English
The empowerment of great bliss and emptiness. First, the first of eight, the lineage has two. First, the coemergent cause is: the mind that arises, ceases, abides, aims, goes, and comes, existing as its own nature, merely in conventionality. The cooperative cause is: a maiden who has been bathed three times, adorned with three ornaments, and taught the three dharmas, possessing characteristics and being twenty years old. Second, the four conditions. First, the causal condition is: a male who is suitable for bestowing secret empowerment, being free from the cause of unfavorable factors and possessing the cause of favorable factors. Second, the objective condition is: a twenty-year-old maiden blessed by the five mothers and so on. Third, the dominant condition is: a lama who is capable of bestowing secret empowerment, possessing fourteen qualities. Fourth, the immediately preceding condition is: having opened the way by obtaining the five inner power empowerments from the previous empowerment, thus becoming the condition for the arising of secret empowerment, that is, having obtained secret empowerment but not yet attained (emptiness). Third, the essence of the empowerment is: secret empowerment. Fourth, the result is: actually generating power, like testing the sharpness of a sharp weapon. Fifth, the order is: after the power empowerment, the secret empowerment is bestowed. Sixth, the first of the five activity stages, the thought lineage, is: first, examining the characteristics of the mudra consort, as stated in the "Clear Mirror of Samaya Vajra": "Having a lotus, having a conch, having marks, having a bull, and having a slender stalk, one tree with eight fire sparks, the number of recitations equals half of the length, top and bottom, limbs slender and soft, teeth and eyes round, forehead broad, eyes long and curved, between the eyes and forehead, the color of an Utpala flower, lips and cheeks both said to be moderate, the body having the scent of water, wind, camphor, able to keep secrets, wisdom and conduct slow, having faith, enjoying association and great faith." As it is said, invite one who possesses the characteristics, bathe and adorn her, and offer food, drink, enjoyment, and a mandala to the lama. Then, the lama bestows the empowerment on the consort as is appropriate. Then, the two, father and mother, meditate on self-generation as deities. The father meditates as Samantabhadra, generating the five families in the five places, and the four gatekeepers in the four limbs. If elaborated, meditate on the body mandala of forty-two deities. The mandala can be condensed into eight deities, or divided into groups of one, three, or five, to be understood according to the clothing. The mother meditates as Samantabhadri, placing the five mothers in the five places, and generating the four gatekeeper mothers in the four limbs.
Chinese
如果想要做，如上进行。然后迎请智慧尊者，进行沐浴、供养、赞颂。然后从父亲的秘密吽字中，生起红色五股金刚，五个角上有父亲的五个种子字。中央的三脉上，嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三个字在三岔路口啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）。在母亲的虚空中，生起八瓣莲花，花蕊上有蓝色埃字，无有暗昧，具有光明。以专注的收放，进行各种寂静的修持。前置本尊：说要做四指宽的坛城，与之相同，在嘎巴拉上面的镜子上，绘制四瓣莲花，有缺口、门和挂饰等。生起五位佛母和门神等。说要做中指的宽度，与之相同，在镜子上面的金刚上，生起五部佛和四位门神等。迎请，供养，赞颂，并进行修持。然后，前置本尊的坛城众，由上师父母二人接受秘密灌顶的自我加持。然后弟子献曼扎并祈请：金刚上师父母请垂听，如意宝生珍宝藏，以大喜乐的方便道，从四河之中救度我。三次。上师回答说：儿子，你被救度和这个方便道，是所有胜者隐藏的。这个伟大的方便秘密乘，是为了清净污秽的束缚。血肉水等饮食，以及bhaga的智慧坛城，亲吻、吮吸和竖立，你能忍受心水燃烧吗？弟子回答说：唉玛吙，为了方便道智慧，我没有什么不能忍受的。我将享用这些，请赐予我如何享用。三次。然后上师讲述父母极乐的教法，通过亲吻和拥抱等使喜乐增长。然后以四手印嬉戏。佛母在虚空中生起胜者的笑声，降下明点并献供。然后佛母用红白菩提心混合物，给弟子灌顶，像鸟和麻雀一样灌顶，或者像母牛和小牛一样灌顶，或者像蜜蜂和花朵一样灌顶，或者，在有柄的镜子的柄上，放上红糖等甜食，放在舌头上融化，从而在相续中生起证悟无分别的智慧。
English
If you want to do it, proceed as above. Then invite the wisdom being, and perform bathing, offering, and praise. Then, from the father's secret Hūṃ, generate a red five-pronged vajra, with five seed syllables of the father on the five points. On the three channels in the center, Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the junction, Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪). In the mother's space, generate an eight-petaled lotus, with a blue E syllable in the pericarp, without obscurity, endowed with light. With the focus of projection and gathering, perform peaceful recitation as appropriate. Front generation: It is said to make a mandala the size of four fingers, similarly, on the mirror on top of the kapala, draw a four-petaled lotus, with gaps, doors, and ornaments, etc. Generate the five mothers and gatekeepers, etc. It is said to make the width of the middle finger, similarly, on the vajra on top of the mirror, generate the five families and four gatekeepers, etc. Invite, offer, praise, and perform recitation. Then, the assembly of deities of the front generation receives the self-empowerment of the secret empowerment from the guru father and mother. Then the disciple offers a mandala and makes a request: Vajra master father and mother, please listen, wish-fulfilling jewel treasure, with the great joy of the path of means, liberate me from the four rivers. Three times. The master replies: Son, your liberation and this path of means, is hidden by all the victorious ones. This great means secret vehicle, is for purifying the bonds of impurity. Meat, blood, and water as food and drink, and in the wisdom mandala of the bhaga, kissing, sucking, and erecting, can you endure the burning of the mind-water? The disciple replies: Emaho, for the sake of the path of means and wisdom, there is nothing I cannot endure. I will enjoy these, please bestow upon me how to enjoy them. Three times. Then the guru explains the teachings of the bliss of the father and mother, and increases bliss through kissing and embracing, etc. Then play with the four mudras. The mother generates the laughter of the victorious ones in space, and drops bindus and makes offerings. Then the mother empowers the disciple with the mixture of red and white bodhicitta, empowering in the manner of birds and sparrows, or empowering in the manner of cows and calves, or empowering in the manner of bees and flowers, or, on the handle of a mirror with a handle, place sweet burnt offerings such as brown sugar, melting on the tongue, thereby generating the wisdom of ultimate non-conceptualization in the continuum.
Chinese
在心识的精髓中，净化六道的种子字六个。观想身体的脉轮充满明点和乐。宣说词句是：嗡，无垢无染，犹如水晶宝珠。莲花宝藏，乃大贪爱之所。法性清净，利生事业圆满。为了获得菩提心的殊胜灌顶。菩提心，父亲的菩提心。（藏文：བྷོ་དྷི་ཙིཏྟ་，梵文天城体：बोधचित्त，梵文罗马拟音：bodhicitta，汉语字面意思：菩提心）于胜义无别大菩提之境。朱砂红，母亲的菩提心。引导解脱胜道，安乐之道。愿从轮回道中，一切皆胜，获得自在。获得无二菩提心的灌顶。 （藏文：བྷོ་དྷི་ཙིཏྟ་ཀ་མ་ལ་སིདྷི་ཧཱུཾ，梵文天城体：बोधचित्तकमलसिद्धिहुं，梵文罗马拟音：bodhicittakamalasiddhihūṃ，汉语字面意思：菩提心莲花成就吽） （藏文：མཧཱ་སུ་ཀ་ཧོ，梵文天城体：महासुखहो，梵文罗马拟音：mahāsukhaho，汉语字面意思：大乐呵）。灌顶处是：于舌上放置甘露。融入处是：融入于相应的因中。何种障碍，何种能力生起呢？从前至今，未得秘密灌顶的障碍得以清净。思维生起获得圆满报身的能力。呵！通过赐予无二父母的菩提心灌顶。以方便智慧无二的方式获得自在。愿获得与法界和智慧无二且不离不散的殊胜灌顶。第七是过患，第八是功德：与下方相同。第二，智慧明妃灌顶，八个中的第一个，因中的两个，第一个是相应的因：胜义中无生。无灭无住。无所缘。无有来去，菩提心自性安住。第二个是共同的因：明妃十六岁。沐浴。佩戴装饰，给予灌顶。第二，缘起中的四个，第一个是因的缘起：堪能灌顶的士夫，远离不顺品的因。且具有顺品的因。第二个是所缘的缘起：灌顶物具有加持。第三个是自主的缘起：能够灌顶的上师具有十四种功德。第四个是紧随其后的缘起：明白已经获得秘密灌顶。未曾得到智慧明妃灌顶。第三个是本体：智慧明妃灌顶。第四个是果：实际生起的能力，犹如磨砺刀刃。第五个是次第：秘密灌顶之后。
English
In the essence of the mind, purify the six seed syllables of the six realms. Meditate on the channels and points of the body being filled with bindus and bliss. The proclamation is: Om, immaculate and flawless, like a crystal pearl. Lotus treasure, the place of great attachment. Dharma nature is pure, the benefit of beings is perfectly accomplished. In order to obtain the supreme empowerment of bodhicitta. Bodhicitta, the bodhicitta of the father. (Tibetan: བྷོ་དྷི་ཙིཏྟ་, Sanskrit Devanagari: बोधचित्त, Sanskrit Romanization: bodhicitta, Chinese literal meaning: Bodhi mind) In the state of great bodhi, inseparable from ultimate truth. Vermilion red, the bodhicitta of the mother. Guiding the supreme path of liberation, the path of bliss. May all be victorious over the path of samsara, may we obtain mastery. May we obtain the empowerment of non-dual bodhicitta. (Tibetan: བྷོ་དྷི་ཙིཏྟ་ཀ་མ་ལ་སིདྷི་ཧཱུཾ, Sanskrit Devanagari: बोधचित्तकमलसिद्धिहुं, Sanskrit Romanization: bodhicittakamalasiddhihūṃ, Chinese literal meaning: Bodhi mind lotus accomplishment Hum) (Tibetan: མཧཱ་སུ་ཀ་ཧོ, Sanskrit Devanagari: মহাসুখহো, Sanskrit Romanization: mahāsukhaho, Chinese literal meaning: Great bliss Ho). The place of empowerment is: place the nectar on the tongue. The place of absorption is: absorb into the corresponding cause. What obscurations, what abilities arise? From before until now, the obscurations of not having received the secret empowerment are purified. Think of the ability to obtain the Sambhogakaya arising. Ho! By bestowing the empowerment of the non-dual father and mother bodhicitta. May we attain mastery in a way that is inseparable from skillful means and wisdom. May we obtain the supreme empowerment that is inseparable and indivisible from the dharmadhatu and wisdom. The seventh is faults, and the eighth is qualities: the same as the ones below. Second, the wisdom-jnana empowerment, the first of the eight, the two of the cause, the first is the corresponding cause: in ultimate truth, there is no birth. No cessation, no abiding. No object of focus. The bodhicitta without coming and going abides in its own nature. The second is the co-operative cause: the consort is sixteen years old. Bathed. Adorned, given empowerment. Second, the four of the condition, the first is the condition of the cause: the person who is capable of empowerment, separated from the causes of unfavorable factors. And possessing the causes of favorable factors. The second is the condition of the object of focus: the empowerment substance possesses blessings. The third is the autonomous condition: the lama who is able to empower possesses fourteen qualities. The fourth is the immediately preceding condition: having understood that the secret empowerment has been obtained. Not having obtained the wisdom-jnana empowerment. The third is the essence: the wisdom-jnana empowerment. The fourth is the result: the actual ability arises, like sharpening a blade. The fifth is the order: after the secret empowerment.