Chinese
涤除诸障。语金刚自性清净。依仗胜喜之智慧，以无染莲花者镇伏。于相续中安立成就圆满报身之分，经中云：秘密菩提心金刚，金刚语即极清净。如是。第三灌顶者，乃依于母之空密处，无二方便之菩提心而授予。金刚忿怒尊灌顶仪轨中云：为授秘密之灌顶，于灌顶之坛城上，肉色白皙具柳叶发，莲花之唇齿列稀，眉间之间亦不断，如初八之月亮眼。如是。释续中云：年满十六之智慧女，具足相好。如是等。于种姓及年龄不定者，金刚安布经中云：具痣等相者，十二以及十八岁，又或二十一岁者，明观手印之坛城，以三种方式而殷重行持。非太胖亦非太瘦，眉间长且肤色白，具有痣之纹路者。如是。如是灌顶所依之身加持之方式亦为：顶上置嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），心间置吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），于密处置阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），如是安置三处。如是。为令三世如来及诸子，受用大乐之供养故，于灌顶所依之身生起者亦为：上师生起显现之悲悯，母之三世善逝生起。如是。如是于生起次第具稳固信解之明妃，灌顶之相续成熟，且于清净有寂之欲乐，于串习四喜之幻化者，即是，于授予第三灌顶之母之密处，观想由吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字所生之金刚宝顶以嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字标帜，及观想母之空密处由阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字所生之八瓣莲花蕊中以舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字标帜之字相，及依于方便中之方便，生起俱生乐空之智慧现前之意乐乃为法之意乐，以具足三意乐之弟子手中布施而生起证悟者，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。安乐心间之大菩萨，父母双运如摩尼
English
Cleansing the obscurations. The nature of speech is completely pure as Vajra. Relying on the wisdom of supreme bliss, subdue with the immaculate lotus holder. Establishing the fortune of accomplishing the Sambhogakaya in the lineage, as it is said in the tantra: "Secret Bodhicitta Vajra, Vajra speech is completely pure." Thus it is. The third empowerment is bestowed by relying on the Bodhicitta of non-duality of method and wisdom in the secret space of the mother. In the Vajra Krodha empowerment ritual, it says: "For bestowing the secret empowerments, on the well-arranged empowerment platform, with white flesh and willow-like hair, lotus lips and sparse teeth, the space between the eyebrows is also unbroken, like the eyes of the eighth-day moon." Thus it is. The Explanatory Tantra says: "A sixteen-year-old wise girl, possessing auspicious marks." As such. Regarding those whose lineage and age are not fixed, the Vajra Arrangement says: "Those with mole marks and so on, twelve and eighteen years old, or even twenty-one years old, clearly arrange the mandala of hand seals, diligently practice in three ways. Not too fat nor too thin, long eyebrows and white skin, with mole patterns." Thus it is. The way to bless the body of such an empowerment support is also: "Place Oṃ (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) on the crown of the head, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the heart, and Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) on the genitals, thus arranging the three places." Thus it is. In order for the Tathagatas of the three times, together with their sons, to receive the offering of great bliss, the generation on the body of the empowerment support is also: "Generate the compassion of the teacher's appearance, generate the Sugatas of the mother's three times." Thus it is. Such a consort who has firm faith in the generation stage, the lineage of empowerment matures, and is accustomed to the illusory play of the four joys that purify the desires of existence, that is, at the mother's secret place where the third empowerment is bestowed, visualize the tip of the Vajra Jewel born from the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) marked with Oṃ (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), and visualize the letter marked with Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) in the stamen of the eight-petaled lotus born from the mother's secret space Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and the intention to manifest the wisdom of co-emergent bliss and emptiness by relying on the means among means is the intention of Dharma, giving it into the hands of the disciple who possesses the three intentions, and generating realization is: Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Great Bodhisattva of the blissful heart, Father and Mother inseparable like a pearl.
Chinese
以精液菩提心降临， 向三世上师佛陀和， 空行众供奉大乐的， 菩提心之供养。 金刚大乐明点之界， 于无漏界生起无分别， 因此享用殊胜智慧吧！ 如是说时，灌顶依以此为缘，使弟子相续中生起十六明点和十六喜，为了生起彼等十六种智慧，身体赤裸，显露秘密坛城。 吽。 大父见法界， 亲吻莲花否？ 从中菩提心回旋， 享用无漏之乐否？ 如是询问时，弟子具大智慧和福分，以极大恭敬顶礼并散花，因为对真言的行持和速道的誓言极其恭敬。 诶玛吙！ 智慧天女大母尊， 亲吻法界。 从菩提心见明点， 恒常恭敬并结合乐。 如是说，视弟子为无有庸常分别念者，极其欢喜，因为不依靠此秘密大金刚乘之殊胜道，便无法清净极其细微的所知障。 生起了悟性，即殊胜成就乃自证大乐大智慧之源。 伴随舞姿而真实舞动， 象征大乐幻化之表征， 二失二合于清净中， 彼界之大乐生起者， 自证智慧即在于此。 如是说后，无分别地来到弟子的怀中。 匝（藏文：ཛ，梵文天城体：ज，梵文罗马拟音：ja，生的意思） 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，种子字） 邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，水的意思） 霍（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，惊叹词）！ 如是说，以铁钩之印，双肩互相连接；以索之印，上下结合；以锁链之印，根识相触；以铃之印，方便智慧平等入定时，父亲说： 萨玛雅 霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！ 以手势表示接受自己的誓言，母亲说： 萨玛雅 斯德万（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！ 接受彼誓言。父亲说： 阿努拉伽雅 霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！ 如是执持我慢，即随一切如来之后，为金刚自性之体性。母亲也说： 阿努拉伽雅 弥（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！ 增长随后的我慢。 吽 吽 吽，阿 阿 阿。
English
By descending the bodhicitta of semen, To the gurus, Buddhas of the three times, and To the assembly of dakinis, I offer the Offering of bodhicitta of great bliss. The sphere of vajra great bliss bindu, In the uncontaminated sphere, non-thought arises, Therefore, enjoy the supreme wisdom! When this was said, the empowerment support, relying on the sixteen bindus and sixteen joys in the student's continuum, in order to generate the sixteen kinds of wisdom, made the body naked, displaying the secret mandala. Hūṃ. Great Father, seeing the realm of dharma, Do you kiss the lotuses? From that, the bodhicitta swirls, Do you enjoy the uncontaminated bliss? When this was asked, the student, possessing great intelligence and fortune, prostrated with great reverence and scattered flowers, because of extreme respect for the practice of mantra and the vows of the swift path. Emaho! Wisdom goddess, great mother, Kisses the realm of dharma. From the bodhicitta seeing bindu, Always reverent and uniting bliss. Having seen the student as devoid of ordinary conceptualizations, he was extremely pleased, because without relying on this supreme path of the secret great vajra vehicle, the extremely subtle obscurations of knowledge cannot be purified by other means. Generating the realization that the supreme accomplishment is the source of self-aware great bliss great wisdom: Moving correctly with dance, Symbolizing the sign of the illusion of great bliss, Two lost, two united in the center of purity, That great bliss of the sphere that arises, Self-aware wisdom is in that. After saying this, he came into the student's lap without conceptualization. Ja（Tibetan: ཛ，Devanagari: ज，IAST: ja，Meaning: born） Hūṃ（Tibetan: ཧཱུྃ，Devanagari: हुं，IAST: hūṃ，Seed syllable） Vaṃ（Tibetan: བཾ，Devanagari: वं，IAST: vaṃ，Meaning: water） Ho（Tibetan: ཧོ，Devanagari: हो，IAST: ho，Exclamation）! Having said this, with the seal of the hook, the shoulders were connected to each other; with the seal of the rope, the upper and lower parts were joined; with the seal of the chain, the sense contacts were met; with the seal of the bell, when method and wisdom were equally entered into samadhi, the father said: Samaya Ho（Tibetan, Devanagari, IAST, Literal Meaning）! Signifying acceptance of one's own vows, the mother said: Samaya Tvam（Tibetan, Devanagari, IAST, Literal Meaning）! Accepted that vow itself. The father said: Anuragaya Ho（Tibetan, Devanagari, IAST, Literal Meaning）! Thus holding pride, following all the Sugatas, as the nature of the vajra nature. The mother also said: Anuragaya Mi（Tibetan, Devanagari, IAST, Literal Meaning）! Increased the subsequent pride. Hūṃ Hūṃ Hūṃ, A A A.
Chinese
因此，在那裡，也將指示口訣。其意義與口訣相連，是智慧與覺性的權力。如是，以金剛身所持之內的二十四境，氣心入之分，以命勤之勢所繫縛，從三輪所出的七萬二千脈中，氣與精華既攝持，則生起新的安樂覺性。從精滴氣三者清淨之分，圓滿了道的無餘功德。彼亦於決定之義，若與四喜之覺性相合，與第一至第三灌頂相合者，是有尋之喜，與第四灌頂相合者，是自性無尋離喜俱生之覺性的本質，由於八十自性的分別聚集消融於法界，從顯現空性擴展，由於顯現動搖之氣與之相連故空性，極空性近獲得，擴展也與氣相連故也是空性，因此是大空性。從粗分的氣心所染污的一切分超越之不欺誑的法性為何，那是依賴密咒道的甚深方便，從心間的脈結解脫所生起，如金剛燃燒劫火續云：心是名四蘊，蘊之所依是五大，大之所依是諸脈，諸脈所依是命氣，命氣所依是菩提心，彼等向上逆轉故，心是氣依氣是脈，諸脈如大般安住，父與母十處本來安住。又云：諸佛之壇城無餘，攝於身語意功德五者，顯現五部是覺性實體，彼之加持化身是，如欲之如意寶，忿怒尊忿怒母之化現也，非在他處從彼所化，化身等之因所化，因是明覺菩提心，心性是字母阿顯現，見阿亦見法界，不搖動以見之印封印，即是觀修一切壇城。如是以第三灌頂之經驗為基礎，於下指示了知第四灌頂之徵象的方式，金剛忿怒續中也說道：彼之智慧覺性之，灌頂以金剛心性淨，金
English
Therefore, there, the instructions will also be indicated. Its meaning is connected with the instructions, which is the power of wisdom and awareness. Thus, the twenty-four realms within the Vajra body, the parts where the mind of the winds enters, are bound by the force of life exertion. From the seventy-two thousand veins that emerge from the three wheels, when the winds and essence are grasped, a new bliss-awareness arises. From the purity of the three, essence, drops, and winds, all the qualities of the path are perfected. Also, in the definitive sense, if combined with the awareness of the four joys, what is in accordance with the first three empowerments is the joy with investigation, and what is in accordance with the fourth empowerment is the essence of the co-emergent awareness of naturally non-investigative joy-separation. Because the eighty naturally occurring collections of thoughts dissolve into the Dharmadhatu, from the expansion of appearance-emptiness, due to the wind that moves appearance being connected with it, emptiness, very emptiness is nearly attained. Because expansion is also connected with the wind, it is also emptiness, therefore it is great emptiness. What is the unerring nature of reality that transcends all parts defiled by coarse wind-mind? That is what arises from the loosening of the knot of the central channel in the heart, relying on the profound means of the secret mantra path, as the Vajra Burning Kalpa Tantra says: The mind is the aggregate of four names, the support of the aggregates is the five elements, the support of the elements is the veins, the veins rely on the life-wind, the life-wind relies on the Bodhicitta, because those are reversed upwards, the mind is wind-supported, the wind is the vein, the veins abide like the elements, the father and mother abide in ten places from the beginning. And also: All the mandalas of the Buddhas, are gathered into the five of body, speech, mind, qualities, appearing as the five families is the actual awareness, the blessing emanation of that is, like the wish-fulfilling jewel of whatever is desired, the emanation of wrathful deities and wrathful mothers also, is not elsewhere, it emanates from that, the emanations emanate from the cause, the cause is luminous awareness Bodhicitta, the mind-nature is the letter A appearing, seeing A also sees the Dharmadhatu, if sealed with the seal of unmoving seeing, that is meditating on all the mandalas. Thus, based on the experience of the third empowerment, the way of knowing the symbolism of the fourth is shown below, and the Vajra Wrathful Tantra also says: That of wisdom awareness, the empowerment with the Vajra heart-nature pure, the