English
Looking at her face, one should believe with devotion in the joy-wisdom within the unchanging bliss. As it is said, touching the breasts of the glorious wisdom woman is the vase empowerment itself. At the end of that, one should hold the pride of the eighth ground. Here, the first joy of attachment that arises is the wisdom of empowerment, and what it relies on is the body of the mudra. That is, the white bindu that is similar in shape to a vase, or the general body itself is also similar to a vase. The general body and especially the white bindu are the mandala, and the wisdom obtained from it is obtained from the vase of the body of the inner wisdom woman, therefore it is called the vase empowerment. Second, the secret empowerment: First is the supplication, and finally holding pride, etc., the sequence of the preliminary and subsequent rituals is the same as the vase empowerment. At the time of the main practice, with the consort previously offered by the student, and the mind of enlightenment of the master in meditative equipoise, pouring the mind of enlightenment into the student's mouth, tasting the mind of enlightenment, a pleasure like the pleasure of a youth arises. So it is said in other mandala rituals. At this time, the rays of light from the heart invite the Buddhas and Bodhisattvas, enter the body of the master, and practice as the mind of enlightenment. Although this tantra commentary does not clearly state this, in the Later Tantra of the Guhyasamaja it says: "By the union of the vajra and lotus, all the Tathagatas are completely gathered. By the union of body, speech, and mind, all of them are gathered in the heart. Having extracted it from the vajra path, it should be poured into the mouth of the disciple." This is the meaning. Since this applies to all of Anuttarayoga, union is also necessary here. Therefore, by stabilizing the mind of enlightenment in the four chakras, like the kundali, it becomes the basis for experiencing the wisdom of the four joys for a long time, and by tasting this, a special experience arises, which is in accordance with what is said in other scriptures. The student also tastes the mind of enlightenment of both the father and mother here. Although it is not clearly stated here, it is the common practice. Just as the binding and release of the blindfold is said in the secret empowerment at the time of the master's empowerment, it should also be applied here. After looking at the mandala of the bhaga of the consort from whom the secret empowerment is obtained, attachment arises.
Chinese
依赖于此，仅是瓶灌顶时超越的第二喜，胜喜的体验真实生起被认知，并且对此不变的胜喜生起信解。正如续部所说：从秘密之中体验持兔者（月亮），并且成为观看者的秘密之灌顶。以及，观看后获得喜乐，观看秘密即是如此。如此等等。与其它坛城仪轨不同之处在于，这是观看秘密坛城的安乐。此处的胜喜，是因为观看莲花坛城之因所生，因此称为进入莲花（bha ga）坛城。智慧慧灌顶也是以祈请作为前行，因此在正行之时，续部中说：智慧慧灌顶中，所有胜者种姓的支分，都应以口宣说。诸位胜者也在此由上师作为见证，而将手印给予弟子。如是说。其含义是，胜者种姓等，在明妃的五个位置上安立嗡（ཨོཾ，梵文天城体：ओम्，梵文罗马转写：oṃ，汉语字面意思：嗡）字等五个种子字。如同在集聚等其它续部中所说的那样也可以，其含义是集聚且具有剩余，因此安立六支分，或者安立六种姓的种子字，或者如同在明点瑜伽的场合中所说的那样也可以，而后者被用于实践。胜者们作为见证是指：在此你们是见证等等，以如何适合的语句来给予手印。其它如虚空秘密加持等，以明点瑜伽来解释种姓。此处释论中说：以金刚萨埵作为见证，为了手持和二二结合，而将手印给予弟子。如何使具有恶劣命运的众生能够掌握禅修等，以及为了听闻续部，因此手持和二二给予次第真实进行。手持获得喜乐是指：如手持等即是智慧，手持是象征，从身体之外的结合所生，获得刹那差别的喜乐，是世间智慧慧的内涵，第三灌顶，以及从二二结合中获得安乐。二二拥抱也是如此。
English
Depending on this, merely the experience of the second joy, the supreme joy, which surpasses the time of the vase initiation, is actually recognized as arising, and one develops faith in this unchanging supreme joy. As the tantra says: From the secrets, experiencing the rabbit-holder (moon), and becoming empowered by the secrets of the viewers. And, obtaining joy by looking, the secret of looking is just like that. So forth. What is unique from other mandala rituals is that this is the bliss of viewing the secret mandala. The supreme joy in this case is called entering the lotus (bha ga) mandala because it arises from the cause of viewing the lotus mandala. The wisdom-jnana initiation also proceeds with supplication as a preliminary, so during the main part, the tantra says: In the wisdom-jnana initiation, all the branches of the Victorious One's lineage should be verbally explained. The Victors also, here, with the guru as witness, should bestow the mudra upon the disciple. It is said. Its meaning is that, in the lineage of the Victors, etc., the five seed syllables, such as the syllable Om (ཨོཾ，梵文天城体：ओम्，梵文罗马转写：oṃ，汉语字面意思：嗡), are placed in the five places of the vidya. As it appears in other tantras such as the Samputa, that is also acceptable, meaning that it is assembled and with remainder, so either establish the six branches, or establish the seed syllables of the six lineages, or as explained in the context of bindu yoga, that is also acceptable, but the latter is used in practice. "The Victors as witnesses" means: Here, you are the witnesses, etc., giving the mudra with whatever words are appropriate. Others, such as the space secret blessing, etc., explain the lineage with bindu yoga. Here, the great commentary says: With Vajrasattva as witness, the mudra should be given to the disciple for the sake of holding hands and uniting in pairs. How can this sentient being with bad fortune be empowered in meditation, etc., and for the sake of hearing the tantra, therefore holding hands and giving in pairs should be done in order. Obtaining joy by holding hands means: As holding hands, etc., is wisdom itself, holding hands is symbolic, obtaining the joy of the momentary difference arising from union outside the body is the essence of worldly wisdom-jnana, the third initiation, and obtaining bliss from uniting in pairs. Embracing in pairs is also the same.
Chinese
如金刚莲花交合，从秘密处菩提心化为宝，无论时间长短，从束缚中产生的刹那乐与俱生之自性，知晓此乃依于世间智慧之第四。此二者亦因阻碍学徒菩提心之行显现而生乐。权宜之计，如昆达般进入菩提心坛城，如是安立名言。此处，应以信解刹那之殊胜喜乐与俱生之实生，信解不移之殊胜喜乐与俱生。如是，瓶灌顶时，以虚空与风界为主，发出声音，触碰乳房，束缚触觉之功德明点；秘密灌顶时，以火界为主，体验味觉之功德，即菩提心。此味从何而来？因观莲花而生。故于前二者之上加味觉之功德。于世间慧灌顶时，此处手牵手等粗身相触，乃形色之功德，水界。二二交合，秘密在于内在脉气之气味相触。气味之功德，名为地界之乐。因前者皆具足后者，故具足四功德与五功德。通常，此时亦需下稳。然初学者未能下稳，亦罪过小。其后，生起十地之慢。若学徒非第四灌顶之器，则暂且赐予三种殊胜灌顶。以四灌顶之数目，呼出气息，手牵手之乐乃第三灌顶，二二交合乃第四灌顶。其后，以事业手印之极合等，需学习于不共誓言明点不移之束缚。先前于引入孩童之时所宣告者，若为日夜各自，则亦宣告根本堕等。其偈颂之义为：事业乃手印与极合之时，以及修习智慧手印之后，贪欲之乐亦为大乐之所依。
English
Like the union of Vajra and Lotus, the Bodhicitta transforming into a jewel from the secret place, no matter how long or short the time, the instantaneous bliss arising from the bondage and the nature of co-emergence, knowing this is the fourth depending on worldly wisdom itself. These two are also because the bliss arises from obstructing the manifestation of the student's Bodhicitta's progress. As a provisional measure, like Kundas entering the Bodhicitta Mandala, such is the establishment of terms. Here, one should believe in the actual arising of the special joy of the moment and the co-emergent, and believe in the unchanging special joy and the co-emergent. Thus, during the vase empowerment, with the space and wind elements as the main elements, the sound is emitted, touching the breasts, binding the essence of the tactile qualities; during the secret empowerment, with the fire element as the main element, the taste quality is experienced, which is the Bodhicitta. Where does this taste come from? It arises from looking at the lotus. Therefore, on top of the previous two, add the quality of taste. During the worldly wisdom empowerment, here, holding hands and other coarse body contacts are the quality of form, the water element. The secret of the two-two union lies in the contact of the inner pulse's scent. The quality of scent is called the bliss of the earth element. Because the former possesses the latter, it possesses four qualities and five qualities. Generally, stability is also required at this time. However, even if a beginner cannot stabilize, the fault is small. After that, generate the pride of the tenth Bhumi. If the student is not a vessel for the fourth empowerment, then temporarily bestow the three supreme empowerments. With the number of the four empowerments, exhaling, the bliss of holding hands is the third empowerment, and the two-two union is the fourth empowerment. After that, with the supreme union of action seals, etc., one needs to learn the unwavering bondage of the uncommon Samaya Bindu. What was previously announced during the introduction of the child, if it is each day and night, then also announce the root falls, etc. The meaning of the verse is: action is the time of the seal and supreme union, and also the great bliss is the basis for meditating on the bliss of desire after the wisdom seal.
Chinese
菩提心犹如昆达花，当以坚定的行为戒律守护而不衰退。后起（指乐空双运）也需要守护，之所以提到“也”字，是因为在通过空性之身产生快乐时，不仅要使菩提心不退转，而且也要使事业手印和智慧手印二者不退转。这是普遍的教导，首先从成熟灌顶开始，直到随念，以及禅定之后的后得位都要应用。如何守护呢？将女性生殖器（梵文：Bhaga）和男性生殖器（梵文：Linga）安置好之后，不要将菩提心向外散布，要恒常观修具有三界一切形象的佛像，即空性之身，从而使明点不泄地束缚住。这是在所有随念的场合和禅定之后的后得位都要做的。实际上虽然是这样，但如果从随顺的角度来说，在执持的场合和生命力以下的提取精髓的强制性行为中，以及在成就事业手印和智慧手印二者的后起时，一般只是专注于空性之身，并且通过风的力量束缚明点时，也有少许通过空性之身束缚的部分。之所以称空性之身为佛像，是因为真正的佛陀是胜义谛的佛陀，即如来藏，并且认为这是它的自性。也就是说，当粗糙的风稍微消退，智慧的风增长时，空性之身会清晰地显现。并且，当专注于空性之身时，以果对因的种姓施加利益的方式，智慧的风会增长。它增长时，会阻挡并束缚粗糙的风。风被束缚时，明点会停止。因此，空性之身能够束缚明点。仅仅通过这种守护明点的方式，无需经历其他转世，在此生就能获得佛陀的果位，首先是无漏的安乐，戒律的积聚会完全圆满，布施等福德的积聚，以及不变安乐的智慧的积聚也会完全具备，由此，作为果，会获得具有十种相的自性，即十度，的圆满佛陀，远离垢染的真如之体。
English
The mind of enlightenment is like the Kunda flower, it should be protected with steadfast conduct and discipline so that it does not decline. It is also necessary to protect the subsequent arising (referring to the union of bliss and emptiness). The reason for mentioning "also" is that when generating bliss through the empty form, not only should the mind of enlightenment not regress, but also the Karma Mudra and Jnana Mudra should not regress. This is a general teaching, starting from the ripening empowerment, up to mindfulness, and also applied to the post-meditation state after Samadhi. How to protect it? After properly placing the female genitalia (Bhaga, 梵文) and male genitalia (Linga, 梵文), do not spread the mind of enlightenment outwards. Constantly meditate on the Buddha image with the form of all three realms, that is, the empty form, so that the Bindu is bound without leaking. This is to be done in all occasions of mindfulness and in the post-meditation state after Samadhi. Although this is the reality, if viewed from the perspective of compliance, in the occasions of holding and in the forceful actions of extracting essence below the life force, and also in the subsequent arising of accomplishing the Karma Mudra and Jnana Mudra, generally just focusing on the empty form, and when binding the Bindu with the power of the winds, there is also a small part of binding through the empty form. The reason for calling the empty form the Buddha image is that the real Buddha is the Buddha of ultimate truth, that is, the Tathagatagarbha, and it is considered that this is its own nature. That is, when the coarse winds slightly subside and the wisdom winds increase, the empty form will appear clearly. And when focusing on the empty form, the wisdom winds will increase in a way that the result benefits the lineage of the cause. When it increases, it will block and bind the coarse winds. When the winds are bound, the Bindu will stop. Therefore, the empty form can bind the Bindu. Only through this method of protecting the Bindu, without going through other rebirths, one can attain the state of Buddhahood in this life. First, the undefiled bliss, the accumulation of discipline will be completely perfected, the accumulation of merit such as generosity, and the accumulation of unchanging bliss and wisdom will also be fully possessed. As a result, one will obtain the complete Buddha with the nature of ten aspects, that is, the ten Paramitas, the stainless Suchness.