English
Even if one practices, if one does not understand its meaning well, one will fall into hell and cannot be liberated. As stated in the Condensed Tantra: "If someone arrogantly preaches the Dharma without receiving empowerment, the master and disciple, immediately after death, even if they attain accomplishments, will go to hell." As it is said, even if one strives in teaching, listening, practicing, and so on, one can only fall into hell. What, then, are the benefits of receiving empowerment? Needless to say, those who receive empowerment become sons of the Victorious Ones. Merely seeing the mandala liberates one from all sins and leads to rebirth in a pure lineage. It is said that in seven lifetimes, one will definitely attain the fruit of empowerment and achieve the ten bhumis. In the Guhyagarbha it says: "Head ornaments, crest jewels, garlands, armor, victory banners, mudras, umbrellas, vases, food, and drink, if the empowerment of the five essences is performed, from this time forward, one will become a son of the Victorious Ones, eliminating all lower realms, with long life, happiness, and abundance, becoming the master of heavens and liberation." The Explanatory Tantra of the Four Seats says: "Even those who have committed the five heinous crimes will be liberated by seeing the painted colors. Entering the mandala and receiving empowerment will lead to rebirth in a pure lineage." The Secret Treasury says: "If the empowerment is genuine and generous, one will receive empowerment in life after life. In the seven lifetimes after that, even without practice, it will be accomplished." Regarding how to conquer the ten bhumis, the Secret Assembly says: "Through empowerment, one conquers the ten bhumis." Regarding the characteristics of the empowering master, what should be avoided is indicated by "empowerment" and so on. The master who performs empowerment, if lacking confidence in the two stages of generation and completion, occupying a high position in this life, recklessly using wealth including the five wrong livelihoods, not restraining the permissions and prohibitions of the three vows, being attached to family, having little compassion, and knowing nothing of the categories of the true Dharma, or even if hearing a little, not contemplating its meaning, and being overwhelmed by worldly argumentative logic, then even if empowerment is performed, there will be no accomplishment, and like a wild donkey falling into a cliff, both will be thrown into the lower realms. As it is said: "Greedy for offerings, attached to family and black wine.
Chinese
依赖（他人）。戒律松弛且勤于事务，从事贸易和牟利，没有慈悲心且杀害众生，使出家人堕落且违犯戒律，那将使教法堕入地狱。如是说。时轮金刚中说：欺骗一个有信心的人，胜过杀死一百个众生，佛陀说这是极大的罪过。因此，不要宣说为了自己欲望而欺骗的法。如是说。此外，由于所见之相皆是不清净的，外在的表相也会成为获得成就的障碍，或者考虑到教法的根本在于戒律，所以在时轮金刚略续中说：三种所依中，比丘最为殊胜，中间的是沙弥，居家者是清净的边际。没有获得地位的在家人，不能做国王的上师。如是说。那么应该向什么样的人求法呢？用内外等来指示。内外秘密的真实性有十种，应该由通晓且自身解脱的上师来传授。那十种真实性是：金刚心庄严续中说：遣除二者的仪轨，秘密和智慧、般若，结合分开的仪轨，食子、金刚的念诵，猛烈的修法仪轨，开光和坛城的修法，是秘密的十种真实性。坛城、禅定、手印，空行、坐姿、念诵，火供、供养、事业和，收摄之相，是外在的十种真实性。如是说，说了内在的十种真实性和外在的十种真实性。其中，遣除二者是：观想忿怒尊的保护轮来遣除，以及佩戴书写的保护轮来遣除。虽然没有说秘密和智慧般若的灌顶，但秘密灌顶是授予给获得灌顶者，这代表了宝瓶灌顶，用第三个代表第四个，所以这样归纳。结合分开是使怨敌与护法分离后诛杀，食子的仪轨和金刚的念诵等是咒语的真实性。猛烈的修法是即使如实修持也无法役使，就用猛烈的行为来折磨本尊。开光和坛城的修法是如各自的经文所说的那样证得菩提。外在的十种真实性的坛城中
English
Relying (on others). The discipline is lax and diligent in affairs, engaging in trade and profiteering, without compassion and killing sentient beings, causing monks to fall and violating precepts, that will cast the teachings into hell. Thus it is said. In the Kalachakra it is said: Deceiving one faithful person is worse than killing a hundred sentient beings, the Buddha said this is a great sin. Therefore, do not preach the Dharma that deceives for one's own desires. Thus it is said. Furthermore, since the appearances seen are all impure, external signs can also become obstacles to attaining accomplishments, or considering that the root of the teachings lies in discipline, in the Kalachakra Condensed Tantra it says: Among the three supports, the bhikshu is the most excellent, the intermediate one is called a novice, and the householder is the limit of purity. A householder who has not attained the ground should not be the king's guru. Thus it is said. So, what kind of person should one ask for the Dharma? It is indicated by terms such as inner and outer. The reality of inner and outer secrets has ten aspects, which should be conferred by a guru who knows and is liberated himself. These ten realities are: In the Vajra Heart Ornament Tantra it says: The ritual of averting the two, secret and wisdom, prajna, the ritual of separating union, the offering cake, the recitation of the vajra, the ritual of fierce practice, consecration and the practice of the mandala, are the ten realities of the secret. Mandala, meditation, mudra, walking in space, posture, recitation, fire offering, offering, action, and the aspect of gathering back, are the ten realities of the outer. Thus it is said, the ten realities of the inner and the ten realities of the outer are spoken of. Among them, the two aversions are: Averting by meditating on the protective wheel of the wrathful deity, and averting by wearing the written protective wheel. Although the secret and wisdom prajna initiations are not mentioned, the secret initiation is conferred on those who have received initiation, which represents the vase initiation, and the third represents the fourth, so it is summarized in this way. Separating union is killing the enemy after separating them from their protective deity, the ritual of the offering cake and the recitation of the vajra, etc., are the reality of the mantra. Fierce practice is tormenting the deity with fierce actions if one cannot subdue them even after practicing as instructed. The practice of consecration and the mandala should be done to attain enlightenment as taught by their respective texts. In the mandala of the ten outer realities
Chinese
是有形还是无形这两种。 禅定天尊瑜伽，即最初的结合等。 手印是天尊的加持手印等。 四种姿势、坐姿、用于事业和收摄分别是： 依次为右伸等，金刚跏趺坐等，守护和迎请等，供养赞颂等先行，然后进行送迎。其他三种容易理解。内外之声融入是指内外续部的区分。 如是说。《总经》中说： 稳重调柔无动摇， 知晓密咒续部的结合， 擅长绘制坛城的事业， 完全了知这十种， 给予众生无畏。 又如《金刚空行母续》中说： 具有调柔寂静之品性， 给予众生无畏， 结合、忍耐和善巧等， 恒常欢喜布施等， 精进瑜伽禅定至上， 彻底明了这十种， 被称为金刚阿阇黎。 又如《帐续》中也说： 极其谨慎根本堕罪， 以咒语和续部的殊胜结合， 给予世间众生安乐， 像这样的上师视为真佛。 那么，像这样的阿阇黎可以给任何弟子灌顶吗？不是的。因为在因乘的章节中已经详细阐述，所以应该了解。这里也遵循根本而宣说： 对于具有真实无伪的信心、羞耻心和知惭的弟子， 谨慎观察后，给予与其相应的灌顶，窍诀也同样需要依次给予。 《五十颂上师》中说： 上师和弟子， 同样誓言若已失坏， 勇士和阿阇黎和， 师徒关系应观察。 又如《鬘论》中说： 就像打磨珍宝一样， 黄金通过烧和切来观察， 同样，弟子也应该， 观察十二年之久。 像这样互相， 时时如此观察， 否则将会出现违缘， 摧毁成就并带来痛苦。 又如《金刚空行母续》中说： 愤怒且心怀疑惑， 年龄已过等
English
Whether it is with form or without form, these are the two. The yoga of the deity of Samadhi, which is the first union, etc. Mudra is the blessing mudra of the deity, etc. The four postures, sitting postures, application to activities, and retraction are: In order, right extension, etc., Vajra full lotus posture, etc., guarding and inviting, etc., offering praise, etc., precede, and then the sending and welcoming are performed. The other three are easy to understand. The merging of outer and inner sounds refers to the distinction between outer and inner tantras. It is also said that. In the General Sutra, it says: Stable, gentle, and without movement, Knowing the union of the secret mantra tantras, Skilled in the activities of drawing mandalas, Completely knowing these ten, Giving fearlessness to sentient beings. And as it says in the Vajra Dakini Tantra: Having the qualities of gentleness and peace, Giving fearlessness to sentient beings, Union, patience, and skillful means, Always rejoicing in giving, etc., Diligently striving for yoga and meditation, Completely understanding these ten, Is taught as the Vajra Acharya. And as it also says in the Tent Tantra: Extremely cautious of the root downfalls, Through the excellent union of mantras and tantras, Giving happiness to the worlds, Such a guru is regarded as the real Buddha. So, can such an Acharya give initiation to any disciple? No. Because it has been explained in detail in the chapter on the Vehicle of Cause, it should be understood. Here, too, following the root, it is taught: For a disciple who has genuine and unfeigned faith, shame, and a sense of propriety, After careful examination, give the initiation that is appropriate, and the instructions should also be given in sequence. In the Fifty Verses on the Guru, it says: The guru and the disciple, If the samaya is equally broken, The hero and the acharya and, The relationship between teacher and disciple should be examined. And as it says in the Garland: Just as precious jewels are polished, Gold is examined by burning and cutting, Similarly, the disciple should be, Examined for twelve years. In this way, mutually, Always examine in this way, Otherwise, obstacles will arise, Destroying accomplishments and giving suffering. And as it says in the Vajra Dakini Tantra: Angry and remaining in doubt, Age has passed, etc.
Chinese
任何真实的僧侣，被执着和贪恋束缚，不应将无价的珍宝施予他们。如是说。如何布置的修法，通过念诵等方式来展示。其中，首先，依赖于四种生处习气的清净之显现证悟中的任何一种，观修生起次第的三摩地，是为念诵。由此，将自身观想为本尊，是为近念诵。与明妃一同的生殖轮和空行秘密加持等，是为修持。其中，迎请智慧尊，遣送，进行加持，增益，压伏等，是为大修持。橛续中说：一般来说，秘密赞颂的确定，生起三种三摩地是念诵。如自身般生起是近念诵，生起明妃应知为修持，其他是为大修持。如是确定后，以相、时间和数量的念诵，以上中下三种方式，尽力先行，作为基础，为了特殊的意义，进入念诵的补充。第二，土地的仪轨有五种：观察，请地，净化，持地，守护。第一，金刚空行母续中说：城镇和墓地，集市和园林，以及神殿和城市，东方和北方可知为吉地，南方和西方则不然。以及，总续中说：圆满一切美好的会众，是难以获得的。简而言之，土地平坦，光泽油润，朝向东方为佳。具备多水的处所，以及，以美好的树木庄严，我的心欢喜，没有损害和痛苦的处所，应知是坛城之地，能获得人的一切成就。如是说。第二，请地有两种：向显现者请地，向非显现者请地。第一种是向土地的所有者支付价值，第二种是向神灵献祭朵玛和精华等。第三，净化是：观察腹泻等其他情况，取出土地的痛苦。金刚空行母续中说：以药物等特殊成就，在膝盖、嘴唇、牙齿和肚脐之间，挖掘，取出瓦砾、石头，以及，碎瓦、煤炭等痛苦之物，荆棘等物
English
Any true monks, bound by attachment and clinging, should not bestow priceless jewels upon them. Thus it is said. How to arrange the practice is shown through recitation and other methods. Among them, first, relying on any of the manifestations of purification of the four types of birth habits, meditating on the three samadhis of the generation stage is called recitation. From this, visualizing oneself as the deity is called near recitation. The blessing of the generative wheel and secret space with the consort, etc., is called practice. Among them, inviting the wisdom being, sending them away, performing empowerment, increasing, subduing, etc., is called great practice. In the Phurba Tantra it is said: Generally, the determination of secret praise, generating the three samadhis is recitation. Generating as oneself is near recitation, generating the consort should be known as practice, others are great practice. Having determined thus, with the recitation of signs, time, and number, in the three ways of superior, middling, and inferior, doing one's best to proceed in advance, as a basis, for the sake of special meaning, one should enter into the completion of recitation. Second, the ritual of the earth has five parts: examining, requesting, purifying, holding, and protecting the earth. First, in the Vajra Dakini Tantra it says: Towns and cemeteries, market times and gardens, as well as temples and cities, the east and north are known as auspicious places, the south and west are not so. And, in the General Tantra it says: A gathering that is perfect with all goodness, is difficult to obtain. In short, the land being level, lustrous and oily, facing east is considered good. A place with plenty of water, and adorned with beautiful trees, where my mind is pleased, and where there is no harm or pain, should be known as the place of the mandala, which enables the attainment of all human accomplishments. Thus it is said. Second, requesting the earth has two aspects: requesting from the visible, and requesting from the invisible. The first is paying the owner of the land its value, the second is offering tormas and essences to the deities. Third, purification is: observing diarrhea and other conditions, and removing the pain of the earth. In the Vajra Dakini Tantra it says: With medicine and other special accomplishments, between the knees, lips, teeth, and navel, dig and remove rubble, stones, as well as broken tiles, coal, and other painful things, thorns, etc.