English
In order to be able to obtain, one should fully please all the Buddhas of the ten directions with offerings of body, speech, and mind, and then, those lights containing the blessings of the essence of the vessel realm, having transcended, abide in the city of the lotus, the source of all light or the initial drop of Bodhicitta, without duality, merging or dissolving, one should contemplate as extremely clear. These are combined with the object of the Samadhi with signs. Or, if explained according to the key instructions of empowerment introduced through reliance on skillful means, the father, the nature of great bliss wisdom of skillful means, and the lotus, the great seal of the Samaya that does not deviate from the Dharmadhatu, if separated from it, the co-emergent is not clear, and if sealed with it, it increases rapidly, therefore, through the gate of such view and union practice. Having combined the lotus of the lotus and the jewel of the father, whatever bliss of the path of desire is obtained through experience. Because it is grasped by skillful means, it is not bound, and because it shows the meaning of co-emergent wisdom, it becomes supreme, the illusory garden, that is an example of symbolism, or, it is a symbol of understanding the meaning, therefore, through such a symbol symbolizing the wisdom of meaning, when experiencing, the great bliss of the nature of the Dharmadhatu and non-duality arises naturally, it is such a view, that is, the self-awareness wisdom of each individual manifests in oneself, from this, the light of experiencing great bliss, those that appear in the uncontrived or unadulterated true nature of the mind's space, are even more dazzling than the rays of the immaculate sun, because they have the power to destroy the inner darkness that is not obscured by other appearances. Moreover, all the fog of conceptualization dissolves in the Dharmadhatu, but it is not like being in a state of mindless stupor, because self-awareness as it is is free from obscurations, so self-light is particularly clear, which is bliss or clarity or awareness itself. At that time, just as the sun has no basis for darkness, the ultimate Bodhicitta of awareness, because it is completely purified from the edge of the object of the sign of the acting object of grasping and grasping, therefore, the view of the eighty kinds of self-nature conceptual thoughts, the mind of the three realms and everything born from the mind, is also far beyond, and everything does not move from the state of great emptiness. Now, if you want to know how to do things like benefiting others, then such bliss-emptiness or clarity-emptiness is inseparable
Chinese
智慧之身遍布一切，不存于任何边际，因此，其自性与大悲无二无别，安住于如海般果法的自性中。轮回与寂灭无别，以慈悲遍布而安住。此处所说之慈悲，不仅是 желать 远离痛苦，而是指不舍弃或完全拥有的意义，因此，应 желать 以此方式使一切众生获得利益，并 желать 使一切佛陀成就自性，在俱生大乐的状态中平等地获得极大的喜悦。即便如此，一切法也不离自明觉菩提心的状态，仅仅是自显、自光或自力而已。因此，光明或自显等，也从自性中超越，成为原始或最初之相或自性。菩提心平等性达到顶点或极限，安住于唯一明点中。这指的是以象征意义的智慧自性大圆满四灌顶的口诀所指示的意义。如是，究竟胜义菩提大心，乐空无二无别的智慧金刚，是施设自明觉、智慧和菩提心等名称的真实基础。为了显现它，作为方法或缘起或所依的世俗胜义菩提心，也安立了如是之多的名称和功德等，应知这是以果名施于因的例子，依靠如是之方法和俱生之助缘，现见自住本来的智慧面容，从而成办自利。 желать 利益之有情， желать 供养之佛陀， желать 欢喜之三贤圣，也应以令其欢喜而成办他利，即依次以大悲心爱恋有情，以大信心爱恋佛陀，以大智慧爱恋法，应与三密相结合。以智慧完全满足于总法和甚深金刚乘，以及其根本的贪欲道口诀，从而以手印誓言来摄持和结合，不应以欲念之云遮蔽智慧。在贪欲道瑜伽中，也有方便与解脱二者，在解释以象征意义的智慧解脱道，即以智慧之门来决定的此理时
English
The body of wisdom pervades all and does not abide in any boundary, therefore, its essence is inseparable from great compassion and abides in the essence of the ocean-like Dharma of fruition. Samsara and nirvana are undifferentiated, abiding pervaded by compassion. Here, compassion is not merely желать to be free from suffering, but refers to the meaning of not abandoning or completely possessing, therefore, one should желать to benefit all sentient beings in this way, and желать all Buddhas to accomplish their own nature, equally attaining great joy in the state of co-emergent great bliss. Even so, all dharmas do not deviate from the state of self-aware Bodhicitta, they are merely self-manifestation, self-illumination, or self-power. Therefore, luminosity or self-manifestation, etc., also transcend from their own nature, becoming the primordial or original form or nature. The equality of Bodhicitta reaches its peak or limit, abiding in a single bindu. This refers to the meaning indicated by the quintessential instructions of the four empowerments of the Great Perfection, the self-nature of wisdom with symbolic meaning. Thus, the ultimate Bodhicitta, the wisdom vajra inseparable from bliss and emptiness, is the actual basis for establishing names such as self-awareness, wisdom, and Bodhicitta. In order to manifest it, the conventional Bodhicitta, which is the method, condition, or support, is also endowed with so many names and qualities, etc., which should be understood as an example of applying the name of the result to the cause. Relying on such methods and co-emergent auxiliary conditions, one sees the face of the self-abiding, innate wisdom, thereby accomplishing one's own benefit. Sentient beings whom one желать to benefit, Buddhas whom one желать to offer to, and the three noble ones whom one желать to please, should also be pleased to accomplish the benefit of others, that is, to cherish sentient beings with great compassion, to cherish Buddhas with great faith, and to cherish the Dharma with great wisdom, which should be combined with the three secrets. With wisdom, one is completely satisfied with the general Dharma and the profound Vajrayana, as well as the quintessential instructions of the root of its method, the path of desire, thereby upholding and uniting with the mudra vows, and the clouds of desire should not obscure wisdom. In the yoga of the path of desire, there are also the two, means and liberation. When explaining this principle, which is determined by the path of liberation of wisdom with symbolic meaning, that is, through the door of wisdom
Chinese
不要停留在原地，请尽可能地展示和陈设，如同上师和本尊的加持，毫无保留地陈设，让准备好的持明者和空行母众展现喜悦的容颜。第三个是菩提心给予灌顶。接受这个菩提心之后，这些都是非常重要的实物准备，要尽力认真地去做。这样说之后，在这个秘密灌顶的时候，弟子献花并祈祷，上师像上面说的那样回答之后，在灌顶之前，首先将平凡者加持为本尊，然后是加持身语意三门和金刚三者，这两个都要做。首先，观想弟子自己位于坛城中，父母的菩提心无处不在，在父母的空界秘密处摇曳和盘旋的光芒，从弟子的顶门融入，净化身语意三门的分别和障碍，变成白色的吽字，变成金刚，然后生起本尊，从本尊的名号中取出金刚的名字给予灌顶。然后，父母二者无处不在的菩提心，从父母的空界中，从空中放入具有双面镜子的里面，然后进行加持和灌顶。而且，父母的菩提心，与所有如来佛的意智慧无别，安住在法身的体性中，因此在所有实物准备中是最殊胜的，因此，对于灌顶和加持的甚深次第，师徒二人都应该谨慎认真地去做。而且，首先要加持金刚三者，然后给予种子灌顶。父母的菩提心，与五肉甘露的精华和三种甜味混合，做成三种丸药，秘密的种子，第一种是智慧的种子，变成三种果实，拇指和无名指相合，成为嘎雅手印，变成日月轮，然后接受，像上面那样给予身语意秘密灌顶，并且像以前一样给予冠冕的灌顶。第二种丸药给予种子灌顶，第三种给予特殊成就的灌顶。首先，听闻修持事业和讲说，像那样给予金刚阿阇黎的五种灌顶，依靠菩提心给予灌顶，这是成就实物准备的伟大方法，因此学
English
Without staying in place, please display and arrange as much as possible, like the blessings of the Guru and Yidam, display without reservation, so that the prepared Vidyadharas and Dakini assembly may show joyful faces. The third is the Bodhicitta empowerment. After receiving this Bodhicitta, these are very important material preparations, and one must try to do them diligently. After saying this, during this secret empowerment, the disciple offers flowers and prays, and the Guru answers as mentioned above. Before the empowerment, first bless the ordinary person as a deity, and then bless the three doors of body, speech, and mind, and the three Vajras; both of these must be done. First, visualize the disciple himself as being in the mandala, and the Bodhicitta of the parents is everywhere. The light that sways and swirls in the secret space of the parents merges from the crown of the disciple, purifying the discriminations and obscurations of the three doors of body, speech, and mind, turning into a white Hum, turning into a Vajra, and then generating the Yidam, taking the name of the Vajra from the name of the Yidam and giving the empowerment. Then, the Bodhicitta of the parents, which is everywhere, from the empty realm of the parents, from the sky, is placed inside a double-sided mirror, and then blessings and empowerment are given. Moreover, the Bodhicitta of the parents is inseparable from the wisdom of all the Tathagatas, and abides in the nature of the Dharmakaya, so it is the most supreme among all material preparations. Therefore, for the profound stages of empowerment and blessings, both the teacher and the disciple should be careful and diligent. Moreover, first bless the three Vajras, and then give the seed empowerment. The Bodhicitta of the parents, mixed with the essence of the five meats and nectar and the three sweets, is made into three pills, the secret seed. The first is the seed of wisdom, turning into three fruits. The thumb and ring finger are joined, becoming the Gaya mudra, becoming the circle of the sun and moon, and then received. Like above, give the empowerment of body, speech, and mind, and also give the crown empowerment as before. The second pill gives the seed empowerment, and the third gives the empowerment of special accomplishment. First, listening, practicing, activities, and teaching, give the five empowerments of the Vajra Acharya as before. Giving empowerment based on Bodhicitta is a great method for accomplishing material preparations, so the student
Chinese
如其所愿，上师应殷勤地重授灌顶。特别是，成就灌顶有两种：一是成就本尊坛城，二是成就荟供坛城。首先，观想自己所喜爱的或大吉祥者融入心间，然后以瓶、火、铃三种灌顶。其次，有金刚持灌顶、王位灌顶、合修空行母灌顶、事业羯磨灌顶、坛城庄严兄妹灌顶五种。第一种，智慧本尊亲近，消除大障碍的灌顶；母、姐妹、眷属守护秘密坛城的灌顶等十种；王位灌顶有绘制、讲解忿怒坛城的灌顶；享受五大荟供的灌顶等五种，以及其他空行母和羯磨兄妹的灌顶也应重授。上师以舌上的菩提心和手中的金刚铃给予灌顶，并念诵“方便大智慧，大灌顶”等偈颂一句，然后念诵所希望的灌顶之名，说：“愿你获得这些灌顶！”这样说，事业也同样进行。这是依靠菩提心，上师开示灌顶的次第。第三是秘密灌顶。依靠“交付于悦意吉祥种姓之女”等语句来指示。对于事业和行为悦意，且具足相好的吉祥莲花等成就者和天神种姓之女，或者任何具足美好相好的明妃，如前加持后，为了授予智慧明妃的灌顶，交付于弟子并劝其依止，并如上下所说的合修方法，如实进行菩提心等，从而使广大自生俱生大乐安住于无碍的自性中。由于因缘根本气脉的虹光消散，生起四喜，由此消除分别念的四空也自然引出，从而使乐空双运的智慧显现，这就是灌顶的体性。如此一来，一切法皆为无二的智慧，并且如此以自证的妙欲来体验，却远离戏论，无分别的智慧自然显现，并在无生无灭的虚空中消融，这就是获得普贤佛母灌顶。