Chinese
是开示修持之法。第十三，劝诫努力修持本尊，即“具缘”等一句偈颂。如是进入坛城之后，三门被加持为三金刚，因此与本尊具缘。若精进修持此智慧，则能迅速在此生显现殊胜共同之成就，必将出现并获得巨大之奇迹，故应努力修持本尊。否则，若对本尊之修持念诵无信心，则会违犯金刚语之誓言，故将堕入今生来世不悦意之处，终将衰败。第十四，开眼。第十五，解释坛城之意义象征并指示本尊。其中，按照传承之惯例，将先前内容中的降临本尊和劝诫努力修持二者在此处采用。第十六，弟子供养，这些是弟子入门之法。第十，进入坛城之功德，即“大乐”等一句偈颂。由于难以绘制或无法绘制方便智慧双运大乐之坛城，故主要以立像或唐卡，即父母二尊，或者仅以五部父母尊来表示，若具信弟子能善入其中，则如同进入广大之坛城，能获得如意之义灌顶和成就，故与先前在色究竟天获得最终道者具缘。如《合续》云：“金刚萨埵等，轮先见者，福德恒常者，后作者亦然。”第二，以之表示忿怒尊和胜乐之坛城，其中又分二，第一，忿怒坛城，即“忿怒之坛城”等。幻化忿怒尊之余，形象坛城之次第，也如寂静品中所述，以十义来阐述，但也有一些不同之处，此处应如文字所怖之忿怒尊坛城仪轨般理解。第二，胜乐坛城，即“极细”等三句。以甚深细微之三摩地要诀，由精进修习之瑜伽士，于任运自然等之上。
English
It teaches the method of meditation. Thirteenth, the advice to diligently practice deity meditation is: "With equal fortune," etc., one verse. Thus, once entered into the mandala, the three doors are blessed as the three vajras, therefore, one becomes equal in fortune with the yidam deity. If one strives to practice that very wisdom, then the supreme and common siddhis will appear quickly in this life, and great miracles will surely arise and be attained, so one should diligently practice deity meditation. Otherwise, if one has no faith in the practice and recitation of the deity, then one will violate the samaya of the vajra speech, therefore, one will fall into an undesirable place in this life and the next, and will eventually decline. Fourteenth, opening the eyes. Fifteenth, explaining the meaning and symbols of the mandala and indicating the deity. Among them, according to the tradition of the lineage, the two, the descent of the deity and the advice to diligently practice, from the previous content, are adopted here. Sixteenth, the disciple makes offerings, these are the practices for the disciple to enter. Tenth, the benefits of entering the mandala are: "Great bliss," etc., one verse. Because it is difficult or impossible to draw the mandala of great bliss, the union of skillful means and wisdom, it is mainly represented by statues or thangkas, that is, the two deities, father and mother, or only the five families of father and mother deities. If a faithful disciple can enter well into it, it is like entering a vast mandala, and one can obtain the desired meaning empowerment and siddhis, so one becomes equal in fortune with those who previously attained the final path in Akanishta. As it is said in the Samputa Tantra: "Vajrasattva and others, those who see the wheel first, whatever merit is constant, those who do it later are also the same." Second, it shows that it represents the wrathful deity and the supreme mandala, which is also divided into two. First, the wrathful mandala is: "The mandala of the wrathful deity," etc. In addition to the illusory wrathful deity, the order of the image mandala is also explained with ten meanings as described in the peaceful section, but there are also some differences. Here, it should be understood as the ritual of the wrathful deity mandala, which is frightening in words. Second, the supreme mandala is: "Extremely subtle," etc., three lines. With the key points of samadhi that are extremely subtle and profound, the yogi who has trained his mind on the immeasurable, spontaneously accomplished, etc.
Chinese
那些坛城也要像前面说的那样，知道有十种。其中，地基平等是指：将一切法都理解为平等性，或者安住在如实的意义上。量是指：从一由旬或一俱卢舍，到遍布虚空之间，以自己的智慧所能量度的范围，就在那个范围内修习。线是指：不从自明之觉性坛城中改变。颜色是指：八种识蕴象征五种智慧，各自的本色不混杂。书写是指：在心的法性上，清晰显现不混杂的身和智慧的坛城，也就是将所依的宫殿观想也包括在内。形相是指：将显现、声音、觉知这三者，不间断地安立为金刚三坛城，也就是所依的本尊生起法。加持是指：迎请智慧轮，融入后进行供养，心完全融入轮涅无别的法界中。火供是指：在三摩地的手印中燃烧，或者以光明或者拙火之火，焚烧名相分别，并将大乐智慧布施于相续中。进入是指：以三摩地进入自显的坛城中，并不间断地修持。进入的功德是：与先前在色究竟天中最终进入道者具有同等福分。第二，灌顶有三种：供养财物，按照根器授予的方式，以及讲述秘密灌顶的坛城。第一种是：从“之后，种姓的”等两句偈颂开始。进入坛城之后，成为种姓之子，因见到坛城而成为最上等者，将鲜花投向与之相应的本尊，然后供养财物。对于如来部，供养王位，也就是自己的一切财富；对于金刚部，供养自己的身体；对于莲花部，供养儿子和妻子；对于宝生部，供养金银等财物。对于事业部，供养自己拥有的物品中最珍贵的；对于第六种姓，供养自己喜欢并且上师也满意的物品，也就是对每个种姓进行区分。或者不区分，供养自己最珍爱和喜欢的王位等。这样，如果以五种欲妙供养自在者，那么也供养了一切胜者的坛城。
English
Those mandalas should also be understood as having ten aspects, as previously explained. Among them, equal ground refers to: understanding all phenomena as equality, or abiding in the meaning of suchness. Measure refers to: from a yojana or a krosha, up to the extent of pervading space, one should meditate within the range that one's own wisdom can measure. Line refers to: not changing from the self-luminous awareness mandala. Color refers to: the eight consciousness aggregates symbolizing the five wisdoms, each with its own unmixed essence. Writing refers to: clearly manifesting the body and wisdom mandala unmixed in the nature of mind, which also includes contemplating the support, the palace. Form refers to: establishing appearance, sound, and awareness as the three vajra mandalas without interruption, which is also the support, the deity generation. Consecration refers to: inviting the wheel of wisdom, merging with it, and offering, so that the mind completely merges into the sphere of non-duality of samsara and nirvana. Fire offering refers to: burning in the mudra of samadhi, or burning conceptualizations with the fire of luminosity or tummo, and bestowing great bliss wisdom upon the continuum. Entering refers to: entering the self-appearing mandala with samadhi and practicing continuously. The merit of entering is: having the same fortune as those who previously entered the path to the ultimate in Akanishta. Secondly, empowerment has three aspects: offering wealth, the method of bestowing according to the vessel, and explaining the mandala of secret empowerment. The first is: starting from the two verses "Then, of the family," etc. After entering the mandala, becoming a son of the family, having become the highest due to seeing the mandala, one offers wealth by casting flowers to the corresponding deity. For the Tathagata family, one offers the kingdom, which is all of one's wealth; for the Vajra family, one offers one's own body; for the Padma family, one offers sons and wives; for the Ratna family, one offers gold, silver, and other treasures. For the Karma family, one offers the most precious of the possessions one has; for the sixth family, one offers the objects that one likes and that please the guru's mind, which is to distinguish each family. Or, without distinguishing, one offers the kingdom, etc., that one cherishes and likes the most. Thus, if one offers the five desirable sense objects to the powerful one, then one also offers the mandala of all the victorious ones.
Chinese
因为已经转变，所以不用说供养现在进入的坛城。因为一切佛都进入金刚上师的身躯来接受所化众生的供养，并且，通过这样能使所有破戒等过失得以清净。如《文殊口授》中所说：“以此对一些有意义者，我住于此身，接受其他修行者的供养，彼喜悦彼之自续，能净除业之障碍。”二是，信勤等一颂，首先上师观察弟子的根器，如果完全了知是堪能授予外内密三种灌顶的法器，就结合其智慧的程度来授予灌顶。也就是，对有信心的弟子，给予外在有益的十种灌顶；对能够利益自他的精进者，给予内在有力的五种灌顶；对行持与智慧兼具的苦行者，按照法器的次第，给予甚深秘密的三种灌顶。如果给予不堪能者，就会毁坏儿子的根器，因此上师要以更大的悲悯心来摄受弟子，不令其根器受损。如《根本续》中所说：“对何者具足信与精进和苦行三者，从植入种子和生起能力后，依次给予安乐的灌顶。”三有二，是尺度，以及在那上面安立相。第一是尺度，一般来说，在秘密幻化法的宗派中，说是对四种坛城授予五种灌顶。也就是，外在增上在影像中给予利益灌顶，内在身坛城中给予能力灌顶。 秘密莲花中给予秘密灌顶和智慧灌顶，在如实之心坛城中灌顶大乐。这里是秘密灌顶的坛城，表示父父的空密，无论是突出的还是画的都可以，四指的莲花，以及一指的杵。那莲花的尺度是，极其微细等一颂，相对于一肘的坛城等来说，极其微细，并且以能表示的象征来表示所表示的空性大乐智慧之因的誓言最胜坛城，上师是本尊身大手印。
English
Because it has been transformed, there is no need to mention offering to the mandala that is now entered. Because all Buddhas enter the body of the Vajra Master to receive the offerings of those to be tamed, and through this, all transgressions and faults can be purified. As it is said in the "Oral Instructions of Manjushri": "With this, for some meaningful ones, I dwell in this body, accepting offerings from other practitioners, that pleases their own lineage, it can purify the obscurations of karma." Secondly, faith, diligence, etc., is one verse. First, the master examines the disciple's disposition. If he fully understands that he is a vessel capable of receiving the three empowerments of outer, inner, and secret, he bestows the empowerment in accordance with the level of his intelligence. That is, to a faithful disciple, he gives the ten outer beneficial empowerments; to a diligent person who can benefit himself and others, he gives the five inner powerful empowerments; and to an ascetic who combines conduct and wisdom, he gives the three profound secret empowerments according to the order of the vessels. If it is given to one who is incapable, it will destroy the son's lineage, so the master must take care of the disciple with greater compassion, without damaging his lineage. As it is said in the "Root Tantra": "To whomsoever possesses faith, diligence, and asceticism, from planting the seed and generating the ability, the empowerments of bliss are given in order." Third, there are two: the measure, and the establishment of signs on it. The first is the measure. Generally, in the secret illusion school, it is said that five empowerments are bestowed on four types of mandalas. That is, the outer increase gives the benefit empowerment in the image, the inner body mandala gives the power empowerment. The secret lotus gives the secret empowerment and the wisdom empowerment, and in the mandala of the mind of suchness, the empowerment of great bliss is given. Here is the mandala of secret empowerment, representing the secret space of the father and mother, whether it is raised or drawn, the four-finger lotus, and the one-finger vajra. The measure of that lotus is, extremely subtle, etc., one verse. Compared to a cubit mandala, etc., it is extremely subtle, and the symbol that can be expressed expresses the vow of the cause of the wisdom of the bliss of emptiness that is expressed, the supreme mandala, the master is the deity's body, the great mudra.