Chinese
身体颜色蓝色，面部右边白色左边红色。六只手中，前两只手拿着金刚铃，做拥抱佛母的手印。中间两只手放在腿上。最后两只手做出召集十方佛的手印，摇动鼗鼓。双腿跏趺坐。然后灌顶的物品是，右手拿着金刚杵，左手拿着铃。嗡。十方四时一切的。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཨཱོཾ་，ओम्，om，嗡。是五种智慧的引导。安住于十方，行于四时的所有佛，以身如金刚，语如金刚，意如金刚的自性，你被授予灌顶，因此你拥有他们的加持和力量，因此你精通并掌控所有密宗的坛城。对于任何有信仰的弟子，都从所有坛城的门授予灌顶，并给予修行坛城的承诺。展示甚深的三种灌顶是，上面智慧方便的手印等。弟子有能力接受甚深的三种灌顶，如果具备三种誓言，则依次授予三种灌顶。首先是秘密灌顶，智慧方便的手印等。智慧是具备年龄和特征的佛母，即佛母。如灌顶的决定和灌顶的重要性中所述。方便是父亲金刚上师，即具有金刚萨埵三摩地者。在那里，佛母也观想为佛母。按照仪轨加持父母双尊的空密。将四指坛城的灌顶按照仪轨放置。在其中，从佛母的空中，从菩提心产生宫殿。从菩提心中排列字母。从那里清晰地显现本尊，扩大坛城。迎请智慧尊并融入。供品丰盛地供养。弟子进入坛城的仪轨也按照仪轨进行。然后正行是，智慧是加持佛母。方便是金刚上师，即具有本尊三摩地者。手印是四种手印，即匝 吽 班 霍 四种事业的父母双尊的嬉戏。安乐的种子字等。
English
The body is blue in color, the right side of the face is white, and the left side is red. Of the six hands, the first two hold a vajra and bell, making the mudra of embracing the consort. The middle two hands are placed together in the lap. The last two hands make the mudra of gathering the Buddhas of the ten directions, shaking a damaru. Seated in the vajra posture. Then, the empowerment substances are: a vajra in the right hand and a bell in the left hand. Om. Of all times in the ten directions. (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) ཨཱོཾ་，ओम्，om，Om. This is the guide of the five wisdoms. All the Buddhas who dwell in the ten directions and go to the four times, with the nature of body like vajra, speech like vajra, and mind like vajra, you are being empowered, so you have their blessings and power, so you are the master and controller of all the mandalas of the secret mantra teachings. To any student who has faith, empower them from the gates of all the mandalas, and give them the commitment to practice the mandala. The teaching of the three profound empowerments is, from the mudra of wisdom and means above, etc. The student has the ability to receive the three profound empowerments, and if they possess the three vows, then the three empowerments are conferred in sequence. First, the secret empowerment is, from the mudra of wisdom and means, etc. Wisdom is the consort who possesses age and characteristics, that is, the consort. As explained in the determination of empowerment and the importance of empowerment. Means is the father vajra master, that is, the one who possesses the samadhi of Vajrasattva. There, the consort is also visualized as the consort. Bless the secret space of the parents according to the text. Place the four-finger mandala empowerment according to the ritual. In it, from the consort's space, generate the palace from bodhicitta. Arrange the letters from bodhicitta. From there, clearly manifest the deity, expanding the mandala. Invite the wisdom being and merge it. Make abundant offerings. The ritual for the student to enter the mandala is also performed according to the text. Then the main part is, wisdom is the blessing of the consort. Means is the vajra master, that is, the one who possesses the deity's samadhi. The mudra is the four mudras, that is, the play of the parents of the four actions of Jaḥ Hūṃ Baṃ Hoḥ. The collection of blissful seed syllables, etc.
Chinese
萨瓦。以方便与智慧无别而嬉戏，体验的智慧之乐所伴随的心之流，在字形吽的集合中显现的菩提心之流。所谓金刚道，即是秘密金刚自身显现为菩提心吽，那便是行走的道路。所谓安住莲花，即是从金刚顶端散发，环绕于母之虚空。从顶端滴落，是指以父亲的舌头，五峰金刚加持后，从母亲的虚空中取出，滴在弟子的舌头上，这被称为从顶端滴落。所谓转变坛城，即是菩提心显现为吽的集合，放置在弟子的舌头上。弟子将显现为吽的集合吞下，到达心间法轮之际，在法轮脉处，将阿尼等六种姓的种子，以吽的光芒焚烧，从吽的集合中，金刚萨埵融入，成为那般。对此在三传承中修习，此时授予秘密内之利益的十灌顶，发髻冠等。给予的方式被称为方便的秘密灌顶。也授予智慧的秘密灌顶和外之秘密灌顶。智慧智慧的灌顶是，又对具有持明大乐母之相的所有，获得秘密灌顶，观想为明妃。加持支分，加持空密是智慧。方便是弟子，观想为金刚萨埵。安置支分之诸神，加持空密。对此，习惯于上门之方便道。需要掌握控制气息，降伏和回遮菩提心。手印与之前相同，以四门手印，父母嬉戏。安乐的种子集合是，在所依之智慧显现的状态中，所依之智慧，乐空无别的自性，觉知显现的相续，所依和所依之智慧无别，伴随十六刹那的相续。此时，也有说要辨认十二秘密天女。金刚是，具有加持的等持的秘密金刚，那是俱生智，具有所依和能依，从所依金刚道生起而知
English
Sapa. The stream of mind accompanied by the bliss of wisdom experienced by playing without distinction between method and wisdom, the stream of Bodhicitta manifested in the collection of the letter Hūṃ. The so-called Vajra path is the path to be traversed by the secret Vajra itself appearing as Bodhicitta Hūṃ. The so-called resting in the lotus is that which emanates from the tip of the Vajra and encircles the womb of the mother. Dripping from the tip means that after blessing the father's tongue with the five-pointed Vajra, it is taken from the mother's space and dripped on the disciple's tongue, which is called dripping from the tip. The so-called transforming the mandala is that the Bodhicitta appearing as a collection of Hūṃ is placed on the disciple's tongue. When the disciple swallows the Hūṃ appearing as a collection and reaches the heart chakra, at the root of the Dharma chakra, the seeds of the six families such as A-ni are burned by the rays of Hūṃ, and Vajrasattva merges from the collection of Hūṃ, becoming like that. On this, practice in the three lineages, and at that time, bestow the ten empowerments of secret inner benefit, the crest jewel, etc. That way of giving is called the secret empowerment of method. Also bestow the secret empowerment of wisdom and the outer secret empowerment. The empowerment of wisdom and knowledge is, again, to contemplate as the consort one who possesses all the characteristics of the great bliss mother of mantras, who has obtained the secret empowerment. Blessing the limbs, blessing the secret space is wisdom. Method is the disciple, contemplating as Vajrasattva. Arranging the deities of the limbs, blessing the secret space. For this, one is accustomed to the method path of the upper gate. It is necessary to have the power to control the breath, to subdue and repel Bodhicitta. The mudra is the same as before, with the four-door mudra, the father and mother play. The collection of bliss seeds is the nature of the wisdom of the dependent, inseparable from bliss and emptiness, in the state of clarity of the wisdom of the support, the continuum of clear awareness, the wisdom of the support and the supported being inseparable, accompanied by the continuum of sixteen moments. At this time, it is also said that the twelve secret goddesses should be identified. The Vajra is the secret Vajra with the blessed samadhi, which is the co-emergent wisdom, with the support and the supported, arising from the support Vajra path and knowing.
Chinese
在女阴的莲花中回旋。所谓“从顶端向下消融”，是指学徒习惯于上门的风，精通身体的幻轮，智慧也稍微获得自在，以及地风运行和汇聚之时，反过来，从空中在金刚顶端向上消融，使菩提心向上逆转，消融到之前的蕴处，到达各处，并且将各种念头显现为本尊或智慧，无二无别，这被称为转变坛城。对此，也要了解获得菩提心的三种方法。极其稳固的灌顶也像是灌顶的果实一样，也是在道路上学习方法，因此，这是修持了前面两种说法的意义，因此，通过它与果实结合。因此，最上等的瑜伽士所修持的就是这二者中的殊胜者。未获得灌顶的过患是：下面，没有使上师欢喜。这是说，金刚上师是此生和来世，直到未获得菩提果位之前，一切功德的来源，因此必须通过一切行为使之欢喜。如果没有通过身语意三门使之欢喜，那就是一切过患的根本。即使使上师欢喜，如果没有获得各种灌顶。这是说，有益的十种灌顶就像是使容器清净一样，因此在一切之初进行。没有获得听闻的灌顶就开始听闻，以及等等，没有获得修持的灌顶就开始修持，没有获得事业的灌顶就开始事业，没有获得讲解的灌顶就开始讲解，没有获得金刚国王的灌顶就开始给他人灌顶，因为这是密咒加持的道路，获得灌顶之后才开始，凭借加持的自性显现的力量而成就，如果没有获得灌顶，凭借加持传承中断的力量而不显现。因此，五者中的任何一个，如果没有获得听闻的灌顶就开始听闻，就没有果实，因为对心相续没有利益，不能解脱自他的相续，凭借违犯誓言的力量，来世将永远堕入地狱。同样，其余四者也与此类似，今生没有果实，来世将堕入三恶道的地狱。有益灌顶的功德是：下面
English
Revolving in the lotus of the vulva. The so-called "dissolving from the crown" refers to the student being accustomed to the wind of the upper gate, being skilled in the illusory wheel of the body, wisdom also slightly attaining freedom, and at the time when the earth wind runs and converges, reversing it, dissolving upwards from the vajra peak in the sky, causing the bodhicitta to reverse upwards, dissolving into the previous aggregates, reaching all places, and manifesting all thoughts as deities or wisdom, non-dual and inseparable, which is called transforming the mandala. Regarding this, one must also understand the three methods of obtaining bodhicitta. The extremely stable empowerment is also like the fruit of empowerment, and it is also learning the method on the path, therefore, this is practicing the meaning of the previous two explanations, therefore, through it, one is united with the fruit. Therefore, the best yogi practices the superior of these two. The fault of not obtaining empowerment is: Below, not pleasing the teacher. This means that the vajra master is the source of all qualities in this life and the next, until the fruit of enlightenment is not obtained, therefore, one must please him through all actions. If one does not please him through the three doors of body, speech, and mind, then that is the root of all faults. Even if one pleases the teacher, if one does not obtain the various empowerments. This means that the ten beneficial empowerments are like purifying the vessel, therefore, they are performed at the beginning of everything. Starting to listen without obtaining the empowerment of listening, and so on, starting to practice without obtaining the empowerment of practice, starting to perform actions without obtaining the empowerment of action, starting to explain without obtaining the empowerment of explanation, starting to empower others without obtaining the empowerment of the vajra king, because this is the path of mantra blessings, one only starts after obtaining empowerment, and it is accomplished by the power of the manifestation of the nature of blessings, and if one does not obtain empowerment, it does not manifest by the power of the interruption of the blessing lineage. Therefore, any of the five, if one starts to listen without obtaining the empowerment of listening, there is no fruit, because it is not beneficial to the mind stream, one cannot liberate the stream of oneself and others, and by the power of violating vows, one will be eternally lost in hell in the next life. Similarly, the other four are also similar to this, there is no fruit in this life, and in the next life, one will be lost in the hell of the three lower realms. The merit of beneficial empowerment is: Below
Chinese
依赖于此获得灌顶后，为了自己和他人的利益而成就悉地，第九品中，阐述了修行者、修行的时机以及获得果位的方式。通过两品经文，依靠会供轮而阐述了实际的修法。如果连接章节的间隔，那么第六品之前的内容如前所述。第七品中，阐述了其咒语。第八品中，阐述了手印和现象的辨别。第九品中，阐述了灌顶的坛城。第十品中，阐述了实际的灌顶。第十一、十二品中阐述了获得灌顶后，为了自己和他人的利益而修持。其中，关于历史，首先是进入会供修行的时机。从“此后，如来大喜”等开始，词句上的紧接着是与第十品相连。意义上的紧接着是灌顶的开展圆满后，通过会供修行与之相连。“如来大喜”是第六品普贤，如前反复阐述的那样。幻化网是如幻显现而未成立的法界。幻化是无而不断显现的，显现的觉性是自显现。此处是代表智慧的佛母们，以及代表方便的佛父们，方便和智慧无别如网般不可分割。因此，在会供修行之际，瑜伽士们，佛父们观想为佛父，佛母们观想为佛母，方便和智慧如网般相连而观想。由此，对于五种供品不遮止、不执著，无别三者聚集为一，见、行、修三者融入平等性，也称为幻化网。“国王转变”是指，会供之际，坛城广大、中等、简略三种的本尊数量，或者荟供广大、中等、简略三种的本尊数量，以幻化网的意义，佛父佛母相连，也因为成为一切之首而为国王。在修持时，聚集五种供品享用，也因为享用一切的意义而称为国王。转变是指，瑜伽士聚集人数多少，以四种证悟的理由