Chinese
如来以指尖，在芝麻大小的虚空宫殿中，作须弥山般的印。如是说。加持是，以欲望的论典使安乐增长，如彼论典所说：以方便的仪轨作加持。如是说。火供是，空护摩孔，鼻尖火神，金刚倾泻器，莲花满盛器，菩萨供品，如彼论典所说：秘密的火供按仪轨献供。如是说。入法是进入其中，入者亦以祈请而安立。如是说。功德与前相同。决定词和，正直。七坛城之时，主要与何等心要相应，坛城与之相应之眷属为何，是名为坛城之决定词或词义，于广大品第三续中宣说，故无疑惑，即自性坛城，影像坛城，三摩地坛城之决定词为：自明无边无中为坛城，四智光芒轮之相。如是说。自性果究竟之决定词为：聚集恒常为坛城，世间种种说为眷属。如是说。余者影像，余者定，及聚落众之坛城三者之决定词为：金刚萨埵为坛城，四部族天与天母眷属。如是说。菩提心之坛城三者之决定词为：一切心要时为坛城，任何支分说为眷属。十八界中，心要即是，彼等眷属，即是安乐界，菩提心即是安乐之智慧，有依如是，依如是。如是说。如是主眷各别之时，于法性平等性之状态中未动摇，远离众多之边，未动摇之同时，以主眷之相而显现，故远离一之边，远离执着于一方之束缚。功德和，正直。修持坛城之义，智慧增长，障碍减少，获得暂时和究竟之利益功德之果，成就任何所思之事业功德，此四者分别为七坛城各自之名相。
English
The Tathagata makes a seal like Mount Sumeru with the tip of his finger in the sesame-sized palace of the sky. Thus it is said. The consecration is to increase happiness with the treatises of desire, as it says in that very text: "Consecration is done with the ritual of means." Thus it is said. The fire offering is: the empty homa hole, the fire god at the tip of the nose, the vajra pouring vessel, the lotus filling vessel, the bodhisattva offering substances, as it says in that very text: "Offer the secret fire offering according to the ritual." Thus it is said. Entering the Dharma is entering into it, and the entrant also establishes it with prayers. Thus it is said. The qualities are the same as before. The definitive word and, upright. At the time of the seven mandalas, what is the main essence that is in accordance with, and what are the retinues of that mandala that are in accordance with it? This is the definitive word or meaning of the word called mandala, which is proclaimed in the third tantra of the extensive chapter, so there is no doubt. That is, the definitive words of the self-nature mandala, the image mandala, and the samadhi mandala are: "Self-awareness without beginning or end is the center, the manner of the wheel of the four wisdoms." Thus it is said. The definitive word of the self-nature fruit ultimate is: "Gathering is always the center, the various worlds are said to be the retinue." Thus it is said. The definitive words of the remaining image, the remaining concentration, and the mandala of the assembly of groups are: "Vajrasattva is the center, the four families of gods and goddesses are the retinue." Thus it is said. The definitive words of the three mandalas of bodhicitta are: "All essence is the center in time, whatever limbs are said to be the retinue. In the eighteen realms, the essence itself, those retinues, are the realm of bliss, bodhicitta is the wisdom of bliss, with support as it is, support as it is." Thus it is said. Thus, when the main and retinue are different, in the state of the equality of dharmata, without moving, it is free from the extremes of many. While not moving, it appears in the form of main and retinue, so it is free from the extreme of one, free from the bondage of clinging to one side. Qualities and, upright. By practicing the meaning of the mandala, wisdom increases, obscurations decrease, and all the fruits of the qualities that benefit temporary and ultimate goals are obtained. The qualities of accomplishing whatever actions are thought of, and those four, are specifically the names of each of the seven mandalas.
Chinese
那么，哪方面才具备这四种功德呢？过失。正直。如果未受灌顶，那么与上述四种功德相反的过失方面，必定会跟随功德的类别而来：智慧不增长，业障不减少，无法获得暂时和究竟的果实，任何所想之事都无法成就。供养有两种：陈述。指示。正直。以六种支分使之欢喜是供养的总结。就像这样：供养的必要、供养的自性被认知、指示供养有多少种类、何时需要、不供养的过失、供养的功德等等。在六个总义之中，下面会详细解释，应当如实知晓。解释完毕。共有六个。陈述。必要和。正直。通过供养，自己和他人的业障得以清净，积累资粮，诸神欢喜，弥补违犯誓言的功德，今生获得共同的成就，来世获得殊胜的成就。此外，供养的功德在佛陀的教言经续中都有阐述。另外，即使不弥补违犯，为了不产生违犯誓言的罪过，首先要努力供养。自性和。正直。对于供养的对境，供养者以供养的物品进行供养，这三者聚合之时，供养的福田感到欢喜和喜悦，心满意足，这就是供养之物的自性被认知。种类和。正直。譬如在这个世间，臣民以恭敬的方式，用足浴来使国王欢喜的行为相似。虽然佛陀没有需要被取悦的对象和取悦者，但为了正直地引导对道有信心的有情，无论是寂静还是忿怒的本尊，都要以恭敬的姿态进行顶礼供养，以及手印、印度歌舞的智慧，舞蹈的智慧，音乐的智慧，以及十六位妙音天女的供养。外供有：普贤供，顶礼，足浴，四位天女的交错等等，以及五种欲妙。内供有：药、酒、朵玛三种。殊胜的是禅定。秘密供养有：以嗔恨为道的供养。
English
So, in what aspects are these four qualities complete? Faults. Straightforwardness. If one has not received empowerment, then the faults that are the opposite of the above four qualities will surely follow the categories of qualities: wisdom will not increase, obscurations will not decrease, one will not obtain temporary and ultimate fruits, and whatever one thinks will not be accomplished. Offerings are of two types: Enumeration. Instruction. Straightforwardness. Pleasing with six limbs is the summary of offerings. It is like this: the necessity of offerings, the nature of offerings being recognized, instructing how many types of offerings there are, when they are needed, the faults of not offering, the merits of offering, and so on. Within the six general meanings, the following will be explained in detail, and should be understood as they are. Explanation finished. There are six. Enumeration. Necessity and. Straightforwardness. By making offerings, the obscurations of oneself and others are purified, accumulations are completed, the deities are pleased, the merits of restoring broken vows are fulfilled, common attainments are obtained in this life, and supreme attainments are obtained in the next life. Furthermore, the merits of making offerings are explained in the Buddha's teachings, sutras, and tantras. In addition, even if one does not restore broken vows, in order to prevent the faults of breaking vows from arising, one must first strive to make offerings. Nature and. Straightforwardness. Regarding the object of offering, when the giver offers the object to be offered, and these three come together, the field of offering feels joy and delight, and is satisfied, this is the recognition of the nature of the object of offering. Types and. Straightforwardness. For example, in this world, the way in which subjects please the king with respect by washing his feet is similar. Although the Buddha has no object to be pleased or pleaser, in order to guide beings who have faith in the path straightforwardly, whether it is a peaceful or wrathful deity, one should respectfully offer prostrations, as well as hand gestures, the wisdom of Indian songs and dances, the wisdom of dance, the wisdom of music, and the offerings of the sixteen goddesses of melody. Outer offerings include: Samantabhadra offerings, prostrations, foot washing, the interweaving of the four goddesses, and so on, as well as the five objects of desire. Inner offerings include: medicine, alcohol, and the three tormas. The most excellent is samadhi. Secret offerings include: offerings that liberate hatred.
Chinese
再者，贪欲结合的供养，愚痴的誓言物。或者，所有供养都包含在外内秘密的供养中。外供是实际陈设的欲妙供品，内供是观想禅定，秘密是誓言物自性的供养。在献供这些时，必须具备命禅定。因此，无论供养的物品看起来如何，其本质都是心性的离戏法性，不离此性。在不离此性的同时，供养的物品显现而不混杂。在显现之时，如水与水波般无别。因此，观想三真谛无别之相。如果不能掌握禅定，就与世间自私自利的供养没有区别。在任何需要的时候，正直。外内秘密的供养，以及三种供养之外的详细供养，如前面所说的那些，都必须献给自性坛城等七坛城的位置。此外，为了追随需要，在净化障碍的时候，在圆满积聚、使本尊欢喜、弥补缺失的时候都需要。特别是在进行四种事业的时候，在修行的时候，在灌顶的时候，以及在自己献供的时候都需要。功德，正直。功德是追随任何需要之时的功德。对此，如果从共同和特殊的角度来确定目标，共同的是在所说的需要中，献供可以消除障碍，圆满积聚，使本尊欢喜，弥补缺失。特殊的是，献供可以成就任何开始的四种事业，成就共同和殊胜的修行，灌顶可以成熟弟子，自己献供，不会浪费使本尊欢喜的机会，今生获得共同成就，来世获得殊胜果位。以上共同和特殊，无论是哪一种，都是各自的究竟果位。获得，也就是说，在共同方面，消除障碍，圆满积聚，使本尊欢喜，弥补缺失之后，最终获得成佛。特别是在事业方面，究竟的果位是平息能取所取，身和智慧增长，两种边执获得自在，烦恼分别念摧毁，安住于修行的果位。
English
Furthermore, the offering of desire union, the samaya substance of ignorance. Or, all offerings are included in the outer, inner, and secret offerings. The outer offering is the actual arrangement of desirable sensory objects, the inner offering is the contemplation of samadhi, and the secret is the offering of the samaya substance's own nature. When offering these, one must possess the life samadhi. Therefore, no matter how the objects of offering appear, their essence is the non-dual dharmata of mind, not moving from this nature. While not moving from this nature, the objects of offering appear without being mixed. At the time of appearance, they are inseparable like water and water waves. Therefore, contemplate the three truths as inseparable. If one cannot grasp samadhi, it is no different from worldly, self-serving offerings. Whenever needed, be upright. The outer, inner, and secret offerings, as well as the detailed offerings beyond the three, such as those mentioned earlier, must be offered to the positions of the seven mandalas, including the self-nature mandala. Furthermore, in order to follow the need, it is needed at the time of purifying obscurations, at the time of perfecting accumulations, pleasing the deity, and making up for deficiencies. Especially, it is needed at the time of engaging in the four activities, at the time of practicing, at the time of empowerment, and at the time of offering oneself. Merit, upright. Merit is the merit that follows the time of whatever is needed. Regarding this, if we identify the target from the perspective of general and specific times, the general is that in the needs mentioned, offering eliminates obscurations, perfects accumulations, pleases the deity, and makes up for deficiencies. Specifically, offering accomplishes whatever four activities are started, accomplishes common and supreme practice, empowerment ripens disciples, and offering oneself does not waste the opportunity to please the deity, obtaining common accomplishments in this life, and obtaining supreme results in the future. The above general and specific, whichever it is, are the ultimate results of each. Obtaining, that is, in general, after eliminating obscurations, perfecting accumulations, pleasing the deity, and making up for deficiencies, ultimately obtaining Buddhahood. Especially in terms of activities, the ultimate result is the pacification of grasper and grasped, the increase of body and wisdom, the two extremes become empowered, afflictive emotions and conceptual thoughts are destroyed, and one abides in the result of practice.
Chinese
共同究竟的果是佛。灌顶的究竟果，成为高处解脱的主人。以供养的喜悦触及意义的果。总而言之，分为自利和他利的功德。过失，以及，如果未献供养，功德则会适得其反。不弥补誓言的破损，智慧本尊和护法神散乱，发生誓言破损的惩罚。特别是，在事业和修持以及灌顶之时，如果未献供养，那么事业等所做的一切，都将失去加持和力量，变得毫无意义。灌顶有两种。计数，教导，以及，第七，获得先前未获得之物的方法，灌顶的总结是这样的：灌顶的必要，灌顶的因缘，灌顶自身的体性被认知，灌顶的种类有多少，灌顶的方法，获得灌顶的程度，灌顶的时间，灌顶之器的次第，获得灌顶的功德，以及未获得的过失，在这十者之中，将灌顶的次第与坛城的次第相结合并详细解释，这就是圆满。讲说完毕。其中有十。计数，必要。以及，自利他利二利转为法利等四利，尤其是在自利方面，进入道之前必须获得灌顶，为了他利，为了使弟子能够进入道，必须给予灌顶。获得灌顶后，会供等得以成就，并且，通过“也”字，获得灌顶后，所做的任何事业都会成就。此外，获得灌顶后，可以清净障碍，并且，为了使果位佛陀能够真实地证悟，必须在一生中迅速成就。因此，因为灌顶具有这种功德，所以必须接受和给予灌顶。因缘，以及，出自根本续第十章和解释续上师等，以及口诀次第等之中所说的，通过二因四缘的方式，外在利益的十种灌顶，内在能力的五种灌顶，秘密甚深的的三种灌顶，以支分广说。首先，利益灌顶的二因是：相应的因和俱