Chinese
为了遣除障碍，杰尊丹巴（杰尊·多丹巴）在修法中，经文中说：“于彼之四轮，生起空行四部及其眷属。”以及，马尔巴口诀的开头说：“于彼之顶，哈拉斯金刚空行母”等等，一同引用教证和念诵。然后，为了迎请智慧尊，从成办一切义利的ཧྲཱིཿ （藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）和四空行母心间的种子字放出光芒，从自性成就的报身刹土迎请杰尊母及其眷属，观想安住在前方的虚空中。从中接受灌顶，口诀中说：“从彼等之身”等等，如实地将此安立于修法中，即从那些智慧尊的身中，发出无量主眷的身体，融入自生本尊的顶轮，使身心获得欢喜和安乐，生起身体清净为化身的能力，使身体无二无别，这是宝瓶灌顶的体性。从语的处所喉咙中，发出白色母音（藏文：ཨཱ་ལྀ་，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：母音）的咒鬘和红色子音（藏文：ཀཱ་ལྀ་，梵文天城体：काली，梵文罗马拟音：kālī，汉语字面意思：子音）明点的咒鬘，融入自己的喉咙，生起咒语的威力，以及清净气脉的能力，使语无二无别，此安乐是秘密灌顶。从心间发出白色和红色的菩提心甘露之流，融入自己的心间，生起乐空的俱生智，使意无二无别，此乐空是智慧灌顶。那些智慧空行母也融入各自的誓言尊中，成为无二无别，清净二取分别念，这是第四灌顶。这是口诀的真实密意，如果分别念较重，也可以观想誓言尊主眷一切的三个处所分别融入等等。这样，智慧融入和灌顶同时，界和种姓安住于自性中，这是甚深道稀有之处，其他传承说这是道时灌顶，也是如此等等，除了从何处接受的对境是彩粉坛城有无之外，以仪轨的一句话来希求，只不过是因时入我之加持而已，如果不是这样，灌顶之前
English
In order to dispel obstacles, Je Dontonpa (Jetsun Dontonpa) in the sadhana, the scriptures say: "In the four wheels of that, generate the four classes of dakinis and their retinues." And, at the beginning of Marpa's oral instructions, it says: "On the crown of that, Halasa Vajra Dakini" and so on, quoting teachings and recitations together. Then, in order to invite the wisdom beings, from the seed-syllable ཧྲཱིཿ (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: sha) of accomplishing all purposes and the heart of the four dakinis, a multitude of rays of light emanate, and from the spontaneously accomplished Sambhogakaya realm, invite Jetsunma and her retinue, and contemplate them residing in the sky in front. From that, receive the empowerment, the oral instructions say: "From the body of those" and so on, establishing this as it is in the sadhana, that is, from the bodies of those wisdom beings, countless bodies of the main deity and retinue emanate, and dissolve into the crown of the self-generation deity, causing joy and happiness in body and mind, generating the ability to purify the body into the Nirmanakaya, making the body inseparable, this is the nature of the vase empowerment. From the place of speech, the throat, emanate a garland of white vowels (Tibetan: ཨཱ་ལྀ་, Sanskrit Devanagari: आलि, Sanskrit Romanization: āli, Chinese literal meaning: vowel) and a garland of red consonants (Tibetan: ཀཱ་ལྀ་, Sanskrit Devanagari: काली, Sanskrit Romanization: kālī, Chinese literal meaning: consonant) and bindus, dissolving into one's own throat, generating the power of mantra and the ability to purify the winds, making speech inseparable, this bliss is the secret empowerment. From the heart, a stream of white and red bodhicitta nectar emanates, dissolving into one's own heart, generating the coemergent wisdom of bliss and emptiness, making mind inseparable, this bliss and emptiness is the wisdom empowerment. Those wisdom goddesses also dissolve into their respective samaya beings, becoming inseparable, purifying the dualistic thoughts, this is the fourth empowerment. This is the true intention of the oral instructions, if dualistic thoughts are strong, one can also contemplate the three places of the samaya being, the main deity and retinue, dissolving separately and so on. Thus, the wisdom entering and the empowerment are simultaneous, and the realm and lineage abide in their own nature, this is a profound path, a rare place, other lineages say that this is the empowerment at the time of the path, and it is like this and so on, except for whether the object from which one receives is a colored powder mandala or not, to desire with a single word of the ritual is only the blessing of entering oneself at the time of the cause, if it is not like this, before the empowerment
Chinese
仅仅获得共同成就，那是因位时的灌顶。此后，即使在那坛城获得成千上万次灌顶，也必须认为那些仅仅是道灌顶。因此，道时的灌顶是没有限量的，因为这个传承中有被称为“显有自在的轮”的，然而，因为不执着于相，所以没有使用因道灌顶这样的词语。在道果金刚句中，依赖于“为了道的四座灌顶而特别接受”，萨迦派解释为道灌顶。但是，道时的灌顶不一定出现，因为没有说为了四座而特别接受道的灌顶。这样讲述了身圆满的修法后，第二是念诵。那也是各自于自心间，书写密咒字而念诵。如所缘而念诵。嗡 班匝 贝若匝纳耶 哈日讷萨日讷哈萨 讷日萨哈 萨讷日哈 阿嘎夏雅 匝匝（藏文：ཨོཾ་བཛྲ་བཻ་རོ་ཙ་ནཱི་ཡེ་ཧ་རི་ནི་ས་རི་ནི་ཧ་ས། ནི་རི་ས་ཧ། ས་ནི་རི་ཧ། ཨཱཀཪྵ་ཡ་ཛཿཛཿ，梵文天城体：，梵文罗马拟音：oṃ vajra vairocaniye hari nisa riṇi hasa ni risa ha sa ni ri ha ākarṣaya jaḥ jaḥ，汉语字面意思：嗡，金刚，毗卢遮那，引诱）。这是事业的咒语。四种元素摄伏的四个字，四部空行母秘密的要点，说是能生一切欲求的咒语。以数量的近修四十万，能够转变庸常的知识。以六个月念诵，能使错乱的分别念止息。这样说了数量和时间的近修。以口诀的意旨，整合经典的冲突，从下面出现。获得三个燃烧，三个稳固，三个聚集和三个暖相。知识从深处涌现，以及没有能所二取。这也是取用了，说了有相的近修。修持这个有二，共同和不共同的念诵。首先，有身语意三者的念诵，在三种念诵中，身的念诵。所念诵的是，念珠，这里如果从部族方面来说，因为“佛瑜伽菩提子”，所以主尊是佛空行母，以及因为“菩提子能使数量无数倍增长”，所以为了念诵能大量增长，用菩提子的念珠。如果从事业方面来说，因为将大乐最胜的成就摄为自在，是此法的主要作用，所以用红莲花或者珊瑚或者红檀香等念珠。胜乐轮根本续中，大法螺
English
Merely obtaining the common attainment is due to the empowerment of the causal time. Thereafter, even if one obtains thousands of empowerments in that mandala, it must be regarded as solely the path empowerment. Therefore, the empowerment of the path time is not limited, because this lineage has something called "the wheel of knowing the dominion of appearance and existence," but since it does not adhere to characteristics, the term "empowerment of cause and path" is not used. In the Vajra Verses of the Path and Fruit, relying on "specially accepting the four sessions of the path for empowerment," the glorious Sakyapas explain it as the path empowerment. However, the empowerment of the path time is not necessarily produced, because it is not said that the empowerment of the path is specially accepted for the four sessions. Having explained the meditation of the complete body in this way, the second is recitation. That is, each in their own heart, write the secret mantra letters and recite. As the object of focus, recite. oṃ vajra vairocaniye hari nisa riṇi hasa ni risa ha sa ni ri ha ākarṣaya jaḥ jaḥ (藏文：ཨོཾ་བཛྲ་བཻ་རོ་ཙ་ནཱི་ཡེ་ཧ་རི་ནི་ས་རི་ནི་ཧ་ས། ནི་རི་ས་ཧ། ས་ནི་རི་ཧ། ཨཱཀཪྵ་ཡ་ཛཿཛཿ，梵文天城体：，梵文罗马拟音：oṃ vajra vairocaniye hari nisa riṇi hasa ni risa ha sa ni ri ha ākarṣaya jaḥ jaḥ，汉语字面意思：Om, Vajra, Vairocana, attract). This is the mantra of action. The four letters that subdue the four elements, the secret essence of the four classes of dakinis, is said to be the mantra that produces all desires. With a numerical retreat of four hundred thousand, one can transform ordinary knowledge. By reciting for six months, the deluded thoughts will cease. Thus, the numerical and temporal retreats are spoken of. With the intention of the oral instructions, integrating the conflicts of the texts, what appears below. Obtain the three burning, the three stable, the three gathering, and the three heat. Knowledge wells up from the depths, and there is no grasping of subject and object. This is also taken up, and the retreats with characteristics are spoken of. There are two ways to practice this: common and uncommon recitation. First, there are three recitations of body, speech, and mind. Among the three recitations, the recitation of the body. What is recited is the rosary. Here, if it is done according to the family, because of "Buddha Yoga Bodhicitta," the main deity is Buddha Dakini, and because "Bodhicitta multiplies the number infinitely," therefore, in order for the recitation to increase greatly, use a Bodhicitta rosary. If it is done according to the action, because the very act of subduing the great bliss and supreme accomplishment is the main function of this, use a red lotus or coral or red sandalwood rosary. In the Root Tantra of Chakrasamvara, the great conch