Chinese
由于能成立而遮止了它的边，有无、常断等边以及与此相关的中也不成立，因为已趋入不可言说的如是性之界，所以无相。诸佛也因已超离所见、能见，故不见。《宝积经》中说：“如何种种相，彼等是孩童行径，何者一切相皆无，诸佛众是不见彼。”如此，自生智慧的意旨是，所住之境与能住之有境二者无别，无有自明不灭而于一切显现。第三，以“颠倒”等一颂，即“说”等，众生的颠倒分别，以能取所取而分别假立的障碍，那些本来清净，法与法性自性相关联。诸佛的智慧也与一切法的法界无别，因此境与有境自性无有他异而相关联，诸佛往昔行菩提行时，以大悲发誓要救度一切众生，故与业和悲心相关联。如是，以三种关联相关联，因此可以说以悲心垂视，对于所化众生的显现，因无实有，于任何皆不作意而垂视，是如所有智。对于六道轮回世界，时间先后、处所高低等一切显现无余明了照见，是尽所有智。对于轮回涅槃的一切法，照见显现而无自性，是无别智。如是导师特意宣说。第三品名为“秘密”等，此续有二十二品，其中此品是讲以三种次第安立获得三金刚之事业，极其秘密、难以逾越的誓言品，即第九品。 第十品有三：历史、正文、品名。第一，以“此后”等，简略开示引入坛城并与根器相符的灌顶之理，此后为了宣说如何灌顶之次第，薄伽梵大乐法王
English
Because it establishes and prevents its extremes, the extremes of existence and non-existence, permanence and annihilation, and the middle dependent on them are also not established. Because it has gone into the realm of the unspeakable Suchness, it is without characteristics. Even the Buddhas do not see because they have transcended the seen and the seer. The Jewel Heap Sutra states: "How diverse are the characteristics, those are the actions of children, whoever has no characteristics at all, those Buddhas do not see." Thus, the intention of self-arisen wisdom is that the object to be dwelt in and the subject possessing the object to be dwelt in are non-dual, without self-luminosity ceasing, appearing in all things. The third is with one verse, "Inverted" etc., that is, "Saying" etc. The inverted thoughts of beings, the obscurations falsely imputed by grasping and clinging, are primordially pure, and Dharma and Dharmata are naturally connected. The wisdom of the Buddhas is also inseparable from the Dharmadhatu of all dharmas, therefore the object and the subject are connected without difference in nature, and when the Buddhas practiced the conduct of Bodhi in the past, they vowed to liberate all sentient beings with great compassion, so they are connected with karma and compassion. Thus, being connected with the three connections, it can be said that they look with compassion, because the appearance of the beings to be tamed is not established as real, they look without paying attention to anything, which is the wisdom of knowing as it is. Seeing clearly and completely all appearances such as the order of time and the height and lowness of places in the six realms of samsara is the wisdom of knowing all that exists. Seeing all the dharmas of samsara and nirvana as appearances without inherent existence is called undifferentiated wisdom. Thus the teacher specially proclaimed. The third chapter is named "Secret" etc. This tantra has twenty-two chapters, of which this chapter is the ninth chapter, which speaks of the supremely secret and difficult-to-transgress vows of establishing the attainment of the three vajras in three stages. The tenth chapter has three parts: history, text, and title. The first is "Then" etc. Briefly showing the method of entering the mandala and bestowing empowerment in accordance with the vessel, then in order to show the order of how to empower, the Bhagavan Great Delight Dharma King.
Chinese
为了与雅博的地位和命运相符，进入名为“布施”的等持，为了灌顶而宣说此语。第二，正文分三：灌顶的次第，未灌顶的过患，灌顶的功德。第一，在此讲解灌顶次第之际，总的来说，在秘密主结集派大师的古今两种传承中，持有早期教规者将一切灌顶归纳为等同、灌顶物、灌顶方法三种而宣说，后来如果强调归纳为八个要点的说法，如金刚次第中所说：因缘自性果，次第过患功德八。如是八个要点。第一，因分二，其中等同是：风心脉和明点自然具备十八灌顶，如道次第中所说：所依脉和明点上，具有十灌五灌三灌。因此，对于利和能二者，有各自的融入处，以及深灌三者的殊胜谛三者。共同作用的因是：对于利和能二者，有加持过的灌顶物，对于深灌，有加持过的手印女。第二，缘分四：具备信、勤、苦行三者的次第，是可灌顶利、能、深三种灌顶的弟子之因。能够灌顶三种灌顶的具相上师是主之缘。具备物质、咒语、等持等，具有特殊能力是所缘之缘。前前灌顶开悟，后后灌顶产生，那是无间缘。第三，自性是：如金刚次第中所说：自性是容器的特征，分为五种。因此，外利灌顶，内能灌顶，秘密深灌三种。第四，果是：譬如刀剑经过淬火一样，灌顶后，所要获得的自性意义显现出来的能力，是实际产生，或者仅仅是种下种子。如根本续中所说：如利刃经过淬火一样，能力产生是获得的程度。第五，次第是：首先是利灌顶，然后是能灌顶和深灌三种灌顶，与容器结合而依次灌顶。特别是利灌顶的混合排列是：五心和头饰。
English
To bestow in accordance with the status and fortune of the Yabpo, having entered into the samadhi called "Giving," this is spoken for the sake of empowerment. Secondly, the text is divided into three: the order of empowerment, the faults of not empowering, and the merits of empowering. Firstly, in this explanation of the order of empowerment, in general, in the two transmissions, ancient and modern, of the Secret Lord Gathering Great Master, those who hold the earlier teachings speak of all empowerments as being summarized into three: equality, empowerment substances, and empowerment methods. Later, if the method of summarizing into eight points is emphasized, as it is said in the Vajra Sequence: Cause, condition, nature, and result, order, faults, and merits, are eight. Thus, there are eight points. Firstly, cause is divided into two, of which equality is: wind, mind, channels, and bindu naturally possess eighteen empowerments, as it is said in the Path Sequence: On the basis of channels and bindu, there are ten empowerments, five empowerments, and three empowerments. Therefore, for the two, benefit and ability, there are their respective places of absorption, and the three supreme truths of the three profound empowerments. The co-operative cause is: for the two, benefit and ability, there are blessed empowerment substances, and for the profound empowerment, there is the blessed mudra woman. Secondly, condition is divided into four: the order of possessing faith, diligence, and asceticism is the cause of the disciple who is suitable to be empowered with the three empowerments of benefit, ability, and profundity. The qualified master who is able to bestow the three empowerments is the condition of the lord. Possessing substances, mantras, samadhi, etc., having special abilities is the condition of the object. The previous empowerment opens the way, and the subsequent empowerment arises, that is the immediate condition. Thirdly, nature is: as it is said in the Vajra Sequence: Nature is the characteristic of the vessel, it is divided into five aspects. Therefore, the outer benefit empowerment, the inner ability empowerment, and the secret profound empowerment are three. Fourthly, the result is: just as a weapon is tempered, after empowerment, the ability to manifest the meaning of one's own nature, which is to be attained, is actually produced, or only the seed is planted. As it is said in the Root Tantra: Just as a sharp blade is tempered, the production of ability is the measure of attainment. Fifthly, the order is: first the benefit empowerment, then the ability empowerment and the three profound empowerments are bestowed in order, combining with the vessel. In particular, the mixed arrangement of the benefit empowerment is: the five essences and the headdress.
Tibetan
དང་། །བུམ་པ་ཅོད་པན་ཕྲེང་བ་སྟེ། །གོ་ཆ་རྒྱལ་མཚན་གདུགས་ཕྱག་རྒྱ། །བཟའ་བཏུང་དབང་རྣམས་རིམ་བཞིན་བསྐུར། །དྲུག་པ་དབང་བསྐུར་བའི་ལས་རིམ་ནི། བསམ་རྒྱུད། བསྒྲག་ཚིག །བསྐུར་གནས། བསྟིམ་གནས། རང་སྐལ་གྱི་སྒྲིབ་པ་གང་དག་ནས་ནུས་པ་གང་སྐྱེ་བའི་ཚུལ་རྗེས་མཐུན་སྨོན་ལམ་དང་བཅས་པ་སྟེ། དབང་རེ་རེ་ལའང་ལྔ་ལྔའོ། །བདུན་པ་མ་ཐོབ་པའི་སྐྱོན་དང་། བརྒྱད་པ་ཐོབ་པའི་ཡོན་ཏན་གཉིས་ནི་འོག་ཏུ་སྟོན་ནོ། །ད་ནི་གཞུང་གི་དཀྱུས་ཉིད་ལ་འཇུག་སྟེ། དེ་ཡང་དབང་བསྐུར་བའི་རིམ་པ་ལ། ཕྱི་ཕན་པའི་དབང་བཅུ། ནང་ནུས་པའི་དབང་ལྔ། གསང་བ་ཟབ་མོའི་དབང་གསུམ་བསྐུར་བའི་རིམ་པ་དང་གསུམ། དང་པོ་ནི། དབུ་རྒྱན་སོགས་ཚིགས་བཅད་གཅིག་སྟེ། སློབ་བུ་ལྷར་གསལ་བ་ལ། རིན་འབྱུང་གི་རབ་གནས་ཅན་གྱི་དབུ་རྒྱན་བསྐོན་ལ་སྤྱི་བོར་རིགས་ལྔའི་དབང་རྒྱ་འཆིང་ཞིང་དབང་རྫས་ཚོགས་བརྒྱད་ཀྱི་ཤེས་པ་ལ་བསྟིམས་པས་དོན་ཡེ་ཤེས་ལྔའི་ངོ་བོར་དག་པའི་རྟགས་རིགས་ལྔས་དབུ་བརྒྱན་པར་བསམ་པའོ། །དེ་བཞིན་དུ་མཐའ་ཡས་དང་རྡོར་སེམས་ཀྱིས་བརླབས་པའི་དར་དམར་མཐིང་གི་ཅོད་པན་མགོ་བོའི་གཡས་གཡོན་དུ་འཕུར་ཞིང་དཔྱངས་པ་རྩ་རོ་རྐྱང་གཉིས་ལ་བསྟིམས་པས་ཡོན་ཏན་ཐམས་ཅད་རྫོགས་ཤིང་གདུག་པ་ཅན་འདུལ་བ་དང་། རིན་འབྱུང་གིས་བརླབས་པའི་ཕྲེང་བ་མགོར་བཅིངས་ ཤིང་ཐིག་ལེ་སོ་གཉིས་ལ་བསྟིམས་པས་གཟུངས་དང་ཏིང་འཛིན་སོགས་འབྲས་བུའི་ཆོས་ཐམས་ཅད་རྫོགས་པར་དང་། དོན་གྲུབ་ཀྱིས་བརླབས་པའི་གོ་ཆ་ལུས་ལ་བསྐོན་ཞིང་ལུས་རྩའི་དྲྭ་བས་ཁེབས་པ་ལ་བསྟིམས་པས་རྒོལ་བས་མི་ཚུགས་པར་དང་། རྡོར་སེམས་ཀྱིས་བརླབས་པའི་རྒྱལ་མཚན་ལག་ཏུ་གཏད་ཅིང་གསང་བའི་དབང་པོ་ལ་བསྟིམས་པས་ལོག་ལྟ་ཅན་ཟིལ་གྱིས་གནོན་པར་དང་། ལྷ་རང་རང་གིས་བརླབས་པའི་ཕྱག་རྒྱ་སྤྱི་བོའམ་སྙིང་གར་བཞག་ཅིང་སོ་སོའི་རྟོག་ཚོགས་ལ་བསྟིམས་པས་རྟོག་པ་ལྷའི་ངོ་བོར་དག་པར་དང་། མི་བསྐྱོད་པས་བརླབས་པའི་གདུགས་སྤྱི་བོར་བཞག་ཅིང་ཀླད་པ་བདེ་ཆེན་གྱི་འཁོར་ལོ་ལ་བསྟིམས་པས་ཉོན་མོངས་པའི་གདུང་བ་ལས་སྐྱོབ་པར་དང་། རིགས་ལྔ་འདུས་ཀྱིས་བརླབས་པའི་བུམ་པའི་ཆུས་སྤྱི་བོར་བསྐུར་ཞིང་། རྩ་གནས་ཐིག་ལེས་གང་བ་ལ་བསྟིམས་པས་ཉོན་མོངས་པའི་དྲི་མ་དག་ནས་ཡེ་ཤེས་ལྔའི་དབང་ཐོབ་པར་དང་། རྣམ་སྣང་གིས་བརླབས་པའི་བཟའ་བཏུང་ཁར་བྱིན་ཞིང་ལྕེ་ལ་གནས་པའི་རོ་འབབ་མ་ལ་བསྟིམས་པས་ཡེ་ཤེས་ཀྱི་སྣང་བ་འདོད་ཡོན་གྱི་རོལ་མོར་མ་འགགས་པར་སྤྱོད་
Chinese
以及，宝瓶、顶冠、花鬘等，盔甲、胜幢、伞、手印，食物饮料之灌顶依次授予。第六，灌顶之次第是：意续、宣说词、灌顶处、融入处，从各自的业障中产生何种能力之方式，伴随相应的愿文，每一个灌顶都有五种。第七，未得之过患，第八，已得之功德，二者将在下文阐述。现在进入正文，也就是灌顶之次第，分为外有益之十灌顶，内有能之五灌顶，秘密甚深之三灌顶。第一，头饰等为一个偈颂，观想弟子为本尊，戴上宝生部加持过的头饰，在头顶系缚五部之灌顶印，融入八识聚之灌顶物，思维其为五种智慧自性清净之象征，以五部头饰庄严。同样，无量光佛和金刚萨埵加持的红色和蓝色顶冠，在头部左右飞舞悬挂，融入左右二脉，圆满一切功德，调伏恶毒者。宝生部加持的花鬘系于头上，融入三十二明点，圆满陀罗尼和禅定等一切果位之法。不空成就佛加持的盔甲穿在身上，覆盖身体脉络之网，融入其中，使敌人无法侵犯。金刚萨埵加持的胜幢授予手中，融入秘密处，使邪见者无法胜过。各本尊加持的手印置于头顶或心间，融入各自的分别念，使分别念清净为本尊之自性。不动佛加持的伞置于头顶，融入头部大乐轮，从烦恼的痛苦中解脱。五部汇聚加持的宝瓶之水灌顶于头顶，融入充满脉轮明点之处，使烦恼垢染清净，获得五种智慧之灌顶。不空成就佛加持的食物饮料给予口中，融入舌上之味觉，使智慧之显现不间断地享用欲妙。
English
And, vase, crown, garland, etc., armor, victory banner, umbrella, hand seal. The empowerments of food and drink are bestowed in order. Sixth, the order of empowerment is: mind stream, proclamation, place of empowerment, place of absorption, the manner in which abilities arise from one's own karmic obscurations, accompanied by corresponding aspirations, each empowerment having five aspects. Seventh, the faults of not having obtained, and eighth, the qualities of having obtained, will be explained below. Now, entering the main text itself, that is, the order of empowerment, divided into ten outer beneficial empowerments, five inner empowering empowerments, and three secret profound empowerments. First, the head ornament, etc., is one verse. Visualizing the disciple as the deity, placing the head ornament blessed by Ratnasambhava on the head, binding the empowerment seals of the five families on the crown, absorbing the empowerment substances into the consciousness of the eight aggregates, thinking of it as a symbol of purifying into the essence of the five wisdoms, adorning the head with the five families. Similarly, the red and blue crest blessed by Amitabha and Vajrasattva, flying and hanging on the left and right of the head, absorbed into the two channels of rasanā and lalanā, perfecting all qualities and subduing the malicious. The garland blessed by Ratnasambhava is tied on the head, absorbed into the thirty-two bindus, perfecting all the qualities of the resultant dharmas such as dharanis and samadhis. The armor blessed by Amoghasiddhi is put on the body, covering the network of body channels, absorbed into it, making it impregnable to opponents. The victory banner blessed by Vajrasattva is given into the hand, absorbed into the secret organ, making it impossible for those with wrong views to overcome. The hand seals blessed by each deity are placed on the head or heart, absorbed into their respective conceptual aggregates, purifying the concepts into the nature of the deity. The umbrella blessed by Akshobhya is placed on the head, absorbed into the great bliss wheel of the brain, liberating from the suffering of afflictions. The water of the vase blessed by the union of the five families is poured on the head, absorbed into the place filled with channels and bindus, purifying the defilements of afflictions and obtaining the empowerment of the five wisdoms. The food and drink blessed by Vairochana is given to the mouth, absorbed into the taste on the tongue, allowing the manifestation of wisdom to be enjoyed without interruption in the play of desirable qualities.