English
After generating the garlands of ten wrathful deities and ten wrathful mothers, contemplate becoming all the disciplines, entrust the empowerment substances vajra and bell, and recite the verses such as "Om, ten directions four times." In order to show the fault of not receiving empowerment, for the master of the vow empowerment, the superior disciple cultivates with wisdom, the intermediate disciple with faith, and the inferior disciple does not please him with wealth, nor does he obtain the profound empowerments of benefit, etc., which are easy to understand. The order of cause and effect must be arranged in a confused manner, first the beneficial empowerment. In order to show ten kinds, head (A) ornament (B) crown garland and, armor victory banner hand seal and, umbrella and vase food and drink and, (A) empower the five essences, it is said. Actual empowerment is easy to understand. Also, from the Ash Tantra, the five essences of the five elements reside in the five heroic seeds, the equivalents of the five essences and the two paths of pure taste bliss hang down from the left and right are the crown, in the root channel Avadhuti, the amount of mustard seed where the essence bindu gathers has characteristics, the faith of the garland pervades is the armor. On the body, there are thirteen million channels interwoven with veins and, male and female, the root victory banner and, the five aggregates, etc., all perceptions gather and reside in the body and, the mandala of wisdom is the hand seal and the great bliss wheel of the crown. The umbrella and the body itself are the vase, the syllable Hum in the throat has six tastes, or in the channel place the bindu is filled with the form of Hum is the vase and, has the wisdom of bliss, is the food and drink, the nature of the eight consciousness aggregates is the five wisdoms, residing in the place is the equivalent of the head ornament. The mantra and empowerment substance are blessed, with the intention of the cause, whatever is the cause, it is aroused by the condition. From all aspects, the meaning of empowerment increases, and it protects from suffering. After being liberated from suffering, one will surely become a Victorious lineage. It appears like this, so it is only the beneficial empowerment. From this time of obtaining empowerment onwards, become the son holding the Victorious lineage. Is, etc., from the words until complete bliss is easy to understand, the common merit of beneficial empowerment is like the gods Brahma and Indra in the heavenly realm, and even if reborn as a human, it is either a Chakravartin or, empowerment
Chinese
如果成为国王并获得五种力量的灌顶，将成为解脱道的导师，成为持明者或贤善知识。获得三种甚深灌顶的功德，必定会成为种姓之主、金刚持、普贤王如来。如是说。第十章，颜色解说完毕。之后，为了那些安住于第四禅定戏论者，为了展示会供轮坛城，宣说了“之后”等。所谓“国王掌握权力”，是因为《幻化网》第四品所说的幻化网是指父续和母续。1在此会供轮坛城之际，在第五组中，父续和母续等七十位，第三组中有四十六位，第一组中有十八位，他们的手印是双运的，是幻化网的国王。1在那些时候，因为具备了会供的五种受用，所以也称为国王。瑜伽士聚集在一起，以四种理性的方式，所有证悟的集合都显现为果位的身和智慧，因此称为行为处清净的转变。为了显示这样的意义，禅定的意境显现出来。这是结尾语，意思是入定之后等是所化众生的显现。所谓“单一的因和文字的形式”等，是为了显示见解的理性的区分：因1和自生智慧的自显现是果，即身和智慧，它们是超越痛苦的自性。1因是俱生无明和邪分别念的相续，是身体和痛苦，是轮回的法显现。法性111这两者是软弱的，通过道，以清晰的方式，虽然表示的方式不同，但实际上本体是一样的，是誓言。从因和果两个方面来说，轮回的因是无明，缘是烦恼，就像国王的孩子流落到臣民中一样，虽然在意义上有所损失，但为了表明其自性不会改变自生智慧，在广大的续部中说：“愚痴也被称为无明的一部分的名称。”是。这也是对二无自性的意义的一种解释。如是说。又，
English
If one becomes a king and obtains the five empowerments of power, one will become a vidyādhara or a wise and virtuous friend, a guide on the path to liberation. The benefit of obtaining the three profound empowerments is that one will definitely become the lord of the family, the Vajradhara, the Samantabhadra himself. Thus it is said. Chapter Ten, Explanation of Colors, is completed. Then, for the sake of those who abide in the fourth dhyāna of elaboration, in order to show the mandala of the assembly, "Then" and so on were spoken. The so-called "king who wields power" is because the Magical Net mentioned in the fourth chapter of the Magical Net refers only to the Father and Mother Tantras. 1 Here, in the context of the assembly mandala, in the fifth group, the seventy Father and Mother Tantras, in the third group there are forty-six, and in the first group there are eighteen, whose mudrās are in union, are the kings of the Magical Net. 1 At those times, because they possess all five enjoyments of the assembly, they are also called kings. Those assembled yogis, with four kinds of reasoning, all the collections of realization are clear as the result, the body and wisdom, therefore it is called the transformation of completely pure conduct. To show such a meaning, the intention of samādhi appears manifest. This is the concluding statement, meaning that after entering into equipoise, etc., is the appearance of those to be tamed. The so-called "single cause and the form of letters," etc., is to show the distinctions of the reasoning of the view: Cause 1 and the self-manifestation of self-born wisdom are the result, namely body and wisdom, which are the nature of transcendence of suffering. 1 The cause is the continuum of co-emergent ignorance and false conceptualization, which are body and suffering, the appearance of cyclic existence. Dharmatā 111 These two are weak, and through the path, in a clear way, although the ways of expressing them are different, in reality their essence is the same, it is the vow. From the two aspects of cause and effect, the cause of cyclic existence is ignorance, and the condition is the two afflictions, just like a king's child wandering among the subjects, although there is loss in meaning, in order to show that its own nature does not change from self-born wisdom, in the extensive tantras it is said: "Foolishness is also called a name that is part of ignorance." It is. This is also an explanation of the meaning of non-duality. Thus it is said. Also,
Chinese
如果颠倒也是正确的，那么无明本身就显现为智慧。拉，烦恼痛苦即是殊胜菩提，是佛的密意。这样说来，显现为错觉的，是自明自显的觉性，因此，以因成立的意义，其本体是自生智慧。所以，它的本体是无法衡量，也无法片面指示的，它显现在平等大虚空中，是轮回与涅槃一切法的唯一因（０）。文字方面来说，有三个字，因为是因（０），所以一切所知法都来自心性，没有其他任何成立的。心性本身是本来没有生起的，这是字母阿的体性，是语金刚的自性。本体没有片面成立的觉性，显现为任何现象，是阿啦那若哦显现的体性，是身自性。这些的能诠虽然在语句上有先后显现，但所诠意义认知为一，觉性本身显现为五种智慧，这是字母嗡的体性，是意金刚本身。如同颜料般的字母阿，一个字象征三种体性的意义，如同白布般的ཀ（ka），为了将五蕴等一切分别念转化为如同红色般的果，加持成身语意而证悟成佛，所以说，以加持。所谓现量，一般现量有根识、意识、瑜伽现量、自证现量四种，这里是法性，观待的对境与观待的堪布二者无别，是自证现量。因为这四个空性，一切法都随顺先前所说的行境完全清净。那，彻底了悟宗派的四种相，是能知，一切法在自证现量中圆满，并且在自证现量中掌握自在，所以是国王，没有其他宗派能比它更伟大。这样说的。五根、五境、五识全部，应知悉皆为无二之ༀ（嗡）。所谓此句，是从此处宣说摄义而用的三摩地。在这五三者之中，由于知晓自之觉性显现为自相，因此，微细或粗大，或者说上中下之相，一切显现与不显现，皆于觉性自性大任运中显现，即是五智的
English
If reversal is also correct, then ignorance itself manifests as wisdom. La, afflictive suffering is the supreme enlightenment, the intention of the Buddha. Thus it appears that what appears as a delusion is the self-illuminating awareness, therefore, the meaning established by cause, its essence is the self-born wisdom. Therefore, its essence cannot be measured, nor can it be shown unilaterally, it manifests in the great space of equality, it is the only cause (0) of all phenomena of samsara and nirvana. In terms of letters, there are three letters, because it is the cause (0), so all knowable phenomena come from mind itself, and nothing else is established. Mind itself is originally unborn, this is the nature of the letter A, the nature of speech vajra. The nature of awareness that is not unilaterally established manifests as any phenomenon, is the nature of the manifestation of A la na ro o, is the nature of body. Although the expressers of these appear sequentially in sentences, the expressed meaning is recognized as one, awareness itself manifests as five wisdoms, this is the nature of the letter Om, is the mind vajra itself. The letter A, like a pigment, symbolizes the meaning of three natures in one letter, like a white cloth ཀ (ka), in order to transform all the thoughts such as the five aggregates into the fruit like red color, bless to be enlightened as body, speech and mind, so it is said, by blessing. The so-called direct perception, generally there are four kinds of direct perception: root consciousness, consciousness, yoga direct perception, self-awareness direct perception, here is the Dharma nature, the object of observation and the abbot of observation are inseparable, it is self-awareness direct perception. Because of these four emptinesses, all phenomena follow the previously said realm of practice completely purified. Na, the four aspects of thoroughly understanding the philosophical tenets are knowable, all phenomena are complete in self-awareness direct perception, and mastering freedom in self-awareness direct perception, so it is the king, no other philosophical tenet is greater than it. Thus it is said. All five roots, five objects, and five consciousnesses, should be known as non-dual Om. The so-called this sentence, is to declare the samadhi used to summarize the meaning from here. Among these five threes, because of knowing that one's own awareness manifests as one's own appearance, therefore, subtle or coarse, or upper, middle and lower aspects, all appearances and non-appearances, manifest in the great spontaneously accomplished nature of awareness, which is the five wisdoms.
Chinese
指示说，本体要理解为五个字音的嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）。于此，在寂静与忿怒尊众坛城的场合，主要在于将根识错乱的显现，辨别为本尊之体的三摩地。因此，修持寂静与忿怒五部，也不相违背。修持寂静尊，即是圆满佛陀五部的坛城。从寂静尊中选择，或者修持忿怒尊坛城。如是说。色声香味触等，成熟要理解为穆（藏文：མུཾ，梵文天城体：मु，梵文罗马拟音：mu，汉语字面意思：穆）。所谓五妙欲之因，由心自身显现，果报色声香味触等，外境的显现，也与觉性大本体无别。无论五境以何种方式显现，都不是自性显现，而是无有而自明，是平等性的法界。所象征的字是穆（藏文：མུཾ，梵文天城体：मु，梵文罗马拟音：mu，汉语字面意思：穆），要这样理解。此外，寂静与忿怒之母修持二坛城，是与父尊相随顺的。为了加持并享用四种共同的会供品。寂静尊的五种法衣和忿怒尊的虎皮裙等，以及寂静尊的八种珍宝饰品，和忿怒尊的蛇饰和颅骨饰品，饮食和歌词，以及舞蹈，从会供的云聚中，以理解为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hum，汉语字面意思：吽）来善加享用，就能令真实显现的坛城欢喜。如是说。第三种。其他的容易理解。舞蹈是，各自部族的舞蹈集会，以及共同的舞蹈是，在《广大续》的第八义中，用一个章节讲述了舞蹈嬉戏。因为在那四种中多有享用，所以称为会供和云聚。那一切都是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hum，汉语字面意思：吽），以理解为自明觉性，如果善加享用，就像以福德资粮享用，却不执着于智慧资粮，譬如鱼在水中无所畏惧，鸟在空中无所顾忌一般，以这种方式，习气不染污，再次显现为两大资粮，这被称为奇妙显现。是所有坛城的大本体的供养，令地欢喜，仅此而已。第五种物品是秘密的元音辅音，为了显示加持。天女、龙女、恶种女等，如是说，这三种