Tibetan
ning. Although it is necessary to explain these in detail to reach a conclusion, because of hesitation about the collection of letters and because it has become a profound secret, it has only been expressed briefly in a letter.\n\nThe answer to the ninth question is: The so-called emptiness-form great mudra is the name of the deity body of father and mother in union, which is made of emptiness-form. That alone is not enough. These three characteristics must be complete. One, it is made of tummo that has perfected its skill in the central channel. Two, although it is only consciousness, it performs the actions of a yogi's body, so it is able to be intoxicated by the bliss of great desire. Three, the basis of the characteristic, the deity body, has the characteristic that all the reflections of samsara and nirvana appear simultaneously. This exists in the state of ordinary beings, and arises from the stage of the sequence of recollection of the six limbs.\n\nThe answer to the tenth question is: The identification of the six daily signs." } ``` ============================================================
Chinese
是这样。然而，是通过修习道而获得地的，并非从那个灌顶和那个灌顶的实际结果中获得。也不能说获得。即使促成获得七灌顶的七地的缘起，但促成获得七地的缘起也并非必须七灌顶。因此，如果仅仅通过促成缘起，就认为未来会获得果位，那么七灌顶的究竟果也是圆满正等觉地的金刚四处。七灌顶的灌顶义，或者说那个灌顶的道次第生起次第的最高实际结果，说是密严刹土的持明者，但没有比这更高的了。因此，七种灌顶各自的实际结果是，以能够修习生起次第的能力转变相续的差别。之后，通过修习生起次第而获得那样的果位。所以，密严刹土的持明也不是七灌顶的直接结果，也不是不共的果位。同样，依靠修习圆满次第而获得密咒道的会供和合修二者，也仅仅是成为胜乐灌顶以下三种的传承的果位，但不会成为实际结果和究竟果二者。因此，灌顶和地的结合方式，也不是能净和所净的结合方式，仅仅是促成缘起和促成者的因果关系，所以也不需要结合在一定的地界上。 第五个问题的回答是：文字坛城第一等。像这样等等的《阿毗达磨》的教证，不是仅仅粉末彩绘坛城的分类。而是瓶灌顶中所灌顶的外形坛城分为六种。前五种也有粉末彩绘、绘画等等各种各样的情况。第六种会供坛城是，实际建造宫殿的房屋，或者用水彩在地面上绘画，然后在各个本尊的位置上实际安放勇士和勇母。例如，以喜金刚为例，灌顶的阿阇黎自己位于主尊的位置。其他具有密咒行持的九名女子也安放在九位明妃的位置上，穿戴天神的服饰。
English
That is so. However, it is through cultivating the path that one attains the bhumis, not from that empowerment and the actual result of that empowerment. One cannot even say that one attains. Even if one facilitates the dependent arising of attaining the seven bhumis of the seven empowerments, it is not necessarily the case that seven empowerments are needed to facilitate the dependent arising of attaining the seven bhumis. Therefore, if one considers the fruit that will be attained in the future solely through facilitating dependent arising, then the ultimate fruit of the seven empowerments is also the four vajra places of the state of complete and perfect enlightenment. The meaning of the seven empowerments, or the highest actual result of the generation stage of the path of that empowerment, is said to be the vidyadhara of Akanishta, but there is nothing higher than that. Therefore, the actual result of the seven empowerments themselves is the distinction of transforming the continuum with the ability to cultivate the generation stage. After that, one attains such a fruit by cultivating the generation stage. Therefore, the vidyadhara of Akanishta is also not a direct result of the seven empowerments, nor is it an uncommon fruit. Similarly, the attainment of both the gathering and union of the mantra path based on cultivating the completion stage also only becomes the fruit of the lineage of the three lower supreme empowerments, but it will not become both the actual result and the ultimate fruit. Therefore, the way of combining empowerment and bhumi is also not the way of combining what is to be purified and what purifies, but only the cause and effect relationship of what facilitates dependent arising and the facilitator. Therefore, it is not necessary to combine them in a definite boundary. The answer to the fifth question is: The first of the letter mandalas, etc. This quote from the Abhidharma, etc., is not just a classification of powder-colored mandalas. It is the outer mandala of the vase empowerment that is divided into six types. The first five also have various situations such as powder-colored paintings, cloth paintings, etc. The sixth, the gathering mandala, is either an actual building of a palace, or a painting on the ground with watercolors, and then actually placing heroes and heroines in the positions of the respective deities. For example, in the case of Hevajra, the empowerment master himself is in the position of the main deity. The other nine women with mantra practices are also placed in the positions of the nine consorts, wearing the attire of the deities.
Chinese
因此，由于主要进行的是自生本尊的会供轮坛城，所以称为会供轮坛城。 第六个问题的答案是：在绘画的坛城中，未成熟者获得成熟灌顶的来源，非常清楚地存在于不动金刚瑜伽无上续中。这部续最初由绒巴·喜饶僧格劝请，亚隆译师扎巴坚赞翻译，翻译的地点也在萨迦。后来，直到班智达纳仁之间，其他一些译师也做了一些修改。这部续中首先详细地讲述了绘制彩粉坛城的方法，然后说：“或者应该绘制的坛城，应该以绘画的方式绘制。坛城如前绘制后，在中央绘制不动明王青黑色。”等等，详细地讲述了绘画，并且与此相关地，详细地讲述了弟子的灌顶仪轨。撰写《三律仪差别论》的法王班智达时代，这部续还没有翻译，所以说：“禁止其他成熟续。”虽然他是一位严厉的人，但是那些后来出现的、对《差别论》怀有敌意的噶举派人士，既没有对这部续进行驳斥和解释，也像憎恨彩粉一样憎恨绘画，所以他们也不喜欢这部经文。不仅如此，在禅定的坛城中，未成熟者获得成熟灌顶的来源也有一些。 第七个问题的答案是：灌顶的意义主要在于洗涤污垢。虽然灌顶时智慧尚未生起，但是如果师徒二人的心不散乱，进行具备咒语、手印和禅定三者的灌顶仪轨，就能获得洗涤污垢的名称，因为获得了咒语的戒律。例如，具备获得比丘戒的全部条件，进行羯磨仪轨后，即使没有生起修习的智慧，也能获得舍弃破戒之因的状态，因为生起了它的对治——比丘戒。这和那个相似。世俗名言安立的积聚，世俗的
English
Therefore, since the main practice is the self-generation of the assembly mandala of the deity, it is called the assembly mandala. The answer to the sixth question is: The source of empowering the immature to become mature in the painted mandala is very clearly present in the Anuttarayoga Tantra of Immovable Vajra. This tantra was initially requested by Rongpa Sherab Senge, and translated by Yarlung Lotsawa Drakpa Gyaltsen, and the place of translation was also Sakya itself. Later, until Pandit Nag Rin, some other translators made some minor modifications. This tantra first explains in detail how to draw a colored powder mandala, and then says, "Or the mandala to be drawn, should be drawn in the manner of painting. After drawing the mandala as before, draw Achala in the center, dark blue." and so on, extensively explaining painting, and in connection with this, extensively explaining the initiation ritual for disciples. In the time of Dharma Raja Pandita, who wrote the "Differentiation of the Three Vows," this tantra had not yet been translated, so he said, "Prohibit other maturing tantras." Although he was a strict person, those later Kagyu people who were hostile to the "Differentiation," neither refuted nor explained this tantra, and hated painting as much as they hated colored powder, so they did not like this scripture either. Moreover, in the mandala of samadhi, there are also some sources for empowering the immature to become mature. The answer to the seventh question is: The meaning of empowerment mainly lies in washing away defilements. Although wisdom has not yet arisen at the time of empowerment, if the minds of both the teacher and the disciple are not distracted, and the empowerment ritual that possesses mantra, mudra, and samadhi is performed, then the name of washing away defilements can be obtained, because the vows of mantra are obtained. For example, when all the conditions for obtaining the vows of a bhikshu are complete, and the karma ritual is performed, even if the wisdom of practice has not arisen, one can obtain the state of abandoning the cause of breaking vows, because its antidote, the vows of a bhikshu, arise. This is similar to that. The accumulation established by conventional terms, the conventional
Chinese
能获得律仪。即使生起灌顶的智慧，那个智慧也有大手印是与不是两种情况。胜乐金刚根本续释中说：“我的大手印，是从灌顶产生的智慧。”等等所说的意思是，对于真实和随顺的的大手印，以从灌顶产生的智慧和二次第任何一个产生的禅定，来作周遍的界限。而不是用大手印来作灌顶和二次第智慧的周遍界限。洗涤灌顶的垢染，是开始洗涤垢染，但也不是垢染已经洗完，所以也不能遍及真实生起的智慧。有些人说，灌顶的程度决定智慧的生起，灌顶敏锐则清晰地生起，灌顶迟钝则不清晰地生起。如果那个智慧生起，就必须能够显现，所以对于“不清晰地生起”的掩饰，会产生不能确定显现的过失。如果说本来就是自生智慧，就必须符合道果的术语，秘密灌顶以上的智慧都是自生智慧。没有获得第四灌顶之前，修大手印等等，与所说相违背，必须舍弃。第八个问题的回答是，事业手印的智慧，作为比喻的智慧是确定的。法印的智慧等，虽然作为其他比喻智慧的因，但它本身作为比喻智慧并不矛盾，因为一个意义可以出现多种象征的比喻。一般来说，从事业手印产生法印，从法印产生大手印，果是胜义手印，这种说法是龙树所造的四手印论，以及它的追随者弥勒师徒等人的观点。其他的四手印，如那若巴的喜金刚口诀，以及金刚铃的宝珠灌顶等，各自有不同的说法，各自没有矛盾，但不能互相混淆。吉祥金刚的注释，由喀且班钦所造的，也说智慧手印与时轮金刚所说相同。一般来说，事业手印、智慧手印、大手印三者所引导的事业手印是真实明妃，智慧手印是指修习的明妃。四手印的次第是
English
One can obtain the vows. Even if the wisdom of empowerment arises, that wisdom has both whether it is Mahamudra or not. In the Root Differentiation, it says, "My Mahamudra is the wisdom arising from empowerment." The meaning of what is said is that for the real and conforming Mahamudra, the wisdom arising from empowerment and the samadhi arising from either of the two stages are used to define the scope. It is not that Mahamudra defines the scope of the wisdom of empowerment and the two stages. Washing away the defilements of empowerment is the beginning of washing away the defilements, but it is not that the defilements have been completely washed away, so it does not cover the wisdom that actually arises. Some say that the degree of empowerment determines the arising of wisdom, sharp empowerment arises clearly, and dull empowerment arises unclearly. If that wisdom arises, it must be able to appear, so for the disguise of "arising unclearly," the fault of not being able to determine the appearance will occur. If it is said that it is originally self-arising wisdom, it must conform to the terminology of Lamdre, and the wisdom above the secret empowerment is self-arising wisdom. Before obtaining the fourth empowerment, practicing Mahamudra etc. contradicts what is said and must be abandoned. The answer to the eighth question is that the wisdom of action mudra, as a metaphor, is certain. The wisdom of dharma mudra etc., although it is the cause of other metaphorical wisdoms, it is not contradictory for it to be a metaphorical wisdom itself, because many symbolic metaphors can appear for one meaning. Generally speaking, dharma mudra arises from action mudra, Mahamudra arises from dharma mudra, and the fruit is the samaya mudra. This statement is the view of the Four Mudras treatise composed by Nagarjuna, and its followers Maitripa and his disciples. Other four mudras, such as Naropa's Hevajra oral instructions, and Vajraghanta's Jewel Empowerment etc., each have different statements, each without contradiction, but they cannot be mixed together. The commentary on Hevajra, composed by Kacen Chenpo, also says that the wisdom mudra is the same as what is said in the Kalachakra. Generally speaking, the action mudra, wisdom mudra, and Mahamudra, the action mudra led by the three is the real consort, and the wisdom mudra refers to the consort being practiced. The order of the four mudras is