Chinese
也为证得正等圆满菩提作授记。应当相信，这是由此而生的手印的威力与此咒语的力量。这是对弟子说的话。这是授记。然后要说秘密。如同离贪一样的罪过，三界之中没有其他的。因此，你永远不要贪着欲望。玛哈萨玛雅哈纳吽啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这是说秘密。然后，以见到并进入最极秘密的殊胜坛城，必定从一切罪业中解脱。今天你们都很好地安住。以这大乐乘，今后你们不会有死亡。为了极度成就存在，你已超越存在的痛苦。无论是什么金刚手印，仅仅是结出，毫无疑问就会成佛。菩提心不可舍弃，殊胜的法不可诽谤，任何时候都不可抛弃。即使是不知或愚昧，那也一定不可展示。金刚铃的手印等，任何时候都不可抛弃。不可诽谤上师，因为这与一切佛相等。舍弃自己的自性后，不可用苦行来折磨，怎么安乐就怎么安乐地受用。这是未来圆满正等觉。现在你就是坛城的上师，是持咒者和续部持有者。诸佛菩萨和天神们也一致认可。以慈爱之心对待众生，按照你的坛城仪轨，努力书写。使修行者们与续部相应。这是给予呼吸。这五种随许等，是在五种灌顶之后，或在四种灌顶之后给予，并且上师的灌顶本身被称为不退转的灌顶。这是上师的灌顶。 秘密灌顶。 现在在用帷幕等隔开的、人迹罕至的地方，弟子将自己喜欢的美貌等功德具备、精通誓言、律仪和四种瑜伽，用一切装饰品装饰的女子，为了秘密灌顶的缘故，献给上师。然后，菩提
English
Also, he prophesies that he will attain perfect and complete enlightenment. One should believe that this is due to the power of the mudra arising from this and the strength of this mantra. This is what is said to the disciple. This is the prophecy. Then the secret should be spoken. Sins like being free from desire, there are no others in the three realms. Therefore, you should never be attached to desire. Maha Samaya Hana Hum Phat (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). This is speaking the secret. Then, by seeing and entering the supremely secret and sacred mandala, one will surely be liberated from all sins. Today you are all well established. With this great bliss vehicle, you will have no death in the future. In order to perfectly accomplish existence, you have transcended the suffering of existence. Whatever the vajra mudra may be, merely by forming it, there is no doubt that one will become a Buddha. The mind of enlightenment should not be abandoned, the sacred Dharma should not be slandered, and should never be abandoned. Even if one is ignorant or foolish, that should certainly not be shown. The mudras of the vajra bell, etc., should never be abandoned. One should not revile the teacher, because this is equal to all Buddhas. Having abandoned one's own self-nature, one should not torment oneself with asceticism, but enjoy oneself as comfortably as possible. This is the future perfect and complete Buddha. Now you are the teacher of the mandala, the mantra holder and the tantra holder. The Buddhas, Bodhisattvas and gods also agree. With a loving heart towards sentient beings, according to your mandala ritual, strive to write it down. Connect the practitioners with the tantra. This is giving breath. These five permissions, etc., are given after the five empowerments, or after the four empowerments, and the teacher's empowerment itself is called the irreversible empowerment. This is the teacher's empowerment. The Secret Empowerment. Now, in a secluded place separated by curtains, etc., the disciple offers to the lama a woman who possesses the qualities of beauty, etc., that he likes, who is skilled in vows, precepts, and the four yogas, and who is adorned with all ornaments, for the sake of the secret empowerment. Then, Bodhi
Chinese
金刚萨埵耶。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 如大供养般赐予， 为我等救护之故， 祈请今日赐予我虚空金刚。 如是说，或由他人祈请。 其后上师亦现证四瑜伽，于法性之莲花海中，稳固生起于金刚中之自明觉性。以食指与拇指紧压，从中取出。 此乃珍贵之饮品， 能令身之金刚极清明。 汝子恒常知晓而生， 饮用由意所生之水。 以此将甘露置于弟子口中。彼（弟子）说“啊！大乐”，受用后吞入喉咙。之后再次起身，布施于自己莲花之残余中。此乃秘密灌顶。 智慧本智之灌顶。 于其末尾，彼（上师）自身或他人皆可，仅以如实觉知，为令本智现前之故。交付于先前以偈颂祈请之具足弟子手中。 此乃殊妙之形母， 为诸佛所依而观察。 以金刚贪染之结合， 体验殊胜之安乐。 无有他法能成佛， 此三界乃真实。 从中解脱轮回之系缚， 汝切莫于何时为之。 此乃一切诸佛之， 明妃无上之行仪。 能超越何者之愚昧， 彼无有殊胜之成就。 如是说而布施。又以旃檀与藏红花等涂抹，以极香之鲜花花鬘庄严，于无衣之中，清晰展示盛开之莲花，并对弟子如是说： 大便小便食用之， 血与精液亦如是。 敬奉女人亦如是， 莲花子宫亲吻。（梵文天城体：भगापद्मर चुम्बनं，梵文罗马拟音：bhaga padmara cumbanam，汉语字面意思：莲花子宫亲吻。） 汝子是否欢喜耶？ 如是安乐汝子说。 如是说。彼（弟子）亦应说： 大便小便等食用之， 天女为何我不喜？ 恒常恭敬诸女人， 于莲花自身作亲吻。（梵文天城体：भगापद्मर चुम्बनं，梵文罗马拟音：bhaga padmara cumbanam，汉语字面意思：莲花子宫亲吻。） 如是说。其后彼（弟子）说： 噫！我之莲花乃， 与一切安乐皆具足。 何者以仪轨而依止， 我即安住于彼之前。
English
To Vajra Buddha. As the great offering was given, For the sake of protecting me, Grant me the Vajra of space today. Saying this, or let others pray. Then the lama also manifests the four yogas, and within the lotus sea of Dharmata, the self-awareness generated in the vajra is firm. Squeeze with the index finger and thumb, take it out of it. This is a precious drink, It makes the vajra of the body very clear. May you always be born knowing, Drink the water that comes from the mind. With this, the nectar should be placed in the mouth of the disciple. He said, "Aho Maha Sukha," took it and tasted it and swallowed it into his throat. Then he stood up again and gave it to the remainder of his lotus. This is the secret empowerment. The empowerment of wisdom and knowledge. At the end of it, either he himself or someone else, just by truly realizing, for the sake of manifesting wisdom. Give it to the hand of the disciple who is endowed with the prayer of the previous verse. This is a wonderful form mother, It is observed by all the Buddhas. With the combination of vajra attachment, Experience supreme bliss. There is no other way to become a Buddha, These three realms are true. From this, the bondage of separation from reincarnation, May you never do it. This is of all the Buddhas, The supreme conduct of the vidya. Whoever transcends ignorance, He has no supreme accomplishment. Saying this, give it away. It is also smeared with sandalwood and saffron, etc., and decorated with a garland of very fragrant flowers. Showing the blooming lotus clearly without clothes, he said to the disciple: Eating stool and urine, Blood and semen are also the same. Likewise, respect women, Bhaga Padmara Cumbanam. (Sanskrit Devanagari: भगापद्मर चुम्बनं, Sanskrit Romanization: bhaga padmara cumbanam, Chinese literal meaning: lotus womb kiss.) Are you happy, son? As happy as the son said. So it is. He (the disciple) should also say: Eating stool, urine, etc., Why don't I like the goddess? Always respect all women, Kiss the lotus itself. (Sanskrit Devanagari: भगापद्मर चुम्बनं, Sanskrit Romanization: bhaga padmara cumbanam, Chinese literal meaning: lotus womb kiss.) So it is. Then he (the disciple) said: Hey! My lotus is, It is fully equipped with all happiness. Whoever relies on rituals, I will stay in front of him.
Tibetan
།སངས་རྒྱས་མཉེས་པ་ལ་སོགས་པ། །པདྨར་བྱ་བ་ཇི་བཞིན་གྱིས། །བདེ་ཆེན་རྒྱལ་པོ་རང་ཉིད་ནི། །འདི་ཉིད་དུ་ནི་རྟག་ཏུ་བཞུགས། །བྷཉྫ་མོ་ཀྵ་ཧོཿ་ཞེས་བརྗོད་དོ། །དེས་ཀྱང་བླ་མའི་མན་ངག་གིས་རྡོ་རྗེ་དབྱིངས་ཀྱི་དབང་ཕྱུག་མའི་གཟུགས་ཀྱི་རྩ་ཉེ་བར་དམིགས་ལ། བྱེད་པའི་བྱེ་བྲག་བསྟན་པས། རྣལ་འབྱོར་པ་ཡིས་ཇི་སྲིད་དུ། །བྱང་སེམས་འབྱིན་པར་མི་བྱེད་པ། །དེ་སྲིད་ཐོབ་འགྱུར་རྒྱུན་མི་འཆད། །དགའ་བ་ལས་སྐྱེས་དེ་གཞན་ཅི། །དངོས་གྲུབ་ཀུན་གྱི་གཏེར་གྱུར་པའི། །བྱང་ཆུབ་སེམས་ནི་ལྷུང་གྱུར་ན། །ཕུང་པོ་རྣམ་ཤེས་བརྒྱལ་བ་ལ། །མ་སྨོད་དངོས་གྲུབ་ག་ལ་ཡོད། །མཁའ་ཁམས་རྡོ་རྗེའི་ཀུན་སྦྱོར་དང༌། །རེག་བྱས་ཀྱང་ནི་རྨད་བྱུང་ཆེའི། །བདེ་བ་ སྐྱེད་པར་བྱེད་པ་གང༌། །དེ་ནི་མཆོག་དགའ་བྱེད་པའོ། །དགའ་བྲལ་དག་གི་དབུས་སུ་ནི། །མཚོན་པ་ལྟོས་ལ་བརྟན་པར་གྱིས། །པདྨའི་ནམ་མཁར་རྡོ་རྗེ་ཡིས། །ལྟེ་བས་གནས་པའི་གནས་དག་ཏུ། །རྡོ་རྗེ་སྐྱིལ་ཀྲུང་བདག་གི་སེམས། །ནོར་བུའི་ནང་དུ་སོན་བལྟ་ཞིང༌། །ཡེ་ཤེས་སྐྱེ་བ་གང་ཡིན་ཏེ། །ཡེ་ཤེས་ངོ་བོ་ཞེས་པས་བརྒྱན། །ཆགས་པ་མ་ཡིན་ཆགས་བྲལ་མིན། །དབུ་མར་དམིགས་པ་མ་ཡིན་ནོ། །གང་ཚེ་རྣལ་འབྱོར་ཡེ་ཤེས་མཐོང༌། །བདེ་ལ་གནས་བྱ་འགྱུར་མི་བྱ། །ཐུན་ནམ་ཡང་ན་ཉིན་གཅིག་གམ། །ཟླ་ཕྱེད་ཟླ་བ་ལོ་དང་ནི། །བསྐལ་བ་བསྐལ་པ་སྟོང་དུ་ཡང༌། །ཡེ་ཤེས་མངོན་སྦྱོར་གྱིས་གནས་བྱ། །ཞེས་རྟོགས་པར་བྱས་ལ། ཇི་ལྟར་ནུས་པས་ཡང་དག་པར་བཟུང་སྟེ་ཕྱུང་བ་རོ་མ་ཁོ་ནས་ཆུ་སྐྱེས་ནས་བླངས་ལ་དེ་ཁོ་ན་ཉིད་ཀྱི་ལྟ་བས་བྱང་ཆུབ་ཀྱི་སེམས་དམ་ཚིག་གི་ངོ་བོ་གཟུང་བར་བྱའོ། །ཤེས་རབ་ཡེ་ཤེས་ཀྱི་དབང་ངོ༌། །འདིར་དབང་ལྔ་དང་ཤེས་རབ་ཡེ་ཤེས་ཀྱི་དབང་དག་ག་ལ་ཡིན། འདིར་དེ་དག་མ་གསུངས་ཏེ། དང་པོ་ཅོད་པན་དབང་གི་སྟེ། །གཉིས་པ་རལ་གྲི་སྤྱིན་བྱ་བ། །གསུམ་པ་རྡོ་རྗེ་དྲིལ་བུ་སྟེ། །བཞི་པ་ཟླ་བ་བཟའ་བ་དག །དུས་དགྲའི་ཞལ་ནས་བྱུང་བ་ཡི། །བཞི་པོ་འདི་དག་དབང་བསྐུར་ཚེ། །དཔལ་ལྡན་ཆགས་ཆེན་རྡོ་རྗེ་ཡིས། །དབང་བསྐུར་འདི་ཡིས་བྱིན་གྱིས་བརླབས། །ཞེས་གསུངས་པའི་ཕྱིར་རོ། །ཞེ་ན་དེ་ནི་བདེན་མོད་ཀྱི་དབང་ལྔ་པོ་ཉིད་ཅོད་པན་གྱི་དབང་སྟེ། ཐམས་ཅད་དུ་རྡོ་རྗེ་ཙརྩི་ཀ་ལ་སོགས་པ་རྣམས་ཅོད་པན་ལ་དབང་གི་གཟུགས་ཀྱི་བྱ་བ་ཡིན་པའི་ཕྱིར་དང༌། འདིས་ཐམས་ཅད་དུ་ལས་རྣམས་ལ་དབང་བྱེད་པས་གཙོ་བོ་ཡིན་པའི་ཕྱིར་རོ། །རྡོ་རྗེའི་དམ་ཚིག་སྤྱིན་པ་ནི།
Chinese
令佛欢喜等等，如莲花所作一般。大乐之王自己，恒常安住于此。念诵བྷཉྫ་མོ་ཀྵ་ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。以此，也以 गुरु (guru， गुरु， 上师) 的口诀，专注于金刚界自在母之形相的脉。显示能作之差别，瑜伽士若于何期间，不泄菩提心，彼时获得不间断，从喜所生彼为何？成为一切成就之宝藏，菩提心若堕落，于五蕴识昏厥时，不应呵责，成就岂能有？虚空界金刚之结合，虽触亦甚奇妙，何者能生乐，彼乃作胜喜者。于离喜等之中间，观视表征而令稳固。于莲花之虚空，以金刚，于脐轮所住之诸处，金刚跏趺坐，吾之心，观视宝中之种，何为生智慧，以智慧自性而庄严。非贪亦非离贪，亦非专注于中道。何时瑜伽士见智慧，应住于乐，不应变异。或一瞬间，或一日，或半月、一月、一年，乃至一劫、千劫，以智慧现证而安住。如是了知，以如何能的方式，如实执持而取出，唯从罗摩女之莲花中取出，以彼如是之见，应执持菩提心三昧耶之自性。是智慧 ज्ञान (jñāna， ज्ञान， 智慧) 之灌顶。此处五灌顶与智慧ज्ञान (jñāna， ज्ञान， 智慧) 之灌顶何在？此处未说彼等，第一为冠冕灌顶之故，第二为奉献宝剑，第三为金刚铃，第四为食月。从时敌之口中所出，此四者灌顶时，具德大贪金刚，以此灌顶加持。如是说故。若问是则诚然，然五灌顶即是冠冕之灌顶，于一切处金刚ཙརྩི་ཀ་等，于冠冕为灌顶之形相的作用之故，且以此于一切处能作诸业，故为主要。奉献金刚之三昧耶者：
English
Like pleasing the Buddhas and so on, just as the lotus does. The Great Bliss King himself always resides here. Recite བྷཉྫ་མོ་ཀྵ་ཧོཿ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Also, with the guru's instructions, focus on the root of the form of the Vajradhatu Empowerment Mother. Showing the distinctions of action, as long as the yogi does not emit bodhicitta, until then, attainment will be continuous and uninterrupted. What else is born from joy? If the bodhicitta, which is the treasure of all siddhis, falls, when the aggregates and consciousness faint, one should not blame, how can there be siddhi? The union of the vajra of the space realm, even touching it is very wonderful, whatever produces bliss, that is what makes supreme joy. In the midst of joys and separations, look at the symbol and make it firm. In the sky of the lotus, with the vajra, in the places where the navel dwells, the vajra posture, my mind, looking at the seed in the jewel, whatever is born of wisdom, adorned with the essence of wisdom. Not attachment, not detachment, not focusing on the middle way. When the yogi sees wisdom, one should dwell in bliss, one should not change. Or for a moment, or for a day, or half a month, a month, a year, or even a kalpa, a thousand kalpas, one should abide with the manifestation of wisdom. Having understood thus, one should grasp and extract it properly as one is able, taking it only from the lotus of the Roma woman, and with that suchness view, one should grasp the nature of the bodhicitta samaya. It is the empowerment of wisdom jñāna (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Where are the five empowerments and the empowerment of wisdom jñāna (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) here? They are not mentioned here, because the first is the crown empowerment, the second is the offering of the sword, the third is the vajra bell, the fourth is the eating of the moon. When these four, which came from the mouth of the enemy of time, are empowered, the glorious Great Passion Vajra blesses with this empowerment. Because it is said so. If asked, that is true, but the five empowerments themselves are the crown empowerment, because in all places the vajra carcika and so on, for the crown, are the action of the form of empowerment, and because with this, one can perform all actions in all places, therefore it is the main one. The offering of the vajra samaya is: