English
Only the words "granting empowerment" appear. However, the lineage of the two empowerment rituals transmitted from the Zurham sisters, which had become one, was nourished and the scattered parts were collected. If we calculate according to the current practice of empowerment, there are fifteen common practice items bestowed by the small ritual of the guide, ten uncommon practice items and musical instruments. Special practice items are divided into two types: common and uncommon. The common ones are: auspicious torma, empowerment torma, moon-shaped clear wood, dzagada, auspicious clean vase, pure divine substance vase, arrow, sword, mirror, four kila, four of each, totaling sixteen. Colored thread, cemetery ornaments, body representation skull, speech representation skull, mind representation vajra and bell, secret small drum, leg bone trumpet, rosary, etc. Uncommon practice items include: Yamantaka's door sign, Hayagriva's door sign, True Lamp, Great Supreme Medicine, Vajrakumara's approach kila and boundary kila, totaling ten. Mother goddess's torma, rakta, arrogant one's torma, medicine offering, four types of fierce mantra's pacifying, increasing, subjugating, and destroying homa. Red torma, empty mantra, digging pit, fishing net, suppression kila, etc. Vidyadhara's torma and medicine offering, long life vase and long life wine, totaling eighty-eight. In this way, the empowerment of the practice items of each practice group is also bestowed here. As Nupchen said: "In the mandala where the great assembly gathers, in order to gather the vehicles and empowerments, and to gather the great practice mandalas, Manjushri's body and Padma's speech, True Mind and Amrita Kila, Mother Goddess's offerings and praises, fierce mantras, etc., are the conditions for the eight vidyadharas. Long life is the completion of the common. Door signs drive away enemies and obstacles inside and outside. Material completion, lamp oil, amrita medicine, boundary kila, suppression, approach kila support. Mother's blood fulfills the vows. Worldly offering stupa, fierce mantra zor torma. Vidyadhara torma offering, long life food substance. Thus it is said, thus it is done." Fourth, as a branch of the great practice, bestowing the complete secret empowerment, which is the river of completion. In the Compendium of Empowerment Meaning, it says: "In the complete Atiyoga, it is done with the water of complete secret empowerment."
Chinese
那么，从区分灌顶的意义来说，圆满了十三种成就灌顶，因为是所有秘密的主宰，将紅白混合的菩提心，置于获得灌顶者的舌头上。将无二的胜义菩提心，置于获得灌顶者的心中。如是说。在事业仪轨中，金刚上师父母交合，紅白混合的菩提心，置于殊胜之子的舌头上。将胜义大菩提心，置于殊胜之子的心中。这是圆满之河的事业仪轨。如是，分为世俗菩提心和胜义菩提心两种灌顶。没有其他的支分可以展开。从广阔地开显灌顶的意义来说，第四个秘密灌顶没有多种展开。因为这样说了。那么，首先是世俗菩提心的灌顶，在身体上安置的坛城。在事业仪轨中，金刚上师父母交合。如是说，因为秘密灌顶中隐藏了智慧灌顶，所以需要依靠上师的口诀。在此，按照惯例，秘密灌顶是上师父母的身体坛城，智慧灌顶是明妃的虚空秘密坛城，这两个是进入的坛城。而作为其象征的表征坛城是，秘密物质的甘露和镜子的坛城，这两个应该作为表征。如何安置的方式是，置于舌头上。如是说，秘密灌顶是上师父母交合的菩提心，安置在弟子的舌头上而给予灌顶。智慧灌顶是弟子自己与智慧母平等进入，精液明点在秘密脉中相互流动，上师的秘密金刚安置在舌头上而给予灌顶，从而认识生起和还灭的四喜。第二，胜义菩提心的灌顶，在心中安置的坛城是，所表征的心性本身，就是坛城，安住于不混杂的三种坛城圆满之中。也就是空性和智慧双运，其智慧的妙用是八种显现，空性的妙用是八种显现境，十六者也都是归于空性和智慧之中。其所表征的是珍贵心（藏文：ཙིཏྟ་，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：心）坛城，根本是空性和智慧二者，以及那二者的妙用，表征十六种境和有境的十八个阿字的形式排列，这就是表征。
English
Then, from the perspective of distinguishing the meaning of empowerment, having perfected the thirteen accomplishment empowerments, because one is the master of all secrets, the mixed white and red bodhicitta is placed on the tongue of the one who receives the empowerment. The non-dual ultimate bodhicitta is placed on the heart of the one who receives the empowerment. Thus it is said. In the action ritual, the Vajra Master and consort unite, the mixed white and red bodhicitta is placed on the tongue of the supreme child. The ultimate great bodhicitta is placed on the heart of the supreme child. This is the action ritual of the river of completion. Thus, from the division into two empowerments, relative bodhicitta and ultimate bodhicitta, there are no other branches to elaborate. From extensively revealing the meaning of empowerment, the fourth secret empowerment does not have many elaborations. Because it is said thus. So, first, regarding the mandala for bestowing the empowerment of relative bodhicitta on the body, in the action ritual, the Vajra Master and consort unite. As it is said, because the wisdom empowerment is hidden within the secret empowerment, it is necessary to rely on the oral instructions of the guru. Here, according to custom, the secret empowerment is the body mandala of the guru and consort, and the wisdom empowerment is the secret space mandala of the mudra consort, these two are the mandalas to be entered. And the symbolic mandala that represents them is, the nectar of secret substances and the mirror mandala, these two should be used as representations. The way to bestow it is, placed on the tongue. As it is said, the secret empowerment is the bodhicitta of the guru and consort uniting, placed on the disciple's tongue and bestowed. The wisdom empowerment is when the disciple himself enters equally with the wisdom mother, the seminal point flows mutually in the secret channels, the guru's secret vajra is placed on the tongue and bestowed, thereby introducing the four joys of arising and ceasing. Second, the mandala for bestowing the empowerment of ultimate bodhicitta on the mind is, what is represented, the nature of mind itself, is the mandala, abiding completely within the unmixed three mandalas. That is, the union of space and wisdom, the skillful means of its wisdom are the eight appearances, and the skillful means of space are the eight objects of appearance, the sixteen are also included in space and wisdom. What represents it is the precious citta (藏文：ཙིཏྟ་，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：心) mandala, the root is the two, space and wisdom, and the skillful means of those two, the form of eighteen A syllables representing the sixteen objects and subjects, this is the representation.
Chinese
依靠那象征的表示，以无造作的智慧进入所象征的真实菩提心坛城。如实通达实相之义。从《普贤光明点灌顶续》中提出的，如观广大的灌顶轮，以及圆满成就的灌顶轮，产生定解。以普贤意之口诀，以开启秘密的方式，授予觉性之力量灌顶。如是，在支分和具有支分之根本坛城中，以根本灌顶四河流摄的三十六，分为支分粗略的八百三十一而授予的方式是：对于通过修习成为法器的弟子，在圆满经部的坛城中，一切乘皆汇集的经部灌顶授予方式，是导师乐明所作之事业听闻开解的口诀之规。此处称八百三十一支分为粗略，是因为从广大开解灌顶之义中，若细分则不可思议，无法言说。如是说，从八百三十一支分所延伸的支分若细分则成为无边。其理由是外灌顶的，最初国王印记二十，如是所说的二十种事业的灌顶，必须在菩萨的坛城中完整授予。对于天人声闻缘觉三者，从其中选取的支分的数量是二十七，以及各自的特殊法门，汉字和藏字，牟尼的陀罗尼，缘起的陀罗尼等加上之后，三十一个全部是物质灌顶的数目。而且还在其上，外灌顶的六个坛城的本尊灌顶，以及圆满经部的此时，实修灌顶等依靠根本坛城不共而授予的方式，因此，第十一个实修国王的灌顶之时，详细地六十四饮血尊主尊等本尊灌顶，以及实修物圆满的结尾，护法等听命眷属和明妃的本尊灌顶等也宣说了授予。不仅如此，在隐藏的灌顶轮中，最初所示现的十六外灌顶，以开启门户的方式最初授予的手印轮，以及为国王授予灌顶时，其教令
English
Relying on that symbolic representation, one enters the mandala of the ultimate bodhicitta, which is symbolized, with non-contrived wisdom. The very meaning of realizing the reality as it is. From the Tantra of the All-Illuminating Bindu Empowerment, like the vast empowerment wheel of view, and the two empowerment wheels of complete accomplishment, certainty is generated. With the oral instructions of the heart of Kuntuzangpo, the empowerment of the power of awareness is bestowed in the manner of entrusting the secret treasure. Thus, in the fundamental mandalas of the limbs and those possessing limbs, the manner of bestowing the thirty-six, which are gathered by the four rivers of fundamental empowerments, divided into eight hundred and thirty-one coarse limbs, is as follows: For the disciple who has become a vessel through training, the manner of bestowing the empowerment of the Sutra, in which all vehicles are gathered, in the mandala of the complete Sutra, is the oral instruction tradition of the explanation of the deeds of the master Dewa Sheldze. Here, the reason for calling the eight hundred and thirty-one limbs coarse is that, from the extensive unfolding of the meaning of empowerment, if divided into specifics, it is inconceivable and cannot be expressed. As it is said, if the branches that extend from the eight hundred and thirty-one limbs are divided, they become limitless. The reason for this is that, of the outer empowerments, the first, the twenty royal seals, and the empowerments of the twenty deeds mentioned, must be fully bestowed in the mandala of the Bodhisattva. For the three, gods, humans, hearers, and self-realizers, the number of branches selected from them is twenty-seven, and the special dharmas of each, Chinese and Tibetan characters, the dharani of Muni, the dharani of dependent origination, etc., added together, all thirty-one are the number of material empowerments alone. Furthermore, on top of that, the deity empowerments of the six outer empowerment mandalas, and in this case of the complete Sutra, the accomplishment empowerments are bestowed based on the uncommon fundamental mandala, therefore, at the time of the eleventh, the empowerment of the king of accomplishment, in detail, the deity empowerments of the sixty-four blood-drinking lords and so on, and at the end of the completion of the accomplishment substances, the retinue of attendants such as Gnasma and the deity empowerments of the vidyadharas are also said to be bestowed. Moreover, in the hidden empowerment wheel, the sixteen outer empowerments initially shown, the mudra wheel initially bestowed in the manner of opening the door, and when bestowing empowerment to the king, his command
Chinese
就像给予象征一样，圆满获得经部的灌顶，并且为了能成办自他利益，最后给予委任事业的灌顶，以及作为结尾的长寿灌顶等等，这些依赖于其他支分坛城的灌顶，也并非都包含在总数八百三十一种灌顶之中。总的来说，根据续部和口诀，分别给予特殊经部和圆满坛城的灌顶这两种方式，因为对于自性和修习成为法器的弟子，有深浅和广大的意乐差别，所以灌顶的方式也不同。因此，如果不混淆各种仪轨而进行灌顶，那么仪轨就会清净而完善。因此，以前的上师们，将特殊经部灌顶于两个根本坛城中的任何一个，都作为对少数具缘弟子的秘密法传授，而没有广泛传播。例如，依靠在共同的根本坛城上进行后续穿凿的文献，传承给学者玉祖二人，并传授给洛扎的哲祖之子等少数圣者的传统，这是从以前的文献中得知的。与此类似，学者阿嘎和格蓝敦钦波等也必定存在，通过两种仪轨取舍的关键，将两者合二为一进行灌顶的传统，可以通过这种方式推测。对于在圆满经部坛城中进行灌顶的方式，永敦钦波说：“有些上师，在瑜伽以下的支分坛城中，以外灌续部的河流和大众聚集的共同坛城中，以内灌生起的河流来成熟共同的弟子，并将成就灌顶和秘密灌顶间隔一段时间，分别给予非共同的弟子，并且在文献中也使用了各种隐喻。因此，在东勒巴、祖隆巴和格蓝等人的经部灌顶文献中，成就灌顶和秘密灌顶的河流都中断了。”格蓝雅擦瓦的文献中也说成就和秘密二灌中断了。因此，格蓝钦波多吉沃的仪轨中，也显现出文献内外有差别。还有，有些人不理解这种方式，说经