English
Those also, by offering with the light of the Bodhicitta, are united with it and transformed into the nature of Bodhicitta. Both the outer and inner mandalas become bindu-Bodhicitta. Fundamentally, it is drawn forth again, and the vajra, deity, and bindu reside in one essence. By further elaborating with Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, Literal Meaning: Hūṃ) and Phaṭ (Tibetan: ཕཊཿ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal Meaning: Phaṭ), it is placed on the disciple's tongue. From Galpo and the Magical Guru: Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, Literal Meaning: Hūṃ)! I am the chief of all victors, the great bindu-Bodhicitta. I am the lord of all wrathful kings, the treasure source of the play of wisdom. I am the supreme, unsurpassed common glory, the faultless king of means. The water drawn from the center of the mind, which is placed on your tongue, hold it in the center of your heart. Son of lineage, from this day forward, hold the supreme heart of Vajrasattva. I am the chief of all Buddhas. Because I am equal to Bodhicitta, I am the place of offering for all heroes. Son of lineage, from this day forward, outer, inner, and secret, all profound outer and inner teachings, also gather them from the center of the mind, open the door of the vajra tongue, and with this supreme nectar medicine, satisfy the faithful ones. In the mandala of the bindu of the mind, meditate on the treasure of peaceful and wrathful blazing ones, and empower the three realms. Employ all those with power. For the compassion of all beings, use this hand of taming in any way. Cut the root of the three poisons. May outer and inner vessels and contents be completely pure, the path of great purity itself. May all actions and activities complete the two accumulations, and may benefiting others be the realm of Bodhicitta. Drink this water of the mind. Great yogis, hold the samaya. By uttering Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, Literal Meaning: Hūṃ), the bindu, the essence of the deity Vajrasattva, a collection of particles as small as mustard seeds, is placed on the disciple's tongue, and in the heart, the bindu, all Buddhas of the three times, are clear as one's own wisdom, great bliss mind, this is the empowerment of universal reign. If the guru does not have the ability to bestow such empowerment, and if the disciple is conceptual and cannot comprehend this, then when secretly bestowing it in conjunction with "rescue," one must also contemplate receiving it from the union of the father and mother. Like a bee and a flower, a cow and a calf, a conch shell and a fish wiper.
Chinese
灌顶也是比喻，必须理解为一个意思。如是说，如果实际掌握，从父亲处获得，就是从父亲的秘密处获取；从母亲处获得，就是从父亲的明点落入母亲的子宫中获取；从两者处获得，就是从结合处获取。那又以什么比喻来象征呢？就像蜜蜂从花朵中获取蜂蜜一样，从母亲的虚空中获取白红菩提；就像小牛犊吮吸牛奶一样，从上师的秘密金刚杵顶端获取白分；如果分别执着，就从结合处用海螺和鱼鳔取走，与秘密物质混合后进行灌顶，因此必须理解为归于一个意思。总之，在实践中，因为具有这样的目标，所以将甘露坛城的秘密物质给予学生们，并接受以上灌顶词语：吽 班匝 德热克（藏文，梵文天城体：हुं वज्र धृक्，梵文罗马拟音：hūṃ vajra dhṛk，汉语字面意思：吽，金刚，持）。希 玛哈 斯卡 波 德 班匝 吽（藏文，梵文天城体：श्री महासुख बोधि वज्र हुं，梵文罗马拟音：śrī mahāsukha bodhi vajra hūṃ，汉语字面意思：吉祥，大乐，菩提，金刚，吽）。 吼 昂（藏文，梵文天城体：हो अṃ，梵文罗马拟音：ho aṃ，汉语字面意思：吼，啊）。 诸法如幻而灌顶， 乃是大成就之灌顶。 质与词及补特伽罗， 世俗灌顶未得亦可， 于法得心之灌顶后， 所有胜者持明者众， 以及三有具权者众， 彼亦将得胜灌顶。 愿得无上之灌顶！ 啊 吼 玛哈 斯卡 吼（藏文，梵文天城体：अहो महासुख हो，梵文罗马拟音：aho mahāsukha ho，汉语字面意思：啊，大乐，吼）！ 甚深三灌顶圆满， 喜乐菩提大心者， 乃是恒时满足之味， 白红精华菩提心。 置于殊胜子之顶， 无二胜义菩提心， 置于殊胜子之心。 愿得稳固之智慧灌顶！ 如是喂食。作为获得该灌顶的标志，以嗡 阿 吽 解开眼罩。根本是，如是灌顶后，以菩提心甘露的加持，净化学生身体脉络中六道众生的种子，阿 苏 讷热 德热 贝 德 赛，即三对；八识聚；三门三毒的恶业，并在无缘智慧中显现五种光明，明亮而无自性，远离一切生灭，是智慧上师的境界。在灰烬续中说，也是以方便和加持，不动佛父母嬉戏中，显现安乐而不执着，是智慧方便之手印。金刚智慧吽字众，莲花智慧收拢盘绕，芥子大小的金刚萨埵，从顶端到顶端
English
The empowerment is also a metaphor; it must be understood as one meaning. As it is said, if actually mastered, obtaining from the father is taking from the father's secret place; obtaining from the mother is taking from the father's kundali falling into the mother's womb; obtaining from both is taking from the point of union. What example symbolizes that? Just as a bee takes honey from a flower, taking white and red bodhicitta from the mother's space; just as a calf drinks milk from its mother, taking the white essence from the tip of the guru's secret vajra; if there is conceptual clinging, taking it from the point of union with conch and fish bladder, mixing it with secret substances and giving empowerment, therefore it must be understood as converging into one meaning. In short, in practice, because it has such a goal, the secret substances of the nectar mandala are given to the students, and the above empowerment words are received: Hūṃ Vajra Dhṛk (Tibetan, Sanskrit Devanagari: हुं वज्र धृक्, Sanskrit Romanization: hūṃ vajra dhṛk, Chinese literal meaning: Hūṃ, Vajra, Holder). Śrī Mahāsukha Bodhi Vajra Hūṃ (Tibetan, Sanskrit Devanagari: श्री महासुख बोधि वज्र हुं, Sanskrit Romanization: śrī mahāsukha bodhi vajra hūṃ, Chinese literal meaning: Auspicious, Great Bliss, Bodhi, Vajra, Hūṃ). Ho Aṃ (Tibetan, Sanskrit Devanagari: हो अṃ, Sanskrit Romanization: ho aṃ, Chinese literal meaning: Ho, Ah). Empowering all dharmas as illusion, Is the empowerment of great accomplishment. Substance, word, and individual, Even if the conventional empowerment is not obtained, After obtaining the empowerment of mind in dharma, All victorious vidyadharas, And all those with power in the three realms, They will also receive the supreme empowerment. May the unsurpassed empowerment be obtained! A Ho Mahāsukha Ho (Tibetan, Sanskrit Devanagari: अहो महासुख हो, Sanskrit Romanization: aho mahāsukha ho, Chinese literal meaning: Ah, Great Bliss, Ho)! The profound three empowerments are complete, The joy, bliss, great-hearted bodhicitta, Is the taste that always satisfies, The white and red essence bodhicitta. Place it on the crown of the supreme child, The non-dual ultimate bodhicitta, Place it in the heart of the supreme child. May the empowerment of stable wisdom be obtained! Thus it is fed. As a sign of obtaining that empowerment, the blindfold is removed with Oṃ Āḥ Hūṃ. The root is, after such empowerment, by the blessing of the bodhicitta nectar, the seeds of the six realms in the student's body channels, A Su Nṛ Tri Pre Du Te, that is, three pairs; the eight consciousness aggregates; the negative karma of the three doors and three poisons are purified, and the five lights are manifested in non-objective wisdom, bright and without self-nature, free from all arising and ceasing, is the realm of the wisdom guru. In the Ash Lineage it says, also by means and blessing, in the play of the unmoving father and mother, bliss appears and is not fixated, is the wisdom means hand seal. Vajra wisdom Hūṃ assembly, lotus wisdom gathers and coils, Vajrasattva the size of a mustard seed, from tip to tip
English
By the power of blessing, in the mandala of the Dharmadhatu of self-nature, the seed syllables, dual and triple, together with sleep, purify the three lower realms. The five wisdoms of the non-referential mind, like light, burn the seeds. The method of non-arising is accomplished. Thus it is said. Then, let them meditate on the essence of wisdom, the bindu, as a long, white, and radiant Hūṃ. As it is said, the disciple also, relying on tasting the nectar of Bodhicitta, melts into the light of the nature of great bliss Bodhicitta. Let them also meditate on it becoming a white Hūṃ. The meaning explained is in the root text, the Lama says: From Galpo Che and the Lama, Hūṃ! (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ!) All is the realm of great bliss, not tainted by good or evil karma, not moved by meditation or practice, the pure mind is a treasure of jewels. By the wisdom of the Vajra heart, become the chief of all wrathful kings! Śrī mahāsukha vajra bodhi hūṃ ho oṃ! (藏文，梵文天城体：श्री महासुख वज्र बोधि हुं हो ओम्，梵文罗马拟音：śrī mahāsukha vajra bodhi hūṃ ho oṃ，汉语字面意思：Glorious Great Bliss Vajra Bodhi Hūṃ Ho Oṃ!) By this, let the disciple meditate on the mind as a long Hūṃ, perfectly manifest in the great supreme place. In its heart, visualize Guhyahéruka. In its heart, visualize Sānuhéruka, that is, visualize the Hérukas of the three lineages, complete with all ornaments. As it is said, the meaning is that the disciple's mind is completely transformed into a white Hūṃ. From this, arise the great supreme with twenty-one faces, or the supreme power with nine faces and eighteen arms, or the fruition with three faces and six arms, or the causal great supreme with one face and two arms, whichever stage of generation is appropriate, and let them visualize in its heart, Guhyahéruka, white and red, with three faces and six arms, the right three hands holding a curved knife, khaṭvāṅga, and axe, the left three hands holding a blood-filled skull, short spear, and yak tail fan, embracing the blood-drinking consort. In its heart, visualize Sānuhéruka, yellow, white, and red, with three faces and six arms, the right three hands holding a vajra, khaṭvāṅga, trident, and skull drum, the left three hands holding a bhaṇḍa, skull staff, and holding a human head, embracing the blood-drinking consort. In the root text, the so-called Hérukas of the three lineages, it is suspected that the number three is mistaken, so in the actual text, only the Hérukas of the speech lineage, Guhya and Sānu, are mentioned, and the Héruka of the tantra, although generally identified as the five Vajrahérukas, etc., here the deity of the tantra is identified as the great supreme itself. Thus,
Chinese
缘。于具有合修经验的上师处接受灌顶，以彼处为对境之缘。以刹那次第开悟，是为无间缘。第十、处所：外境寂静处。合修处所十六为法印，二十二为誓言印。布施处为舌，融入处为心。第十一、断除障碍之方式：三门之障碍清净方式已于前述。第十二、获得之程度：由自身本具之殊胜胜义谛灌顶之力量，于相续中生起无分别之觉受。第十三、可以修持法之圆满次第。第十四、必要：作为第三灌顶之因，取明点并融入，从而增长寿命。第十五、未获得之过患：彼等法不得自在，不能断除彼等障碍，次第趋入之门被阻断。第十六、功德：成为胜者之子，受到种姓之母与明妃之加持，成为甚深口诀之法器。秘密灌顶之甚深口诀圆满。第二、般若智慧之灌顶：出自《佛陀秘密灌顶决定》：器与坛城授予时，自己之体性、定义与，授予物、方便与因缘，处所与断障、获得之程度，法与必要、过患与功德，以简要之身之特征而安立。如是。其中第一、器：具有明智之行者，圆满秘密灌顶以下，且信乐第三灌顶。第二、坛城：指示身脉之坛城与，女阴之坛城。第三、授予之时：以上已指示十六灌顶，以明晰基道之三摩地，可以进行圆满次第，即于风成为力量之时。第四、体性：所诠自性存在，能诠以方便而取，故自明清晰且生起无分别之觉受。第五、定义：明智离戏论为般若，彼不间断而明晰为智慧，以方便使彼义明显，故为般若智慧之灌顶。第六、授予物：交付具有手印、肉豆蔻、樟脑之物。第七、授予之方式：母之特征为，于事业次第中，共同种姓