English
This is taught in the instructions for making. Here, since the nature of body and speech exists, things are pure in themselves, so they are not emptiness. These actions of things are to allow the body and speech to be exhausted, so that the disciple who has purified the defilements of body, speech, and mind can receive power. The purifier who purifies the defilements has already been taught by the master above. Thus, after the signs appear, it is necessary for the disciple to enter the definitive meaning. Then, the fifth meaning is taught in the instructions for great accomplishment without elaboration. Again, after moving from the place of practice, practicing the secret letter Maru's actual instructions is: For those of superior and intermediate faculties, using seven, eleven, or twenty-one days to familiarize their own awareness with manifestation is for the purpose of stabilizing the disciple's awareness. If one does not understand in this way, those with fortune will not generate certainty, therefore one's own awareness abides in understanding, and in order to show the disciple how to grasp awareness, it is called great accomplishment that is extremely without elaboration. For this, there is no generation stage, nor is it necessary to visualize the deity's form, there is no need to make offerings, no need for a mantra to rely on, no need for a mantra to practice, no need for a root mantra, and because there is no leisure, one cannot receive empowerment from the deity of leisure, and because there is no substance of the vase, the great perfection self-nature empowerment is the key that is extremely free from elaboration. All these great accomplishments are taught in the actions of the guru. Now, in order to enter the sixth actual empowerment, the instructions for the disciple's actions will be taught. This is also like this, all disciples bathe with water mixed with various fragrances, various flower powders, water, milk, and butter, reciting "Ah Ah" and taking it out, and then blessing that water with twenty-one "Ah" syllables to purify temporary defilements. Then put on new clothes, and to establish a wheel to protect against worldly obstacles, blessing the eight positions of the eight consciousnesses with eight letters is to prevent the power of worldly demons from arising, and the disciple's own consciousness
Chinese
这是为了使意识不生于八识的境地。然后，将八个字母的最后一个字母“ཕཊ་”也放在口中念诵。每次呼吸念诵二十一次，然后在墓地中放掉。然后，学生去墓地，用各种肉的食子和各种花的食子两种供养空行母，祈祷说：“请平息我的障碍。”然后，进行身体分离的行为一天。在结束时，进行身体善行的行为。这是为了留下习气或延续业力。这有两个必要，即共同的必要和殊胜的必要。共同的业有三种：通过平息身体的障碍，实现所有身体行为的必要；这样做可以使对身体的执着逆转的必要；以及这两个共同的必要，依靠特殊的密咒方法，消除所有身体罪恶的必要。殊胜的必要是：像这样，依靠对身体的执着，身体轮回的身体被分离，因此没有进入身体三界的身体的必要；如果它没有进入三界，那么它去了哪里呢？身体变成化身的必要；以及这两个共同的必要，与所有佛的身无二无别地完全从痛苦中解脱出来的必要。然后，进行口语分离的行为一天。最后，进行口语善行的行为。计算这六个必要。然后，进行心灵分离的行为一天。最后，进行心灵善行的行为。这有六个必要。因此，身体、语言和意念在三身中解脱，因此非常深刻。这是为了表明，以后弟子的身体、语言和意念不可能再回到轮回中。如果与共同的结合，这被称为弟子处于准备阶段的仪式。这也表明，以后这不是依赖他人的努力，而是瑜伽士自己行为的领域，而不是为了食物的努力。
English
This is to prevent consciousness from arising in the realm of the eight consciousnesses. Then, the last of the eight letters, the letter "PHAT," is also placed in the mouth to be recited. Recite twenty-one times with each breath and release it in the charnel ground. Then, the student goes to the charnel ground and offers two kinds of torma to the dakinis: tormas of various meats and tormas of various flowers, and prays, "Please pacify my obstacles." Then, perform the practice of separating the body for one day. At the end, perform the practice of engaging in virtuous deeds of the body. This is to leave imprints or continue the karma. There are two necessities for this: the common necessity and the supreme necessity. There are three common actions: the necessity of accomplishing all bodily actions by pacifying bodily obstacles; the necessity of reversing attachment to the body by doing so; and the necessity of eradicating all bodily sins by relying on special tantric methods common to both of these. The supreme necessity is: in this way, relying on attachment to the body, the body of samsara is separated, so there is no necessity to enter the body of the three realms; if it does not enter the three realms, where does it go? The necessity of the body going into the nirmanakaya; and the necessity of completely passing beyond suffering, inseparable from the bodies of all Buddhas, common to both of these. Then, perform the practice of separating speech for one day. At the end, perform the practice of engaging in virtuous deeds of speech. Count these six necessities. Then, perform the practice of separating the mind for one day. At the end, perform the practice of engaging in virtuous deeds of the mind. There are six necessities for this. Therefore, body, speech, and mind are liberated into the three kayas, so it is very profound. This is to show that later the disciple's body, speech, and mind can never return to samsara. If combined with the common, this is called the ritual of the disciple being in the preparatory stage. This also shows that later this is not an effort dependent on others, but the yogi's own field of practice, not an effort to obtain food.
Chinese
为了请求灌顶，为了获得以奉献之物珍爱的口诀，即使上师不喜欢，也要将自己喜欢的东西供养上师，这是为了获得超世间的、不共的成就。供养黄金等珍宝坛城，是为了受用五种智慧的自性，这是其必要或表征。供养五种谷物坛城，是说如此受用五种智慧，与五种果实意义相同，这是其表征。供养五种香坛城，是说以法性空性之五种智慧的香气，使身心满足，这是其表征。供养各种药物坛城，是说使我的身体远离内外的一切痛苦，这是其表征。供养各种花朵坛城，是说使一切显现充满五光的鲜花并盛开，这是其表征。然后，上师向弟子展示表征，上师也应解释那些表征的含义。这是为了获得殊胜的成就，而不是为了共同的成就，为了今生自己的财富增长而供养财物，为了那财富不会耗尽而供养珍宝，为了远离饥荒而供养谷物，为了感官清晰而供养香，为了从疾病的痛苦中解脱而供养药物，为了智慧和信仰圆满而供养鲜花，为了共同获得这些而供养上师。然后，为了通过上师的口诀强制性地在弟子心中产生定解，上师摄受弟子，是为了从轮回中救度出来，并将他们安置于涅槃之地，因此，传授灌顶正行的诀窍是：对于跟随的弟子来说，因为他们有执着于身语分离的烦恼，所以暂时需要一种展示的方式，为了象征存在的根基。制作一个由各种香组成的圆形且非常悦意的坛城。在上面摆放五个花束，每个花束以不同的颜色为主，这象征着愿此显现与五种姓的闲暇和差别融为一体。如此，在此显现中，似乎可以获得受用身，但恶魔罪人却
English
In order to request empowerment, in order to obtain the cherished instructions through offerings, even if the lama does not like it, one should offer what one likes to the lama, this is because there is a need to obtain the uncommon accomplishments that transcend the world. Offering a mandala of gold and other precious things is a necessity or symbol for enjoying the essence of the five wisdoms. Offering a mandala of five kinds of grains is a symbol that enjoying the five wisdoms in this way is the same in meaning as the five fruits. Offering a mandala of five scents is a symbol that the five wisdoms of the emptiness of Dharmata should satisfy body and mind with fragrance. Offering a mandala of various medicines is a symbol that my body should be free from all inner and outer sufferings. Offering a mandala of various flowers is a symbol that all appearances should be filled and expanded with flowers of five lights. Then, the lama shows the symbols to the disciple, and the lama should also explain the meaning of those symbols. This is for the sake of attaining supreme accomplishment, not for common accomplishment, for the sake of increasing one's wealth in this life, one offers wealth, for the sake of that wealth not being exhausted, one offers jewels, for the sake of being free from famine, one offers grains, for the sake of clear senses, one offers incense, for the sake of being liberated from the suffering of disease, one offers medicine, for the sake of perfect wisdom and faith, one offers flowers, and for the sake of attaining these in common, one offers to the lama. Then, in order to forcefully generate certainty in the disciple's mind through the lama's instructions, the lama takes the disciple into his care, in order to rescue them from samsara and place them in the state of nirvana, therefore, the instruction of the actual empowerment is taught: For the disciple who follows, because they have the affliction of clinging to the separation of body and speech, for the time being, a mere way of showing is needed, in order to symbolize the basis of existence. Make a round and very pleasing mandala of various scents. On it, arrange five bouquets of flowers, each bouquet with a different color as the main one, this symbolizes may this appearance become inseparable from the leisure and distinctions of the five families. In this way, in this very appearance, it seems that the enjoyment body can be obtained, but the evil demons
Chinese
对于那些执着和喜爱世俗的人，为了平息障碍，为了对圣者们进行特殊的供养，以及为了空行母们和护法们准备非常好的朵玛，这是为了平息瑜伽士的障碍。这样做之后，清晰地观想自己的上师的身语意，这是为了收集上师的加持。还有，请上师金刚持垂念。十方诸佛和菩萨们，即金刚、珍宝、莲花、事业和如来的一切种姓，请垂念我。我，名为某某，从现在起直至证得菩提，请上师金刚持加持我的身体，请加持我的语言，请加持我的意，请加持我的显现。请令我成熟，请令我解脱，请令我充满、增长、广大、增上。这样祈请。向传承上师祈请： 奇哉！具足诸佛之身语意， 烦恼自灭，从法界中示现身相者， 垢染自净，从法界中垂视者， 以大悲自力，成办有情之利益者， 善逝，具有了知世间之意者， 虽意念唯一，不移无别， 然于先前安住尸陀林处，忆念之后， 虽自性无有任何作为， 然为成办我等信解之义，请降临于此！ 唉玛吙！ 加持传承之根本，上师传承之， 从二次第之次第而入之， 大自在者，罗浪乐和， 具有甚深之智慧意， 智慧化身，文殊友（藏文：མཉྫུ་ཤྲཱི་མི་ཏྲ་，梵文天城体：मञ्जुश्री मित्र，梵文罗马拟音：mañjuśrī mitra，汉语字面意思：文殊友）， 以大悲切断有情之痛苦， 尊者，具足殊胜大悲之师利星哈（藏文：ཤྲཱི་སིདྷ་，梵文天城体：श्री सिध，梵文罗马拟音：śrī sidha，汉语字面意思：师利星哈）， 善巧者，断除一切宗义之增益者， 遣除世间黑暗之智经（藏文：ཛྙཱ་ན་སཱུ་ཏྲ་，梵文天城体：ज्ञाना सूत्र，梵文罗马拟音：jñāna sūtra，汉语字面意思：智经）， 远离生死，获得寿命自在之， 大善巧者，毗玛拉米扎（藏文：བི་མ་མི་ཏྲ་，梵文天城体：विमल मित्र，梵文罗马拟音：vimala mitra，汉语字面意思：净友）， 于等持后，无有分别之， 获得心之自在，善妙禅定者， 自相续之错乱，不住于心之， 魔
English
For those who are attached to and fond of worldly things, in order to pacify obstacles, to make special offerings to the noble ones, and to arrange very excellent torma offerings to the dakinis and dharma protectors, this is for the purpose of pacifying the obstacles of the yogi. Having done that, clearly visualize the body, speech, and mind of one's own guru, this is for the purpose of gathering the guru's power. Furthermore, may the gurus, the Vajradharas, consider me. All the Buddhas and Bodhisattvas of the ten directions, namely the Vajra, Ratna, Padma, Karma, and Tathagata families, may they consider me. I, named so-and-so, from this time until reaching the essence of enlightenment, may the great Vajradhara guru bless my body, may he bless my speech, may he bless my mind, may he bless my perceptions. May he ripen me, may he liberate me, may he fill me, may he increase me, may he expand me greatly. Thus, make supplications. Supplicating the lineage gurus: Kye! Possessing the body, speech, and mind of all Buddhas, Whose defilements are self-exhausted, whose body arises from the sphere of reality, Whose stains are self-purified, who gazes from the sphere of reality, Whose compassion, by its own great force, accomplishes the benefit of beings, Sugata, possessing the mind that knows the world, Although the intention is single, unwavering, and inseparable, Yet, having previously resided in the charnel ground, after remembering, Although by nature you have no actions whatsoever, Yet, for the sake of fulfilling the wishes of my devotion, please come here! Emaho! The root of the lineage of blessings, the lineage of gurus, Entering successively through the stages of the two stages, Great self-liberated one, Rolang Dewa, Possessing a mind that is thoroughly trained and knowledgeable, Emanation of wisdom, Manjushrimitra (藏文：མཉྫུ་ཤྲཱི་མི་ཏྲ་，梵文天城体：मञ्जुश्री मित्र，梵文罗马拟音：mañjuśrī mitra，汉语字面意思：文殊友), Cutting the suffering of beings with great compassion, Venerable one, Shri Singha (藏文：ཤྲཱི་སིདྷ་，梵文天城体：श्री सिध，梵文罗马拟音：śrī sidha，汉语字面意思：师利星哈) possessing supreme compassion, The skillful one, who thoroughly cuts through the superimpositions of all vehicles, Dispelling the darkness of the world, Jnanasutra (藏文：ཛྙཱ་ན་སཱུ་ཏྲ་，梵文天城体：ज्ञाना सूत्र，梵文罗马拟音：jñāna sūtra，汉语字面意思：智经), Separated from all birth and death, having obtained power over life, The great skillful one, Vimalamitra (藏文：བི་མ་མི་ཏྲ་，梵文天城体：विमल मित्र，梵文罗马拟音：vimala mitra，汉语字面意思：净友), In equipoise, without separation, Having obtained power over the mind, the excellent meditator, The delusion of one's own continuum, not abiding in the mind, Mara