power empowerment is the ability to listen and contemplate for one's own benefit, and the ability to teach and communicate for the benefit of others, and the ability of both Vajradhara.