English
The Lord of All, indicated by the symbols of the ultimate wisdom Vajradhara, is the primordial wisdom that embodies all Buddhas. From its power arise the unchanging, manifest generation stage, and the union of the two stages of the path that transforms and diminishes. Here, the meaning is that although the unchanging does not have real cause and effect, knower and known, it relies on similar metaphors, establishing concordant cause and effect, etc., just as saying that the cause of a gold earring is gold, the nature is established as the cause. Therefore, the cause, the two sets of unchanging five aggregates and the two sets of six aggregates, and the result, the four unchanging bindus of the nature that possesses all aspects, are the reality to be realized. These empowerments of the Acharya are also combined with such purity. Among them, the two water pitchers of the Lord's empowerment are the path of the union of the unchanging five aggregates, and the hanging ribbons are the emptiness wisdom five twos, totaling ten, which are the cause of their pure union. The conduct of the six seals or rings is the union of the unchanging six aggregates because of the purity of the empowerment realm of the Father and Mother deities. For the layperson as well, the water empowerment is the unchanging five aggregates, and the rings are the unchanging six aggregates. The six seals arise as the six families, and the key point is the same as the six Father and Mother deities. The four unchanging bindus of the result are manifested by the four empowerments themselves, and their nature, which possesses all aspects, is manifested by bestowing the conduct of body, speech, and mind vajra. At the time of the great Lord's empowerment, the preliminary consort is not displayed, but rather a request is made, and a request is made together with the Dharmadhatu Vajra. The speech vajra is entrusted to the disciple, and the disciple embraces the guru, and the disciple embraces the nine consorts, counting from one to nine. These twelve symbolize the two sets of unchanging six aggregates. At the time of this water empowerment, the ten vases symbolize the bliss of the two sets of unchanging five aggregates, and the ten vase holders symbolize their emptiness. The four supreme empowerments are the purity of the four unchanging bindus, which is holding the aspect of the unchanging bliss of the wisdom of the empowerment. For worldly empowerments, the actions of nine or ten consorts are performed in sequence. In general, many consorts are holding the aspect of possessing all aspects, and in particular, ten symbolize the ten signs, and
Chinese
做“咕”字，是圆点（bindu）的标志普遍应用，因为其他标志的根本和结果都以这种方式应用。第四是，与安乐和一切自性同在相结合，与共同（的方式）相同。瓶灌顶时，金刚上师首先接触十个手印母，然后九个（手印母）的明妃弟子接触，法界金刚的明妃上师接触。后来的二十种贪欲，是身体产生语的二十种外相与菩提相结合。秘密灌顶时，用从声音金刚中修成的秘密物质，首先灌顶弟子和法界金刚。然后，除了风度母之外，用九个手印母实际修成的粉末灌顶。这样，十个是方便智慧双运，如果按照旧译（宁玛派）的说法，没有度母，做八个手印母，那么弟子和法界母就要分开。语融入于意，以五种方式证得菩提。智慧灌顶是法界金刚和上师随后的贪欲，以及（法界金刚和上师）与弟子手持体验，之后是二者交合，不包括度母的九个手印母。十一个是意融入于身金刚，是幻化网，十个标志和各种形象。第四是，为了表示仅仅是自性，远离增益和损减，仅仅以智慧金刚清净。此外，主人和伟大主人的前行们，以前的孩童进入的誓言传承，以及上位者们，以前从上位者那里产生的弟子的誓言传承之上，新获得金刚上师的誓言功德，并且前行者们在因位的圆满次第时，与最初的五个支分，以及禅定的地和圣地的阶段的七个地相结合，以及正行殊胜四灌顶时，与圆满次第时禅定的支分和禅定的地以及圣地的阶段的后五个地相结合。以弟子的灌顶，有权修持这些道。以主人的灌顶，有权生起地道的功德。以伟大主人的灌顶，主要有权成就果位的四身，以及获得地的功德的究竟。
English
Making the "gu" syllable is the universal application of the bindu symbol, because the root and result of other symbols are applied in this way. Fourthly, it is combined with being present with bliss and all natures, similar to the common (way). During the vase empowerment, the Vajra Master first touches the ten mudras, then the consorts of the nine (mudras) are touched by the disciples, and the consort of the Dharmadhatu Vajra is touched by the master. The subsequent twenty desires are the twenty external aspects of the body arising from speech, combined with enlightenment. During the secret empowerment, the secret substance accomplished from the sound vajra is used to first empower the disciple and the Dharmadhatu Vajra. Then, except for the Wind Tara, the empowerment is given with the powder actually accomplished by the nine mudras. Thus, the ten are the union of skillful means and wisdom. If, according to the old translation (Nyingma), there is no Tara and eight mudras are performed, then the disciple and the Dharmadhatu Mother must be separated. Speech merges into mind, attaining enlightenment in five ways. The wisdom empowerment is the subsequent desire of the Dharmadhatu Vajra and the master, and (the Dharmadhatu Vajra and the master) holding hands with the disciple and experiencing it, followed by the union of the two, the nine mudras excluding Tara. Eleven is mind merging into body vajra, which is the net of illusion, the ten symbols and various images. Fourthly, in order to indicate that it is merely self-nature, free from augmentation and diminution, it is purified solely by the wisdom vajra. Furthermore, the preliminaries of the master and the great master, the lineage of vows of the previous children's entry, and the lineage of vows of the disciples arising from the previous superiors, on top of which the qualities of the Vajra Master's vows are newly obtained, and the preliminaries, during the completion stage of the cause, are combined with the first five limbs, and the seven grounds of the stage of samadhi and the noble grounds, and during the actual supreme four empowerments, are combined with the limbs of samadhi and the five later grounds of the stage of samadhi and the noble grounds during the completion stage. With the disciple's empowerment, one has the authority to practice these paths. With the master's empowerment, one has the authority to generate the qualities of the grounds and paths. With the great master's empowerment, one mainly has the authority to accomplish the four kayas of the fruit, and to attain the ultimate qualities of the grounds.
Chinese
按照这样，从吉祥时轮坛城的仪轨中，仅仅粗略地显示了与灌顶相关的意义。作为这部分，誓言和戒律的详细形式也需要另外确定。同样，对于会供轮，火供和开光等，也需要精通实践仪轨的次第，并且理解其意义非常重要。但是，这些形式的安排应该从上师们的著作中理解。如果将这些好好地结合起来，并从上师那里如实地请教，那么真实的智慧和知识以及一切美好的佛法都会越来越增长广大。 在金刚乘中，无边圆满的根本是成熟的灌顶，这是包括佛子在内的所有成就者和智者的说法。因此，在这里努力是有福的，无数续部的灌顶之水有成千上万。在确定秘密的海洋中融为一体的是，时轮的灌顶是智慧之海。愿将这些意义分开的功德，成为无边众生的近因。愿一切众生由此不久获得无上大乐之身。吉祥时轮坛城仪轨的解释，名为甘露海，这是为了满足法王觉囊巴父子的心愿，由嘉钦巴达热纳塔所说。校对完毕。吉祥！ 这是印经祈愿文： 在解脱寂静的海洋中融为一体，趋向无边的佛法缓慢流淌的河流，即使是词语的微小部分，也能彻底洗净三毒的污垢，这善说甘露。凭借印刷此经的纯洁善业的力量，愿能开启成千上万真实佛法的门，愿五种姓的众生都能获得决定利益的珍宝宝藏的支配权。为了在广阔的世界上，释迦狮子的无害和平的教义能够从各个方面得到弘扬，以及为了暂时和长远的各种善行，可以用于印刷或将要印刷的任何无宗派的佛教经典中的回向祈愿文。
English
Accordingly, from the ritual of the glorious Kalachakra mandala, only a rough indication of the meanings related to the empowerment is shown. As a part of this, the detailed form of vows and precepts also needs to be determined separately. Similarly, for the Ganachakra, the fire offering, and the consecration, it is also important to be proficient in the order of practical rituals and to understand their meaning. However, the arrangement of these forms should be understood from the works of the previous masters. If these are well combined and truthfully asked from the lama, then true wisdom and knowledge, and all good Dharma will increase and expand more and more. In this Vajrayana, the root of infinite perfection is the maturing empowerment, which is said by all the accomplished ones and wise ones, including the sons. Therefore, it is fortunate to strive here, the empowerment water of countless tantras is hundreds of thousands. What becomes one taste in the ocean of definite secret is, the Kalachakra empowerment is the ocean of wisdom. May the merit of separating these meanings become the near sustenance of all limitless sentient beings. May all beings thereby soon obtain the body of unsurpassed great bliss. This explanation of the ritual of the glorious Kalachakra mandala, called the Ocean of Ambrosia, was spoken by Gyal Khampa Taranatha in order to fulfill the wishes of the Dharma King Jonangpa father and sons. Checked once. Mangalam! This is the printing dedication prayer: In the ocean of liberation and peace, becoming one taste, the river of limitless Dharma flowing slowly, even a small part of the words can completely wash away the dirt of the three poisons, this well-spoken nectar. By the power of the pure virtuous deeds of printing this scripture, may thousands of doors of true Dharma be opened, may all beings of the five lineages have dominion over the treasure of definite goodness. In order that the doctrine of Shakya Simha, the guide of harmless peace, may be propagated in every way in the vast world, and for the sake of various temporary and long-term benefits, this dedication prayer can be used for any non-sectarian Buddhist scriptures that are being printed or will be printed.
English
Composed by Tu Shakyai, the Dharma-speaking monk Ngawang Lobsang Tenzin Gyatso. The Lungkya Monastery Dodjung Norbu Collection Editorial Office has converted it into an e-book. Announcement. 1. Our Dodjung Norbu Collection Editorial Office is operating an electronic library that specializes in creating and distributing e-books. We are converting any new modern books that are in accordance with our library's regulations, without discrimination against any Buddhist doctrines, into e-books. For books that need to be made into e-books and distributed, please provide a summary of the book's contents and an introduction to the author. After review by our collection review team, it will definitely be made into an e-book and placed in the e-book library's collection. 2. If individuals have created e-books and the owners wish to place them in our e-book collection, please contact us through the addresses below. After approval by our review team, it will be placed in the e-book library's collection. 3. To the vast number of knowledgeable people who read the e-books in our e-book library, please provide feedback on any omissions, errors, or shortcomings you see in the books. We would also like to receive any suggestions regarding the editing and production of the books, and we will consider them based on the situation. Therefore, we hope that the vast readership and the community of knowledgeable people will provide support and care. Please be aware, be aware, be aware.