Chinese
供养是为了取悦诸神之时，是为了弥补誓言破损之时，特别是为了享用四种事业之时，是为了修行之时，是为了灌顶之时。第五是功德。正直：顺应任何所需之时的，即是功德。对此，若从共同和特殊的时机来确定目标，那么，献上供养可以消除业障，圆满福报，使诸神欢喜，弥补誓言的破损，最终获得佛果。特别地，通过事业，可以掌握暂时和究竟的果实，身和智慧增长，二边自在，烦恼妄念摧毁。修行的果实有暂时的共同果实和究竟的果实——佛果。灌顶的果实是暂时获得天界和解脱，最终成为一切种姓的主宰。因此，通过供养使之欢喜，可以触及意义的果实。如果将其归纳，那么上述的功德可以归纳为自利和他利的两种功德，并且可以获得。第六是过失。正直：与功德相反，不弥补誓言的破损，使智慧之神和护法神懈怠，产生誓言破损的惩罚。特别是在事业、修行、灌顶之时，如果不献上供养，那么所做的事业等将失去力量和加持，变得毫无用处。第七是灌顶，分为两种。计数：第一是教导。正直：未获得七支者，为了使其获得，灌顶的总结是这样的：灌顶和获得的必要，灌顶成就的因缘，灌顶自身的体性，灌顶的数量，灌顶的方法，灌顶获得的程度，灌顶的时间，灌顶之器的次第，灌顶获得的功德，未获得的过失，通过这十个方面与坛城仪轨和灌顶仪轨相结合，那么这个灌顶就是圆满的。第二是解释，这有十个方面。计数：第一是必要。正直：自利他利二者转为法利，四者中特别以自利为主，入道之前必须获得灌顶。
English
Offerings are necessary when pleasing the deities, when making amends for broken vows, especially when enjoying the four activities, when practicing, and at the time of empowerment. Fifth is merit. Honesty: Following the time of whatever is needed is merit. If we identify the target from the perspective of general and specific times, then offering oblations eliminates obscurations, perfects accumulations, pleases the assembly of deities, makes amends for broken vows, and ultimately attains Buddhahood. In particular, through activities, the temporary and ultimate fruits are grasped, body and wisdom increase, both extremes are brought under control, and afflictive emotions and conceptual thoughts are destroyed. The fruit of practice has temporary common fruits and the ultimate fruit—Buddhahood. The fruit of empowerment is to attain higher realms and liberation temporarily, and ultimately to become the master of all lineages. Thus, pleasing through offerings touches the fruit of meaning. If we gather it back, then the above merits are gathered into the two merits of self-benefit and the benefit of others, and can be obtained. Sixth is fault. Honesty: It goes against merit, not making amends for broken vows, causing the wisdom deities and oath-bound protectors to be negligent, and causing the punishment of broken vows to occur. Especially if offerings are not made at the time of activities, practice, and empowerment, then whatever activities, etc., are done will be devoid of power and blessings, becoming useless. Seventh, empowerment has two aspects. Enumeration: First is the teaching. Honesty: For those who have not obtained the seven limbs, to make them obtain them, the summary of empowerment is as follows: the necessity of empowerment and attainment, the causes and conditions for the accomplishment of empowerment, the nature of empowerment itself, the number of empowerments, the method of empowerment, the extent of empowerment attained, the time of empowerment, the order of the vessels of empowerment, the merits of empowerment attained, and the faults of not having attained it. Combining these ten aspects with the mandala ritual and the empowerment ritual, then that empowerment is complete. Second is the explanation, which has ten aspects. Enumeration: First is the necessity. Honesty: Both self-benefit and the benefit of others are transformed into the benefit of the Dharma, and among the four, especially self-benefit. Before entering the path, it is necessary to receive empowerment.
Chinese
并且，为了使弟子能够进入利他之道，必须进行灌顶。获得灌顶后进行会供，就能成就共同和殊胜的成就。正如《狮吼经》所说：“如王子被立于王位，次第也是灌顶的差别。以精进之力行于地道，获得诸灌顶最为珍贵。”第二，关于因缘。从《正直经》、《根本续》的第十章、《释续·上师》等，以及口诀次第等之中出现的相应之因，以及共同作用之因这两种因；以及因的缘，即主宰缘、所缘缘、等无间缘这四种缘的角度，宣说外在利益的十种灌顶，内在能力的五种灌顶，以及秘密深奥的三种灌顶的支分。如金刚事业仪轨中所说：“二因自性相同，本体如其计数。”因此，相应之因和共同作用之因是两种。第一，相应之因是：八识自性本来就存在于五智之中，这是头饰灌顶的相应之因。左右垂下的两条罗刹迦那脉是发髻的相应之因；中脉，即阿瓦都帝中存在的三十二个明点是念珠的相应之因；身体被脉络覆盖是盔甲的相应之因；男女的秘密器官是胜幢的相应之因；四十二种念头存在于天神自性之中是手印的相应之因；位于大脑大乐轮上的三十二个脉瓣呈伞状是伞盖的相应之因；脉络之所充满明点是宝瓶的相应之因；舌头能够自然享受食物的味道是食物的相应之因；五界精华或五种物质存在于自身之中，这是五精灌顶的相应之因。如《灰烬续》所说：“五界精华和二乐道，中脉精华充满且具量，脉络和根基及诸蕴等，皆是智慧安乐轮。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之安乐智慧具足，八识自性即五智，以咒物和意念所生起，从一切生起中救护，定能从痛苦中解脱。”第二，共同作用之因
English
And, in order to enable disciples to enter the path of altruism, empowerment must be given. If one performs a gathering after receiving empowerment, common and supreme accomplishments will be achieved. As it says in the Lion's Roar Sutra: "Just as a prince is placed on the throne, the order is also a distinction of empowerment. By traversing the grounds and paths with skillful effort, obtaining all empowerments is most precious." Second, regarding causes and conditions. From the tenth chapter of the Straight Sutra, the Root Tantra, the Explanatory Tantra, the Lama, etc., and the corresponding causes that appear in the oral instruction sequences, etc., as well as the two causes of acting together; and from the perspective of the four conditions of cause, namely the dominant condition, the objective condition, and the immediately preceding condition, it is said that the branches of the ten empowerments of external benefit, the five empowerments of internal capacity, and the three empowerments of secret profundity should be explained in detail. As it says in the Vajra Karma Ritual: "The two causes are the same in nature, and the essence is counted as such." Therefore, the corresponding cause and the cause of acting together are two. First, the corresponding cause is: the eight consciousnesses naturally exist in the nature of the five wisdoms, which is the corresponding cause of the crown empowerment. The two Rasakana channels hanging on the left and right are the corresponding cause of the hair knot; the central channel, that is, the thirty-two bindus existing in the Avadhuti, is the corresponding cause of the rosary; the body covered by the network of channels is the corresponding cause of the armor; the secret organs of male and female are the corresponding cause of the victory banner; the forty-two conceptual thoughts existing in the nature of deities are the corresponding cause of the mudra; the thirty-two petals of the great bliss wheel in the brain, shaped like an umbrella, are the corresponding cause of the umbrella; the place of the channels filled with bindus is the corresponding cause of the vase; the tongue being able to naturally enjoy the taste of food is the corresponding cause of the food; the essence of the five elements or the five substances existing in oneself is the corresponding cause of the five essence empowerments. As it says in the Ash Tantra: "The essence of the five elements and the two paths of bliss, the central channel essence is full and measured, the network of channels and the senses, and the aggregates, etc., are all wisdom bliss wheels. The wisdom of bliss of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is complete, the eight consciousnesses are the nature of the five wisdoms, arising from mantra substances and intention, protecting from all arising, and will surely be liberated from suffering." Second, the cause of acting together
Chinese
原因是：灌顶物具有加持力。也就是，顶饰要作宝生佛的加持。同样地，冠冕要作金刚萨埵和无量光佛的加持。念珠也要用宝生佛加持。盔甲用不空成就佛加持。胜幢用金刚萨埵加持。手印用各本尊自身加持。毒物用金刚萨埵加持。宝瓶用五部佛加持。饮食以毗卢遮那佛加持。五种心要用各自的部族加持，这些都是外在利益的十种灌顶一起起作用的原因。第二，一起起作用的条件也有四种，即“四种条件，两种是容器的特征”。条件也有四种，即，可以授予外在利益的十种灌顶的弟子的因的条件。能够灌顶的上师主尊的条件。具有加持力的灌顶物所缘的条件。前灌顶开启后，后灌顶产生的紧随条件。五种能力灌顶的相似因是：在弟子的两个耳孔处，有听声音的触觉明点存在，这是听觉灌顶的相似因。同样地，心的触觉明点是禅定灌顶的。手脉处的行动明点是事业灌顶的。舌脉处的说话明点是讲说灌顶的。五肢的五个明点是金刚国王一切教典灌顶的相应因。一起起作用的原因是：誓言物具有加持力。即，具有经函的经书是宝生佛加持的听觉灌顶。念珠是任何本尊加持的禅定灌顶。十字杵是不空成就佛加持的事业灌顶。海螺和手杖、法轮三者是无量光佛加持的讲说灌顶。金刚铃是普贤父母加持的金刚国王一切教典灌顶一起起作用的原因。第二，四种条件是：可以授予五种能力灌顶的弟子之因的条件。能够授予灌顶的上师主尊的条件。具有加持力的灌顶物所缘的条件。前灌顶开启后，后灌顶产生的紧随条件。第三，甚深三种灌顶的原因有两种，第一，相应因是：自性安住的胜义乐空智慧。
English
The reason is: the empowerment substances have blessings. That is, the crown should be blessed by Ratnasambhava. Similarly, the diadem should be blessed by Vajrasattva and Amitabha. The rosary should also be blessed by Ratnasambhava. The armor should be blessed by Amoghasiddhi. The victory banner should be blessed by Vajrasattva. The mudra should be blessed by each deity themselves. The poison should be blessed by Vajrasattva. The vase should be blessed by the five Buddha families. The food and drink should be blessed by Vairochana. The five essences should be blessed by their respective families. These are the causes for the ten empowerments of external benefit to work together. Secondly, the conditions for working together also have four types, namely, "four conditions, two are the characteristics of the container." There are also four conditions, namely, the condition of the cause of the disciple who can receive the ten empowerments of external benefit. The condition of the master who is able to empower. The condition of the object of the empowerment substance with blessings. The immediate condition that arises after the previous empowerment has opened the way for the subsequent empowerment. The corresponding cause of the five power empowerments is: at the two ear holes of the disciple, there is a tactile bindu that hears sounds, which is the corresponding cause of the hearing empowerment. Similarly, the tactile bindu of the heart is the meditation empowerment. The action bindu at the hand pulse is the activity empowerment. The speaking bindu at the tongue pulse is the teaching empowerment. The five bindus of the five limbs are the corresponding cause of the Vajra King's empowerment of all teachings. The reason for working together is: the samaya substances have blessings. That is, the scripture with the scripture book is the hearing empowerment blessed by Ratnasambhava. The rosary is the meditation empowerment blessed by whichever yidam. The crossed vajra is the activity empowerment blessed by Amoghasiddhi. The conch shell, the staff, and the three wheels are the teaching empowerment blessed by Amitabha. The vajra bell is the cause for the Vajra King's empowerment of all teachings to work together, blessed by Samantabhadra and Samantabhadri. Secondly, the four conditions are: the condition of the cause of the disciple who can receive the five power empowerments. The condition of the master who is able to bestow the empowerment. The condition of the object of the empowerment substance with blessings. The immediate condition that arises after the previous empowerment has opened the way for the subsequent empowerment. Thirdly, there are two reasons for the three profound empowerments, the first, the corresponding cause is: the ultimate bliss-emptiness wisdom that abides as self-nature.