English
Having planted, the fruits enlightened in the original state are inseparable from the wisdom of the Buddhas, which is the self-appearance of the same nature. Second, the way that itself abides in the realm of Dharmakaya, free from manifestation and elaboration, is: the realm that appears in this way also dissolves into the realm of Dharmakaya like a full moon, so there is no appearance in the outer environment, and the inner clarity does not cease, this is the Dharmakaya that is free from one and many in nature. The infinite Suchness, in the peaceful realm where all elaborations are pacified, is the part of the Sambhogakaya that abides as the outer appearance dissolves. Even the Buddhas do not see each other. That very subtle self-born wisdom does not abide anywhere, but appears in the peaceful realm, because it abides. Third, the way that the Nirmanakaya appears again in the world of those to be tamed is: from then on, in the world of those to be tamed, with spontaneously accomplished activities, the wisdom of awareness manifests as the Nirmanakaya, taming each according to what is appropriate. Also, that very compassion and wisdom of awareness, due to the inverted and confused wrong thoughts, completely purifies the nature of the completely conceptualized, along with all the habitual tendencies of the two obscurations. The wisdom that knows all knowable things expands in the ten directions, and that wisdom is also no different from the treasure of the qualities of the Dharmakaya, which is pure in nature. Although there is no conceptualization, the benefit of beings is spontaneously accomplished, because the world of those to be tamed and the wisdom that knows all are connected from the beginning by the great compassion that spontaneously accomplishes the object and the subject. Therefore, in the impure world of the six realms, in all three times of past, present, and future, it sees with the eye of wisdom, and in all the beings that pervade the abodes of gods and so on, it appears and accomplishes benefits in accordance with the respective appearances of the immeasurable Nirmanakayas such as the Six Munis. Third, the meaning of summarizing the empowerment is: For the supreme empowerment of the great bliss mandala shown earlier, either the union of father and mother, or a mandala made of five colors of powder. If the qualified disciples enter, they will obtain the desired accomplishments as they wish, the same as those previously obtained by others. Thus
Chinese
具有平等智慧的伟大者，如果努力追求，今生就能迅速获得伟大的成就，凭借获得四种事业和寿命自在的所依，必定能成就至高无上的伟大成就，即佛陀。除此之外，如果不信仰佛法和上师，并且违背根本和支分的誓言，那么修持将会毁灭。如是，如来与众眷属一同郑重宣说。本来任运成就的坛城之实相，秘密的心髓，实义的智慧，唯有对此确信不疑，才能将本来成就的坛城之自性，以金刚象征的形象，安置于坛城之中，这是至极秘密的一切佛陀誓言品第九品。第二部分，详细阐述灌顶的方法，分为两部分：简要说明进入灌顶的方式，以及详细阐述灌顶的自性。第一部分是：在展示坛城之后，世尊以无漏的安乐，大喜悦，普贤父母，三界之法王的方式进行灌顶，进入名为“赐予弟子相续”的等持，为了灌顶而宣说此偈。所谓灌顶的意义，梵文称为“Abhiṣekaṭa”，其含义是使能力进入，就像世俗国王登基时，用吠陀的宝瓶进行灌顶，从而使他获得统治国土的能力一样，灌顶也能使人获得利益自他的能力，因此称为国王赐予。此外，“Abhiṣiñca”一词表示以智慧分配，并洗涤身语意三门的垢染，因此称为灌顶。第二部分分为三点：能力的灌顶，利益的灌顶，以及阐述利益。第一部分分为三点，首先是总的阐述甚深灌顶：如前所述，生起本尊坛城，自己融入其中，弟子也融入其中，赐予利益灌顶和能力灌顶，加持守护轮，然后与明妃智慧以及佛父佛母方便的印相入定。从佛父的菩提心，安乐的自性，显现为字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的种子字，从金刚道中取出，缠绕在明妃的莲花上，从弟子的舌尖融入其体内，融入主尊的坛城中。
English
That great wisdom of equality, if diligently pursued, will quickly bring great accomplishments in this very life. By relying on the basis of obtaining the four activities and life empowerment, one will certainly achieve the supreme great accomplishment, which is Buddhahood. Other than that, if one lacks faith in the Dharma and the Guru, and violates the root and branch vows, then practice will be destroyed. Thus, the Tathagata, together with the assembly of consorts, solemnly declared. The spontaneously accomplished mandala's reality, the secret essence, the wisdom of the actual meaning, only by being certain of this, can the nature of the spontaneously accomplished mandala be placed in the mandala as a vajra symbol image. This is the ninth chapter, the supremely secret vow of all Buddhas. The second part, explaining the specific methods of empowerment, is divided into two parts: briefly explaining the way to enter empowerment, and explaining the nature of empowerment in detail. The first part is: after showing the mandala, the Bhagavan, with the joy of immaculate bliss, the great delight, the Samantabhadra parents, the king of Dharma of the three realms, enters the samadhi called "bestowing the empowerment on the disciple's continuum," and speaks this verse for the sake of empowerment. The meaning of empowerment is called "Abhiṣekaṭa" in Sanskrit, and its meaning is to cause power to enter. Just as when a worldly king ascends the throne, he is empowered with a Vedic vase, thereby enabling him to rule the country, empowerment also enables one to benefit oneself and others, hence it is called the king's bestowal. Furthermore, the word "Abhiṣiñca" means to distribute with wisdom and to wash away the defilements of the three doors, hence it is called empowerment. The second part has three points: the empowerment of power, the empowerment of benefit, and the explanation of benefits. The first part has three points, first is the general explanation of the profound empowerment: as mentioned before, generate the deity mandala, merge oneself into it, and the disciple also merges into it, bestow the benefit empowerment and the power empowerment, bless the protection wheel, and then enter into samadhi with the wisdom of the consort and the skillful means of the father and mother. From the father's bodhicitta, the nature of bliss, the stream of the seed syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) appearing as a collection of letters, is drawn from the vajra path and coiled in the mother's lotus. From the tip of the disciple's tongue, it is absorbed into his body, and merges into the mandala of the main deity.
Chinese
将光芒聚集，加持融入，转移到弟子的心中，并念诵秘密真言。第二，关于分别解释能力灌顶，有五点。第一，听闻灌顶的等持：观想弟子显现为宝生部，在能听的双耳之中，从བྷྲཱུཾ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）中生出四辐轮，在轮的中央，从ཏྲཱཾ་（藏文，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：扎姆）中生出天宫。观想耳根能听声音，安住于极其清澈的明点自性之中。从字母ཏྲཱཾ་（藏文，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：扎姆）双五、ཡ་十、ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）四、ཛཿཧཱུཾ་བཾ་ཧོཿ开始，融入语金刚的殊胜字母。从光中生起，清晰地观想宝生部的坛城，上师将智慧尊者化现成相同形象，融入弟子的耳朵中，从而清净听闻的障碍，诸天也融入光中，观想成为宝生部，并宣誓三昧耶，给予加持。以ཏྲཱཾ་（藏文，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：扎姆）开头，无论是秘密玛哈，大秘密阿努，殊胜秘密，还是圆满大阿底瑜伽，即内三续，以及克里亚、乌巴瑜伽等外续部的所有秘密，都应听闻。在未获得上师灌顶之前，秘密的意义应在自己的相续中熟悉和研究，不要在其他人和其他时间和地点谈论。第二，修持灌顶的等持：在清晰的轮之中心，观想生起宫殿的处所。作为忆念所依的清净，如芥子般大小的明点自性。主尊的种子字是字母ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的咒鬘，融入光中。在心中清晰地观想本尊的坛城，放射和融入智慧尊者，从而净化意障，融入光中成为本尊，给予加持。念诵：嗡，三世诸佛之子大菩萨，这样称呼弟子。修持诸佛的身语意金刚，即金刚身、本尊、语、咒语、心、法性深奥的意义。从那之中，进行令诸佛欢喜的供养，以外内秘密大乐供养。愿你获得与诸佛平等结合的果位。第三，事业灌顶的等持：手的
English
Gathering the rays, condensing the blessings, transferring them into the heart of the disciple, and reciting the secret mantra. Second, regarding the detailed explanation of the empowerment of abilities, there are five points. First, the samadhi of the empowerment of listening: Visualize the disciple as being clear as Ratnasambhava, and within the two ears that listen, from BHRŪṂ (藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：BHRŪṂ) arises a four-spoked wheel, and in the center of the wheel, from TRĀṂ (藏文，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：TRĀṂ) arises a divine palace. Visualize the ear faculty as being able to listen to sounds, abiding in the nature of a bindu that is extremely clear. From the letters TRĀṂ (藏文，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：TRĀṂ) double five, YA ten, HŪṂ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：HŪṂ) four, beginning with JAḤ HŪṂ BAṂ HOḤ, the supreme letters of the assembly of the mudra of speech dissolve into light. Clearly generate the mandala of Ratnasambhava, and the guru emanates a wisdom being that is exactly the same, which dissolves into the disciple's ears, thereby purifying the obscurations of listening. The deities also dissolve into light, visualize becoming Ratnasambhava, and proclaim the samaya, bestowing the blessing. Beginning with TRĀṂ (藏文，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：TRĀṂ), whether it is secret Maha, great secret Anu, supreme secret, or the Great Perfection Ati Yoga, namely the inner three series, and the Kriya, Upa Yoga, etc., all the secrets of the outer Tantra series should be listened to. Until the empowerment of the guru is obtained, the meaning of the secret should be familiarized and studied in one's own continuum, and should not be spoken about to other people or at other times and places. Second, the samadhi of the empowerment of meditation: In the center of the clear wheel, in the place where the palace is generated. The purity that serves as the basis for clear recollection, the nature of a bindu the size of a mustard seed. The seed syllable of the main deity is the garland of the letter HŪṂ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：HŪṂ), which dissolves into light. Clearly visualize the mandala of the heart lineage, radiating and dissolving the wisdom being, thereby purifying the obscurations of the mind, dissolving into light and becoming the deity, bestowing the blessing. Recite: Oṃ, great bodhisattva, son of the Buddhas of the three times, thus calling the disciple. Meditate on the vajra body, speech, and mind of all the Buddhas, namely the vajra body, deity, speech, mantra, mind, and the profound meaning of dharmata. From that, perform offerings that please all the Buddhas, and offer with outer, inner, secret great bliss. May you obtain the state of union equal to all the Buddhas. Third, the samadhi of the empowerment of activity: The hand of
Chinese
在轮涅盘中，作为清晰觉知的所依之明点，是清净的自性。从吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）的印记中，化现出殊胜的本尊坛城，从文字的自性中显现。清晰地生起事业的坛城，从智慧尊者放射和融入，融化，成为成就父母。之后给予加持：嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），种姓之子，你从今天起就是金刚事业，即有意义的成就。为了利益众生，供养诸佛，以及你自己的修行事业，全部都要做。因此，诸佛和菩萨的化身使者们聚集，赐予成就，向外放射，成就事业的自性。你们会完成你的一切需求。第四，讲说灌顶的等持：在作为语言表达之所依的舌轮涅盘中，作为品尝味道的舌根，是清净而清晰的明点的自性。从字母舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）的自性，五对印记的殊胜本尊之聚集，融化为光。清晰地生起无量光佛语法的轮涅盘，从智慧尊者放射和融入，融化，生起无量光佛，之后给予加持：嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），以外内秘密之殊胜甘露。对于那些对不同乘具有信心的士夫，通过教导佛法使他们满足。对于上等根器者，传授甚深伟大的乘，对于中等根器者，传授因的乘，对于下等根器者，传授声闻缘觉和天人的乘。与根器的次第相应，分别宣说佛法的秘密。不要对下等之人宣说上等的法，对上等之人宣说下等的法，否则会适得其反，因为这不会带来利益，并且会导致舍弃佛法等过失。第五，金刚国王一切语自在的等持：头等五肢是行走、手印、观看对境和移动的所依，因此在广大行动的轮涅盘中，身体的根是清净而清晰的明点的自性，是无二的。右手手臂上有吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），头上是嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），左手是梭哈（藏文：སྭཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈），左脚是阿（藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：阿），右脚是哈（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈），这些都融化为光。从五种姓各自的五坛城以及外围的守护