English
Condition: The condition of aiming at the place of receiving empowerment from a lama with experience in union. The immediate condition is the opening of understanding through momentary stages. Tenth, place: A solitary place away from external others. The sixteen places of union are the Dharma seal, and the twenty-second is the Samaya seal. The place of giving is the tongue, and the place of absorption is the heart. Eleventh, how to abandon obscurations: How to purify the obscurations of the three doors has been explained above. Twelfth, the degree of attainment: The arising of non-conceptual experience in the mind stream through the power of the empowerment that is inherently present in the superior ultimate truth. Thirteenth, it is permissible to meditate on the completion stage of the Dharma. Fourteenth, purpose: To be the cause of the third empowerment, and by taking and absorbing the bindu, life is prolonged. Fifteenth, the fault of not attaining: Those dharmas cannot be mastered, those obscurations cannot be abandoned, and the opportunity to progress through the stages is blocked. Sixteenth, qualities: Having become a son of the Victorious Ones, blessed by the mother of the lineage and the consort, and having become a vessel for profound instructions. The profound instructions of the secret empowerment are complete. Second, the empowerment of discriminating awareness and wisdom: From "The Definitive Explanation of the Secret Empowerment of the Buddhas": At the time of bestowing the vessel and mandala, one's own nature, definition, the substance of bestowal, means and causes, place, and the extent of abandoning obscurations and attainment, Dharma, purpose, faults, and qualities, are briefly established as the characteristics of the body. Thus it is. First, the vessel: One who possesses the conduct of intelligence, has completed the secret empowerment and below, and has faith in the third empowerment. Second, the mandala: The mandala of the body's channels and the mandala of the bhaga are shown. Third, the time of bestowal: Since the sixteen empowerments and above have been shown, the samadhi of the basis and path is clear, so it is permissible to engage in the completion stage, that is, when the wind becomes powerful. Fourth, nature: The object to be signified exists by its own nature, and the signifying agent is taken by means of skillful means, so self-awareness is clear and a non-conceptual experience arises. Fifth, definition: Intelligence free from elaboration is discriminating awareness; that which is clear without interruption is wisdom; since that meaning is made clear by means of skillful means, it is the empowerment of discriminating awareness and wisdom. Sixth, the substance of bestowal: Giving that which possesses hand seals, nutmeg, camphor, and sihla. Seventh, the method of bestowal: The characteristics of the mother are: In the order of activities, the common lineage
Chinese
无分别智。乌巴拉白黑相间。方向和上下居中说。殊胜香气真实且水风稳定。脐细而膨胀。月亮增多则迅速。如树枝般具手印。非常平和且具光彩。心胸宽广，安详且具恭敬。时而一半，言语悦耳且伟大。从前就要非常谨慎地观察。如是说，对于具相者进行内外沐浴。以装饰庄严后献给上师。如是所说的意义，为了第三灌顶的功德，以智慧之名沐浴，并以装饰庄严后献给上师的作意，献上曼扎。根本文中说：上师加持后，授予明点的灌顶。如是所说，因为不是真实灌顶所以不需要。根本文中说：之后弟子以天神之想合掌。如是所说，你们观想自己为金刚萨埵，念诵这个祈请文三遍。根本文中说：立即进入，祈请道：奇哉，奇哉，安乐大印。请您慈悲利益我。以事业和声音赐予安乐。上师说：佛陀的事业深广。此大乘法门中显明。自身深奥，五种妙欲深奥，以及在莲花中吮吸，享受安乐，风脉束缚的行为。你能够做到吗？说。作为回答，念诵这个。根本文中说：唉玛，稀有金刚之语。为了大乐的智慧。从奇妙方便的行为中。我没有不能做到的。如是承诺。之后，将明妃的右手交给弟子的左手。如是所说的意义是，交给书写的具相明妃，或者交给铃。抓住此人是好的。从今天开始，你是殊胜之子。三门与本尊一同结合。舍弃庸俗低劣的见解。通过体验大乐。舍弃苦行乘的见解。因为方便和智慧无二。稳固安乐的体验。通过稳固无间断地修习。将到达金刚持的果位。因此，有缘的善种姓者。永远不要分离。如是交付并教诫不要分离。吉祥穗中说：大乐是法身。通过智慧方便而圆满。与此及一切生
English
Unfabricated wisdom. The white and black utpala are half ordinary. Direction and above and below are said to be moderate. Excellent fragrance is real, and water and wind are stable. The navel is thin and expanded. The more moons, the faster it becomes. Like a branch, it has hand symbols. Very peaceful and glorious. Broad-minded, calm, and respectful. Sometimes half, the speech is pleasant and great. From the beginning, one should observe very carefully. As it says, for those who have the characteristics, perform inner and outer bathing. Adorn with ornaments and offer to the guru. As it is said, for the merit of the third empowerment, bathe with the name of wisdom, and with the intention of offering to the guru after adorning with ornaments, offer the mandala. In the root text, it says: The guru blesses and bestows the empowerment of bindu. As it is said, since it is not a real empowerment, it is not necessary. In the root text, it says: Then the disciple, with the thought of the deity, joins palms. As it is said, visualize yourselves as Vajrasattva and repeat this prayer three times. In the root text, it says: Entering immediately, pray: Kye Kye, great bliss-maker mudra. Please have compassion and benefit me. Grant bliss with actions and sounds. The guru says: The Buddha's actions are profound and vast. It is clear in this Mahayana. One's own profoundness, the five excellent desires are profound, and the actions of sucking in the lotus, enjoying bliss, and binding the wind channels. Are you able to do it? Say. As an answer, recite this. In the root text, it says: Ema, wondrous Vajra words. For the wisdom of great bliss. From the wonderful actions of skillful means. There is nothing that I cannot do. Thus, promise. Then, hand the right hand of the vidya to the left hand of the disciple. The meaning of what is said is to hand over the written, qualified vidya, or to hand over the bell. It is good to hold this person. From today onwards, you are an excellent son. The three doors are united with the deity. Abandon ordinary, inferior views. Through experiencing great bliss. Abandon the views of asceticism. Because skillful means and wisdom are non-dual. Stabilize the experience of bliss. Through stable, uninterrupted practice. You will reach the state of Vajradhara. Therefore, fortunate ones of good lineage. Never separate. Thus, entrust and advise not to separate. It says in Galpo Che: Great bliss is the Dharmakaya. Perfected through wisdom and skillful means. With this and all lives
Chinese
于一切处，莫舍此成就之宝藏。所有胜者佛陀，圆满正觉皆从汝生。又若金刚界自在之根本，若不知迎请与融入，则于无尽金刚劫中，亦不成证得法身。如是说已，上师将金刚铃置于弟子心间令饮用，并说真实语：嗡，不变金刚智慧处，不寻而至乃安乐之最，不观而明乃智慧眼，无有更上乃一切之主。于智慧自性开展时，愿获不变坚固之位。嗡 玛哈 咕哈 吽，智慧坛城，智慧成就，自性我。如是说已，交付如秘密灌顶般行之。如是说者，此等秘密之殊胜义，若为劣见者宣说，非时则命终，头裂心亦焚。如磁铁之吸铁，不欲亦无力，于劫中受苦恶趣。故当极秘密。如是教诫。根本中云：其后以上下之门迎请智慧之口诀，于自明金刚黑汝嘎父母之五处，生起五部父母，安立处母、境母、肢节为门母、脊椎为自在母。如是所说之义：诸弟子金刚萨埵之位转化，成为金刚黑汝嘎，青白红色之三面六臂，右三手持金刚、宝剑、钺斧，左三手持索、铁钩、犁铧，事业手印即彼之明妃金刚卓地夏热玛，青色吹奏海螺血。父母二者皆具尸林之装束，顶上为佛黑汝嘎父母，喉间为莲花黑汝嘎父母，心间为自形之金刚黑汝嘎父母，脐间为宝生黑汝嘎父母，密处为羯磨黑汝嘎父母，如是五忿怒尊父之五处，与五明妃母之五处安立。此外，于父之身上，有处之忿怒母八尊，境之发髻母八尊，肢节之门母四尊，脊椎之自在母二十八尊皆明观。于母之空行莲花四瓣中央，埃蓝色三角之上，吽红色。于父之密处，化为五峰金刚之宝瓶上，嗡阿吽
English
In all places, do not abandon this treasure of accomplishment. All victorious Buddhas, perfect enlightenment arise from you. Furthermore, if you do not know how to invoke and absorb the essence of Vajra Realm, then in endless Vajra Kalpas, you will not attain the Dharmakaya. Having said this, the Guru places the Vajra bell in the disciple's heart and has them drink, speaking the words of truth: Om, immutable Vajra wisdom abode, the supreme bliss that comes without seeking, the eye of wisdom that is clear without looking, the lord of all, unsurpassed. When the self-nature of wisdom expands, may you attain the immutable, steadfast ground. Om Maha Guhya Bhrum, Jnana Mandala Jnana Siddhi Svabhava Atmakoham. Having said this, the entrustment should be done like the secret empowerment. As it is said, these supreme meanings of secrecy, if taught to those with inferior views, will lead to death at the wrong time, the head will split, and the heart will burn. Like a magnet attracting iron, unwilling and powerless, one will experience suffering in the lower realms for eons. Therefore, it should be kept extremely secret. Thus, it is advised. In the root text: Then, with the mantra for invoking wisdom through the upper and lower gates, generate the five families of fathers and mothers in the five places of self-awareness, Vajra Heruka father and mother, and establish the place mothers, field mothers, limb gate mothers, and spine empowerment mothers. The meaning of what was said is: The disciples transform the position of Vajrasattva and become Vajra Heruka, with three faces and six arms of blue, white, and red. The three right hands hold a vajra, sword, and axe. The three left hands hold a noose, iron hook, and plowshare. The action seal is the consort Vajra Krodhisvari, blue, blowing a conch shell of blood. Both father and mother are adorned with charnel ground attire. On the crown of the head are Buddha Heruka father and mother. At the throat are Padma Heruka father and mother. At the heart are Vajra Heruka father and mother of the same form. At the navel are Ratna Heruka father and mother. At the secret place are Karma Heruka father and mother. Thus, the five wrathful fathers are established in the five places of the father, and the five mothers are established in the five places of the mother. Furthermore, on the father's body, there are eight wrathful mothers of the place, eight braided hair mothers of the field, four gate mothers of the limbs, and twenty-eight empowerment mothers of the spine, all clearly visualized. In the center of the mother's space lotus with four petals, above the blue triangular E, is the red Hum. In the father's secret place, on the vase transformed into a five-pointed vajra, Om Ah Hum.
Chinese
嗡。观想黑色的布嘎尔帕特。将父尊母尊视为本尊，将空行母密处视为金刚和莲花，将意视为法性，这是三种观想。观想本尊，瓶灌顶对应化身。具有风瑜伽，秘密灌顶对应报身道。真实道，智慧般若的灌顶对应法身道。这三者无别，且通过灌顶使真如显现，第四灌顶对应自性身道，因此要学习三种观想和四道之瑜伽甚深，以及结合方法的差别。根本是：在地风之时，于眼鼻脸颊，唇乳房，腋窝脸颊等处，观看、嗅、执持，次第以及如是知晓。以方便和智慧的方式。两个乳房和两个突起，大腿和脸颊腰部处，为了生起爱和贪，以善巧的指甲触摸。如是等等，做了增长安乐的方法后，加持空行母密处。如是所说，现在成就。以四手印平等进入是：海续中说：获得加持之后，为了增长贪欲明点，应写作特别的论典。以智慧方便右手执持，上下弯曲的姿势，收摄根门拥抱是，大秘密的索。上下极其收摄，不生不放是禁行，行动哈斯的安乐声等，普遍宣扬体验安乐 吽。如是平等进入，努力进行搅动和搅拌的结合，父亲的白分次第从喉心脐密处向上向下体验四喜，一次性倾泻于母亲，以动摇等五心使安乐成熟，十六地的次第，各自持风，以逆转明点的方法，以安乐使道圆满之方式是：四喜各自再分四份，十六者次第在父亲处生起，一次性在母亲处生起。即，最初喜的喜，喜的胜喜，喜的离喜，喜的俱生喜四者是资粮道和加行道，第二，胜喜的喜是结合道，胜喜的胜喜是见道，胜喜的离喜是二地，胜喜