Chinese
如来五部主，以充满五甘露之五瓶灌顶。灌顶时，将降下花雨，将发出鼓声，将降下藏红花雨，应以色金刚母等供养，应以金刚歌眼母等唱诵。如是说。又，眉间轮、喉咙和心间依次是身语意三者显现之脉字处，故安立为身语意之位，以及，净化身体垢染之瓶灌顶，净化语垢染之秘密灌顶，净化意垢染之智慧智慧灌顶，故以灌顶之水流充满眉间以上，获得瓶灌顶，瓶灌顶之道的究竟是乃至生起次第之细微庄严皆能明观，其所表之义，说顶轮不动佛等。喉咙以上充满，获得秘密灌顶，彼道自加持之究竟是信解四轮四手印，即脐轮化身轮等之说。心间以上充满而获得慧灌顶，应忆念生处身语意加持，其义是修习坛城轮之道，究竟是脉皆充满菩提心之生处，一切根门亦充满而显现入智六乐空之智慧之方式。于眼中说愚痴金刚母等。第四灌顶是清净一切垢染之故，以甘露之流遍涂一切身，其后作印封，故从彼水中生起清净或主要者，向上盘旋于顶上，生起部主，是第四灌顶之道，于金刚波浪之时，表征菩提心之提升，以及脉皆融入顶髻。如是于先前所说之上的灌顶，是圆满无缺之天瑜伽，且彼者与各自之部族相连而安住于业之边际，以及于大菩提中，以诸佛灌顶之缘而现证菩提之
English
The five Tathagata lords will bestow empowerment with five vases filled with five nectars. During the empowerment, there will be a rain of flowers, the sound of drums will arise, and there will be a rain of saffron. Offerings should be made with Rupavajra and others, and Vajra songs should be sung by Caksurma and others. Thus it was said. Furthermore, the chakra of the brow, the throat, and the heart are, in order, the places of the root syllables from which the appearances of body, speech, and mind arise, and therefore they are established as the places of body, speech, and mind. The vase empowerment purifies the defilements of the body, the secret empowerment purifies the defilements of speech, and the wisdom-jnana empowerment purifies the defilements of mind. Therefore, the stream of empowerment water fills up to the brow, and the vase empowerment is obtained. The ultimate end of the path of the vase empowerment is to clarify even the subtle ornaments of the generation stage. To represent that meaning, the immovable one of the crown chakra and others are spoken of. Filling up to the throat, the secret empowerment is obtained, and the ultimate end of that path of self-blessing is to believe in the four chakras and four mudras, that is, the navel is the emanation chakra, and so on. Filling up to the heart, the wisdom empowerment is obtained, and one should remember the blessings of the birthplaces of body, speech, and mind. The meaning of that is to meditate on the path of the mandala chakra, and ultimately all the channels are filled with the birthplaces of bodhicitta, and all the sense gates are also filled, and the way in which the wisdom of the six joys and emptiness arises is shown. In the eyes, the Vajra-ignorance-mother and others are spoken of. The fourth empowerment is for purifying all defilements, so it is applied by filling the entire body with the stream of nectar, and at the end of that, a seal is made. Therefore, from that water, a clear or main essence arises, spirals upwards to the crown, and the lord of the family arises. This is the path of the fourth empowerment. At the time of the Vajra waves, it represents the ascent of bodhicitta, and the channels all dissolve into the ushnisha. Thus, the empowerment on top of what was said before is a complete and perfect yoga of the deity, and that itself is connected to its own family and abides at the end of karma, and in the great bodhi, through the cause of the empowerment of the Buddhas, one attains perfect enlightenment.
Chinese
显示事业是象征。第二是，一般而言，印有：自性之印，身印于心，心印于身，因印于果，果印于因，这五者是对一切法进行印证。其中，一切法自性清净是自性之印。一切显现为有色之物皆是唯识，故身印于心。心性显现为三界之物，是心印于身。一切事物皆有因果相互关联，是因印于果，果印于因。此处主要以不动尊对父母本尊进行印证，是自性之印，因为父母本尊是嗔恚清净，是金刚部，不动尊也是如此。以不动尊对郭里（Gauri）和布嘎西（Pukkasi）进行印证，是身印于心，因为郭里被认为是毗卢遮那佛母，毗卢遮那佛是色蕴清净。布嘎西是地界清净。那是聚集为形体的身，而不动尊是识蕴清净的心。经续中金刚藏请问：地说是布嘎西，因为愚痴坚固之故。身说是毗卢遮那佛，如何不动尊手印？世尊说：舍弃心则身的庄严不会改变。因此毗卢遮那佛是心，在身上印上意的印。如是。以毗卢遮那佛对卓热（Cauri）和夏瓦热（Savarī）进行印证是心印于身。卓热是声音清净。声音金刚母是不动尊的部族，因此如此理解。夏瓦热是水清净。实际上，二者是识蕴清净的自性心，而毗卢遮那佛是身清净。经续中说：舍弃身则心的住处不会改变。因为心是愚痴转变，在心上印上愚痴之印。如是。以宝生佛对贝塔丽（Vetali）和赞札丽（Candali）进行印证是因印于果。贝塔丽是贪欲清净的无量光佛母，赞札丽是火清净，因此二者都是贪
English
Displaying activities is symbolic. Secondly, in general, there are seals: the seal of self-nature, the body sealed on the mind, the mind sealed on the body, the cause sealed on the effect, and the effect sealed on the cause. These five are used to seal all dharmas. Among them, the self-nature purity of all dharmas is the seal of self-nature. All appearances as colored objects are only consciousness, therefore the body is sealed on the mind. The mind itself appears as objects of the three realms, which is the mind sealed on the body. All things have cause and effect interconnected, which is the cause sealed on the effect, and the effect sealed on the cause. Here, the main seal with Akshobhya on the father and mother deities is the seal of self-nature, because the father and mother deities are the purity of hatred and are of the Vajra family, and so is Akshobhya. Sealing Gauri and Pukkasi with Akshobhya is the body sealed on the mind, because Gauri is considered the Vairocana Buddha Mother, and Vairocana is the purity of the form aggregate. Pukkasi is the purity of the earth element. That is the body gathered into form, and Akshobhya is the mind of the pure consciousness aggregate. In the tantra, Vajragarbha asks: The earth is said to be Pukkasi, because of the firmness of ignorance. The body is said to be Vairocana, how is the Akshobhya mudra? The Blessed One said: Abandoning the mind, the beauty of the body will not change. Therefore, Vairocana is the mind, and the seal of intention is sealed on the body. Thus it is. Sealing Cauri and Savari with Vairocana is the mind sealed on the body. Cauri is the purity of sound. The sound Vajra Mother is of the Akshobhya family, so understand it that way. Savari is the purity of water. In reality, the two are the self-nature mind of pure consciousness, and Vairocana is the pure body. The tantra says: Abandoning the body, the dwelling place of the mind will not change. Because the mind is the transformation of ignorance, the seal of ignorance is sealed on the mind. Thus it is. Sealing Vetali and Candali with Ratnasambhava is the cause sealed on the effect. Vetali is the Amitabha Buddha Mother of pure desire, and Candali is the purity of fire, so both are desir
Chinese
于阿字之上，在月亮之上，从种子字生起五肉和五甘露。对它们所处的高度之上的虚空进行加持。生起五种智慧的种子字。在月亮的末端观修阿利嘎利。虽然这没有经文的记载，但却是口诀。在它们之上的虚空中，观想白色嗡（唵，oṃ，om，嗡）。在其之上是日轮。这里必须要有红色的阿（阿，ā，ā，阿）。在其之上是五股白色金刚杵，以吽（吽，hūṃ，hum，吽）字标示，这三个字都为了甘露的滴落而头朝下。从金刚杵中心的吽字发出光芒向下照射。风吹动，火燃烧。五肉、五甘露、五智慧都融化成光，沸腾后变成红黄色。它的蒸汽向上升腾等等，都如常进行。这些是誓言的甘露。从所有如来佛的心间，将真实的智慧甘露迎请到黑汝嘎，也就是胜乐金刚，一面二臂，手持金刚杵和颅碗，在手肘处拿着卡杖嘎，这是智慧的甘露。迎请并融入，直到变成甘露大海，都如常进行。五肉和五甘露的不清净部分被净化，使其不显现，这是净化。将它认知为智慧，这是证悟。使其广大且无尽地增长，这是增长。当沸腾和溢出时，无论是将不清净的部分和粗糙的部分丢弃，还是观想它们消失，都可以。嗡（唵，oṃ，om，嗡）、阿（阿，ā，ā，阿）、吽（吽，hūṃ，hum，吽）三个字是净化、证悟、增长的真言。在念诵“哈”字时，观想甘露之上有一个黄色的哈字，融入甘露中，观想颜色变得圆满。观想白色的“霍”，念诵“霍”字并融入，观想气味变得圆满。观想蓝色的“舍”，念诵并融入，观想味道变得圆满，手印都如常进行。供养时，如果广修，就念诵根本传承上师的名号，加上三个字，并以各个本尊的真言供养。如果简略，就观想诸佛舌尖的金刚杵中，生出一个果实大小的光管，从中引出甘露并享用。念诵嗡（唵，oṃ，om，嗡）、阿（阿，ā，ā，阿）、吽（吽，hūṃ，hum，吽）。嗡（唵，oṃ，om，嗡） 萨瓦 达塔嘎达 阿弥利特 班扎 娑婆瓦 阿玛郭杭（梵文：Oṃ sarva tathāgata amṛte vajra svabhāva ātma ko'haṃ），甘露，品尝，金刚自性我慢。
English
Above the syllable A, on the moon, from the seed syllables arise the five meats and five nectars. Bless them in the sky at their height. Generate the seed syllables of the five wisdoms. At the end of the moon, meditate on Ali Kali. Although there is no textual record for this, it is a secret instruction. In the sky above them, a white OM (唵，oṃ，om，嗡). Above that, a sun mandala. Here, a red AH (阿，ā，ā，阿) is definitely needed. Above that, a five-pronged white vajra marked with HUNG (吽，hūṃ，hum，吽), all three syllables facing downwards for the dripping of nectar. From the HUNG at the center of the vajra, rays of light shine downwards. The wind stirs, the fire blazes. The five meats, five nectars, and five wisdoms dissolve into light and boil, turning reddish-yellow. Its steam rises upwards, and so on, as usual. These are the samaya nectars. From the hearts of all the Tathagatas, invite the true wisdom nectars to Heruka, that is, Hevajra, one face and two arms, holding a vajra and skull cup, with a khatvanga at the elbow, this is the wisdom nectar. Invite and absorb it until it becomes a great ocean of nectar, as usual. The impure parts of the five meats and five nectars are purified, making them invisible, this is purification. Realizing it as wisdom is realization. Expanding it greatly and inexhaustibly is expansion. When boiling and overflowing, either discard the impure parts and coarse parts, or think of them as disappearing. OM (唵，oṃ，om，嗡), AH (阿，ā，ā，阿), and HUNG (吽，hūṃ，hum，吽) are the mantras of purification, realization, and expansion. When uttering "HA," visualize a yellow HA above the nectar, dissolving into the nectar, and think that the color becomes perfect. Visualize a white "HO," utter "HO" and dissolve it, thinking that the scent becomes perfect. Visualize a blue "SHRI," utter it and dissolve it, thinking that the taste becomes perfect, and the mudras are as usual. For offering, if elaborate, recite the names of the root lineage gurus, adding the three syllables, and offer with the mantras of each deity. If brief, visualize a light tube the size of a fruit arising from the vajra at the tip of the tongues of the deities, drawing out the nectar and enjoying it. Recite OM (唵，oṃ，om，嗡), AH (阿，ā，ā，阿), HUNG (吽，hūṃ，hum，吽). Oṃ sarva tathāgata amṛte vajra svabhāva ātma ko'haṃ (梵文：Oṃ sarva tathāgata amṛte vajra svabhāva ātma ko'haṃ), nectar, taste, vajra nature self pride.
English
It is the nature of the qualities of all lands, and praise is also a word that expresses qualities. Thus, by meditating on the three branches of tasting nectar, making offerings, and praising, for the Dharma that is the basis of samsara, the places where sentient beings dwell, their enjoyments, and those who closely enjoy them, are all purified by symbolizing becoming independent enjoyers; for the Dharma that is the fruit, from the manifestation of the inconceivable adornments of offerings and praises by the world with gods, etc., after attaining complete enlightenment, all are used as the path. Thus, the main point of the visualization of the generation stage is that everything conforms to the appearance of samsara to be purified, so it must be purified; the fruit to be purified conforms to the appearance of nirvana, so the fruit must be used as the path, and these two must be complete. These, the previous lamas said, looking down conforms to the likeness of samsara, and looking up conforms to the likeness of purification. These, the noble jewel also said: The six realms, six objects, six faculties, six consciousnesses and six afflictions, six colors and six lineages, the aggregates, forms, and the six that possess them, through purification, become the victors of the six lineages. This sixth branch, the cause of attainment, the Victorious One proclaimed in the Vajra Tent. Second, visualizing the form of the deity includes both training in the form of the deity and training in pride. Training in the form of the deity mainly includes visualizing all mandalas simultaneously and visualizing them in sequence. Although there are many different ways of visualizing both, what is related to this lineage is that according to the Lotus Born (Mtsho skyes) tradition, there are thirty-two meditation sessions, according to the guidance of the three purifications, there are seven meditation sessions, and according to the uncommon tradition of Virupa (Bir+a pa), there are seventeen meditation sessions, so there are three traditions. Second, training in pride is generally to train in thinking that oneself is the Bhagavan Hevajra (KyE rDo rJe) himself, and especially to train in each part of body, speech, mind, qualities, and activities. Moreover, the eight faces that one meditates on are the nature of the non-dual wisdom of Hevajra (KyE rDo rJe), the wisdom of the eight liberations, etc., for everything, each and every one