English
Without abandoning the attachment of perverted thoughts, but actually engaging in it, completely purifying attachment, in order to manifest as true wisdom, from the forms of the father and mother, appearing as forms of wisdom play, from each individual form, those with the radiance of a fierce tiger's smile, the light of compassion and wisdom blazing, and the light of all kinds of colors, hand symbols, and various adornments gathered together. This means that the deities gaze at each other individually, or their minds meet, or their hands touch, or merely by kissing, from the place of the body and the supreme Bodhicitta, rays of wisdom light radiate, five, five, twenty-five colors, naturally and spontaneously accomplishing the peaceful and wrathful deities, urging the Samaya, inviting with the light of wisdom, and contemplating them residing in the sky in front, just as it appears in the peaceful and wrathful activities. Inviting the wisdom deity, requesting them to be seated, prostrating, offering, and praising, inseparably, the father and mother, the father dissolving into the deity, the mother dissolving into the goddess, is the meditation. The tantra says: The deities gaze and meet with light, invite the mandala, offer praise, descend and dissolve, the two fathers and mothers, bless as king and queen. That is what is said. Then, the naturally occurring mandala dissolves into the father and mother. The father is the Vajra King, and his mother is the Vajra Queen. Therefore, the mother is also contemplated as the wisdom mother Samantabhadri, or simply as Krodheshvari, and blessed. This is the meaning to be expressed. 2) Thinking about how to begin the non-dual union, it is indicated by the non-dual union of the father and mother. In this case, one must strive to actually unite. That is, as it will be said below, with the great wisdom vow, after the lotus jewel is possessed, it is symbolized by the mudra of bliss and illusion. The arising of great bliss in the sphere is the light from self-awareness and wisdom. Just as it is, the purity that appears in the sky shines brighter than the light of the stainless sun. This Bodhicitta is completely pure, and even completely transcends the three realms, completely pervading with compassion without remainder, greatly pleasing what is desired, the light essence dissolving into the initial form. These twelve lines need to be united, in which the father is the master of great wisdom.
Chinese
拉！太阳升起的光芒照耀，它能清除所有时间和场合的能取所取之垢染。为什么呢？因为是欲贪智慧所照耀的缘故。如此的光芒照射到外器世间，所有事物都被焚烧净化，成为完全清净的佛土。照射到内情世间，三界中的众生，业和烦恼的分别执着被焚烧净化，安置于佛地。然后向十方世界的虚空边际，直至法界无垠之处照射，使那里的所有众生都充满菩提心和大悲的滋润，对于那些信奉和希望获得的事物，满足其愿望并施以利益，通过生起欢喜而安置于佛地。照射到十方三世的如来，以及希望被他人成就和获得的眷属，献上外内秘密三供，使他们极度欢喜，然后收集身语意的成就，将这些光芒再次融入最初形象的虚空中，观想菩提心影像也变得非常清晰。《幻化经》中也说：“智慧方便之手印，安乐种子显明之流，从金刚道盘旋至莲花。”如是说。３）关于菩提心的灌顶，有两种：加持和灌顶。加持有两种：一般的加持，以及身语意三者如金刚般加持。为了说明这一点，经中说：“取用父母双运的菩提心。”这是《黑汝嘎根本续》中所说：“国王父母双运，自明乐生光明之流，以显现聚集的菩提心，加持灌顶弟子。”在加持的这个时刻，弟子手持明智之花，念诵祈请文，上师也念诵相应的回答，弟子在下方或前方。
English
La! The light of the rising sun shines brightly, and it purifies the stains of grasping and being grasped in all times and occasions. Why? Because it is illuminated by the wisdom of desire. When such light shines on the external world, all things are burned and purified, becoming a completely pure Buddha-field. When it shines on the internal sentient beings dwelling in the three realms, the conceptual obscurations of karma and afflictions are burned and purified, and they are placed on the Buddha-ground. Then, it shines in all directions of the ten directions, reaching the edge of the sky, and throughout the endless expanse of the Dharma realm, filling all sentient beings there with the moisture of bodhicitta and great compassion. For those who believe in and wish to obtain something, their wishes are fulfilled and benefits are bestowed, and they are placed on the Buddha-ground through generating joy. When it shines on the Tathagatas of the ten directions and three times, and the retinue who wish to be accomplished and obtained by others, the outer, inner, and secret offerings are presented, making them extremely pleased. Then, the accomplishments of body, speech, and mind are collected, and these rays of light are again merged into the original form of space. It is contemplated that the image of bodhicitta also becomes very clear. In the 《Illusion Sutra》, it is also said: "The mudra of wisdom and means, the stream of clear seeds of bliss, spirals from the vajra path to the lotus." Thus it is said. 3) Regarding the empowerment of bodhicitta, there are two types: blessing and empowerment. There are two types of blessing: ordinary blessing, and blessing the three aspects of body, speech, and mind like a vajra. To illustrate this, it is said in the sutra: "Taking the bodhicitta of the union of the father and mother." This is what is said in the 《Heruka Root Tantra》: "The king, father and mother in union, the stream of self-awareness, bliss-born light, with the bodhicitta of manifested gathering, bless and empower the disciple." At this time of blessing, the disciple holds the flower of intelligence and recites the prayer, and the teacher also recites the corresponding answer, with the disciple below or in front.
Chinese
也在那样的状态中。又以禅定观想自己在日轮之上。观想父母的菩提心。无二的菩提心，在虚空中飘动旋转。从那里面，菩提心的光芒一次从头顶融入，净化身语意的分别和障碍，变成一个白色的吽字（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从那里面变成金刚杵。从那里面生起本尊的身体。从本尊的名字引导，授予金刚杵名字的灌顶。然后，父母无二的菩提心，与如来佛的心智智慧无分别，安住于法身的体性之中。在所有成就之中也是最殊胜的。母亲仰面朝天，将（菩提心）滴入带柄的镜子的镜面上，使其凝固。与誓言物五种甘露的精华，三种甜蜜，和菩提心混合。分成三份。对于第一份，加持三个字，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），观想与秘密的种子字无二无别。用无名指和小指结合的手印，变成日月轮，取出来。如前所述，加持身语意如金刚杵。然后也用头饰加持。然后用第二份菩提心进行灌顶，分为两种：授予五种力量的灌顶，以及特别修持的灌顶。如果想知道那是什么，经中说：那些都是大成就，应该尽力如愿以偿。因此，首先是五种力量的灌顶，用二十六个口头意义来解释：灌顶给什么样的容器？现在在哪里灌顶？什么时候灌顶？灌顶什么本体？有多少种类别？为什么是这个定义？如何灌顶？灌顶的物品是什么？通过什么相应的因缘获得？灌顶的方法是什么？通过什么缘？在什么地方消除什么障碍？什么制造障碍？前行是什么样的？有多少获得的程度？开启什么法门？目的是什么？有什么缺点？有什么功德？显示什么征兆？出现什么迹象？如何逐步引导？过去的历史是什么样的？镇压什么地方？有什么联系？汇集在哪里？其中，力量的
English
It is also in that state. Also, contemplate yourself as being on top of the sun mandala through samadhi. The bodhicitta of the father and mother. The non-dual bodhicitta, fluttering and swirling in the secret space. From that, a ray of bodhicitta light merges once from the crown of the head, purifying the conceptual obscurations of body, speech, and mind, and transforming into a white Hum syllable (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). From that, it transforms into a vajra. From that, generate the body of the yidam deity. Guided by the name of the deity, bestow the vajra name empowerment. Then, the non-dual bodhicitta of the father and mother, inseparable from the wisdom mind of the Tathagata, abides in the nature of the Dharmakaya. Among all the accomplishments, it is also the most supreme. The mother faces upwards and drips (the bodhicitta) onto the surface of a mirror with a handle, allowing it to solidify. Mix with the essence of the five amritas of the samaya substances, the three sweets, and bodhicitta. Divide into three portions. For the first portion, bless the three syllables, Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah), Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), and contemplate them as inseparable from the secret seed syllables. Take it with the mudra of the ring and little fingers combined, transforming into a sun and moon wheel. As mentioned above, bless body, speech, and mind like a vajra. Then, also bless with the headdress. Then, the second portion of bodhicitta is used for empowerment, divided into two types: bestowing the five powers empowerment, and the empowerment for special practice. If you want to know what that is, the sutra says: Those are great accomplishments, you should strive diligently as you wish. Therefore, first, the five powers empowerment, explained with twenty-six verbal meanings: To what kind of vessel is the empowerment given? Now, where is the empowerment given? When is the empowerment given? What essence is empowered? How many categories are there? Why is this the definition? How to empower? What are the empowerment items? Through what corresponding causes and conditions is it obtained? What is the method of empowerment? Through what condition? Where are what obscurations eliminated? What creates obstacles? What is the preliminary like? How many degrees of attainment are there? What Dharma gate is opened? What is the purpose? What are the faults? What are the merits? What signs are shown? What marks appear? How to gradually guide? What is the past history like? What place is suppressed? What connection is there? Where is it gathered? Among them, the power of
Chinese
五种灌顶是：听闻灌顶、修持灌顶、事业灌顶、讲说灌顶和金刚阿阇黎灌顶。因为这是成就悉地的伟大仪轨，所以弟子如所愿，上师也应努力给予灌顶。这五种灌顶，与黑汝迦（嘿汝嘎）和幻化网二者在词义上相符。如果弟子想要听法，那么给予耳灌顶时，灌顶物是经续，由宝生佛加持。其中这样说道：于听闻轮之宫殿中，乃秘密明点之自性。从怛朗（藏文：ཏྲཱྃ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，字面意思：Traṃ）之手印的殊胜集合中，宝生坛城显现舒展融入。这样说道。在弟子的耳朵里，外脉的形状，从勃隆（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，字面意思：Bhrūṃ）中生出珍宝的宫殿，带有装饰。其中有轮，带有四辐和中心。在具有日月莲花座的上方，甘露明点，从秘密明点的自性中，观想五个蓝色的怛朗（藏文：ཏྲཱྃ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，字面意思：Traṃ）字。从那放射和聚集，观想成五个光芒四射的珍宝。在其中心，念诵：嗡 班匝 惹那 梭巴瓦 怛朗（藏文：ༀ་བཛྲ་རཏྣ་སྭ་བྷཱ་ཝ་ཏྲཱྃ，梵文天城体：ॐ वज्र रत्न स्वभाव त्रां，梵文罗马拟音：oṃ vajra ratna svabhāva trāṃ，字面意思：嗡，金刚，珍宝，自性，Traṃ），嗡 班匝 玛玛格 怛朗（藏文：ༀ་བཛྲ་མཱ་མ་ཀཱི་ཏྲཱྃ，梵文天城体：ॐ वज्र मामाकी त्रां，梵文罗马拟音：oṃ vajra māmakī trāṃ，字面意思：嗡，金刚，玛玛格，Traṃ）。观想成为宝生佛父母的身相。在其四辐上，观想珍宝部的四位勇识父母，虚空藏和鬘母，普贤和花母，四门处观想四位忿怒尊也与明妃同在。之后，从明妃的虚空法界融入，观想珍宝心之身，大手印，具有法器。于此迎请并融入自性坛城，上师宣说灌顶仪轨：怛朗（藏文：ཏྲཱྃ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，字面意思：Traṃ）。秘密，大秘密，至上秘密为何？嘛哈 阿努 阿底，三遍。除此之外的秘密真言，对于一切秘密都应听闻。从秘密的意义本身进行考察，不要向其他地方说。这是允许听闻的灌顶。如果弟子想要接受修持灌顶，灌顶物是念珠，本尊加持过的。经续中说：于心间轮之宫殿中，乃秘密明点之自性。从字母鬘的殊胜集合中，部族的坛城显现舒展融入。这样说道。