English
End. At this point, the Root Tantra, Vajra Ratna, says: The empowerment of Bodhicitta is: Joyful, great Bodhicitta, The supreme that satisfies all, The white and red mixed Bodhicitta, Bestow the supreme secret empowerment. Hūṃ Hūṃ Hūṃ. It is said to bestow the empowerment with Bodhicitta Guhya Abhiṣiñca Hūṃ. In the Root Tantra, it says: To pacify, recite: Hūṃ Vajra Dhṛk. Śrī Mahā Sukha Bodhi Vajra Hūṃ Ho Aṃ. Recite this and bestow the secret empowerment. The method of empowerment is found elsewhere. The empowerment of power is: Having empowered all dharmas as illusion, Because it is the empowerment of perfecting great power, Even if the substance, words, and individuals, And the conventional empowerment are not obtained, Having obtained the empowerment of mind on the Dharma, All victorious Vidyadharas, And all the great powerful demons of the three realms, They too will be bestowed the supreme empowerment. May that unsurpassed empowerment be obtained. A Ho Maha Sukha Hoḥ. With the completion of the three profound empowerments, Joyful, great Bodhicitta, The taste that satisfies all, The white and red enhanced Bodhicitta, Place it on the tongue of that supreme child. The non-dual ultimate Bodhicitta, Place it in the heart of that supreme child. May the empowerment of dependent wisdom be obtained. As it is said, at the time of the actual empowerment below, these words of empowerment are taken here. Then, the disciples are brought out from the bath. Obstacles are dispelled. The mandala flowers are offered and collected. After the Guru generates the mind, here, among the three higher empowerments, the secret empowerment is performed first. After making a detailed or concise introduction as appropriate, the Root Tantra says: Homage to the Bhagavan, the glorious Samantabhadra. Here, the three profound empowerments will be explained. First, the secret empowerment is: By determining the secret empowerment of the Buddha, At the time of empowering the vessel and the mandala, The defining word of one's own nature, And the method and causes and conditions of the empowerment substance, The place and the extent of overcoming obscurations, The Dharma and the necessity, faults, and virtues, Briefly establish the characteristics of the body. As it is said, there are sixteen meanings. The first vessel is: One who has the asceticism of conduct, who can enjoy the samaya substances without hesitation. The second mandala is four fingers wide and one finger high, made of sandalwood or gold, symbolizing the palace of the secret space. The third time of empowerment is: In the supreme image mandala, the fifteen empowerments of beneficial power are obtained.
Chinese
在习惯于生起次第之后进入圆满次第的时间是：第四，自性是紅白菩提心在空性和秘密处融合。第五，词义是：因为对以前没有得到和非器隐藏，所以是秘密。因为布施它，所以能享用誓言物，并且界增长，所以称为灌顶。第六，灌顶物是方便智慧的自性日月，其隐没的生起物是颅骨的头饰和树皮的冠冕。第七，灌顶的方法是：首先向上师祈请之后建立坛城。在《格波切》中说：“四指或一指是合适的尺寸，二十五是极好的相等。座垫和手印文字等，精通者按照续部的尺寸来加持。”如上所述，在上面涂抹五药、五谷、五香、五宝、五精华、五甘露、菩提心露。在那里，用自生菩提心书写四十二尊神的标志和月亮座垫。如果那样没有成功，就在莲花的中心写金刚。如是所说，甘露坛城如法陈设如下。灌顶所依是：根本是智慧母。在《金刚事业次第》中说：“十六手印内外密，行为与道之因相同，稍微一定具有。”因此，十六岁的女子具有十三种功德：身体的三种是：美丽、柔软、行为寂静。语言的三种是：少语、语调柔和、声音悦耳。心意的三种是：智慧敏锐、信心大、智慧明晰。行为的三种是：悠闲、耐心、能观察。秘密的三种是：能保守秘密、思维安乐、能与任何事物结合。像那样的手印，用香水加持的水和牛奶进行外浴，说法并转变观念，乐于享用誓言物是内浴。然后，将红檀、白檀、沉香、藏红花、冰片等混合的粉末用蜂蜜做成丸，放入酥油中，涂抹在身上，用衣服和饰品装饰。
English
The time to enter the Completion Stage after becoming accustomed to the Generation Stage is: Fourth, the essence is the fusion of white and red Bodhicitta in space and secret places. Fifth, the definition is: Because it is hidden from those who have not previously obtained it and from unsuitable vessels, it is secret. Because it is given, one has the power to enjoy the samaya substances, and because the elements increase, it is called empowerment. Sixth, the empowerment substance is the nature of skillful means and wisdom, the sun and moon, and the substance that generates its setting is the skull headdress and the bark crown. Seventh, the method of empowerment is: First, request the lama and then construct the mandala. In Galpoche it says: "Four fingers or one finger is the appropriate size, twenty-five is the best equal. Seats, mudras, letters, etc., the expert blesses according to the size of the tantra." As mentioned above, smear five medicines, five grains, five incenses, five precious substances, five essences, five amritas, and Bodhicitta dew evenly on top. There, write the symbols of the forty-two deities and the moon cushions with self-arisen Bodhicitta. If that is not accomplished, write a vajra in the center of the lotus. As it is said, the nectar mandala is arranged properly as follows. The basis of empowerment is: The root is the wisdom mother. In the Vajra Karma Sequence it says: "Sixteen mudras, outer, inner, and secret, conduct is similar to the cause of the path, it must have a little." Therefore, a sixteen-year-old girl has thirteen qualities: Three of the body are: beauty, softness, and peaceful conduct. Three of speech are: speaking little, gentle speech, and a pleasant voice. Three of the mind are: sharp intelligence, great faith, and clear wisdom. Three of conduct are: leisurely, patient, and able to observe. Three of the secret are: able to keep secrets, comfortable mind, and able to be combined with anything. Such a mudra is bathed externally with water blessed with fragrant mantras and milk, and the inner bath is explaining the Dharma, transforming concepts, and being willing to enjoy samaya substances. Then, mix powders of jati, shata, agaru, saffron, and camphor, make them into pills with honey, put them in butter, smear them on the body, and adorn them with clothes and ornaments.
Chinese
为了请求无别于诸尊之首的秘密灌顶，献上曼荼罗。遮眼：为了表示以前没有见过秘密菩提心坛城，用“阿康瓦日吽”的眼罩遮住眼睛。根本文中说：弟子献上曼荼罗，双手捧着珍贵的供品，祈祷。因此，双手合十，捧着珍贵的鲜花，重复这个祈祷。根本文中，噶波切说：金刚萨埵主尊我顶礼，我欲求得大解脱道，为此祈求灌顶与誓言，以及怙主勇士的庇护，进入大乘殿堂，请赐予我智慧与般若。如此重复祈祷三次，将鲜花扔在坛城或上师父母的任何一方手中。 吽！自性不离之神，于大手印之殊胜会众中，为了我也能平等结合，祈请赐予加持。也重复念诵。上师用左手拇指和无名指抓住弟子的手，给予许可：根本文中说：孩子，来这里，为了你一切安乐，经历事业的次第，执持身语意的金刚，成就圆满的智慧大乐，为了安住于无所缘，以舍弃悭吝之心，施舍并坚定自心，自性智慧圆满赐予灌顶。给予许可后，将牵引者放在右边，去除障碍，生起本尊，穿上盔甲，守护身体。如是所说的意义是，如前灌顶正行时一样，将上师自身观想为大吉祥，即转化为金刚萨埵，从显现的十指中，右手的五指等等，念诵嗡 仲。到此为止是去除障碍，穿上盔甲，守护身体。根本文中说：然后上师观想金刚萨埵父母二尊身语意双运，以四印平等入定，父母的安乐明点显现为字种的集合，以十六喜的相续，从金刚道散布到莲花，在莲花中见到赤白菩提心，以此供养寂静坛城，行结合而融化。甘露坛城的寂静本尊
English
To request the secret empowerment that is non-different from the chief of all deities, offer the mandala. Covering the eyes: As a symbol of not having previously seen the mandala of secret bodhicitta, the eyes are covered with a blindfold while reciting "Ah Kham Vira Hum." In the root text, it says: The disciple offers the mandala, holds the precious offering in cupped hands, and prays. Therefore, with palms joined, holding precious flowers in cupped hands, repeat this prayer. In the root text, Galpoche says: Vajrasattva, the chief deity, I prostrate to you. I desire the great path of liberation. Therefore, I beseech empowerment and samaya, and the protection of the heroic protector. Please lead me into the great vehicle's mansion, and bestow upon me wisdom and knowledge. Thus, repeat the prayer three times, and throw the flowers into the hands of the mandala or either the guru father or mother. Ho! O deity whose nature is inseparable, in the supreme gathering of the great mudra, in order that I may also be equally joined, I beseech you to bestow blessings. This is also recited in repetition. The guru holds the disciple's left hand with the thumb and ring finger, and bestows permission: In the root text, it says: Child, come here, for your well-being, go through the stages of action, hold the vajra of body, speech, and mind, create the great bliss of perfect wisdom, in order to abide without objectification, with a mind that has abandoned miserliness, give and hold your own mind steady, bestow the empowerment that perfects wisdom in its own place. After giving permission, place the drawn one on the right, remove obscurations, generate the deity, don the armor, and protect the body. The meaning of what is said is that, as in the actual empowerment earlier, the guru himself is visualized as the great glorious one, that is, transformed into Vajrasattva, and from the ten fingers that appear, the five fingers of the right hand, etc., recite Om Trum. Up to this point, obscurations are removed, armor is donned, and the body is protected. In the root text, it says: Then the guru visualizes Vajrasattva father and mother, the union of body, speech, and mind, equally entering into samadhi with the four mudras, the bindus of bliss of the father and mother appearing as a collection of seed syllables, spreading from the vajra path to the lotus with the continuum of the sixteen joys, seeing the white and red bodhicitta in the bhaga, offering to the peaceful mandala with this bodhicitta, performing union and dissolving. The peaceful deity of the nectar mandala.
Chinese
那些也以菩提心之光供养，并与之结合，转变为菩提心的自性。内外坛城二者都转变为明点菩提心。根本是，再次引出，金刚、本尊和明点安住于同一体性中。以吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）和啪（藏文：ཕཊཿ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）再次加持，置于弟子的舌头上。《噶波》和《幻化上师》中说：吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）！我乃一切胜者之首，明点大菩提心。我乃一切忿怒尊之主，智慧嬉戏之源泉宝藏。我乃共同殊胜无上者，无过失方便之国王。从心之中央引出的水，降到你的舌头上，在心之中央受持吧。种姓之子你从今以后，受持金刚萨埵之最胜心，是所有佛陀之主。因为与菩提心平等，是所有勇士之供养处。种姓之子你从今以后，内外与秘密，所有内外甚深之教法，也从心之中央汇集，打开金刚舌之门，以甘露妙药此殊胜者，令具信之人满足吧。在心之明点的坛城中，观修寂怒炽燃之宝藏，加持三有。役使所有有权者。为了所有众生的慈悲，随心所欲地使用这调伏之手。斩断三毒之根。内外器情皆清净，乃大清净之道路。一切行为皆圆满二资粮，利他乃菩提心之界。饮用此心之水吧。大瑜伽士受持誓言。念诵吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。明点本尊金刚萨埵少许如芥子般的集合置于弟子的舌头上，心中明了三时诸佛皆显现为自己智慧大乐之心，此乃王位普降之灌顶。上师若不具足如此灌顶之能力，弟子若是有分别念，无法理解此理，则与“救”结合而秘密灌顶时，也必须观想从父母的交合处接受。如同蜜蜂与花朵，母牛与小牛，海螺与拭鱼器一般。