English
All words are silent. The secret person unseen in the world. Thus it is said, the remaining ultimate truth is, the corresponding cause that is inherently possessed, the one with the taste of truth, the co-emergent cause, are the two causes. Ninth, the four conditions are, conduct, asceticism, and being in accordance with the mind are the causal conditions. The power of the five complete branches of the ritual is the lord condition. The lama with experience in practice is the object condition for receiving empowerment. Opening the door in an instant sequence is the immediate condition. Tenth, the place is, the solitary place of other outsiders, the place of practice. Sixteenth is the Dharma seal, the twenty-second is the Samaya seal. The place of giving is the tongue, the place of absorption is the heart. Eleventh, the method of abandoning obscurations is, where is it said how the obscurations of the three doors are purified. Twelfth, the measure of attainment is, the remaining ultimate truth comes by itself, by the power of empowerment, non-conceptualization arises in the continuum. Thirteenth, the Dharma is that the completion stage can be practiced. Fourteenth, the need is, acting as the cause of the third empowerment, taking bindu and absorbing it increases life. Fifteenth, the fault of not obtaining is, those dharmas cannot be used for oneself, those obscurations cannot be eliminated, the door to gradual progress is blocked. Sixteenth, the merit is the merit of reversing those faults. After becoming a son of the Victorious One, being blessed by the mother of the lineage and the consort, becoming a vessel for profound instructions. The profound instructions of the secret empowerment are completed. Third, the empowerment of wisdom and knowledge is, from the 'Determination of the Secret Empowerment of the Buddha,' when the vessel and mandala are accomplished, one's own nature, definition, and, the method and cause of empowerment, and, the place and abandonment of obscurations, the measure of attainment, the Dharma and the need, the faults and merits, the abbreviated characteristics of the body are established. Thus, first, the vessel is, the one with the asceticism of wisdom, complete up to the secret, the third empowerment is faith. Second, the mandala is, indicating the mandala of the body channels and, the lotus mandala. Third, the time of empowerment is, being stable above the sixteen empowerments, with the clarity of the samadhi of the ground and path, the completion stage can be practiced, when it becomes the power of the wind. Fourth, the nature is, the signified nature of
Chinese
处于。以表征方便的加持，生起自明而无分别的体验。第五、定义是：觉性远离戏论是为般若，其自身不灭而显明是为智慧，以方便使彼义显明，是为般若智慧之灌顶。第六、交付之物是：交付具有手印、肉豆蔻、信度诃之物。第七、交付之方法是：从次第而言，处所之特征，共同、同类、无分别之印，具足黑白莲花半跏趺坐，解释为方向、上下、中间。观察尿液、实物和水气，腹部纤细而膨胀，月亮增多则迅速变化，肢体如莲花般具有手帜，具有极其喜悦之光彩，具备缓慢放松之恭敬，半次亲近言说且大声，事先要极其观察。对具有如是特征者，进行内外之沐浴，以装饰品打扮后献给上师。上师加持后，进行明点之灌顶。之后，如弟子般信奉，合掌，同时灌顶。祈请道： 唉！唉！安乐之大印，请您慈悲垂念我，赐予作为和声音之安乐。上师说： 具有佛陀美妙之甚深加持，从此显明大方便乘，享用自身之甚深五妙欲，以及饮血、吮乳、受用安乐，呼吸、死亡之行，你能够做到吗？回答说： 唉玛！稀有金刚之语，为了大乐之智慧，对于一切奇妙之行，我没有不能做到之事。如此承诺。之后，将明妃之右手置于弟子之左手之间，说道： 此男士容貌端正，从今以后你这位殊胜之子，以三门与本尊共同结合，舍弃空闲之行，通过体验大乐，舍弃苦行乘之见解，依靠方便与智慧无二之安乐体验，依靠无间断之修习，将到达金刚持之果位。因此，有缘之善族子，永远不要分离。如此交付，不分离之教诲是： 至关重要。大乐是法身，将圆满智慧方便，于此及一切生世中，不要舍弃此成就之宝藏。 胜者佛陀
English
Being in. By the blessing of the signifying method, the experience of self-awareness, clear and non-conceptual, arises. Fifth, the definition is: Awareness free from elaboration is wisdom. Its very nature, without ceasing, is clear, is knowledge. Making that meaning clear through method is the empowerment of wisdom and knowledge. Sixth, the substance to be conferred is: Conferring something that possesses a seal, nutmeg, and sindhura. Seventh, the method of conferring is: From the order of procedure, the characteristics of the place, commonality, similarity of lineage, and non-conceptual seal. Possessing a half-lotus posture with black and white lotuses, it is explained as direction, above and below, and middle. Examine the urine, the actual substance, and the water vapor. The belly is slender and expanded. With the increase of the moon, it quickly changes. The limbs are like lotuses and possess hand symbols. It has an extremely pleasing radiance. It possesses the reverence of slow relaxation. Half the time is spent in closeness, speaking, and being loud. One should examine very carefully beforehand. To one who possesses such characteristics, perform outer and inner ablutions, adorn with ornaments, and offer to the guru. The guru blesses and bestows the empowerment of bindu. Then, with the devotion of a disciple, join the palms. Empowerment all at once. Saying: Alas, alas, great bliss-maker seal, please be compassionate and think of benefiting me, bestow the bliss of action and sound. The guru says: Possessing the profound blessing of the beautiful Buddha, from this the great method vehicle is clear. Eating one's own profound five excellent things, and drinking blood, sucking milk, enjoying bliss, breathing, and the actions of death, are you able to do these things, speak! In response to that, one says: Ema! Wondrous vajra words, for the sake of the wisdom of great bliss, there is not one thing that I cannot do among all the marvelous actions. Thus one promises. Then, placing the right hand of the vidya on the left hand of the disciple, one says: This man is of good form. From today onward, you, excellent son, by uniting the three doors as deities, abandon the actions of isolated paths. By experiencing great bliss, abandon the views of the ascetic vehicle. Rely on the experience of bliss that is the non-duality of method and wisdom. By meditating on reliance without interruption, one will go to the state of Vajradhara. Therefore, fortunate one, born of a good family, never separate. Thus one entrusts, and the instruction not to separate is: Of great importance. Great bliss is the dharmakaya, it will perfect wisdom and method. In this and all lifetimes, do not abandon this treasure of accomplishment. Victorious Buddhas.
Chinese
于一切中。 圆满佛陀您已成就。 或者金刚自在威力。 若不了解勾招与口诀， 则于无尽金刚劫中， 不会获得法身。 如是说后，将弟子的心间白莲金刚铃杵并持，说真实语：嗡，不变金刚智慧处，不勤奋加持之安乐胜，不观照明晰智慧眼，无上一切之主，智慧自性开展中，愿获不变坚固地。嗡 嘛哈 咕 雅 吽 嘉那 嘛 嘉那 咕 雅 悉地 梭巴瓦 阿玛 郭 吽。 之后，上下之门勾招智慧的口诀是，自明金刚亥母父母于五处，生起五部父母，于处所，于境，于支分是门母，于脊椎是自在母安立。于地风之时，眼鼻颊，唇乳，腋窝，颧骨等处，观视与执持，次第彼执持不了解而作。以方便与智慧之方式。双乳与，双峰或，腿与臀腰间，顶端生起是男性的缘故，以善巧方便了知。如是等增长安乐之方便作后，加持虚空秘密后，以四印平等进入是，如《胜乐轮根本续》云：加持欢喜后，增长贪欲明点之，论著差别应造作。智慧方便以右执持，上下弯曲之交合处，根门收摄拥抱是，大秘密之精液。上下极其收摄后，不生不放禁锢之业，摇动哈星安乐声等，普遍宣说体验安乐 吼。如是平等安住，以左倾等五心成熟安乐，及十六地次第一一执持风，以明点回遮之安乐圆满道之方式是，四喜各自四分之十六，于父次第生起。父母同时生起。彼亦最初喜之喜，喜之最喜，喜之离喜，喜之俱生喜四者是资粮道。第二最喜是加行道。最喜最喜是见道。最喜离喜是二地。最喜俱生是三地。
English
In all things. The complete Buddha has appeared to you. Or the power of Vajra Lord. If you do not know the methods of summoning and the instructions, then in endless eons of vajra, you will not attain the Dharmakaya. Having said this, hold the white lotus vajra and bell together at the disciple's heart, and speak the true words: Om, immutable vajra wisdom place, supreme bliss by unexerted blessing, clear wisdom eye without looking, the supreme lord of all, in the expansion of wisdom's own place, may you attain the immutable, steadfast ground. Om maha guhya bhrum jnana ma jnana guhya siddhi svabhava atmako 'ham. Then, the instruction for summoning the wisdom of the upper and lower gates is to generate the five families of father and mother in the five places of self-aware Vajra Heruka father and mother, with the place, the object, the limbs as the gate mothers, and the spine as the empowered mother. During the earth and wind times, at the eyes, nose, cheeks, lips, nipples, armpits, cheekbones, etc., look and hold, and do not understand how to hold that order. By means of skillful means and wisdom. The two nipples and, two mounds or, thighs and hips at the waist, the peak arising is because of the male, know by skillful means. After doing the methods of increasing bliss, such as these, bless the secret space, and then enter equally with the four seals, as it is said in the Root Tantra of Chakrasamvara: After the blessing is pleased, the treatises that increase desire and bindu should be composed separately. Holding the right side with wisdom and skillful means, the place of union where the upper and lower parts are bent, the embrace that gathers the senses and objects is, the semen of the great secret. After the upper and lower parts are tightly restrained, the action of binding without letting go of what is unborn, moving ha simha, sounds of bliss, etc., are universally proclaimed and bliss is experienced, ho. Thus, by abiding in equanimity, the five minds such as leaning to the left ripen bliss, and the way to complete the path with the bliss of reversing the bindu by holding the wind one by one in the order of the sixteen grounds is, the sixteen divided into four each of the four joys arise sequentially in the father. The father and mother arise simultaneously. That is, first the joy of joy, the joy of supreme joy, the joy of separation from joy, the four joys of coemergent joy are the accumulation path. The second supreme joy is the preparation path. Supreme joy supreme joy is the seeing path. Supreme joy separation from joy is the second ground. Supreme joy coemergent is the third ground.
Chinese
对境贪恋之子是生起贪恋之因缘。 行动总集的稳固与风心堪能，手印母的因缘聚合之力是生起安乐之主因缘。 修持的上师具加持，是灌顶之境故为所缘之缘。 明点迁转十六分之因果次第逆转之时，后后开启之故为等无间缘。 第十处所是， 交合之处秘密莲花空， 安乐恒常之处下生上收俱生喜乐时，明点稳固之处法性要诀与脉轮， 安住与遣除之处的杵之表示， 自之体性安住觉性之险道。 十一、断除遮障之方式是， 自明清明故所知障薄弱且烦恼障从根清净，于一切光明中安住转变。 十二、获得之量是， 依靠空密之交合，觉性清明且无分别之体验是，与体验不分离故获得无所依。 十三、法是， 秘密行持方便道之特殊法类与光明圆满无余显示。 十四、需要之目的是， 依靠四灌顶之道而稳固故清净贪恋，且道越来越增上。 十五、未获得之过患是， 非此方便不得其他之灌顶，地不稳固，遮障不清净。 十六、功德是， 获得第三灌顶故，从彼等过患中解脱，获得无量功德。 智慧智慧之灌顶甚深口诀圆满。 第四、大乐之灌顶是， 从小决定中， 瓶与坛城灌顶之时， 自之体性、能诠与， 灌顶物、方便与因缘和， 处所与断除遮障、获得之量， 以简略之身而立宗。 如是说， 第一、瓶是， 以果为名，即是寂静之行仪。 第三、坛城如第三灌顶。 第三、灌顶之时是， 第三灌顶之修持纯熟至极之时。 体性是， 二谛无别大乐之智慧。 以数之终尽故为第四。 意义是， 诸法皆显现为无二戏论