English
Then mix the ashes with the paint, and the consecration should be done by a wrathful deity. Fifth, regarding the method of drawing, set up a second enclosure between the inner and outer courtyards of the wrathful deity's mandala. Sixth, regarding the placement of forms, place the body, speech, and mind of the wrathful deity. Seventh, regarding the consecration, perform the activities and correct the ritual text of the wrathful deity. During the empowerment stage, first is the vase, then twenty kinds of musical instruments, twenty kinds of grandeur, twenty kinds of ferocity, and twenty kinds of splendor, thus empowering with eighty empowerments. In the seven waters, add ashes and melted butter on top of the five samaya substances. The wording is also different from that of peaceful deities. Wiping the body with a bathing cloth should also be done with a large shroud from the charnel ground. The outer, inner, and secret offerings are like those for wrathful deities. Seventh, abide steadfastly in truth. Eighth, circumambulation and prayers are also as explained in the consecration of wrathful deities. Ninth, the other rituals for entering the mandala are the same, except that the blessing and invoking of deities are done by wrathful deities. Tenth, the benefits of entering are like those of the peaceful mandala. Second, the supreme mandala, which is extremely subtle, has three aspects: With the key point of samadhi, for the yogi who has trained his mind in the extremely subtle and profound samadhi, the spontaneously accomplished mandalas of Samyas Lhundrup and others, as mentioned above, should be understood in ten aspects. Among them, the equality of the ground is: realizing that all phenomena are equal and abiding in that state. The measure is: measuring with one's own awareness and meditating to the extent that the mind can fathom. The line is: one's own awareness appearing as the mandala and never changing. The colors are: representing the five wisdoms with the eight consciousness aggregates of the mind. The drawing is: in the natural equality of mind itself, the mandalas of body and wisdom are distinct and completely clear. The placement of forms is: placing appearances as body, sounds as speech, and awareness as the mandala of mind, without obstruction. The consecration is: inviting the wheel of wisdom, dissolving it within, and through offerings, the mind thoroughly enters the sphere of indivisibility of samsara and nirvana. The fire offering is: bestowing the meaning of great bliss upon one's own continuum and burning the conceptual thoughts of one's own continuum. The entering is: entering the self-appearing mandala with samadhi and continuously practicing without interruption. The benefit of entering is: having the same fortune as those who previously entered the ultimate path in Akanishta. Second, regarding empowerment, there are three:
Chinese
供养资财，适合容器的授予方式，讲述密灌顶之坛城。第一，从“之后，种姓的”等两颂开始，进入坛城之后，想要获得密咒大乘种姓之殊胜子嗣的灌顶者，在请求灌顶之前，应当供养获得灌顶的殊胜资粮。如果本尊是如来部，掷花指向如来部，则供养自己的王位或者全部财产；金刚部则供养自己的身体；莲花部则供养儿女和妻子；宝生部则供养珍宝实物或者财物，即自己最珍贵的财物；事业部则供养自己所有物品中最珍爱的；第六种姓则供养自己喜欢且上师满意的物品，或者不分种姓，供养王位等自己珍爱和喜欢的。如此，以所欲的五种受用供养具力的上师，则等于供养了所有的佛陀坛城，因为上师本身就是所有坛城的自性或本体，或者因为他们的意趣没有差别。更何况是供养如近处进入的坛城呢？一切佛陀都进入金刚上师的身躯，接受所化众生的供养，因此，能够清净和净化所有违犯等过失。因此，（佛陀）说应当舍弃对资财的吝啬。第二，从“信心，精进”等一颂开始，首先，上师应当详细观察弟子是否具备法器，舍弃不具备法器的弟子，对于具备法器且对密咒乘具信心的弟子，依次给予外在利益的十种灌顶；对于精进者，则给予内在能力的五种灌顶。也就是说，对于能够成办自利的精进者，给予听闻和修习两种灌顶；对于能够成办他利的精进者，在上述基础上，再给予讲说和事业的两种灌顶；对于能够成办自他二利的精进者，在上述基础上，再给予金刚王部一切经典之灌顶。对于具足苦行者，则给予甚深秘密之灌顶。
English
Offering wealth and the method of bestowing according to the vessel, explaining the mandala of secret empowerment. First, starting from "Then, the lineage of," etc., two verses, after entering the mandala, those who desire to receive the empowerment of the supreme offspring of the lineage of the Great Vehicle of Secret Mantra should offer the supreme accumulation of resources for obtaining empowerment before requesting empowerment. If the chosen deity is of the Tathagata family, and the flower is cast towards the Tathagata family, then offer one's own kingdom or all of one's possessions; for the Vajra family, offer one's own body; for the Padma family, offer children and spouse; for the Ratna family, offer actual jewels or wealth, that is, one's most precious wealth; for the Karma family, offer the most cherished item among one's possessions; for the sixth family, offer items that are pleasing to oneself and acceptable to the guru, or without distinguishing the families, offer whatever one cherishes and likes, such as the kingdom. Thus, if one offers the five desirable enjoyments to the powerful guru, it is equivalent to offering all the mandalas of the Buddhas, because the guru himself is the nature or essence of all the mandalas, or because their intentions are not different. What need is there to mention offering the mandala that is entered as near? All the Buddhas enter the body of the Vajra Master and receive the offerings of the disciples to be tamed, and therefore, it purifies and cleanses all faults such as transgressions. Therefore, (the Buddha) said that one should abandon miserliness towards wealth. Second, starting from "Faith, diligence," etc., one verse, first, the guru should carefully examine the qualities of the disciple to see whether they possess the vessel or not, and abandon disciples who do not possess the vessel. For disciples who possess the vessel and have faith in this Secret Mantra Vehicle, give the ten empowerments that benefit externally in sequence; for the diligent, give the five empowerments of inner ability in sequence. That is to say, for the diligent who are able to accomplish their own benefit, give the two empowerments of listening and contemplation; for the diligent who are able to accomplish the benefit of others, in addition to the above, give the two empowerments of explanation and activity; for the diligent who are able to accomplish the benefit of both self and others, in addition to the above, give the empowerment of all the scriptures of the Vajra King family. For those who possess asceticism, give the empowerment of profound secrets.
Chinese
授予三种灌顶。也就是，对具有行为苦行者授予秘密灌顶，对具有智慧苦行者授予智慧明智灌顶，对具有平等苦行者授予无别大乐灌顶。应按照容器的次第，将具有深刻利益效用的灌顶，按照各自的根器和适应程度来授予。如果金刚上师给予弟子没有意义的灌顶，就像把狮子的乳汁倒入陶器中一样，所以要以慈悲心发起，不要让弟子的相续被浪费，要好好地摄受。第三部分分为两个方面：一是尺度，二是对其进行标示。第一方面是：一般来说，对于秘密幻化部的仪轨，会进行四个坛城的五种灌顶。在外在的彩粉坛城中，授予利益灌顶；在内在的身体坛城中，授予能力灌顶；在秘密莲花坛城中，授予秘密灌顶和智慧明智灌顶；在本体自性心坛城中，授予无别大乐灌顶。这里主要展示秘密灌顶的坛城。也就是，为了象征父尊和母尊的空密处，可以用黄金、白银、青铜、钢铁等熔铸，或者在布或纸上绘画，或者在旃檀、牛黄等上雕刻。尺寸为四指的莲花和一指宽的金刚杵。关于莲花的尺寸：极其微小的等等，这是一个章节。如果参照以前的坛城，大、中、小三种尺寸的坛城，一肘等等的尺寸，那么这个四指的莲花没有比这更小的尺寸了，所以极其微小。作为象征的符号，象征着能被象征的母体的空性，作为快乐明智之源泉的誓言，是至高无上的坛城。上师在明观为本尊身相，大手印的姿势中，在等持的掌心，作为生起内心快乐明智的坛城，象征着神圣的母体空性，红色的四瓣莲花，象征着四喜，尺寸为四指。接下来是金刚杵的尺寸：或者手掌等等，这是一个章节。除此之外，金刚杵的尺寸如何呢？双手合掌，上师父尊和母尊的根门完全交合，父尊明观为本尊身相，将母体抱在怀中，是为乐
English
Granting the three empowerments. That is, to those with the conduct of asceticism, the secret empowerment; to those with the wisdom of asceticism, the empowerment of wisdom and knowledge; to those with the equality of asceticism, the empowerment of indivisible great bliss. According to the order of the vessels, the empowerments of profound benefit and power should be granted according to each individual's intelligence and suitability. If the Vajra Master gives an empowerment to a disciple that is meaningless, it is like pouring lion's milk into a clay pot, so with a mind aroused by compassion, the disciple's lineage should not be wasted, but should be taken care of. The third part has two aspects: measurement and marking. The first is: In general, for the tantra of the Secret Illusion, five empowerments are conferred in four mandalas. In the outer dust-colored mandala, the benefit empowerment; in the inner body mandala, the power empowerment; in the secret bhaga mandala, the secret empowerment and the wisdom and knowledge empowerment; in the self-nature of reality mind mandala, the indivisible great bliss empowerment. In this case, the mandala of the secret empowerment is shown. That is, to represent the secret space of the father and mother, it can be cast in gold, silver, bronze, iron, etc., or drawn on cloth or paper, or carved on sandalwood, gorṣīṣa, etc. A four-finger lotus and a one-finger vajra. The measure of the lotus is: extremely small, etc., one section. Compared to the previous mandalas, the large, medium, and small sizes of the three times, one cubit, etc., this four-finger one is the smallest, so it is extremely small. The symbol represents the emptiness of the mother, the source of bliss and wisdom, the supreme samaya mandala. The teacher, clear as the deity's body, in the mudra of samadhi, in the palm of the hand, the sacred mandala that generates the bliss and wisdom of the heart, represents the sacred mother's space, the red four-petaled lotus, representing the four joys, is four fingers in size. Next is the measure of the vajra: or the palm, etc., one section. How else is the measure of the vajra? The palms are joined, the father and mother's faculties are completely intertwined, the father is clear as the deity's body, the mother is taken into the lap, which is bliss.
Chinese
为了生起增长智慧的所依坛城，秘密金刚的象征是五股蓝色金刚杵，智者应按照仪轨制作成一指长。第二，关于安置标志：从“指甲大小的圆形”等开始是一段偈颂。在秘密坛城的两个莲花中心和四瓣莲花上，安置指甲大小的日轮；在金刚杵的五个尖端上，也安置同样大小的月轮，并在每个月轮上放置相当于恰纳豆大小的莲花座，在莲花座上放置相当于芥菜籽大小的字母，莲花上安置父亲的五个种子字和莲花中安置母亲的五个种子字，然后将本尊的手印描绘成芝麻粒大小，使其清晰可见。正如在象征物上安置标志一样，也应通过方便智慧交融的方式，在所象征的父尊和母尊双运的空界和密处安置。第三，关于修持，有三个方面：修持者、成就的时间和所修的果。第一，关于修持者：从“五种仪轨”等开始是一段偈颂。五种仪轨，即大空性、大悲幻化、单一手印的粗细两种、以及具有戏论的手印，这些都应事先圆满，即获得稳固。五种修持资粮，从共同道的角度来说，是应守护的誓言、禅定的三摩地、证悟的智慧、胜义和世俗的菩提心大悲；从特殊道的角度来说，是誓言物五甘露及其支分五肉。在此，会供的修持者为了享受，需要舞蹈、歌词、食物、衣饰、结合与解脱，这五种修持物质资粮应圆满具备。为了守护心意和加持，需要念诵咒语，即九个支分本尊以一个顶饰部主尊来概括的关键，因此算作一个，所以是五个支分本尊。或者，如《略释》中所说：“于心间修智慧心，心间观日月之轮，安置誓言手印，其上安放字母，念诵时舒卷，此为咒之支分。”因此，瑜伽士应清楚地明观这些，不违犯根本和支分的誓言而进入修持，进入后应精进修持，这样才能成就。第二，关于时间，有两个方面：见道成就的时间和究竟五身成就的时间。第一是见道成就的时间。