English
As desired, the master should diligently repeat the empowerment. In particular, there are two types of accomplishment empowerments: one is the accomplishment of the deity mandala, and the other is the accomplishment of the tsok (gathering) mandala. First, contemplate the one you favor or the Great Glorious One himself dissolving into your heart, and then bestow the empowerment with the three: vase, fire, and bell. Secondly, there are five empowerments: the Vajra Holder empowerment, the royal consecration empowerment, the union and liberation dakini empowerment, the karma action empowerment, and the mandala adornment sibling empowerment. In the first, there are ten empowerments such as the wisdom deities being close, eliminating great obstacles; the mother, sisters, and retinue protecting the secret mandala; in the royal consecration, there is the empowerment of drawing and explaining the wrathful mandala; the empowerment of enjoying the five great gatherings, etc., and also the empowerments of the dakinis and karma siblings should be repeated. The master bestows the empowerment with bodhicitta on the tongue and vajra and bell in hand, and recites one verse such as "Great method, great wisdom, great empowerment." Then, reciting the name of the empowerment desired, say, "May you obtain these empowerments!" Saying this, the action is performed in the same way. This is the order of the master bestowing empowerment based on bodhicitta. The third is the secret empowerment. It is indicated by the words, "Entrusting to a maiden of a pleasing and auspicious lineage." For those who are accomplished in deeds and conduct, pleasing, and endowed with characteristics, such as the auspicious lotus-holder, and for a maiden of a divine lineage, or any consort who possesses excellent characteristics, after blessing her as before, in order to bestow the empowerment of wisdom-jnana, entrust her to the disciple and advise him to rely on her, and as the methods of union described above and below, perform bodhicitta etc. properly. Thus, the great bliss of co-emergent nature abiding in unobstructed self-essence. Due to the rainbow dissolution of the causal root-channels, the four joys arise, and thereby the four emptinesses that eliminate conceptual thought are also naturally drawn forth, so that the wisdom of bliss and emptiness inseparable arises, which is the nature of empowerment. In such a state, all phenomena are wisdom without duality, and although experiencing it with the delight of self-awareness, it is free from elaboration, and non-conceptual wisdom naturally arises, and dissolving in the space of no birth and no cessation, this is obtaining the empowerment of Kuntuzangmo (Samantabhadri).
Chinese
拉。将菩提心降下的甘露放入玻璃碗或镜子中，献上供品，父续母续互相展示，取身语意三密的实物享用，由此获得甘达妙好的灌顶。方便与智慧二者无离地结合，此为明智顿悟的灌顶，依赖于方便，由上师的秘密语指示，是为灌顶，弟子体验修行境界是为获得灌顶。之后应升起甚深见修的誓言。第四，赐予诀窍。在此范围内开示，一般而言，如此先行完成以上灌顶后，赐予诀窍分为两种：禅修时口耳相传的诀窍和修持心髓的诀窍，赐予这两种诀窍称为以诀窍成就。其中，第一种又分为以口诀之义赐予基础，赐予口耳相传的教诲，以及将甚深诀窍贴于耳边三种，第一种是，一切修法之王，一切胜者的身语二者无离的智慧，真实成就一体，此为金刚萨埵所宣说，以及他所宣说的广大虚空等五部心法。第二种是，智者们将续部意义的要点，浓缩成山隘般的两种要诀，是获得成就的体验诀窍，并非佛陀亲传，因此根据情况赐予。第三种是，完整地传授实相，即赐予这些口传诀窍，因此要铭记于心并体验修行境界。第二种是修持心髓咒语的诀窍，即禅修的音调、文字和八个音节，应如下文所述理解。如此，赐予圆满究竟的要诀教诲，称为圆满灌顶，若将这些要诀的意义归纳，则是有相和无相二者融合，若将此要诀彻底反复，则是因为心性安住于自生智慧的唯一状态，因此指示它，像这样，一切法都断定为心，而此心既不广大也不动摇，如同晴朗的虚空般未被任何分别念所染污，安住于自身本来的状态，当安住于光明而不散乱的状态时，本体空性，远离一切戏论边，但自性光明，俱生显现
English
La. Having poured the essence of Bodhicitta into a glass bowl or mirror, offer it as a sacred substance. The Father and Mother Tantras are shown to each other. By taking and consuming the actual substances of body, speech, and mind, one obtains the Kuntu Zangpo empowerment. The union of skillful means and wisdom without separation is the empowerment of awareness that transcends limitations. This empowerment relies on skillful means and is introduced through the secret words of the master, which is the empowerment. The disciple's experience of the practice is the attainment of empowerment. Following this, one should raise the vows of profound view and conduct. Fourth: Giving Instructions. Within this context, it is taught that after completing the above empowerments, the giving of instructions is twofold: the oral instructions for meditation and the instructions for accomplishing the essence. Giving these two instructions is called accomplishing through instructions. The first is further divided into giving the foundation through the meaning of the oral instructions, giving the advice of the oral instructions, and whispering the profound instructions into the ear. The first of these is the king of all methods of accomplishment, the wisdom of all victors, inseparable from body and speech, the true accomplishment of oneness, which is what Vajrasattva revealed, and the five classes of mind, such as the vast sky that he revealed. The second is that the learned ones condense the essential points of the meaning of the tantras, like a mountain pass, into two condensed instructions, which are the experiential instructions of attainment, not directly held by the Buddha. Therefore, give according to what is appropriate. The third is to fully instruct on suchness, that is, to give these oral instructions, so they should be remembered in the mind and the experience of practice should be taken. The second is the instruction for accomplishing the essence mantra, which is the meditation tone, letters, and eight syllables, which should be understood as explained below. Thus, giving the instructions that completely exhaust the essential advice is called the complete empowerment. If the essential meaning of these is summarized, it is the merging of the two, with signs and without signs. If this essential point is thoroughly repeated, it is because the nature of mind abides in the single state of self-arisen wisdom, so it is pointed out. Like this, all phenomena are determined to be mind, and this mind is neither vast nor wavering, like a clear sky, unpolluted by any conceptual thoughts, abiding in its own natural state. When abiding in that state of clarity without distraction, the essence is emptiness, free from all extremes of elaboration, but the nature is clear, the co-emergent appearance
Chinese
离言绝思是法身，其性之中，无有穷尽之智慧游舞，大乐父续无勤显现，恒常安住喜乐庄严是报身，从此大悲之差别及佛陀之事业，恒常周遍显现于一切是化身，此时瑜伽甚深圆满三身，此乃大手印之灌顶，上师指示，弟子体验，即是获得灌顶。彼与一切佛陀平等，一切佛陀大乐已逝。如虚空般清净，任何事物皆无法遮蔽，念头与漏尽于自处，不思无漏智慧，如幻之自性光辉，如半月般清明，显空二者无别之法性，觉性坚定不移，即是唯一真如之实相。安住于此见解之瑜伽士，乃是殊胜之善缘者，以自之觉性证悟，非他人所能知，故亦名自觉性力之灌顶。由胜义智慧生起，以见解断定一切法之自性，即是彼性，当以三摩地受持。第三，安住于誓言，如是说：获得灌顶美妙者，安住寂静之心，以大誓言安乐住。如以珍宝严饰生处之业，如是，以灌顶之功德庄严自身之修行者，不应立即生起骄慢之心，亦不应为烦恼所胜，应以三门之行仪，以寂静之姿态，以惭愧与谨慎之心安住，以总誓言及修行时之别誓，正直而安乐地安住于道上，故当受持八大誓言，即：修行之时，不放纵于懈怠、睡眠及酒，此为一；听从金刚上师之教言，真实守护誓言，此为二；无论发生何事，行仪皆当宽广，不舍弃言语之利器，此为三；对于一切誓言物，不以凡庸之心轻蔑，当欢喜受持，此为四；对于本尊及心咒，不散乱且不间断，此为五；甚深方便解脱
English
The Dharmakaya is beyond words and thoughts. Within its nature, the unceasing play of wisdom, the Great Blissful Father Tantra, arises spontaneously, and the continuous abiding in the adornment of bliss is the Sambhogakaya. From this, the distinctions of great compassion and the activities of the Buddhas continuously and pervasively manifest to all, which is the Nirmanakaya. At this time, the profound yoga is the completion of the three Kayas. This alone is the empowerment of Mahamudra, where the Guru introduces it and the disciple experiences it, which is the attainment of empowerment. It is equal to all Buddhas, and all Buddhas have passed beyond great bliss. Like the sky, it is clear and unobscured by anything. Thoughts and defilements are exhausted in their own place. Non-conceptual, undefiled wisdom, the self-luminous radiance of illusion, clear like the half-moon, the Dharmata where appearance and emptiness are inseparable, the unwavering confidence of awareness, is called the single, true reality. The yogi who abides in this view is the most excellent of fortunate ones, realizing it through the culmination of their own awareness, which cannot be known by others. Therefore, it is also called the empowerment of the power of self-awareness. With the arising of transcendent wisdom, the nature of all dharmas is determined by the view as that very nature, and that experience should be taken up by Samadhi. Thirdly, one should abide in Samaya, as it is said: Those beautiful ones who have received empowerment, having placed their minds in tranquility, abide happily in great Samaya. Just as a birth is adorned with precious jewels, so too, those practitioners whose beings are adorned with the qualities of empowerment should not immediately generate pride. Nor should they be overcome by the power of afflictions. With the conduct of the three doors, in a tranquil manner, with a mind of shame and mindfulness, they should abide closely. With the general Samayas and the specific Samayas at the time of practice, they should be upright and abide happily on the path. Therefore, one should receive the eight great Samayas, which are: At the time of practice, not indulging in laziness, sleep, and alcohol, this is one; listening to the instructions of the Vajra Master and truly guarding the Samayas, this is two; whatever circumstances may arise, the conduct should be broad, and the weapon of speech should not be lost, this is three; for all Samaya substances, not being contemptuous with an ordinary mind, but joyfully accepting them, this is four; for the Yidam deity and the mantra, not being distracted and without interruption, this is five; profound means of liberation
Chinese
不怀二心而大行放逸，勇猛精进。为了完全解脱三界，为了将三有纳入掌控，要行许多美好的歌舞。对于本来清净的法性菩提心，不应有所动摇，这是第八点。第二部分是实际修持之法。分为寂静修法和忿怒修法两种。第一种是从必要和目标两个方面进行简要说明，然后详细阐述其方法。第一点是：为了在此生证得佛果，要熟练掌握三身之地。正如较低的乘法那样，经过长时间的修持后才能证得佛果的观点并非如此，而是为了在此大瑜伽乘中，在此生亲见法性并证得佛果，要安住于三身之果位。因此，要像串珠、光明、莲花和字母轮大集会之地那样，通过修习脉络，以及像空性、显现和广大之次第那样，如实地熟练掌握。空性、无缘大悲，以及由此显现的广大种子，这三者是所有禅定的共同形象。第二部分是观想禅定之坛城。包括供养、献祭和为了清净誓言而进行的念诵。第一部分有四点：通过三种禅定来打好基础，以及在此基础上生起能依和所依之坛城。第一点是：从如是性、一切显现和广大之禅定这三种禅定开始。首先，在法界本身中，通过无所缘之义进行观修。如是宣说：为了断除众生无始以来的实执，为了从果位法身中生起色身，首先要这样观修：一切法超越心识，安住于远离一切心识戏论之自性的法界中，安住于不可言说之自性中。然后，通过如实证悟的智慧，以无所缘之方式或意义进行观修。也就是说，观想自心为白色“阿”字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），收摄诸根，将气息纳入体内，使心无动摇地专注于明亮的“阿”字上。一旦专注于此，凭借“阿”字的光芒，将一切器界都净化为不可见。然后，再次焚烧能见之自体，安住于唯一的“阿”字中，使其逐渐变小，最终声音和声音的尽头都消失，达到不执着任何事物、无所缘的境界。第二，法