Chinese
悉悉。十度彼岸以因果圆满，十地次第行进圆满，普光莲眼圆满，方便智慧无上地亦圆满，福德智慧资粮亦圆满，此乃所依之所依。 于得暖位获地同时，从觉性智慧手印中，于自性禅定坛城中，次第嬉戏之方便，以禅定自性之方便成就，稀有殊胜奇妙之法，非从他处而来，乃依于方便之智慧，如是之状态中显现，行二业亦不变异。 不因修习而延缓，清净且得功德，与之相反乃另一事。身与受用施与舍，示以具器之良好状态，极调柔且有法友，以无子引诱而供养于主，不随意享用欲之所依，于具决定者极信赖，彼等之相反乃具过失者，贪恋女色之轻浮者，愚昧且轻浮若给予，则时命耗尽如火焚堕落，因贪著而随意享用，
English
Sisi. The ten perfections are completed with cause and effect. The ten grounds are gradually traversed to completion. The all-illuminating lotus eyes are complete. The supreme ground of skillful means and wisdom is also complete. The accumulation of merit and wisdom is also complete. This is the support of the support. At the same time as gaining warmth and attaining the ground, from the mudra of awareness and wisdom, in the mandala of self-nature meditation, the means of gradually playing are accomplished by the means of the self-nature of meditation. The rare and wonderful Dharma is not from elsewhere, but is the wisdom based on skillful means. It appears in such a state, and performing the two actions does not change. Without delay due to meditation and practice, one becomes pure and attains merit. The opposite is another matter. Giving and offering body and enjoyment, showing the good state of a suitable vessel, being extremely gentle and having Dharma friends, enticing with childlessness and offering to the master, not arbitrarily enjoying the support of desire, relying extremely on those with certainty. The opposite of these are the faulty ones, the frivolous ones who are greedy for women, the ignorant and frivolous ones. If given, time and life will be exhausted like burning and falling. Due to attachment, one arbitrarily enjoys, Bound by precepts and bound by discrimination, one enjoys sound without essence. Emaho! With compassion stealing the mind, with this supreme method well practiced, may one not fall due to attachment and attain bliss! The practice of empowerment and establishment of the wrathful deity mandala of the illusory network, the wrathful Vajra activity sequence, made by Buddha Guhya, is complete here. Om. The color chart of the great empowerment mandala: the center is blue, the inner circle is green, the outer one is yellow, the outer one is red, the outer one is white, the Dharma origin is red above, blue below, the base is yellow, and a vajra is also written on the top of the Dharma origin. Outside of that, the sun is red, the moon is white, various lotuses, and the four corners have different colors. The iron fence is red in the east, green in the south, white in the west, and yellow in the north. The medium empowerment mandala: the inside of the Dharma origin is red, the top of the Dharma origin is red, the bottom is blue, the base is yellow, and the vajra on the top of the Dharma origin is yellow and the base is red. The inner circle of the outer circle is red, the middle is white, the outer circle is blue, the east of the four corners is white, the south is yellow, the west is red, and the north is blue. The iron fence is red in the east, blue in the south, and west.
English
Kar. The banner is yellow. In the center of the mandala, medicine is poured into a vase and placed. On top of that, cinnabar is ground in a skull cup and wine is poured in. On top of that, a pill made of brown sugar, ghee, and honey is placed in the mirror. Auspicious! Auspicious! Auspicious!
Chinese
形色自身具有因果精华，是十种姿态行为的体性。秘密处身体的特征等，成为业之门守护的八尊。应知是汇集的印。五种分别识具有五种智慧，头饰五部自然成就。五种相、十种界精华、五种心髓，是利益、自在、自性安住之义。说是道时等同的此。 第二之体性是能力之所依，听等业之五坛城。耳根、分别识是听坛城，五支是极广大。施等业能自在，显示为自性安住之义。是具有领受自在的特征，为了转化声音、语调、文字。框架、经部、风等四业之形状，心之明点是所修之本尊，是器情一切之主，为了结合于思之业。于业中这些行为也是，因为自性未成、无心。修，和无所修故，以无执着之方式自性安住。自性安住之义第三是，名言二者汇集菩提心。他之名言是世俗谛，境名未见是秘密之名。显现之方便也如是，是自性安乐安住之道。精液传承感受安乐，自性安住是秘密灌顶。因为方便和加持相关联，具有苦行而行持受用。第四之安住如是，为了了知名言而离边，因为无有能执与所执，以自明清澈而周遍安住。第五是大乐稳固，自明无缘自显现，是身和智慧之体性。自性自然成就，是远离因果次第之时。因之时即是果圆满。若所获得不住于因，以方时因和缘等，从一切引发获得无有道理。青稞豌豆果实灌顶也，于彼无有果实显现。殊胜灌顶安住于自身，三世胜者的教证中说。若灌顶等自身无有，以灌顶不能获得，因为本具故是相同。因为是基础故最初安立。异体母之特征是，体性五灌顶共同，身体以十六圆满，器和
English
Form itself possesses the essence of cause and effect, being the nature of ten postures and behaviors. The characteristics of the secret place of the body, etc., become the eight guardians of the gate of karma. It should be known as the mudra of gathering. The five consciousnesses possess five wisdoms, and the five families of head ornaments are naturally accomplished. The five aspects, the essence of the ten realms, and the five heart essences are the meaning of benefit, freedom, and abiding in self-nature. It is said that this is the same as the time of the path. The nature of the second is the basis of ability, the five mandalas of hearing and other karmas. The ear faculty and consciousness are the hearing mandala, and the five limbs are extremely vast. Empowering the karma of giving and others, it is shown as the meaning of abiding in self-nature. It is the characteristic of possessing the freedom to experience, in order to transform sounds, tones, and letters. The shape of the four karmas such as frame, sutra, and wind, the bindu of the heart is the deity to be meditated upon, is the lord of all vessels and essences, in order to combine with the karma of thought. These actions in karma are also, because self-nature is not established and there is no mind. Meditate, and because there is nothing to meditate on, self-nature abides in a non-attached manner. The third meaning of abiding in self-nature is, the two expressions gather bodhicitta. The expression of "other" is the relative truth, the unseen name of the object is the secret name. The means of manifestation is also the same, it is the path of abiding in self-nature bliss. Experiencing bliss through the lineage of semen, self-nature abides is the secret empowerment. Because the means and blessings are related, practice and receive with asceticism. The fourth abiding is like this, in order to know the expression and be free from extremes, because there is no grasping and being grasped, it pervades and abides with self-awareness clarity. The fifth is great bliss stability, self-awareness is uncaused and self-manifesting, it is the nature of body and wisdom. Self-nature is naturally accomplished, it is the time of being free from the order of cause and effect. The time of cause is the perfection of the fruit. If what is to be obtained does not abide in the cause, by the direction, time, cause, and conditions, there is no reason to initiate and obtain from everything. Even if the barley and peas are empowered with fruit, there is no fruit appearing in it. The supreme empowerment abides in oneself, it is said in the teachings of the victors of the three times. If the empowerments are not in oneself, it cannot be obtained by empowerment, because it is originally possessed, it is the same. Because it is the basis, it is initially established. The characteristic of the other body mother is, the nature of the five empowerments is common, the body is perfected by sixteen, the vessel and
Chinese
坛城灌顶之时， 自身之体性、决定词， 灌顶物、方便、因和缘， 处所、断除障碍、获得之圆满， 法和必要、过患功德等， 简略安立身体之特征， 显示利益广大之义。 若信受十种利益之权能， 则示彼为布施之器。 广、中坛城之图样中， 事业之仪轨圆满，灌顶利益之权能。 最初发心进入之时， 圆满布施十种物之权能。 显示体性之特征者， 所诠为权能，能诠为彼。 所诠圆满于自身， 能诠为具加持之物。 所获得为何，即体性。 因缘聚合而灌顶， 于自身生起能力，如利刃磨砺。 为利于自身而命名。 物， 即是十种相之体性。 以事业次第广大， 宣说了所有灌顶之方便。 俱生相应即是因， 相应即是自性安住。 俱生之作用，即十种实物。 手印自身之特征， 忿怒尊、不动尊之加持。 宝瓶自身之菩提心。 顶饰自性、心要、果。 念珠、顶髻、珍宝、莲。 盔甲、胜幢、金刚心。 饮食、光明、具加持。 实物之事业、俱生之因。 缘即因和主， 以及无间缘、所缘四者。 弟子之十六种功德， 二贪、自方之断和微小， 无慢、灌顶、嫉妒、懒惰， 具悲心且无悭吝心， 不贪受用且具精进， 不犹豫、不退转、能胜缘， 具欢喜心，是获得之因。 坛城、灌顶物、时机， 以及禅定、咒语和手印， 众多能力显现。 被称为主之缘。 以十种实物之语言方式， 以前后相互依存而理解。 因果之理即是无间缘， 见解、禅定具过失， 邪见之果具加持， 事业和口诀具因， 实物圆满之上师， 被说是领受次第之境。 处所分总和别， 处所分外和内二者， 外为山和外境， 修行室从土地开始有历史。
English
At the time of mandala empowerment, The essence of oneself, the defining term, The empowerment substances, means, cause, and condition, The place, the complete removal of obscurations, and attainment, With dharma, necessity, faults, and virtues, Briefly establish the characteristics of the body, Showing the meaning of vast benefit. If one believes in the ten powers of benefit, then it is shown as a vessel for giving. In the elaborate, medium mandala drawings, The complete activity of the ritual empowers the powers of benefit. At the beginning, when entering with the generation of bodhicitta, Completely bestow the ten powers of substances. Showing the characteristics of the essence, The signified is power, and the signifier is that. The signified is complete in oneself, The signifier is a substance endowed with blessings. Whatever is to be attained is the essence, By the aggregation of causes and conditions, empowerment, In oneself, the ability arises, like sharpening a blade. It is named for the benefit of oneself. The substances are the essence of the ten aspects. With the extensive sequence of activities, All the means of empowerment are explained. Simultaneous co-emergence is the cause, Simultaneous is the very nature of abiding. The function of co-emergence is the ten actual substances. The characteristics of the mudra itself, The blessings of the wrathful deity, the immovable one. The vase itself is the mind of enlightenment. The crown is the essence of nature, the heart, the fruit. The rosary, the crest jewel, the precious lotus. The armor, the victory banner, the vajra mind. The food and drink, the light-maker, endowed with blessings. Actually, the activity is the co-emergent cause. The condition is the cause and the lord, And the four, the immediate condition and the object. The sixteen qualities of the disciple, The two attachments, the cutting off and smallness of one's own side, Without pride, empowerment, jealousy, laziness, Endowed with compassion and without stinginess, Not attached to enjoyment and endowed with diligence, Without hesitation, irreversible, able to overcome conditions, Endowed with a joyful mind, is the cause of attainment. The mandala, the empowerment substances, the time itself, And with samadhi, mantra, and mudra, The manifestation of many abilities. It is said to be the condition of the lord. With the linguistic modes of the ten substances, Understanding arises in dependence on the prior and subsequent. The principle of cause and effect is the immediate condition, View and samadhi are flawed, The result of wrong view is blessed, The activity and instructions are endowed with cause, The master who has perfected the actual substances Is said to be the object of receiving the sequence. The place is general and specific, The place is external and internal, Externally, mountains and external places, The hermitage has a history from the earth.