Chinese
。这样就洗浴并让饮用。此时，有一种仪轨是上师以弟子预备的掬水咒来布施，但因为与瓶灌顶有关，所以这个好。如果喜欢非常广大的前行，就像洛扎瓦·罗哲巴（藏文：ལོ་ཙཱ་བ་བློ་གྲོས་དཔལ་，音译：洛札瓦·布洛周贝，意为译师慧吉祥）所著的《上师胜乐甘露之源》中所说的那样，也有将弟子预备的特殊法和外坛城的进入仪轨粗略地结合起来的仪轨。作为上师灌顶的支分则不需要，但根据弟子的意愿来做也不矛盾。正行开始时，这样说：也就是根本续中说：“金刚之线若安立，彩粉等物若散布，不以真言之自性，若作菩提难获得。”因此，上师灌顶不是在用彩粉等外形布置的坛城中授予，而水灌顶等被称为瓶灌顶，也只是这样命名而已，不是四灌顶中的瓶灌顶。四灌顶是从上师那里分开的，这是最终的续部中所说的。因此，在手印身的坛城中授予瓶灌顶，在莲花坛城中授予秘密灌顶，在世俗菩提心坛城中授予智慧世间灌顶，在胜义菩提心坛城中授予第四个超世间灌顶。所以要这样理解，而灌顶者对一切都是金刚阿阇黎。也就是上师时轮金刚的右脸身金刚领受瓶灌顶，左脸语金刚领受秘密灌顶，前脸意金刚领受智慧灌顶，后脸智慧金刚领受第四灌顶，要生起这样的想法。首先，为了四个殊胜灌顶的总义，观想一切圆满具足的种姓手印，以及充满珍宝的清净刹土，请求献曼扎。这样说着，弟子也献上曼扎，（念诵：）摧毁一切障碍者，时轮之主我敬礼。至高不变充满乐，智慧身尊我顶礼。空性
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. In this way, bathe and let drink. At this time, there is a ritual in which the master bestows the mantra of the water offered for the preparation of the disciple, but since it is related to the vase empowerment, this is good. If you like a very extensive preliminary practice, as stated in "The Source of Nectar, the Supreme Empowerment of the Master" composed by Lotsawa Lodro Pal, there is also a ritual that roughly combines the special Dharma of the disciple's preparation and the coarse ritual of entering the outer mandala. It is not necessary as a part of the higher empowerment, but it is not contradictory to do it according to the disciple's wishes. At the beginning of the main practice, say this: That is, in the root tantra it is said: "If the vajra line is established, if colored powders etc. are scattered, not by the nature of mantra, if done, it is difficult to obtain enlightenment." Therefore, the higher empowerments are not bestowed in the mandala arranged with external forms such as colored powders, and the water empowerment etc. are called vase empowerment, but it is only named in this way, it is not the vase empowerment among the four empowerments. The four empowerments are separated from the master alone, which is said in the ultimate tantras. Therefore, the vase empowerment is bestowed in the mandala of the body of the mudra, the secret empowerment is bestowed in the lotus mandala, the wisdom worldly empowerment is bestowed in the mandala of the conventional bodhicitta, and the fourth transcendental empowerment is bestowed in the mandala of the ultimate bodhicitta. So it should be understood in this way, and the empowerer is the Vajra Acharya for everything. That is, the guru Kalachakra's right face, the body vajra, receives the vase empowerment, the left face, the speech vajra, receives the secret empowerment, the front face, the mind vajra, receives the wisdom empowerment, and the back face, the wisdom vajra, receives the fourth empowerment, one must generate such a thought. First, for the general meaning of the four supreme empowerments, visualize the lineage mudra that is completely perfect in all characteristics, and the pure realm filled with jewels, and request to offer the mandala. Saying this, the disciple also offers the mandala, (reciting:) I prostrate to you, the Lord of the Wheel of Time, who destroys all obstacles. I pay homage to the body of wisdom, the supreme unchanging one, full of bliss. Emptiness
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Where there is no place and no change, in the realm of Dharma it is the holy place, may you experience true bliss. After saying this, contemplate that all Tathagatas are gathered as one essence, and recite: Ah Ho Maha Sukham! After reciting, actually mix the nectar pills and place the drops of the inner offering on the tongue twice and drink. Eliminate disbelief. Om De Ben Dra Ya Nyu Da Ga Ta Ya Svaha! Also look at the lotus of the hand seal to make it clear, and experience the happiness from it, which is the supreme joy of the worldly truth, this is the meaning of the secret initiation. In this way, by receiving the secret initiation in the mandala of the lotus of the hand seal, one becomes a monk in the way of mantra, and receives the prophecy of the ninth ground, the Good Intelligence, and becomes the successor of the Buddha. Thus conveying the symbol, and making them repeat: Om Ah Vajrasattve na guhya abhiṣekeṇābhiṣikto vajrasattvaḥ yuvarājo navabhūmilabdho 'haṃ. (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning: Om Ah Vajrasattve na guhya abhiṣekeṇābhiṣikto vajrasattvaḥ yuvarājo navabhūmilabdho 'haṃ, oṃ āḥ vajrasattve na guhya abhiṣekeṇābhiṣikto vajrasattvaḥ yuvarājo navabhūmilabdho 'haṃ, Om Ah Vajrasattve, initiated with secret initiation, Vajrasattva, becoming a prince, obtaining the ninth ground), one should hold pride, this is the secret initiation. Then, offer the mandala for the meaning of the initiation of wisdom and prajna. For the meaning of the blessing of the heart vajra entering the mind, recite and pray to the above verses: Glorious holder of the heart vajra. For the meaning of the actual practice of wisdom and prajna, recite and pray: Om Hum Prajna Upa Yo Vajrasattva Bisha Mataro. Prajna Jnane Abhi Shekam Me Da Da Tam Hum Hum Phat! Pray like this. After that, the light of the guru's heart, etc., make an analogy from the previous blessings, from the blue Hum syllable in the heart, the Hum syllable radiates blue light, enters from the heart, removes the defilements of the mind, and blesses it with the heart vajra. And, the mind's bindu and the state of heavy sleep cease, the supreme joy of special joy is complete, the heart's vajra manifests enlightenment with the five aspects of the Dharmakaya. You can also change the recitation. After that, the real initiation of wisdom and prajna is to visualize the guru handing over the previously offered consort to the disciple. Here you are the witnesses. I hand this over to him. Thus, with Vajrasattva as the witness, this pleasing consort is yours, to be relied upon as observed by the Buddhas, the order of samsara and nirvana.
Chinese
结合之，体验殊胜之乐。以金刚跏趺坐，观心安住于宝珠之中。如是理解。将各种手印视为佛母，额头显现嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间显现阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），心间显现吽（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽），脐间显现霍（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：霍），密处显现梭（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭），顶轮显现哈。此手印亦示现以莲花、藏红花等制成的妙香。唉玛，我的莲花，圆满具足一切安乐。无论何人以仪轨修持，我皆安住于彼之前。如修持佛陀等，如是行持莲花之事。大乐之王自身，恒常安住于此。班杂摩克沙霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。自身观为明观时轮金刚，额头显现嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间显现阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），心间显现吽（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽），脐间显现霍（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：霍），密处显现梭（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭），顶轮显现哈。智慧之莲花，从阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）生出八瓣莲花，花蕊以从吽（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）生出的金刚标帜。方便之金刚，从吽（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）生出五股金刚杵。中央以从阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）生出的八瓣莲花标帜。以手印及双运之门，平等进入。念诵：嗡 嘉纳 布扎 阿努ra多 梭巴瓦 阿玛 阔杭（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。如是体验从结合中生起的安乐，即是世俗的离喜之乐，以及俱生之乐，乃是智慧之灌顶的意义。这些是四喜的差别，乃是四种世俗的灌顶。如是在世俗菩提心之坛城中，获得智慧之灌顶，于密咒之法中获得稳固，并获得授记将安住于十地之法云地，成为第二金刚持。如是传达密意，并念诵：嗡 吽 班杂 萨埵 那， 扎嘉那内那 阿比谢凯那 阿比谢科多 迪迪哟，班杂 达罗 杭 达玛 麦嘎 米拉多 杭（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。令其复诵，并生起我慢。此为第三智慧之灌顶。之后，上师给予誓言之决定：世俗的俱生之乐并非胜义谛，胜义谛中瑜伽士之乐乃是不变的明点，因此安
English
Combine, and experience the supreme bliss. With the vajra posture, contemplate the mind dwelling within the jewel. Thus understand. Considering the various mudras as the mother, Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) appears on the forehead, Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：Ah) on the throat, Hum (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：Hum) on the heart, Hoh (藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：Hoh) on the navel, Svah (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：Svah) on the secret place, and Ha on the crown of the head. That mudra also demonstrates the good fragrance made of lotus, saffron, and so on. Ema, this lotus of mine is perfectly endowed with all bliss. Whoever cultivates it with rituals, I dwell before them. Like cultivating the Buddha, do the deeds of the lotus accordingly. The great king of bliss himself always dwells here. Bhandza Moksha Hoh (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Visualize oneself as the clear Kalachakra, Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) appears on the forehead, Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：Ah) on the throat, Hum (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：Hum) on the heart, Hoh (藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：Hoh) on the navel, Svah (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：Svah) on the secret place, and Ha on the crown of the head. The lotus of wisdom, from Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：Ah) arises an eight-petaled lotus, the stamen marked with a vajra arising from Hum (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：Hum). The vajra of method, from Hum (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：Hum) arises a five-pronged vajra. The center is marked with an eight-petaled lotus arising from Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：Ah). Enter equally through the gate of hand-holding and union. Recite: Om Jñana Puja Anurakto Svabhava Atma Koham (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Thus, experiencing the bliss arising from the union is the joy of separation from worldly convention, and the joy of co-emergence, which is the meaning of the wisdom empowerment. These are the distinctions of the four joys, which are the four conventional empowerments. Thus, in the mandala of conventional bodhicitta, having received the wisdom empowerment, one becomes stable in the way of mantra, and having received the prophecy to abide on the tenth bhumi, the cloud of dharma, one becomes the second Vajradhara. Thus, convey the meaning, and recite: Om Hum Vajra Sattva Na, Prajña Jñanena Abhishekena Abhisikto Dvidiya, Vajradharo Ham Dharma Megha Milabdho Ham (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Have them repeat it, and hold the pride. This is the actual third wisdom empowerment. Then, the lama bestows the certainty of the samaya: The co-emergent joy of worldly convention is not the ultimate truth, but in the ultimate truth, the bliss of yogis is the immutable bindu, therefore, the bliss
Chinese
大乐之所依明点，汝应守护之。 所谓者何？ 以业手印之极结合， 以及智慧手印之后生起， 大乐菩提心， 以坚固禁行守护之。 于女阴中善安立男根后， 菩提心不应放逸。 三界一切有情众， 皆应观想为佛之身。 唯以此守护之， 此生即成佛。 戒律之聚亦圆满， 福德智慧亦具足。 获得十度彼岸者， 圆满正觉入三时。 以此圆满诸佛之， 法轮殊胜而转动。 为成自他利之故， 空性大悲无分别， 三界自在之智慧， 除此以外更无有。 救护一切之律仪， 汝若守护我之子， 彼时一切诸佛之， 加持圆满得菩提。 若为贪欲所执持， 于主尊前迎请后， 若不守护诸律仪， 彼时将堕号泣处。 从下劣心之生处， 何时菩提心堕落时， 彼时知为手印后， 以自舌舔莲花外。 如是应说之， 是为施律仪之决定。 若喜广说于此时， 若以欺诳之势力等， 宣说十四根本堕之续部词句，并解释其义。 再次献曼扎后， 祈请世尊请赐予我灌顶之加持。 如是祈请之。 其后，金刚上师之子汝谛听，如世俗谛一般，一切有情众生共同之乐，十六喜之体性者。 行欲乐故，有情自心所欲满足者，即是满足。 满足于最胜支分，以兔为相之精液流出，炽燃之妙明点滴落。 以骆驼弯曲之姿势，最胜之乐自然而生，明点解脱者，于三者之尽头。 以观视、触碰、交合而滴落之乐，以此等喜等差别者。 行欲乐，初亦如是，人们以眼观视等。