Chinese
授予瓶灌顶。以菩提心之善，如是子汝授予灌顶。以此等诗句先行。嗡啊班匝达哩嘎吽（藏文：ཨོཾ་ཨཱཿབཛྲ་དྷྲྀ་ཀ་ཧཱུཾ，梵文天城体：，梵文罗马拟音：oṃ āḥ vajra dhṛka hūṃ，汉语字面意思：嗡啊金刚持吽）等等，如是念诵坛城之自在主的真言，放入弟子的口中。由此，也念诵包含毗卢遮那佛等一切如来的弟子“嗡 诃 摩诃苏康（藏文：ཨཾ་ཧོ་མ་ཧཱ་སུ་ཁཾ，梵文天城体：，梵文罗马拟音：aṃ ho mahā sukhaṃ，汉语字面意思：嗡，喜悦，大，快乐）”并饮用。智慧也站起来，将落于无衣之莲花中的如来甘露滴入其口中，他也同样饮用。这是秘密的显现灌顶，即语的清净。此后，无论是她还是其他的智慧母，安住于誓言和誓句，或者其他具有美貌和青春等特征者。以您的足下之恩，获得无上秘密灌顶。请赐予智慧明智灌顶。祈请怙主垂念。以此诗句祈请后，具誓者对弟子说：“此可意之明妃，诸佛已开示可敬。以轮之次第结合，体验圣妙之乐。此喜施、处施天女，具足种种形色，令人心仪。结合吧，结合吧，大菩萨。”令其明白后交付。之后，明妃也如欲天般看着修行者，脱去衣服，以鲜花装饰，站立起来，以左伸等姿势展现妖娆，并做出右伸腿的姿势、圆形腿的姿势和蹲姿等，以四平等姿势等散发香气，清晰地展示莲花，欢喜地念诵此句：“唉玛，我的莲花，乃一切安乐之所。谁以仪轨承侍，我便住于其前。佛法等事业，如莲花般行持。大乐之王自己，也常住于此。”念诵“班匝莫吼（藏文：བྷཉྫ་མོཀྵ་ཧོཿ，梵文天城体：，梵文罗马拟音：bhañja mo kṣa hoḥ，汉语字面意思：摧毁，解脱，喜悦）”。他也站起来，发出“哦”的声音，然后紧紧拥抱并安住。对此，上师以喜悦
English
Empower the vase empowerment. With the goodness of the Bodhi mind, empower you, son, in this way. Precede with the recitation of these verses. "Oṃ āḥ vajra dhṛka hūṃ" (藏文：ཨོཾ་ཨཱཿབཛྲ་དྷྲྀ་ཀ་ཧཱུཾ，梵文天城体：，梵文罗马拟音：oṃ āḥ vajra dhṛka hūṃ，汉语字面意思：Oṃ Āḥ Vajra Dhṛka Hūṃ) and so on, recite the mantras of the lords of the mandala as they are, and place them in the mouth of the disciple. By this, also recite "Aṃ ho mahā sukhaṃ" (藏文：ཨཾ་ཧོ་མ་ཧཱ་སུ་ཁཾ，梵文天城体：，梵文罗马拟音：aṃ ho mahā sukhaṃ，汉语字面意思：Aṃ Ho Mahā Sukhaṃ), the disciple who embodies all the Tathāgatas, including Vairocana, and have him drink it. The wisdom also stands up and places the nectar drops of the Tathāgatas, which have fallen into the lotus without clothes, into his mouth, and he also drinks it in the same way. This is the secret manifestation empowerment, which is the purification of speech. After that, whether it is she or another wisdom mother, abiding in vows and samayas, or another who possesses beauty and youth, etc. "Through the kindness of your feet, I have obtained the supreme secret empowerment. Please grant the wisdom and knowledge empowerment. Please, protector, take me into your care." After praying with these verses, the one with vows says to the disciple: "This pleasing consort, the Buddhas have taught that it should be revered. By combining the order of the wheels, experience the bliss of the sacred. This goddess who gives joy and bestows places, possessing various forms, is pleasing to the mind. Unite, unite, great bodhisattva." After making him understand, entrust her to him. Then, the vidyā also looks at the practitioner like a desire god, and adorned with flower ornaments, stands up without clothes, and displays coquetry with left stretches and so on, and also performs the posture of the right outstretched leg, the posture of the round leg, and the squatting posture, and makes it fragrant with the four equalities and so on, and clearly shows the lotus and joyfully recites this: "Ema, this lotus of mine, is the place of all bliss. Whoever serves with rituals, I abide before him. Activities such as the Buddha's teachings, perform them as in the lotus. The great bliss king himself, also always dwells in this." Recite "Bhañja mo kṣa hoḥ" (藏文：བྷཉྫ་མོཀྵ་ཧོཿ，梵文天城体：，梵文罗马拟音：bhañja mo kṣa hoḥ，汉语字面意思：Bhañja mo kṣa hoḥ). He also stands up, makes an "oh" sound, and then embraces and abides perfectly. To this, the guru with joy
Chinese
當講述喜樂的區別時，在金剛蓮花上妥善安住後，不要散布菩提心。如果移動了，就生起喜樂之心並修持。瑜伽士的菩提心，只要沒有洩漏，無論生起何種喜樂，都要持續不斷地修持。如果菩提心，是一切成就的所依，一旦洩漏，意識的蘊聚就會昏厥，哪裡會有不被輕蔑的成就呢？以虛空金剛的結合，觸感極其奇妙廣大，凡是生起的安樂，都是極其歡喜的作者。又說，在虛空寶珠蓮花的，花蕊誕生之處，以金剛跏趺坐姿安住於寶珠之中觀看。凡是確實生起的智慧，那智慧是無垢之身，在至上和離喜的清淨之中，觀察特徵並使其穩固。因此，由於上師的恩德，具備了各自喜樂的區別，自己化現為天神的身體和智慧母天女的形相後，從啥(藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥)和吽(藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)中生起的蓮花和金剛的花蕊和寶珠，以及從阿(藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)和嗡(藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡)中生起的。在金剛的口上觀想黃色的帕特(藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：呸)字，在左邊的脈和手指以及舌頭的頂端，也安住著紅色的啥(藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥)字，以希(藏文，梵文天城体：शी，梵文罗马拟音：śī，汉语字面意思：希)字在前引導而真實地策勵，念誦：嗡 希 希 希 希 哈哈 哈哈 娑哈。以及念誦：嗡 薩瓦 達他嘎達 阿努拉嘎納 瓦日拉 梭巴瓦 阿特瑪果 托(藏文，梵文天城体：ओंसर्वतथागता अनुरगणा वज्र स्वभाव आत्माकोऽतो，梵文罗马拟音：oṃ sarvatathāgatā anurāgaṇa vajra svabhāva ātmako'to，汉语字面意思：嗡，一切如来，爱染，金刚，自性，自我即是)。以自己心間種子的光芒迎請的如來等融入身體。上師也將遍照佛和佛眼佛母等無量融入，成為一味，由此開始喜樂。何時瑜伽士見到智慧，安住在安樂中而沒有改變，無論是短暫的時間，或是日夜，或是半月和月份，或是年份，或是劫，或是千劫，都要安住在智慧的現前中。又說，弟子領受其中的一部分，在蓮花中歡樂。然後以精華之心，首先領受菩提心。這是智慧和智慧的現前灌頂，即是意灌。
English
When explaining the distinctions of joy, after properly settling on the vajra and lotus, do not scatter the bodhicitta. If it is moved, generate a joyful mind and meditate. The yogi's bodhicitta, as long as it does not leak, whatever joy arises, should be continuously practiced. If the bodhicitta, which is the basis of all accomplishments, leaks, the aggregate of consciousness will faint, where will there be undiminished accomplishment? With the union of the vajra of space, the touch is extremely wonderful and vast, whatever bliss arises is the supreme creator of joy. It also says, in the lotus of the jewel of space, in the place where the stamen is born, contemplate the mind residing within the jewel in the vajra posture. Whatever wisdom is certainly born, that wisdom is a stainless form, in the midst of the supreme and joyless purity, observe the characteristics and make it stable. Therefore, due to the kindness of the guru, possessing the distinctions of individual joys, transform oneself into the body of a deity and the form of the wisdom mother goddess. The stamen and jewel of the lotus and vajra born from Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrīḥ) and Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), and those born from Aḥ (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：Aḥ) and Oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Oṃ). On the mouth of the vajra, visualize the yellow Phaṭ (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ) syllable, and on the tip of the vein, finger, and tongue located on the left side, also abide the red Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrīḥ) syllable, and with the Śī (藏文，梵文天城体：शी，梵文罗马拟音：śī，汉语字面意思：Śī) syllable leading, truly urge, reciting: Oṃ Śī Śī Śī Śī Ha Ha Ha Svāhā. And recite: Oṃ Sarva Tathāgatā Anurāgaṇa Vajra Svabhāva Ātmako'to (藏文，梵文天城体：ओंसर्वतथागता अनुरगणा वज्र स्वभाव आत्माकोऽतो，梵文罗马拟音：oṃ sarvatathāgatā anurāgaṇa vajra svabhāva ātmako'to，汉语字面意思：Oṃ, all Tathāgatas, attachment, vajra, nature, self is). The Tathāgatas and others invited by the light of the seed syllable in one's heart enter the body. The guru also incorporates immeasurable ones such as Vairocana and Locanā, becoming of one taste, and thus begins joy. When the yogi sees wisdom, abiding in bliss without change, whether it is a short time, or day and night, or half a month and month, or year, or kalpa, or thousands of kalpas, one should abide in the manifestation of wisdom. It also says, the disciple takes a part of it and rejoices in the lotus. Then, with the essence of mind, first take hold of bodhicitta. This is the manifestation empowerment of wisdom and knowledge, which is the mind empowerment.
Chinese
金刚行。其后，以智慧明妃灌顶，清净心之金刚。现在请上师慈悲，也为我作第四灌顶。如是祈请之弟子，当以昔时义之真实如是性语指示之。如所说之句，显现执持之智慧明妃灌顶，如是第四显说，且说成为果之灌顶宝。若不如是，则世尊说有失坏誓言之怖畏。如所说之仪轨，施与灌顶。当善观察弟子之信欲心。若于广大深奥之理，生起胜解。则以彼句施与灌顶宝。如是等复次，无灌顶则瑜伽士，于瑜伽自欺诳。如以拳击虚空，如鹿渴饮水。于菩萨之调伏，若无禁戒，则非执持解脱。若云此乃于广大生起胜解者，当如何领会耶？彼云，如从水鸟知有水，如从烟知有火。菩萨具慧者，从相知其种性。极殊胜及莲花面，喜乐充满身所生。见彼，智者当摄受贤善之弟子。如是说。于《喜金刚》亦云，三灌顶无差别，此续中乃有安立。上师秘密智慧及，第四亦如是。刹那笑及以手得，彼亦拥抱续中说。笑者即是上师也，观视秘密亦如是。手执即是智慧也，二二拥抱彼亦然。喜及胜喜自性也，离喜俱生亦如是。种种及与异熟及，种种异门亦离相。灌顶次第之仪轨皆，智慧支分贪欲生。生起少分喜乐之乐，胜喜之乐胜于彼。离喜是离贪欲者，余者成为俱生喜。初欲触，二
English
Vajra conduct. After that, with the wisdom and knowledge empowerment, purify the vajra of the mind. Now, please, kind teacher, also bestow upon me the fourth empowerment. To the disciple who prays thus, the true suchness of the meaning of the past should be indicated with words. As the spoken words, the wisdom and knowledge empowerment that is manifestly grasped, thus the fourth is manifestly spoken, and the empowerment that has become the fruit, the precious empowerment, should be explained. If not, the fear of exhausting the samaya is spoken by the Bhagavan. As the spoken ritual, bestow the empowerment. The disciple's mind of faith and desire should be well examined. If one has a superior inclination towards the vast and profound manner, then bestow the precious empowerment with those words. Again, without empowerment, the yogi deceives himself in yoga. Like striking the fist in the sky, like a thirsty deer drinking water. In the discipline of the Bodhisattva, if there is no prohibition, then it is not holding liberation. If it is said that this is particularly inclined towards the vast, how should it be understood? It is said, just as one knows there is water from the water bird, just as one knows there is fire from the smoke. The Bodhisattva, the wise one, knows the lineage from the signs. Extremely excellent and lotus face, joyfully filled, born from the body. Seeing that, the wise one should accept the virtuous disciple. Thus it is said. In the Hevajra it is also said, the three empowerments are without difference, in this tantra there is establishment. The teacher, secret wisdom, and the fourth are also like that. A moment of laughter and obtained by hand, that is also said in the embracing tantra. The one who laughs is the teacher, the secret view is also like that. Holding hands is wisdom, two by two embracing is also like that. Joy and supreme joy are the nature, joylessness and co-emergent are also like that. Various and also maturation and, various doors are also without characteristics. All the rituals of the order of empowerment, the wisdom branch is born from desire. A small amount of the pleasure of joy arises, the pleasure of supreme joy is superior to that. Joylessness is the one who is free from desire, the rest become co-emergent joy. First, the desire to touch, two
Chinese
希求安乐是这样，第三是贪欲的怖畏，之后第四是应当修习。多种是最初的喜悦，对于成熟来说是胜喜，离喜是离贪喜悦，无相是俱生喜悦。拥抱和亲吻等等，说是多种的形相多种。成熟是与此相违的，行持真实的安乐智慧。自己行持安乐的，衣服说是种种的。无自性对于三者是其他的，贪著和离贪完全断除。为此而说，不是贪著也不是离贪，不会缘于中观。因为断除了三者，俱生说是菩提。那黑行者也这样说了。接触等等是多种的，莲花中金刚安住的，那就是成熟。从外面摩擦所生，被贪欲的火焚烧，对于宾客执著的蕴是种种。对此，心执持，风一起行持，莲花上更加增上的火。这是圆满菩提道，一切胜者的身是瑜伽行境无相。达日迦巴的足也说了，珍宝的根处安住的是多种喜悦。再次珍宝的中央是剩余，连同分别念摇动。从那之上顶髻滴落，没有变动的身。俱生安住在莲花中，与佛陀 之外还有什么？毕瓦巴之足也说了，多少自性光明清凉光芒的门中，不是落下的水滴。 莲花瓣中味成平等，胜者众眷属们。 金刚顶髻顶端嬉戏，以悲心不舍利益有情。 多少具德悲心的力量，当知俱生周遍诸色。 因扎菩提足也说了，乃至金刚宝中，三金刚焚烧，摇动的月亮被风。 莲花处所的脐中，想要进入的音声，于此坚固。 何处自他等等分别念脱离，诸作业是下劣意。 应当了知