Chinese
献上珍爱之物。对于主人种姓，献上与上师心意相符之物。思考其功德为何，若以五种权势受用供养，即是供养了一切坛城。更何况是近边的坛城？一切罪业都将清净。如是所说，容易理解，为了上师欢喜而清净共同与不共同的罪业，应舍弃对供品的吝啬。之后，为了展示灌顶的次第，若能很好地理解信心、精进、苦行，则应依次给予利益的灌顶和能力的灌顶。不要浪费慈悲。如是说，对于此乘具有信心者，以十种利益的灌顶，利益今生来世。对于具有自利精进者，给予听闻和禅修的两种灌顶。对于具有利他精进者，给予三种能力的灌顶。苦行有上、中、下三种，即行为的苦行、智慧的苦行和等性的苦行。其灌顶也有三种，即受用一切誓言物的灌顶、自明一切的灌顶和极度稳固的灌顶，依次给予，如阶梯般攀登，不会在中途舍弃。这是最后的誓言。主人的功德，以及苦行灌顶中所说的坛城，是极其微细的殊胜誓言。在大手印的手掌心中，那殊胜的心之坛城，应做成四指的尺寸。如是说，在自己的等性手印之上，安放微细的坛城。或者，在灰烬续中说：大手印是虚空的体性，在四指的尺寸中自然存在。安乐的智慧是心之坛城，应具备颜色和形状，具备方便的殊胜之处和仪轨，即使呼唤进入，也要进行滋养。如是出现。那么，其手印如何安放呢？在指甲盖大小的日月上，安放恰纳豆大小的莲花座，从芥菜籽大小的字上，书写芝麻大小的手印。如是说，从芥菜籽大小的字上，安放蚕豆大小的身像，或者在芝麻大小的字上，安放芥菜籽大小的身像。那么，对此是否像其他坛城一样没有月亮呢？或者，双手合十
English
Offer what is cherished. To the lineage of the master, offer what is pleasing to the guru's heart. Thinking about what its merits are, if you offer with the five powers and enjoyments, you are offering to all mandalas. What need is there to mention the nearby mandala? All sins will be purified. As it is said, it is easy to understand that in order to purify common and uncommon sins by pleasing the guru, one should abandon stinginess towards offerings. Then, in order to show the order of empowerment, if you can understand faith, diligence, and asceticism well, then you should give the empowerment of benefit and the empowerment of ability in order. Do not waste compassion. As it is said, for those who have faith in this vehicle, the ten empowerments of benefit will benefit this life and the next. For those who have diligence for their own benefit, give the two empowerments of listening and contemplation. For those who have diligence for the benefit of others, give the three empowerments of ability. Asceticism is of three types: superior, intermediate, and inferior, namely the asceticism of conduct, the asceticism of knowledge, and the asceticism of equality. Its empowerment is also of three types: the empowerment of using all samaya substances, the empowerment of knowing all self-awareness, and the empowerment of being extremely stable, given in order, climbing like a ladder, without abandoning in the middle. This is the final vow. The merits of the master, and the mandala spoken of in the ascetic empowerment, are the extremely subtle and supreme samaya. In the palm of the Mahamudra, that sacred mandala of the heart should be made to the size of four fingers. As it is said, on top of one's own equality mudra, place the subtle mandala. Alternatively, in the Ash Tantra it says: The Mahamudra is the nature of space, naturally existing in the size of four fingers. The bliss wisdom is the heart mandala, it should have color and shape, possess the excellent place of means and rituals, even if you call it to enter, you must nourish it. Thus it appears. So, how is its mudra placed? On the sun and moon the size of a fingernail, place a lotus seat the size of a chana bean, from a letter the size of a mustard seed, write a mudra the size of a sesame seed. As it is said, from a letter the size of a mustard seed, place a body the size of a broad bean, or on a letter the size of a sesame seed, place a body the size of a mustard seed. So, is it without a moon like other mandalas? Or, with hands clasped together
Chinese
从那以后，在大手印的怀抱中，坛城即使只有一指宽，智者也应如法行事。如是说。那是出自《灰烬续》中：名为拍手的灰尘之声，与诸根之境完全结合，大手印即是虚空之界，以两种苦行纳入怀抱。在金刚指的顶端，如芝麻大小的空中宫殿，绘制如须弥山般的印记。以方便之仪轨进行开光，并按照秘密火供之仪轨供养。如是说。这些仪轨的次第将由上师讲解，圆满授予二灌顶。如是获得灌顶后，为了安住于生起次第第五品等所说的四种三摩地，五种仪轨已经圆满，五种物品已经圆满具备，五种真言支分已经圆满。如是说。在最初两种三摩地之时，也要具备与智慧相应的行持，以及与方便相应的行持。之后，以身语意三种仪轨生起本尊。在微细三摩地之时，以单一的行持修习心意，这称为圆满。为了守护心意和加持，真言即是天尊。将彼等身体的支分，头部等处，按照广续的说法绘制五十个印记，并将分别显现为四十二坛城的蕴等分别开来，并且在彼等支分的一个上也完整绘制这些，并且在彼等之上也观修三金刚，灌顶的支分和五种圆满，从而获得分别显现的灌顶。将饮食、乐器、歌舞、衣饰和阿黎玛等纳入眷属宫殿的位置，仅仅通过会供的行持来成就。为了显示以此成就的时间和悉地，不退转地精进修持，三十六个昼夜，或者十二、十四、十六个昼夜，就能成就自在种姓的殊胜者。如是说。如果相较于前者，不退转地安住于见解和誓言的精进修持中，从六个月到十六个月之间，就能获得自在寿命的持明，那是不舍弃身体的。
English
From then on, in the embrace of the Great Seal, even if the mandala is only a finger's width, the wise should act according to the ritual. So it is said. That is from the Ash Tantra: The sound of dust called clapping, completely combined with the realm of the senses, the Great Seal is the realm of space, embraced by two ascetic practices. At the tip of the vajra finger, like a sesame-sized palace in the sky, draw a mark like Mount Sumeru. Consecrate with the ritual of means, and offer according to the ritual of secret fire offering. So it is said. The order of these rituals will be explained by the guru, and the two empowerments will be fully bestowed. Having thus obtained empowerment, in order to abide in the four samadhis as stated in the fifth chapter of the generation stage, the five rituals have been completed, the five items have been fully possessed, and the five mantra limbs have been completed. So it is said. At the time of the first two samadhis, one should also possess conduct in accordance with wisdom, and conduct in accordance with skillful means. After that, generate the deity with the three rituals of body, speech, and mind. At the time of the subtle samadhi, the practice of training the mind with a single-pointed conduct is called completion. For the sake of protecting the mind and blessing, the mantra is the deity. Draw fifty seals on the limbs of that body, such as the head, according to the Extensive Tantra, and separately reveal the aggregates and so on that appear as the forty-two mandalas, and also draw these completely on one of those limbs, and also meditate on the three vajras on them, the limb of empowerment and the five completions, thereby obtaining empowerment to separately reveal appearances. Incorporate food, drink, musical instruments, dance, clothing, ornaments, and Alima into the position of the retinue palace, and accomplish it solely through the practice of the assembly. In order to show the time of accomplishment and the siddhi by this, diligently strive without falling back, for thirty-six days and nights, or twelve, fourteen, or sixteen days and nights, one will accomplish the supreme one of the sovereign lineage. So it is said. If, compared to the former, one abides in the diligent practice of view and vows without falling back, from six months to sixteen months, one will obtain the vidyadhara who has power over life, that is, without abandoning the body.
Chinese
为了获得持明者的殊胜成就。是否仅仅如此呢？如是思忖之时，经中说：“那时十六岁之前，五身自然圆满。”《广大续》中说：“寿命十六岁，延长至百百，不舍肉身而成佛。”因此，凭借智慧和精进的力量大小，可将寿命从一百岁延长至一千六百岁，最终也能以此成就五身。成就之理如何呢？经中说：“智慧明点即彼，智慧明点自身显现，不可思议无边殊胜。”意思是说，在修行者自明觉的本性中，显现超越言语的佛陀智慧功德，以无二的方式显现，故说自身即自身。另外，《乐集智慧明点》中说：“无边智慧自显现，不勤任运成就持明者殊胜。”因此称为任运成就的持明者。所谓“十方四时现圆满”等等，是指法界无垠的一切如来三界刹土和宫殿，以及身语意功德事业二十五等，一时圆满显现，获得彼等觉性的语言赞叹、说法和灌顶，现证不可思议任运成就的禅定，即自生智慧、觉性智慧和任运成就智慧三者合一，称为一致，因此说是自显现。思忖自显现之理如何，为了用比喻说明，说了“如意树和如意”等等，比喻容易理解。所谓“稀有神变奇妙法，非从他处有而来，依于方便之智慧，于如是之状态中生起”，意思是说，从无任何基础中，自生智慧自显现为二十五等无边，是奇妙的，这些无需迎请和趋入，也非因缘所生，而是蕴等显现为身语意的手印，持续不断地在自明觉中修习而生
English
In order to accomplish the supreme attainment of Vidyadhara. Is it only that? When thinking like that, it is said, "At that time, before the age of sixteen, the five bodies are naturally perfected." In the Extensive Tantra, it says, "The life of sixteen years is extended to hundreds and hundreds, and one attains Buddhahood without abandoning the body." Therefore, depending on the strength of intelligence and diligence, one can extend the lifespan from one hundred to one thousand six hundred years, and ultimately, one can also accomplish the five bodies through this. How is the accomplishment achieved? It is said, "The wisdom bindu itself, the wisdom bindu itself appears, inconceivable, infinite, supreme." This means that in the nature of the practitioner's own awareness, the qualities of the Buddha's wisdom, which are beyond expression, appear, and because they appear in a non-dual way, it is said that oneself is oneself. Furthermore, in the Bliss Gathering Wisdom Bindu, it says, "Infinite wisdom self-arises, effortless, spontaneously accomplished, supreme Vidyadhara." Therefore, it is called the spontaneously accomplished Vidyadhara. The so-called "perfectly manifests in the ten directions and four times," etc., refers to the fact that all the realms and palaces of the Tathagatas in the boundless realm of Dharma, as well as the twenty-five aspects of body, speech, mind, qualities, and activities, etc., appear clearly and completely at once. One receives praise, teachings, and empowerments from the wisdom speech of those beings, and one realizes the inconceivable, spontaneously accomplished Samadhi. This is the unity of self-born wisdom, awareness wisdom, and spontaneously accomplished wisdom, which is called harmony. Therefore, it is said to be self-manifesting. When wondering how the self-manifestation occurs, to illustrate with an example, it is said, "Like the wish-fulfilling tree and the wish-fulfilling jewel," etc. The example is easy to understand. The so-called "amazing miraculous and wonderful Dharma, does not come from elsewhere, but arises in such a state through the wisdom that relies on skillful means," means that from a basis of nothing at all, the self-arising wisdom self-manifests as the infinite twenty-five aspects, etc., which is wonderful. These do not require invitation or approach, nor are they produced by causes and conditions, but rather the aggregates, etc., manifest as the mudras of body, speech, and mind, which arise from continuously meditating on self-awareness.
Chinese
是因果不二的自生。那是恒常显现的缘故。对于怀疑是从因缘所生的，是智慧界性的如来藏。因为成为方便的印契。在智慧上享用智慧。如是说，因为一切唯是自性。于任何处皆不执著而自明，是平等性之界，是大乘的如来藏。彼性本初一切任运成就即是自显现。转变是所化众生的根器。因此，任运成就的智慧自显现为不可思议的智慧，唯有称之为享用。对于怀疑那些会变成相状，智慧享用本身也是积聚。如是说，其自性是任何事物都无法执取的。如果认为它不能指示意义，诸佛显现救护，加持显现也是如此。以作用能力的威光，幻化金刚坚固殊胜。如是说，显现于六道众生的化身，以及指示那些的报身佛，一切也只是所说的两个偈颂的方式。只是以身语意的威光和幻化的游舞来成办意义，自之体性是无为和不可分的，因此无生灭。是金刚身，是特别超胜的。为了指示那些究竟者的自性，以不离一与多，无边无中如来藏。诸佛亦不能见，自生智慧无处显。如是说，在一之体性中，一切都成为大自性之故。以非互相的方式而显现，并且以彼性之方式，方便等不杂乱地显现之故。于广大续中说，大方便不杂乱解脱之，无缘安乐逝者界性意融入，四时胜者皆与等性合。如是说。因此，超越有无与中，念想常断生灭去来等一切之故。体性不可指示，一切任运成就而自显现的自