English
Oṃ. Contemplate the black Bugar Phat. Recognize the father and mother as deities, recognize the secret space of the dakini as vajra and lotus, recognize the mind as dharmata, these are the three recognitions. Meditate on the deity, the vase empowerment corresponds to the nirmanakaya. Possessing the yoga of wind, the secret empowerment corresponds to the sambhogakaya path. The actual path, the empowerment of wisdom and prajna corresponds to the dharmakaya path. These three are inseparable, and through empowerment, suchness manifests, the fourth empowerment corresponds to the svabhavikakaya path, therefore, one should learn the profound yoga of the three recognitions and the four paths, as well as the differences in the methods of union. The root is: At the time of earth and wind, at the eyes, nose, cheeks, lips, breasts, armpits, cheeks, etc., look, smell, hold, the sequence and likewise know. By means of skillful methods and wisdom. Two breasts and two protrusions, thighs and cheeks at the waist, in order to generate love and attachment, touch with skillful nails. Thus, etc., after doing the methods of increasing bliss, bless the secret space of the dakini. As it is said, now accomplished. To enter equally with the four mudras is: As said in the Ocean Tantra: After gaining blessings, in order to increase the bindu of desire, one should compose a special treatise. Holding the right side with wisdom and skillful means, the posture of bending up and down, gathering the senses and embracing is, the great secret lasso. The upper and lower parts should be extremely restrained, not letting go of what is not born is the practice of discipline, actions such as the sound of bliss of Hāsi, etc., are universally proclaimed and experience bliss Hoḥ. Having entered equally in this way, striving in the union of churning and stirring, the white element of the father gradually experiences the four joys of ascending and descending in the throat, heart, navel, and secret place, and pouring it all at once into the mother, the five minds such as shaking ripen the bliss, and the way to perfect the path with bliss by holding the wind in each of the sixteen stages and reversing the bindu is: Each of the four joys is divided into four, the sixteen are generated sequentially in the father, and generated all at once in the mother. That is, first the joy of joy, the supreme joy of joy, the joy of joylessness, the four coemergent joys of joy are the accumulation path and the preparation path, second, the joy of supreme joy is the joining path, the supreme joy of supreme joy is the seeing path, the joy of supreme joylessness is the second bhumi, the supreme joy
Chinese
应将所有变化都掌握在此方法中。此和谐融入、限制和调伏，无疑是自在之王。如是说。生起智慧与明智之灌顶的证悟：根本是，第八，关于因有二。相应的因是：远离二者之总和的边际，自明、空明、遍在。共同作用的因是：习惯于与具月者结合，使二明点稳固。第九，四缘是：以信奉智慧禁行的第三灌顶之子，是贪执的因缘。行为总摄的征兆和风心堪能的印母之功德，是摧毁的力量，因生起安乐，是主缘。修持的上师具加持，是接受灌顶之母，是所缘缘。在明点转移十六分之时，于因果次第颠倒之际，后者开启后者的理解，是近取缘。第十，处所是：结合的处所是秘密明妃的虚空。体验安乐的处所，虽然生于下方，但在回遮的同时生起俱生喜乐之时。明点依凭的处所是命脉要穴之轮。安住和跏趺坐的处所，由地面的中间指示。自性安住是明智的宫殿。第十一，遣除遮障之方式是：以自明之光明，使所知障减弱，烦恼障从根断除，转变为恒常处于光明之中。第十二，获得之程度是：依靠空行母秘密之处的脉交汇，明智清晰且无分别地体验，因体验与此不分离，故获得无所依。第十三，法是：秘密行持的特殊方法，以及完全揭示了光明圆满。第十四，必要是：依靠四灌顶之道，以贪欲调伏贪欲，并使道从高到高地提升。第十五，未获得之过患是：不用此方法，则无法获得灌顶，无法镇伏地，无法清净遮障。第十六，功德是：获得第三灌顶，从那些过患中解脱，获得无量功德。智慧明智之灌顶的甚深口诀圆满了。第三，大乐灌顶是：决定之小字中说：于奉献容器和坛城之时，自性、定义，以及奉献物、方法和因缘
English
All changes should be grasped by this method. This harmonious integration, limitation, and taming are undoubtedly the King of Freedom. Thus it is said. Generating the realization of the empowerment of wisdom and knowledge: The root is, eighth, regarding the cause, there are two. The corresponding cause is: being away from the extremes of the sum of the two terms, self-aware, clear and empty, all-pervading. The co-operative cause is: being accustomed to union with the one possessing the moon, making the two bindus stable. Ninth, the four conditions are: the son who believes in the third empowerment of wisdom asceticism is the causal condition of attachment. The signs of the aggregation of actions and the power of the mudra-maidens who make wind and mind workable are the power of destroying, because of generating bliss, it is the lord condition. The blessed guru who practices is the mother who receives the empowerment, it is the objective condition. At the time of the sixteen parts of the bindu transfer, at the time of the reversal of the order of cause and effect, the latter opens the understanding of the latter, it is the immediately preceding condition. Tenth, the place is: the place of union is the space of the secret consort. The place for examining bliss, although born below, is at the time of the co-emergent joy that arises simultaneously with the reversal. The place where the bindu relies is the wheel of the vital points of the life force. The place of dwelling and sitting cross-legged is indicated by the middle of the ground. The nature of oneself is the palace of knowledge. Eleventh, the way to dispel obscurations is: with the light of self-awareness, the obscuration of knowledge is weakened, and the obscuration of afflictions is purified from the root, transforming into constantly abiding in light. Twelfth, the degree of attainment is: relying on the confluence of the channels in the secret place of the dakini, experiencing clear knowledge without conceptualization, because the experience is inseparable from this, one attains without reliance. Thirteenth, the dharma is: the special methods of secret conduct, and the complete revelation of clear light perfection. Fourteenth, the necessity is: relying on the path of the four empowerments, taming attachment with attachment, and elevating the path from higher to higher. Fifteenth, the fault of not attaining is: without this method, one cannot obtain empowerment, cannot subdue the earth, cannot purify obscurations. Sixteenth, the qualities are: having obtained the third empowerment, being liberated from those faults, one obtains immeasurable qualities. The profound oral instructions of the empowerment of wisdom and knowledge are complete. Third, the Great Bliss Empowerment is: In the determining short text: At the time of offering the vessel and the mandala, the nature, definition, and the offering, method, and cause
Chinese
如是说：处所和断除障碍所获的量，简而言之，确立身体的特征。第一、容器是指以果来命名，即平等的行为。第二、坛城如第三灌顶。第三、灌顶之时，是第三灌顶的修习达到极盛之时。第四、本体是二谛无别大乐的智慧。数量是最终的，所以是第四。意义是诸法皆显现为无二的游舞，所以是大乐。第五、词义是超越因缘，所以不变。真谛是无例可喻，所以超离心识。果是无须再作，所以是究竟。依靠将日月明点倒转而引出，生起安乐，是作为所依的象征，譬喻的智慧。即使脱离手印，安乐也不衰减，无二的智慧明晰稳固，是菩提的无依。二种种子混合而生，是因果次第的灌顶。通过灌注明点而最终生起，是次第逆转的灌顶。这些依靠方便而获得明觉之力的，称为灌顶。此时，为了第四灌顶的意义而献上曼荼罗。第六、物质是明妃具有日轮，十二是大手印，要知道是极其稳固的四种。金刚月光，具美之女，远离药物和恶劣种姓，未被金刚箭所触及，未被他人享用。十二、十四、十五岁都可以。如是说。第七、灌顶之法，在《决定大》中说：六二具有日轮的装饰，以虚空的雨丝作为禅定的衣服，证得智慧的自性处，二种事业应作之事圆满。如是说，上师如第三布施一样行事，灌顶是，所说的意义在此与第三灌顶相似，也没有过失。第四灌顶的智慧，必须依靠第三灌顶的融乐俱生譬喻的智慧才能生起。再次将手印的形象或铃给予弟子：抓住这个男子是好的。既然如此，殊胜之子你，将三门与天尊共同结合，舍弃庸俗低劣的见解，通过体验大乐，舍弃苦行宗的见解，方便与智慧
English
Thus it is said: The place and the measure of attaining the removal of obscurations, in short, establish the characteristics of the body. First, the container refers to being named after the fruit, which is equal conduct. Second, the mandala is like the third empowerment. Third, the time of empowerment is when the practice of the third empowerment reaches its peak. Fourth, the essence is the wisdom of great bliss, inseparable from the two truths. The number is the ultimate, so it is the fourth. The meaning is that all phenomena appear as the play of non-duality, so it is great bliss. Fifth, the definition is that it transcends causes and conditions, so it is unchanging. The truth is that it cannot be exemplified, so it transcends the mind. The fruit is that there is nothing more to do, so it is ultimate. Relying on the reversal of the sun and moon bindus to bring forth, the arising of bliss is the wisdom of the example that symbolizes the support. Even if separated from the mudra, the bliss does not diminish, the non-dual wisdom is clear and stable, it is the supportless of enlightenment. The two seeds are mixed and born, it is the empowerment of the order of cause and effect. Through the infusion of bindu, the ultimate birth is the empowerment of the reverse order. These, relying on skillful means to obtain the power of clarity and appearance, are called empowerment. At this time, the mandala is offered for the meaning of the fourth empowerment. Sixth, the substance is the consort with the sun, twelve is the great mudra, know that it is the extremely stable four. Vajra moonlight, beautiful maiden, free from medicine and bad lineage, not touched by the vajra arrow, not enjoyed by others. Twelve, fourteen, fifteen years old are all suitable. Thus it is said. Seventh, the method of empowerment, in "Great Determination" it says: Six two have the ornaments of the sun, with the rain of the sky as the clothes of meditation, realize the self-nature place of wisdom, the two actions of what should be done are complete. Thus it is said, the guru acts like the third giving, the empowerment is, the meaning said here is similar to the third empowerment, and there is no fault. The wisdom of the fourth empowerment must rely on the co-emergent wisdom of the example of the melting bliss of the third empowerment to arise. Again, give the image of the mudra or the bell to the disciple: Grasping this man is good. Since this is the case, excellent son, combine the three doors with the deity, abandon the ordinary and inferior views, through experiencing great bliss, abandon the views of the ascetic school, skillful means and wisdom
Chinese
毫不思虑任何事物，不对任何事物作大乐的计算。如是介绍了无为、原始清净、任运成就之义。四灌顶之生起次第：根本为，第八因是：二谛无别，自性本具之佛陀，与之相应的因。以方便使其显现，是为俱生之因。第九四缘是：具平等行者，对此灌顶具足信心是为因之缘。遣除颠倒之业，窍诀能摧毁，为基之故，是为主之缘。从具四灌顶经验之上师处所接受，是为所缘之缘。遣除颠倒之十六喜，十三地之次第，以因果之方式转变，通达此义，是为近取缘。第十与三处相同。第十一断除障碍之方式是，于共同道之究竟，细微之所知障与见之障碍，于未明了时清净。第十二获得之量是：于刹那、半座、学座究竟之相续力中，获得双运之乐。第十三法是：具足究竟一切法之分。第十四必要是：为自他之利益，欲获得圆满正等觉之故。第十五未获得之过患：远离此方便，于多劫中以其他道而行，终不能至。第十六功德是：功德无余任运成就，纵以三千世界之舌亦不能尽述。四灌顶之甚深不共窍诀圆满。
English
Without thinking of anything at all, and without calculating anything as great bliss. Thus, the meaning of non-action, primordial purity, and spontaneous accomplishment is introduced. The arising of the four empowerments: The root is, the eighth cause is: the Buddha who is inherently present in the inseparability of the two truths, and the corresponding cause. By clarifying it with skillful means, it is the co-emergent cause. The ninth four conditions are: the one with equal conduct, having faith in this empowerment is the condition of the cause. Eliminating the reversed actions, the essential instructions destroy, for the sake of the base, it is the condition of the master. Taking from the lama who has the experience of the fourth, it is the object of the condition. Eliminating the sixteen joys of reversal, the order of the thirteen grounds, transforming in the manner of cause and effect, understanding this meaning, it is the immediate condition. The tenth is the same as the three places. The eleventh way to eliminate obscurations is that the subtle obscurations of knowledge and the obscurations of view that have reached the end of the common ground are purified when they are not clear. The twelfth attainment is: in the continuous power of the moment, half a session, and the ultimate learning session, the bliss of union is attained. The thirteenth Dharma is: possessing the share of all the ultimate Dharmas. The fourteenth necessity is: for the benefit of oneself and others, it is for the sake of wanting to attain perfect enlightenment. The fifteenth fault of not attaining: being separated from this method, traveling on other paths for many eons and not reaching the end. The sixteenth virtue is: all virtues are spontaneously accomplished, and even if spoken with the tongues of three thousand worlds, it will not be exhausted. The profound and unique essential instructions of the four empowerments are complete.