English
Manifesting the body of innate wisdom. With the empowerment of banners and bells, purifying the defilements of ordinary speech in the essence of the speech bindu, manifesting the vajra of wisdom speech. With the empowerment of asceticism and naming, purifying the defilements of conceptual delusion in the essence of the mind bindu, manifesting the vajra of pure wisdom mind. With the empowerment of subsequent permission and bestowal, washing away the defilements of the imprints of changing bliss in the essence of wisdom bindu, thereby establishing the auspicious connection for manifesting the state of complete pure wisdom vajra. A detailed explanation is as follows: In the brief explanation of empowerment, other realms and so on are purified, connected with others. That is, the performer, the Vajra Master, blesses the disciple's continuum, which is to be tamed, with the three actions of substance, mantra, and samadhi. The nature of the aggregates, elements, and sense bases, which are to be tamed, is originally divine. Temporarily, the disciple's mind manifests as divine, and ultimately, the continuum is matured to be very close to perfect enlightenment. This is the essence of the seven empowerments. For example, taking the water empowerment as an example, the performer and the one to be tamed are as before. The object of action is that in the north gate of the mandala, the conch water is blessed as the nature of the five mother goddesses. Mantra: Om Ah A E Ri U Li, etc. (Tibetan: ཨོཾ་ཨཱ་ཨཱི་རཱྀ་ཨཱུ་ལཱྀ་, Devanagari: ओम् आः ई ऋ ऊ लृ, Romanized Sanskrit: oṃ āḥ ī ṛ ū lṛ, Literal Chinese meaning: Om Ah A E Ri U Li, etc.) Samadhi: Holding the vase water transformed into the nature of the five principal mother goddesses. During the empowerment, the disciple visualizes the five elements transforming into the five mother goddesses. Empowering with the complete combination of substance, mantra, and samadhi, the action is that temporarily, the disciple's continuum firmly arises with the realization that the nature of the five elements is the five mother goddesses, and ultimately, quickly attaining the five mother goddesses of the dharmadhatu of ultimate meaning, thereby establishing the auspicious connection, transforming the mind continuum into a state of special maturity. This is the essence of obtaining the water empowerment. Similarly, the remaining empowerments can be understood by analogy. With the crown empowerment, purifying the ordinary five aggregates, manifesting the state of the five Buddha families. With the banner empowerment, purifying the ordinary ten winds, manifesting the state of the ten power mothers. With the vajra and vajra bell empowerment, purifying the sun and moon, the left and right channels.
Chinese
进行加持，其主要果报是现证父尊佛母的果位，以禁行的灌顶清净六根识及其对境六尘的不净法，从而获得真实界中的十二尊勇识父尊佛母，以名号灌顶清净包括事业在内的五种业缘，从而现证真实界中的十尊忿怒尊父尊佛母的果位。同样，金刚阿阇黎所作之事是，加持弟子所修之处，即安立于中脉道之地的物质坛城金刚萨埵父尊佛母。 咒语：嗡 吽 啥等。（藏文：ཨོཾ་ཧཾ་ཀྵ་，梵文天城体：，梵文罗马拟音：oṃ huṃ kṣa，汉语字面意思：嗡 吽 啥） 主要的三摩地是，时轮金刚以金刚萨埵的自性，手持轮宝的灌顶，清净弟子暂时位中的智慧蕴界，使金刚萨埵父尊佛母的身相圆满于心识之前，从而清净不净的智慧蕴界。 最终，由于具足迅速获得金刚萨埵父尊佛母果位的缘起，因此以特殊的方式成熟弟子相续，此乃随许灌顶。 总之，在初学者的灌顶之时，所谓“清净垢染”等，是指以后修道时，能生起清净垢染的强大力量，在此刻获得此能力之义。 所谓“果报得以显现的缘起具足”，也是指以后修道时，由于具有道的威力，能迅速获得果报的能力，在此刻获得此能力之义，要知道这适用于一切情况。 第二，四种瑜伽的清净中，与形相瑜伽相结合是指： 经中说：“水即度母等天女，头饰名为胜者勇士的幡幢能者等。” 由此可知，此处显示了生起次第的本尊身相，以及果位圆满佛陀的金刚相好之身两种，即能自在修学生起次第，以及能将金刚身、化身等作为道用。 也就是从水灌顶的五佛母到随许的金刚萨埵之间相结合。 通过将生起次第和果位的形相瑜伽相结合，也要知道能以传承的方式饶益圆满次第的形相瑜伽。 也就是这样，水冠
English
And the main result is to realize the state of yab-yum. By the initiation of asceticism, the six faculties of the mind, together with the six objects, are purified of impure dharmas, and thus the twelve heroes and heroines of the true realm of space are attained. The five karmic powers of name initiation, together with their activities, are completely purified, and thus the state of the ten krodha yab-yum of the true realm of space is realized. Similarly, the vajra master, who is the agent, blesses the material mandala of Vajrasattva yab-yum on the ground of the gate of the place of abode, which is to be done to the disciple. Mantra: Oṃ huṃ kṣa, etc. The main samadhi is that the Kalachakra, with the nature of Vajrasattva, empowers the wheel of the hand symbol, purifies the aggregates and elements of the disciple's wisdom in the temporary state, and completes the form of Vajrasattva yab-yum in the mind, thus purifying the impure aggregates and elements of wisdom. Finally, because the interdependence of quickly attaining the state of Vajrasattva yab-yum is complete, the disciple's lineage is matured in a special way, which is the anuuttara initiation. In general, at the time of the initiation of the first karma, the so-called "purification of defilements" means that if one meditates on the path later, one will have the power to generate great and special power to purify defilements, and one will gain this ability at this time. The so-called "the interdependence of the manifestation of the fruit is complete" also means that if one meditates on the path later, one will have the power of the path and will quickly attain the fruit, and one will gain this ability at this time. It should be known that this applies to all situations. Secondly, in the purification of the four yogas, the combination with the yoga of form is: The tantra says: "Water is the goddess, such as Tara, the headdress is called the banner of the victorious hero, the able ones, etc." This shows both the deity form of the generation stage and the vajra marks of the complete Buddha of the fruit stage, that is, the ability to freely practice the generation stage and the ability to use the vajra body, nirmanakaya, etc. as the path. That is, from the five mothers of water initiation to the Vajrasattva of the subsequent initiation. By combining the generation stage and the yoga of the form of the fruit, it should also be known that the yoga of the form of the completion stage can be benefited through the lineage. That is, like this: water crown
Chinese
十位逝者父母是：首先，十个吉祥的象征；十位能量母是生命形象形成的十个象征；主要父母是空形象的本尊父母光明照耀；勇士勇母忿怒父母是三界的形象；金刚萨埵父母是形象与快乐的结合。通过六支的区分，与六种形象瑜伽相结合。因此，形象的果实是：以身金刚智慧的坛城广大为主的一切轮回涅槃的显现，是化身显现的缘起。咒语瑜伽的清净是：如果收摄诸风，则会聚集为自性、事业和变化的三种风。第一，自性是五蕴和五大的风。其象征是根本的五个元音，有长短两种。 第二，事业是：执持六境的六根的风，以及产生身语事业分别念的六种行为的作者，与六种作用一起运作的风。其象征是功德、增长和变为“ཡ་ཎ”的字母。 第三，变化的风是：产生命等十风，境和有境的显现的单味风，以及运行明点的快乐风。这些是十位能量母，主要父母和无身金刚的种子字，以非元音辅音混合来象征。这样，这里实际上是观修从元音和辅音的因产生的咒语字母，并且在声音、光芒和念诵的瑜伽上获得自在，并通过传承而成熟的方式是，身融入意的作用，通过意灌顶，身金刚的道得以成熟。通过禁行的力量，切断了手指收摄与灌顶境的联系。因此，灌顶境的粗风向内逆转，通过名称灌顶，止息了禅定身语意的分别念的风。语融入身的作用，通过身的灌顶，语金刚的道得以成熟，即通过水和顶髻的灌顶，十种命勤的坛城止息于中脉，意融入智慧的
English
The ten departed fathers and mothers are: first, the ten auspicious symbols; the ten energy mothers are the ten symbols of the formation of the life image; the main father and mother are the deity father and mother of the empty image, radiant with light; the hero and heroine wrathful parents are the images of the three realms; Vajrasattva father and mother are the union of form and bliss. Through the distinction of the six branches, it is combined with the six forms of yoga. Thus, the fruit of form is: the mandala of the body vajra wisdom, with the vastness as the main, all the appearances of samsara and nirvana, is the interdependent arrangement for the manifestation of the nirmanakaya. The purification of mantra yoga is: if the winds are gathered, they will gather into the three winds of nature, action, and transformation. First, nature is the wind of the five aggregates and the five elements. Its symbol is the five root vowels, both long and short. Second, action is: the wind of the six senses that grasp the six objects, and the wind that generates the conceptual thoughts of body and speech actions, the six agents that act together with the six actions. Its symbols are the letters of merit, increase, and transformation into "yaṇa". Third, the wind of transformation is: the ten winds, including the life force, the single-flavored wind that generates the appearance of objects and subjects, and the wind of bliss that moves the bindu. These are symbolized by the ten energy mothers, the main father and mother, and the seed syllables of the incorporeal vajra, which are non-vowel consonant mixtures. Thus, here, in reality, one meditates on the mantra syllables arising from the cause of vowels and consonants, and gains freedom in the yoga of sound, light, and recitation, and the way to mature through transmission is that the action of body merges into mind, and through mind empowerment, the path of body vajra can mature. Through the power of asceticism, the connection between finger retraction and the object of empowerment is severed. Therefore, the coarse wind of the object of empowerment is reversed inward, and through name empowerment, the wind of the conceptual thoughts of meditative body, speech, and mind ceases. The action of speech merges into body, and through the empowerment of body, the path of speech vajra matures, that is, through the empowerment of water and crown, the ten mandalas of life force cease in the central channel, and the mind merges into wisdom.
Chinese
以行持进入，以智慧之灌顶成熟心金刚道，是以后许可灌顶清净随念安乐之风于中脉，能获得大贪之自性。以智慧进入语之行持，以语之灌顶成熟智慧金刚道，是于悬幡灌顶中，于等持中十风完全止息，以金刚铃之灌顶，使方便智慧融为一体之续成熟。如是，所有密咒之成熟之果，乃是圆满报身，无坏之那达之自性之语，一切相，显现法之聚之自性之缘起。法之清净是水灌顶五母与五大之清净。智慧如所有智，具备一切相之执持方之五智慧与，五佛冠五蕴之清净，以方便如是智，执持不变大乐方之五智慧与，悬幡十力母之清净，十度之智慧与，金刚主尊之清净，不变之安乐与，铃母之清净，无坏之那达音声合一与，行持勇父勇母之清净是，从智慧境十二之力量，如实了知一切世俗境之法之六神通与，名灌顶忿怒尊父母之清净，以慈等四无量之门，行持应机调伏之事业与，后许可金刚萨埵之清净，乃是佛之果位，心金刚法身如所有，及如所有之相，获得一切智智之缘起。彼等之中，行持之词义是，使一切境之显现，于无迁变安乐之面成为味一，不超离，且从所调伏之门亦是，诸根不离各自之境，如是决定受持行持一般存在。因此，对于清净境之灌顶，施予行持灌顶之名，如是光明鬘中，成就者玉母父子所说，善为思维。此法之清净，主要为果