English
Should be given. This is the prophecy. After that, with the fearless hand seal, recite "maha samaya hana hum phat (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)", and breathe out. Entering and seeing this supremely secret mandala, being liberated from all sins, today you are all at ease. In this great bliss vehicle, there is no death after death. Because existence is very pure, therefore liberated from the suffering of existence. Never abandon the Bodhicitta. The hand seal called Vajra, merely by arising, there is no doubt of becoming a Buddha. Do not slander the sacred Dharma, never abandon it, do not reveal it with ignorance or delusion. Vajra and bell, and hand seals, should also never be slandered. Do not slander the teacher, because this is the same as all Buddhas. Completely abandon one's own nature, and do not torment with asceticism. If happiness is maintained with happiness, this is the future perfect enlightenment. This is the giving of breath. Here, there is no contradiction in the tantras from the rosary to the empowerment of the Vajra master, because in the Manjushri tantras and others, it is said by the perfectly enlightened Buddha. Those four, such as subsequent permission, for the meaning of the master's empowerment, can be given before or after, and that is not contradictory to the tantras of the yogis. In this way, through the vase empowerment, after the body Vajra is completely purified, after that, the order of the second empowerment, the third empowerment, and the fourth empowerment will be explained. Not for the ignorant, not for the heretics, not for the king, also including for the young. Not for the eunuch, not for the old, not for those who only like speculation. Bodhicitta is not for the child, nor for those without faith. In order to tame the Vajra of speech and mind, it should not be given to the Shravakas. Then, in a secluded place, obscured by curtains and so on, one should offer form, sound, smell, taste to the great Vajra master together with the disciples, and the fifth object of touch should also be offered. The disciple himself likes in his heart, decorating the appearance with youth.
English
GYAN. To the qualified one who keeps the vows, bestow wisdom. For the purpose of secret empowerment. The lama also visualizes himself as the great Vajradhara, the essence of the three protectors, and also arranges it as a gathering of the five families. Preceded by the union of vajra and lotus, the mantra "OM SARVA TATHAGATA ANURAGANA VAJRA SVABHAVA ATMAKO'HAM" is recited. Possessing the pride of Ratnasambhava, with the tone of the syllable HUM, perform Niratasamapatti and move around completely, experiencing the nature of the three wisdoms such as emptiness, the nature of luminous wisdom, the nature of supreme joy, and recite the secret mantra PHAT. Bestow the water of wisdom, bodhicitta. After taking it out, let the old and nameless ones put it into the disciple's mouth. Visualizing the disciple as the essence of Vairochana, in order to please all the Tathagatas abiding in one's own body, recite "A HO SUKHA" and enjoy it. Again, placing the bodhicitta in smoke offerings and the like, soaking it with scented water, preceded by auspicious verses, the vajra master empowers the disciple. As the Blessed One said in the Chandra-guhya-tilaka: "From the center of the lotus, take out the burning jewel, the heads of the Buddhas are extremely parched, the wisdom water arising from the pure vajra, empower the crown with immaculate rain." Thus it was said. By the secret empowerment, the vajra of speech and the vajra of mind are purified, that is: "The winds, in subtle form, become completely mixed with the mind." Thus it was said. This is the ritual of secret empowerment. Wisdom-Jnana Empowerment Thus, through the secret empowerment, the vajra disciple obtains solitude of body, speech, and mind. In order to realize the nature of bliss that does not arise without the three vajras, self-blessing, the third is to enter the wisdom-jnana empowerment. For this: The qualified one who keeps the vows, is twelve years old, or sixteen years old, twenty years old is also suitable, one who likes to practice wisdom,
Chinese
抛掷骰子后给予。对于珍贵的弟子，以先前所说的金刚偈颂，由上师以手努力地递到他的手中。金刚阿阇黎以智慧，完全地给予誓言金刚。头顶上好好地安放金刚，以如来作为见证。同样，金刚持也由上师金刚持说：你应拥抱这位欢喜女，应知诸佛皆已垂念。以轮次第的结合，三有之中没有比这更快乐的了，没有用其他方法可以成佛的。因此，你无论何时，都不要与她分离。这是所有佛的明妃无上之行，能度脱愚昧者，那人没有殊胜的成就。说完后，接触并给予金刚。也要用藏红花和檀香等涂抹，用香气扑鼻的花鬘装饰，用丝绸的衣服清楚地展示自己的莲花，然后这样说：唉玛，我的这朵莲花，完全具有一切安乐。谁如仪轨般地依止，我就在他的面前，如法地在莲花中做供养诸佛等事。大乐之王自己，就真实地住在这里。然后，以“ཏྭཾ་བྷ་ཉྫ་མོ་ཀྵ་ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”这个咒语来给予。然后，以“ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ནུ་རཱ་ག་ཎ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，一切如来，爱，金刚，自性，我）”这个咒语，他也以珍宝生佛的慢心，以“ཨོཾ་ཨཱཿ་ཧཱུཾ་སྭཱ་ཧཱ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，啊，吽，梭哈）”这个咒语，作为五部智慧的会供。从吽字的字根生出的五股金刚，观想在中央的顶端有嗡字，从那个啊字生出的红莲花有八个花瓣，被五道光芒完全围绕。然后，用手指刺激位于金刚界自在母左侧的根，从中稍微体验快乐，做渴望等事。以“吽”的声音开始修持快乐。然后，上师说，金刚宝菩提心的完全圆满的第三个特征是获得离喜之觉受，自己去体验。
English
After casting the dice, give it. To the precious disciple, with the Vajra verses previously spoken, the guru diligently hands it to him. The wise Vajra Acharya completely bestows the Samaya Vajra. The Vajra is well placed on the crown of the head, with the Thus Come Ones as witnesses. Likewise, the Vajra Holder is also spoken by the guru Vajra Holder: You should embrace this Joyful Woman, knowing that all the Buddhas have taken notice. With the union of the wheel's order, there is no greater joy than this in the three realms, there is no other method to become a Buddha. Therefore, you should never separate from her at any time. This is the supreme conduct of all the Buddhas' consorts, which can liberate the ignorant, that person has no supreme accomplishment. After speaking, touch and give the Vajra. Also, smear with saffron and sandalwood, etc., decorate with fragrant flower garlands, clearly display one's own lotus with silk clothes, and then say this: Alas, this lotus of mine, completely possesses all bliss. Whoever relies on it according to the ritual, I will be in front of him, and perform offerings to the Buddhas, etc., in the lotus as it should be. The King of Great Bliss himself truly dwells here. Then, give with the mantra "ཏྭཾ་བྷ་ཉྫ་མོ་ཀྵ་ཧོཿ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)". Then, with the mantra "ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ནུ་རཱ་ག་ཎ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: Om, all Tathagatas, love, Vajra, self-nature, I)", he also has the pride of Ratnasambhava Buddha, with the mantra "ཨོཾ་ཨཱཿ་ཧཱུཾ་སྭཱ་ཧཱ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: Om, Ah, Hum, Svaha)", as a gathering of the five wisdom families. The five-pointed Vajra arising from the root of the Hum syllable, visualize the Om syllable at the central apex, the red lotus arising from that Ah syllable has eight petals, completely surrounded by five rays of light. Then, stimulate the root located on the left side of the Vajradhatu Ishvari with a finger, slightly experience the pleasure from it, doing things like desire. Begin the practice of accomplishing bliss with the sound of "Hum". Then, the guru says that the third characteristic of the complete perfection of the Vajra Jewel Bodhicitta is to obtain the perception of joylessness, to experience it oneself.
Chinese
应行之。如是说：于金刚莲花中善安住，菩提心亦不应舍弃。以能动彼之喜乐，心应普皆充满而修。瑜伽士之菩提心，如未舍弃彼之时，恒常不绝喜乐中，所生之乐岂不得？如是说。彼之后诵发（phaṭ，स्फुट，sphuṭa，爆发）咒，真实发出菩提心，以具足有义成就之慢心，又以此咒真实供养彼十方安住之诸佛。嗡 萨瓦 达塔嘎达 普扎 瓦日拉 梭巴瓦 阿玛 郭杭。（oṃ sarva tathāgata pūjā vajra svabhāva ātmako'haṃ，一切如来供养，金刚自性，我即是）如是说。三者，以智慧之灌顶，了悟大乐自性圆满受用身。 词之灌顶： 今为了悟法身，第四亦如是。如是说故，何时当知一切寂灭皆空性，各自以自证知之体性而了悟之时，以如是之语，为思择先前之事物故，第三智慧之灌顶为何，彼即是第四。如先前所说了悟体性之第三智慧之灌顶，若彼即是，则成第三智慧之灌顶。如是此处亦为了诠释四灌顶故，智慧即成第四，彼即是智慧。因此以智慧之譬喻，从金刚上师之口中了悟法身之义。彼即是金刚弟子以语请问，成就一切悉地之宝藏，菩提心若已堕落，识蕴昏厥故，无有不毁悉地。虚空金刚之结合，较之接触更为稀有之，生起安乐为何，乃是极喜。普遍执持之时，蕴等昏厥故，大手印之我悉地，从何处彼即生起？极喜与光明中。如是说。何时以我加持之次第获得光明，修持与三智慧无别之光明之力
English
It should be done. It is said: Well abide in the Vajra Lotus, Bodhicitta should also not be abandoned. With the joy of moving it, the mind should be meditated to be completely filled. The Bodhicitta of the yogi, as long as it is not abandoned, from the constant and uninterrupted joy, how can one not obtain the happiness that arises? It is said. After that, recite the mantra PHAṬ (स्फुट，sphuṭa，bursting forth), and truly utter the Bodhicitta. With the pride of having accomplished meaningfulness, again with this mantra, truly offer to all the Buddhas residing in the ten directions. Oṃ Sarva Tathāgata Pūjā Vajra Svabhāva Ātmako'haṃ (ॐ सर्व तथागत पूजा वज्र स्वभाव आत्माकोऽहम्，oṃ sarva tathāgata pūjā vajra svabhāva ātmako'haṃ，Homage to all the Tathagatas, the Vajra nature of the self is I). It is said. Thirdly, with the example of the wisdom empowerment, realize the Sambhogakaya, the nature of great bliss. The Empowerment of Words: Now, in order to realize the Dharmakaya, the fourth is also the same. As it is said, when all the cessation of suffering is emptiness, and when the characteristics of being known individually by oneself are realized, then, with the word 'the same,' for the sake of contemplating the previous object, whatever the third wisdom empowerment is, that itself becomes the fourth. If the third wisdom empowerment, which realizes the characteristics previously spoken of, is that itself, then it becomes the third wisdom empowerment. Likewise, here also, in order to represent the four empowerments, wisdom becomes the fourth, and that itself is wisdom. Therefore, with the example of wisdom, realize the meaning of the Dharmakaya from the mouth of the Vajra Guru. That is why the Vajra disciple asks with words: The treasure of accomplishing all siddhis, if the Bodhicitta has fallen, because the aggregates of consciousness faint, where is the undestroyed siddhi? The union of the Vajra of space, more wonderful than touch, what is the bliss that arises, which is the supreme joy? When grasping is pervasive, because the aggregates and so on faint, from where does the siddhi of the Great Seal, the self, arise? From supreme joy and luminosity. It is said. When one obtains luminosity through the stages of self-blessing, by the power of meditating on the luminosity that is inseparable from the three wisdoms.