English
For my sake, ten vidyādharīs should be given by other castes, namely: granddaughter and daughter, sister as well as the mother who gives birth, likewise the mother of the wife, likewise the wife of the uncle, the wife of the father's brother, likewise the father's sister, the brother of one's own mother, one's own wife, excellent in form, Tārā and so on, to the end of the dharmadhātu, ten vidyādharīs born from one's own caste. A householder who desires liberation should be extremely impoverished at the time of empowerment. These vidyādharīs are for the sake of protecting the lineage. If they are not offered to the guru, then to one who dwells in the house, other empowerments should not be given. For monks and nuns, those who are empowered in the mandala, others such as those born of commoner castes, the guru should give the lord of men. In the order of wind and so on, a commoner caste woman, a royal caste woman, likewise a Brahmin woman, a noblewoman, a female servant, a fisherwoman, a dancer, likewise a dyer woman, a leather worker woman, an angry mother, are the ten mothers born to the end of the dharmadhātu. Truly proclaim the great mother of vidyādharīs, she will greatly bestow the fruit of enjoyment and liberation. They will also purify the ten perfections, the ten empowerments, the ten bhūmis, and the ten powers. Great Buddha Vairocana, great sage, possessing great sagehood, born from the great secret mantra method, possessing the nature of the secret mantra method, having attained the ten perfections, abiding in the ten perfections, purifying the ten perfections, is the method of the ten perfections. The protector is the lord of the ten bhūmis, is the one who abides in the ten bhūmis, possessing the nature of the purity of the ten wisdoms, is the one who holds the purity of the ten wisdoms, the ten aspects are the meaning of the ten meanings, the lord who pervades the ten powers of the sage, the one who holds the purity of the ten wisdoms, the ten aspects are the meaning of the ten meanings, the lord who pervades the ten powers of the sage, accomplishes the meaning of all beings, is the great one with the ten freedoms. Thus it is said. Then the disciple prays, saying: Alas! Bhagavan, having attained all the perfections, what should I do now? Thus it is said. To this, the teacher says: From among the ten, seize your own wife, and together with her, pray to me. Moreover, the householder is a twenty-year-old woman of his own caste, and for the ordained, a twenty-year-old woman born of the angry mother, the dharmadhātu.
Chinese
应将变为绿色的十五岁的明妃，视作妻子。与此一起，向阿阇黎献曼扎，并祈请说：您的身体没有血肉，没有大小便精液，也没有十八界，向金刚身顶礼赞叹，摧毁一切障碍者。等三遍。将妻子的母亲或十五岁的少女，变为绿色的声金刚母，解除装饰，穿上树叶的衣服，以天女欢喜等交给弟子。她也拥抱弟子。当弟子变为时轮时，绿色的声金刚母从左侧拥抱，同样，东方是十一岁的黑度母，南方是十二岁的红白衣女，北方是十三岁的白嘛嘛枳，西方是十四岁的黄眼女，东南是十六岁的触金刚母黑女，西南是十七岁的味金刚母红女，东北是十八岁的色金刚母白女，西北是十九岁的香金刚母黄女。瑜伽母的轮，九位明妃全部裸体，头发散乱，手中拿着弯刀和颅碗。然后，依次体验由九位明妃全部拥抱所产生的快乐。再次如前，如在主尊灌顶时所说的那样，由十位明妃等手持宝瓶，进行水灌顶。从“空性大悲您加持”到“现证佛子”之间给予随许。再次献曼扎。嗡嗡等作宝瓶灌顶的祈请。明妃如同精炼的黄金，与一切装饰品相配的美丽少女，从十二岁到二十岁为止，与具足尘垢者，由阿阇黎拥抱，之后再次交给弟子，从依次用手触摸乳房所产生的，以及阿阇黎也揉捏二十岁的法界金刚母的乳房，从成为可见之境所获得的快乐进行体验，如同世间世俗等，到生起我慢之间，与为弟子宣说的灌顶相同，是宝瓶灌顶。为了秘密灌顶的缘故，曼
English
The fifteen-year-old consort who has become green should be regarded as a wife. Together with this, offer a mandala to the Acharya and pray, saying: Your body has no flesh and blood, no excrement, urine, or semen, and does not possess the eighteen elements. I prostrate and praise the Vajra body, the destroyer of all obscurations. Repeat this three times. Transform the wife's mother or a fifteen-year-old maiden into the green Sound Vajra Mother, remove her ornaments, dress her in leaf garments, and hand her over to the disciple with the joy of a goddess. She also embraces the disciple. When the disciple becomes the Wheel of Time, the green Sound Vajra Mother embraces him from the left side. Similarly, in the east is the eleven-year-old Black Tara, in the south is the twelve-year-old Red and White Clothed Woman, in the north is the thirteen-year-old White Mamaki, in the west is the fourteen-year-old Yellow Eye Woman, in the southeast is the sixteen-year-old Touch Vajra Mother Black Woman, in the southwest is the seventeen-year-old Taste Vajra Mother Red Woman, in the northeast is the eighteen-year-old Form Vajra Mother White Woman, and in the northwest is the nineteen-year-old Smell Vajra Mother Yellow Woman. The wheel of Yoginis, all nine vidyas are naked with disheveled hair, holding curved knives and skull cups in their hands. Then, experience the bliss arising from being embraced by all nine vidyas in sequence. Again, as before, as stated during the empowerment of the Lord, the ten vidyas and others hold vases and bestow the water empowerment. From "Emptiness and compassion, your blessings" to "Manifestly enlightened son of the Buddha," grant permission. Again, make a mandala offering. Recite "Om, Om," etc., as the prayer for the vase empowerment. The vidya, like refined gold, a beautiful maiden adorned with all ornaments, from twelve to twenty years old, is embraced by the Acharya, and then handed over to the disciple again. The pleasure arising from touching the breasts with the hands in sequence, and the Acharya also kneading the breasts of the twenty-year-old Dharmadhatu Vajra Mother, experiencing the bliss obtained from becoming an object of sight, is like the worldly convention, etc., up to the arising of pride, which is the same as the empowerment explained for the disciple, it is the vase empowerment. For the sake of the secret empowerment, Man
Chinese
献上。以嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）等祈祷。上师时轮金刚显现，以及妻子的母亲或年轻女子发出金刚之声变成玛，父母平等结合，从智慧脉中生出金刚宝，弟子和他的明妃妻子，或拙火法界金刚母的自性者，在两者的口上放置金刚宝，真实地降下菩提心，以及智慧的位于那罗延山的微细尘埃，也用金刚宝真实地压住，抛向弟子的口中。如是等等。其余的与弟子灌顶时的秘密灌顶相同。献上曼扎，以嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等祈祷。与年方二十的妻子或拙火法界金刚母的自性者，以及化身上师时轮金刚平等结合，显现俱生喜，再次交付明妃。从“在此你们是见证者”到“我是谁”之间，与弟子灌顶的智慧甘露相同。之后，对于其他的明妃们，也应尽力进行二合的随喜，从半夜到日出后两个小时为止。从“从那样的结合中产生”到“外面用自己的舌头取”，也与弟子灌顶时相同，即智慧甘露。灌顶的差别和第四灌顶，只是言语表达的次第，是弟子灌顶仪轨中所说的。第四灌顶的真实和执持我慢的咒语之间：世间三界唯一的少年身，安住的老者是众生的主宰，具有三十二相，可爱的世间三界美丽者，世间善巧的上师。以及，不退转者，不复来者，引导者如独角犀牛，从各种出离中产生，大种只有一个因，比丘阿罗汉烦恼已尽，远离贪欲而调伏诸根，获得安乐而得到无畏，变得清凉而没有污垢，头圆顶戴大苦行，梵行是苦行之最，苦行圆满是大苦行，清净的住所是神圣的乔达摩。
English
Offered. Prayed with Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah), etc. The master Kalachakra appears, and the wife's mother or young woman emits the vajra sound and becomes Ma, the father and mother are equally united, and from the dhuti channel the vajra jewel is born. The disciple and his consort wife, or the nature of the fierce woman Dharmadhatu Vajra Mother, place the vajra jewel on both of their mouths, truly descending the bodhicitta, and the subtle dust of wisdom located in Narayana, also truly pressed with the vajra jewel, and thrown into the disciple's mouth. Such as etc. The rest is the same as the secret empowerment during the disciple's initiation. Offer the mandala, and pray with Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), etc. With the twenty-year-old wife or the nature of the fierce woman Dharmadhatu Vajra Mother, and the master who has become the body of Kalachakra, equally united, manifesting the joy of co-emergence, and again entrusting the same consort. From "Here you are the witnesses" to "Who am I", it is the same as the wisdom nectar of the disciple's initiation. After that, for the other consorts, one should also try to practice the joy of union as much as possible, from midnight until two hours after sunrise. From "arising from such union" to "taking it with one's own tongue outside", it is also the same as during the disciple's initiation, that is, the wisdom nectar. The difference of empowerment and the fourth empowerment are only the order of verbal expression, which is what is said in the disciple's initiation ritual. Between the reality of the fourth empowerment and the mantra of holding pride: In the three realms, there is only one young body, the abiding old man is the lord of beings, possessing the thirty-two marks, the lovely beautiful one in the three realms, the wise master of the world. And, the non-returning one, the non-coming one, the guide like a rhinoceros, arising from various renunciations, the great elements have only one cause, the bhikshu arhat has exhausted his defilements, having abandoned desire he has subdued his senses, having attained bliss he has obtained fearlessness, having become cool he has no impurities, the round-headed one holds great asceticism, brahmacharya is the best of asceticism, the completion of asceticism is great asceticism, the pure abode is the holy Gautama.
Chinese
婆罗门 梵天 梵天 知晓， 灭尽 涅槃 梵天 获得， 解脱 救度 彻底解脱 身， 彻底解脱 寂静 寂静 本性。 如是说。 此仪轨与前者大体相似，然灌顶之智慧觉悟方式的差别则更为殊胜。 末尾，从此时起，如是等等，宝剑等等也应如是念诵实践。乃大自在灌顶之次第。 此大自在灌顶，无论上师与弟子二者为成就者，或获得瑜伽士之位，或未得然对殊胜之分具坚定之信者方可为之。然如今此末法时代，成就者与瑜伽母之师徒稀少，纵有亦因无有神通故而不识，甚深灌顶之行持亦令人惋惜其传承中断。故至少也应获得禅定灌顶之方式。 此必定与会供轮相关联，瓶灌顶之前，智慧智慧之末尾必定结合。 弟子的灌顶之上灌顶，自在灌顶，大自在灌顶此等，上师为圆满次第之智慧者，或对生起次第稍有稳固者，则不需进行会供轮之事以外之坛城修法。对于初学者之上师而言，虽非弟子获得灌顶之必要支分，然为上师自身之福德资粮故，必定要修坛城。且与七灌顶等相关联，有外内坛城亦佳。否则，亦可修圆满坛城，或仅修心坛城之禅修念诵，以及修法中所述之曼扎供养仪轨，供食子广大仪轨。若有能力，亦可从上师时轮金刚之禅定之门入自入。 此处一切智者觉囊巴大师之观点，无论初学者之上师与弟子之灌顶为何，前三灌顶为上，第四灌顶为上之上，如是分为小上与大上，此十一灌顶普通为弟子之
English
Brahmin Brahma Brahma knows, extinction Nirvana Brahma obtains, liberation salvation complete liberation body, complete liberation peace peace nature. Thus it is said. This ritual is mostly similar to the previous one, but the difference in the way of realizing the wisdom of empowerment is even more excellent. At the end, from this time onwards, and so on, the sword and so on should also be recited and practiced as such. It is the order of the great sovereign empowerment. This great sovereign empowerment should be performed only by the master and disciple who are both accomplished, or have attained the position of a yogi, or even if they have not attained it, they have firm faith in the supreme fortune. However, in this degenerate age, teachers and disciples of accomplished ones and yoginis are rare, and even if they exist, they are not recognized because they do not have clairvoyance, and it is regrettable that the practice of profound empowerment is interrupted. Therefore, at least the method of meditation empowerment should be obtained. This is definitely related to the feast wheel, before the vase empowerment, and at the end of wisdom and wisdom, it must be combined. The higher empowerment of the disciple's empowerment, the sovereign empowerment, and the great sovereign empowerment, the master is a wise person of the completion stage, or slightly stable in the generation stage, then there is no need to perform the mandala practice other than the feast wheel. For the master who is a beginner, although it is not a necessary part of the disciple's attainment of empowerment, it is necessary to practice the mandala for the sake of the master's own accumulation of merit. And it is related to the seven empowerments, etc., and it is good to have outer and inner mandalas. Otherwise, one can also practice the complete mandala, or only the meditation and recitation of the heart mandala, as well as the mandala offering ritual described in the practice method, and the extensive ritual of offering torma. If one has the ability, one can also enter self-entry through the door of the master Kalachakra's meditation. Here, according to the view of the omniscient Jonangpa master, no matter what the empowerment of the master and disciple who are beginners is, the first three empowerments are above, and the fourth empowerment is above the above, thus dividing into small above and large above, these eleven ordinary empowerments are for the disciple's