English
Because empowerment matures the mind into the Dharmakaya Buddha, it is called empowerment, just like the empowerment of a king. Secondly, there are four ways to practice what has not been practiced: abiding in the cause, obtaining the condition, practicing the path, and obtaining the fruit of the four bodies. First, abiding in the cause: the body's channels, elements, and sense bases abiding as deities are the seed of the vase empowerment; the speech's winds and letters abiding as mantras are the seed of the secret empowerment; the pure essence Kunda (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) abiding in great bliss is the seed of the third empowerment; the mind abiding as the Dharmakaya Buddha is the seed of the fourth empowerment. Second, the condition is only the mandala, because the basis is placed in the mandala, so the root can be empowered. That is, relying on the external colored powder mandala to show the internal meaning mandala: the first shows the mandala of the body deity, the second shows the mandala of speech mantra, the third shows the mandala of bindu great bliss, and the fourth shows the mandala of the mind's four bodies' nature. Third, there are four realizations in practicing the path: the generation stage is the realization of the vase empowerment; the channels, winds, bindus, tummo, Chandali (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) are all the realization of the secret empowerment; relying on one's own and others' bodies to meditate on the lower gate great bliss is all the realization of wisdom knowledge; the great non-dual wisdom that arises from this is the realization of great bliss. Fourth, the four fruits of practicing the path are: the first empowerment obtains the Nirmanakaya, the second obtains the Sambhogakaya, the third obtains the Dharmakaya, and the fourth obtains the Svabhavikakaya. Therefore, because only empowerment can introduce all the body, speech, channels, and elements as Buddhas, it is absolutely indispensable. Second, that which matures into liberation. There are two views: the practice of the generation stage and the reliance on the completion stage. The first is: generation stage. The outer and inner environment and beings are generated as palace deities. Therefore, there are five points: what is to be purified, what is to be purified, what purifies, the result, and the method of purification. The first is: what is to be purified. All phenomena of the environment and beings, stable and moving, abide in the nature of the palace and deities. The second is: what is to be purified. Not knowing this, grasping the environment and beings as self-nature, the imputed, adventitious defilements. The third is: what purifies. Meditating on all the environment and beings as palace and deities. The fourth is: the result. After the imputed, adventitious defilements are purified, the true
Chinese
我名显现于此。第五，修习之法：从空性之中，无碍之悲心，二无别之文字自性中，观想外器为宫殿，内情自身他者一切皆为本尊之坛城。于此有誓言与智慧二者，自身他者之身语意三者安住于本尊之身语意，不离于此，显现为誓言之本尊，且无有庸常之邪分别，故为勇识。如是了知本初安住、本来具有之彼性，是为智慧。无有二取之垢染，故为勇识，是为誓言与智慧无别。此后，仅是对本来具有者进行认知，所谓从自性之境迎请并融入，于他处成立之有境是不存在的。“自显无别坛城中。”如是说。如是之生起次第，于道中行有三要点：对庸常之执着进行清净为形象明晰，了知彼之彼性为清净忆念，无有分别念之随念为我慢稳固。第一，清净庸常之执着，修习形象明晰，则一切共同之功德皆生起，座垫大而稳固故寿命长，足部舒展幅度大故能安住，修习身形青春焕发且悦意故少病健康，手印明晰故所愿成就，饰品齐全故财富具足，修习面容与獠牙身色明晰故一切皆听从且显现自在之缘起。因此，修习主尊眷属身色面容手印一切无余且明晰，则任何障碍皆不能侵扰且一切共同之功德皆生起。若无有明晰，则任何功德皆不生起。第二，清净忆念有二：相之清净与意义之清净。第一，观想三头六臂四足等时，三头是三身，六臂是六智，四足是忆念四神足。身色是白色无有垢染，黄色功德增长，红色悲心爱恋，绿色事业无碍，蓝色或黑色法性不变。手印是金刚非造作，法轮断除烦恼，如意宝功德生起，莲花无有垢
Chinese
衣服、十字金刚杵或剑是事业无碍的象征。同样，按照各自修法仪轨去做，就能产生功德。第二，意义上的清净是：这些也并非真实存在，所以应当了知其自性为空性。因此，光明显现为本尊，清晰可见；体性不成立，空性澄澈；本体光明与空性无二无别，坦然自在。像这样修持无二，就能圆满二资粮，获得佛果。第三，稳固的慢是：生起“无论显现与否，都是本尊”的想法，并且不执着于平凡的显现。因此，殊胜和共同的功德全部从此生中产生，因为这是生起次第，所以必定如此。生起次第和圆满次第的意义是：将世俗谛作为道用是生起次第，将胜义谛显现出来是圆满次第。这两者不是相互独立的，因此生起次第和圆满次第是无别的双运。也就是说，一切外器内情显现为光明显现而不间断是色身，体性安住于空性是法身，本体不作任何分别念是无二。光明显现是色身，体性自然是法身。体性安住于法身，光明显现自然是色身。此中的要点是，最终没有超越无别之处。第二是圆满次第：如《生灭无二，自生超越边》所说，基为空性的安住方式是心性的安住方式。所知之体性未生为实有，未灭为虚无，未成立为各异，是生灭无二。也就是说，未生为实有故为空性，未灭为虚无故为明觉，未成立为各异故为无二。因此，一切法都是自心，而心即是空性。对此有五种空性：自空性、本空性、自性空性、总空性、平等空性。也就是说，自空性是无处，不住于常法；本空性不是暂时产生的，而是从原始以来就是空性；自性空性不是由谁所造作的，而是体性本自空性；总空性不是片面的空性，而是所有法的法性；平等空性是同一味道，没有好坏之分。
English
The garment, the crossed vajra, or the sword are symbols of unobstructed activity. Likewise, by practicing according to the teachings of one's own sadhana, virtues will arise. Second, the purity of meaning is: These also do not exist as truly real, so one should understand their nature as emptiness. Therefore, the radiance appears as the deity, clearly; the essence is unestablished, emptiness is clear; the essence is clear and empty, non-dual, and naturally present. Thus, by meditating on non-duality, the two accumulations are perfected, and the fruit of Buddhahood is attained. Third, the stability of pride is: One should cultivate the thought that "whether clear or unclear, it is the deity itself," and one should abandon ordinary appearances. Therefore, all the supreme and common virtues arise from this very life, because it is the generation stage, so it is definitely so. The meaning of the two stages of generation and completion is: Taking the conventional truth as the path is the generation stage; manifesting the ultimate truth is the completion stage. These two are not separate, therefore the generation and completion stages are the indivisible union. That is, all phenomena and beings appear as radiant and unobstructed, which is the Form Body; the essence abiding in emptiness is the Dharma Body; the essence not thinking of anything is non-duality. The radiance is the Form Body, and the essence is naturally the Dharma Body. The essence abides as the Dharma Body, and the radiance is naturally the Form Body. The key point is that ultimately there is nothing beyond indivisibility. Second is the completion stage: As it says, "Birth and cessation are non-dual, self-arisen, beyond extremes," the abiding of the ground of emptiness is the abiding of the nature of mind. The essence of knowable things is not born as real, not ceased as unreal, not established as different, it is the non-duality of birth and cessation. That is, it is empty because it is not born as real; it is knowing because it is not ceased as unreal; it is non-dual because it is not established as different. Therefore, all phenomena are one's own mind, and mind is emptiness. There are five emptinesses: self-emptiness, original emptiness, nature emptiness, total emptiness, and equal emptiness. That is, self-emptiness is without a place, not abiding as a permanent dharma; original emptiness is not temporarily arisen, but empty from the beginning; nature emptiness is not made by anyone, but the essence is naturally empty; total emptiness is not a partial emptiness, but the nature of all dharmas; equal emptiness is of one taste, without good or bad.
Chinese
哦！总而言之，一切法的法性，其自性什么也不成立，犹如虚空一般。由于空性本身的显现无有阻碍地生起，所以称为显现。它有五种：显现的量度是各自显现，并非其他；没有阻碍，所以通透地显现；没有依靠，所以随意地显现；没有固定时间，所以不确定地显现；不成立为一方，所以显现为多种多样。结果在成佛的时候，显现为身、智慧、功德等多种多样。在道瑜伽士的时候，显现为体验、禅定、证悟的差别等多种多样。原因在众生的时候，显现为六道众生的所有显现，痛苦、快乐、好坏等多种多样。总而言之，不是自性的要点，显现为任何事物，犹如虚空的幻化一般。因此，空性的显现无有阻碍地显现，而显现的自性安住于空性，所以显现与空性无二。这也不是在显现之上请来空性，或者将空性置于显现之上的无二，而是显现的自性，法界空性朗然。法界空性的显现，即是觉性无有阻碍的游舞，清晰明了。空性是法界的法性，光明是智慧的门，无二是自性的实相。又如在无生无灭之上安立，或者将无灭置于无生之上，并非如此，生灭无二，圆满三身。总而言之，一切二取都融入无二本初法身。这也不是像水和牛奶混合，或者像面粉和水混合的无二。也不是通过证悟、禅修或了解而变成无二。也不是什么都没有，或者变成一体，或者因为没有好坏而成为无二，而是所有法的自性，或者存在的方式，或者实相，都安住于无二明点之中，所以没有分别，不可分割，不可知，不是各自独立，也不是不同，没有差别，因为二不存在，所以是无二。证悟到那个初始状态，就称为证悟无二，称为具证者，称为到达自性之境。总而言之，自性什么也不成立，显现什么也不阻碍，本体什么也不执着，特征远离边，意义是唯一明点，因为什么也不是，所以...
English
Oh! In short, the nature of all dharmas, its essence is not established in any way, like the sky. Because the radiance of emptiness itself arises without obstruction, it is called appearance. It has five aspects: the measure of appearance is its own appearance, not other; without obstruction, it appears transparently; without reliance, it appears freely; without fixed time, it appears uncertainly; not established in one direction, it appears in various ways. As a result, at the time of attaining Buddhahood, it appears in various forms such as body, wisdom, and qualities. At the time of the path of a yogi, it appears in various forms such as experiences, samadhi, and distinctions of realization. As a cause, at the time of sentient beings, all appearances of the six realms appear in various forms such as happiness, suffering, good, and bad. In short, the key is that it is not even an essence, and the radiance appears in any way, like the magic of the sky. Therefore, the radiance of emptiness appears without obstruction, and the nature of appearance abides in emptiness, so appearance and emptiness are non-dual. This is not inviting emptiness on top of appearance, or placing emptiness on the deity of appearance as non-dual, but the nature of appearance, the expanse of emptiness, is clear. The radiance of the expanse of emptiness is the play of awareness without obstruction, clear and distinct. Emptiness is the nature of the expanse, clarity is the gateway of wisdom, non-duality is the reality of essence. Again, it is not like establishing on top of the unborn and unceasing, or placing the unceasing on the unborn, but the non-duality of birth and cessation, complete in the three bodies. In short, all dualistic grasping is dissolved into the non-dual, primordial dharmakaya. This is not like water and milk mixed together, or like flour and water mixed together as non-dual. It is also not becoming non-dual through realization, meditation, or understanding. It is also not that both are absent, or becoming one, or becoming non-dual because there is no good or bad, but the essence of all dharmas, or the way of being, or the reality, abides in the single non-dual bindu, so there is no distinction, it cannot be divided, it cannot be known, it is not independent, nor different, without distinction, because duality does not exist, so it is non-dual. Realizing that initial state is called realizing non-duality, called the one with realization, called reaching the state of essence. In short, essence is not established in any way, appearance is not obstructed in any way, essence is not grasped in any way, characteristics are free from extremes, meaning is the single bindu, because it is nothing, so...