Chinese
因此，所有种姓的遍入者金刚持父母双运的乐空智慧，由父亲观看和母亲欢笑的方式来交付心意，这是无上的交付方式，即置于灌顶坛上，安置于本尊身，持守三昧耶。迎请灌顶本尊，以宝瓶水灌顶后，将灌顶本尊融入，进行种姓主的增长，并以供养令其欢喜。指示本尊、誓言物和上师的真如。授予咒语、手印和名字灌顶后，给予眼药和镜子等身语意功德事业五种随许。随许转法轮等是支分。其中，心的自性是表达意义的ཨེ་ཝཾ (藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是)。从铃声中表达一切智的圆满是声音的ཨེ་ཝཾ (藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是)。如果证悟交合形象的ཨེ་ཝཾ (藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是)的自性，则三昧耶如其声般实现，宝瓶灌顶便圆满了四种灌顶的要点。将智慧尊融入誓言尊，通过灌顶仪轨来摄受他人，讲解续部，成为集会的君主，摄受弟子等都具有能力。如果未获得上述三种灌顶，则认为无权听闻讲授无上瑜伽，以及修持甚深的生圆次第，这种观点是值得商榷的。这样的宝瓶灌顶可以通过唐卡和身坛城两种方式获得。其利益是清净身体的业障，摧毁蕴魔。在哪些事业上具有能力呢？堪能成为生起次第的法器，从执着蕴、界、处为自性中解脱。使一切法远离世俗谛，并且有能力进行火供等事业的支分。此外，将自己的蕴、界、处等与三处，以及由此延伸的金刚界五十一尊本尊，清净百部等清净所净和清净果的本尊坛城，在法界道中观修，从而使一切色显现为空性，一切声音响彻为空性，心识明空双运中显现，从光明的角度生起显现分之体性，从无自性的角度圆满空性分之体性，从任运成就的角度观待生圆无别大，将三自性执着为外义的分别念，以及誓言物安住于自位
English
Therefore, entrusting the mind through the father's gaze and the mother's laughter to the bliss-emptiness wisdom of the Vajradhara, the all-pervading one of all lineages, in union with his consort, is the supreme method of empowerment. This involves placing [the initiate] on the empowerment seat, arranging [them] in the deity's form, and upholding the three samayas. Inviting the empowerment deity, bestowing empowerment with vase water, then dissolving the empowerment deity, cultivating the lineage lord, and pleasing [them] with offerings. Indicating the suchness of the deity, samaya substance, and guru. After bestowing the mantra, mudra, and name empowerment, granting the five subsequent permissions of body, speech, mind, qualities, and activities, such as eye medicine and mirror. Granting subsequent permission to turn the wheel of Dharma, etc., are the limbs. Furthermore, the essence of mind is the 'E-VAM' (藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：Thus) of meaning. The perfection of expressing all-knowingness from the sound of the bell is the 'E-VAM' (藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：Thus) of sound. If one realizes the nature of the 'E-VAM' (藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：Thus) of the union form, then the three samayas are fulfilled just as they sound, and the vase empowerment completes the essence of the four empowerments. Immersing the wisdom deity into the samaya deity, subsequently guiding others through the empowerment ritual, explaining the tantras, becoming the lord of the assembly, and having the authority to gather disciples, etc. The view that one is not authorized to listen to and explain the unsurpassed yoga tantra or to meditate on the profound generation and completion stages without having received the above three empowerments is indeed worthy of examination. Such a vase empowerment can be obtained through both painted images and body mandalas. Its benefit is purifying the obscurations of the body and conquering the demons of the aggregates. In what activities does one have authority? One is suitable as a vessel for the generation stage and is liberated from clinging to the aggregates, elements, and sense bases as self. It separates all phenomena from conventional truth and has authority over the limbs of activities such as fire offerings. Moreover, one meditates on one's own aggregates, elements, and sense bases, along with the three places and the fifty-one deities of the Vajradhatu that extend from them, the mandala of deities of purification and pure result, such as the pure hundred families, on the path of the dharmadhatu, so that all forms appear as emptiness, all sounds resound as emptiness, and mind and awareness arise in the union of emptiness and clarity. From the aspect of clarity, one generates the nature of the appearance side, and from the aspect of no-self-nature, one perfects the nature of the emptiness side. From the aspect of spontaneous accomplishment, one views the great inseparability of generation and completion, and the conceptual thoughts that grasp the three natures as external objects, as well as the samaya substances abiding in their own place.