Chinese
进一步激发，从匝（藏文：ཛ，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：匝），吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）， 邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）， 霍（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：霍） 四手印的嬉戏中，从喜乐的菩提心中，由吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字显现的种子字团中流出的水流，是向上降临的喜悦。也就是从头顶大乐轮降至喉咙是喜悦，在心间是胜喜，在脐间是离喜，从秘密金刚道产生的则是四喜的极致，体验俱生喜。作为所依的菩提心明点在触及明妃莲花之处回旋，因此明妃的太阳与菩提心交融，明点半失半不失，如闪电般存在。父尊母尊二者的密脉相互融合，通过灌顶，烦恼于自处解脱。在世俗大乐的坛城中进行灌顶，即是显现世俗谛，这是获得智慧之智灌顶。此外，在《续部》中说：“随后进入的手印，如甘露明点如先前之路，十六分为二的明点一，以相互安立之力融合，是二喜之自性，于第三智慧坛城中，清晰显现所转之声，是自性光明坛城。”如是说。第三，无别大乐之灌顶：如前一样，让已准备好的具相智慧母，年满十二岁，以及具足金刚萨埵慢的方便弟子，父尊母尊二者的空密，以加持结合之表示激发，从四手印的嬉戏中，父尊母尊二者的喜乐智慧，菩提心明点，在字母吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的种子字团中显现的水流，从秘密金刚道在明妃的莲花中回旋，因此父尊母尊二者的四喜，总共八喜同时味等。每一个又以四四之分，圆满了三十二相。父尊的十六喜，每一个又具足五五智慧之味，因此具足八十随好，并且也会生起六神通。明妃的脉，从卡卡木卡之鼻尖，俱生喜之智慧自性，明点日月二者交融，往返菩提心，返回融入秘密金刚之穴中，明点在金刚道中
English
Further stimulated, from dza (藏文：ཛ，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：dza), hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：hūṃ), vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：vaṃ), hoḥ (藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：hoḥ), in the play of the four mudras, from the bliss of bodhicitta, the stream of water flowing from the seed syllable cluster manifested by the syllable hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：hūṃ) is the joy of ascending descent. That is, descending from the great bliss wheel at the crown to the throat is joy, in the heart is supreme joy, in the navel is separation joy, and arising from the secret vajra path is the ultimate of the four joys, experiencing coemergent joy. As the basis, the bodhicitta bindu revolves at the place where it touches the lotus of the consort, therefore the sun of the consort merges with the bodhicitta, the bindu is half lost and half not lost, existing like lightning. The secret channels of the father and mother are blended together, and through empowerment, afflictions are liberated in their own place. Empowering in the mandala of conventional great bliss is manifesting the conventional truth, which is obtaining the empowerment of wisdom and knowledge. Furthermore, in the Tantra it is said: "The mudra that follows, like the dewdrop as the previous path, sixteen divided in half, one bindu, blending with the power of mutual placement, is the nature of the second bliss, in the third wisdom mandala, the sound that transforms by clearly arising, is the self-nature clear light mandala." Thus it is said. Third, the empowerment of indivisible great bliss: As before, the wisdom mother who has been prepared and possesses the signs, being twelve years old, and the skillful disciple possessing the pride of Vajrasattva, the secret space of the father and mother, stimulated by the sign of blessed union, from the play of the four mudras, the bliss wisdom of the father and mother, the bodhicitta bindu, the stream of water manifested in the seed syllable cluster of the letter hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：hūṃ), revolves in the lotus of the consort from the secret vajra path, therefore the four joys of the father and mother, a total of eight joys, are simultaneously of equal taste. Each one also with the division of four fours, completes the thirty-two major marks. Each of the sixteen joys of the father also possesses the taste of five wisdoms, therefore possessing the eighty minor marks, and the six superknowledges will also arise. From the tip of the nose of the consort's channel Kakmukha, the coemergent joy's wisdom nature, the bindu, the sun and moon mixed together, going and returning bodhicitta, returning and merging into the secret vajra hole, the bindu in the vajra path
Chinese
地向上返回是母胎稳固的喜悦，脐中稳固是喜悦，心中是殊胜喜，喉间是离喜，顶上稳固是俱生喜。在那时，一个手印被光明圆满，其功德之明点遍布全身并稳固，因未被轮回的过患所染污，故为十二莲花之地。一切证悟之集合，因自显为身与智慧之坛城，故十三字轮大集会之地圆满。因此，能自在地掌控轮回与涅槃平等性之坛城，显现无别的真谛，即获得大乐之灌顶。此外，在续部中说：金刚日是方便之印，蕴聚具备手印之集合，彼为月亮之清凉，是智慧之本体，一时同味是大明点，三十二相圆满，五十六月亮智慧，无量之好相等，具备心识之显现智慧，心之边际来往，具有神变智，从处所返回，以融入之声，未染污二边，是莲花之特性，从化身之境所生者，四十五部无边的一切，从自性中自然显现者，称为十三字轮。如是说。未灌顶之过患。正直。光明中说：虽然说了六种阿阇黎的类别，但此处以誓言灌顶之阿阇黎为近取。弟子以上等的智慧和修行，中等的以信心和行为，下等的也未以财物和侍奉使之欢喜，也未获得利益深刻的灌顶，就听闻、讲解、禅修、事业和修持等等，等等之中也包括坛城的绘制等等，造作金刚阿阇黎的一切事业，此生也无殊胜和共同的成就，来世也因任意篡改甚深教言之缘故，而生于恶趣，一切安乐之果都将丧失。灌顶之功德。正直。从获得灌顶之时起，因是持佛陀种姓之子，故也没有三恶趣的一切痛苦，此生也长寿且安乐圆满。
English
The earth returning upwards is the joy of maternal stability; stability in the navel is joy; in the heart is supreme joy; in the throat is joy of separation; stability on the crown of the head is the joy of co-emergence. At that moment, a single mudra is perfected by light everywhere, and the bindu of its qualities pervades and stabilizes the entire body, so that it is not defiled by the faults of samsara, hence it is the ground of the twelve-petaled lotus. All collections of realization, because they spontaneously appear as the mandala of body and wisdom, therefore the ground of the great assembly of the thirteen-letter wheel is perfected. Therefore, one gains control over the mandala of the equality of samsara and nirvana, and manifesting the indivisible truth is to obtain the empowerment of great bliss. Furthermore, in the Tantra it says: The vajra sun is the seal of method, the aggregates are endowed with the collection of seals, that which cools the moon is the actual wisdom, at one time the same taste is the great bindu, the thirty-two marks are perfected, the fifty-six lunar wisdoms, immeasurable signs and so forth, are endowed with the manifest wisdom of mind, the mind goes to the ends, knows miraculous abilities, returning from the place, with the sound of absorption, not defiled by the two extremes, is the characteristic of the lotus, born from the place of emanation, the forty-five groups, all the infinite, self-illuminating from its own nature, is called the thirteen-letter wheel. Thus it is said. The fault of not being empowered. Straightforward. In 'Clear Light' it says: Although six types of teachers are mentioned, here the teacher of vow empowerment is taken as the closest. If the disciple, with superior wisdom and practice, or with medium faith and conduct, or even the inferior one, does not please the teacher with wealth and service, and does not receive the empowerments of profound benefit, but only listens, explains, meditates, performs activities, and so forth, including drawing mandalas and so on, and undertakes all the works of a vajra master, then in this life there will be no supreme and common attainments, and in the next life, due to arbitrarily distorting the profound teachings, one will be born in the lower realms, and all the fruits of happiness will be lost. The merit of empowerment. Straightforward. From the time of receiving empowerment onwards, because one is a son holding the lineage of the Buddhas, all the sufferings of the three lower realms are also absent, and in this life also, one will have long life and perfect happiness.
Chinese
并且，来世也能获得利益，从权势的结果来说，也能成为天界中的天人国王；从能力的结果来说，也能成为指引解脱道的善知识；从甚深权势的结果来说，也能成为一切种姓的主人，成为第六胜者。章节的名称。正直。密宗心髓的意义与此相符。依次将三种灌顶给予三种根器之人的章节，是向上计数的第十章的内容。现在将第十一章和第十二章合并起来讲述，如果作为法类集合的灌顶，那么，最好的法类集合讲述了基、道、果三者，从四种显现来说，只讲述了基础的一小部分，主要讲述了道和果的显现。道有方便和解脱两种，两种都讲述。有次第和顿悟两种，两种都讲述。三种特征都讲述。中等的法类集合从五种来说，是续部的意义。其中从十种来说，完整地讲述了正文、会众的坛城和修持。顺便讲述了见解。通过“吽中以智慧善用”一句，讲述了行持。讲述了结合解脱的供养。讲述了手印和禅定。最后的法类集合从十种来说，是自性见、隐义口诀、交错界限的投射和收摄、量度经文。此外，由共同行者们来讲述。这样，将第十一章和第十二章合并起来讲述会众修持，有三种方式：计数；将讲述和历史叙述结合起来讲述。正直。第九章中没有讲述会众修持，而这里详细讲述，或者，第九章进入坛城，第十章灌顶之后，第十一章和第十二章合并讲述会众修持，因此解释为“从那之后”。如来大乐以神父神母双运幻化网之王对分别念自在，安住在名为此的禅定或境界中，因此安住于等持，为了下面出现的会众修持而宣说此。之后，如来大乐是指意义相符，心性根本被认为是五种受用而感到满足，是智慧游戏的云彩显现为各种各样的显现。
English
And also, in future lives, one will obtain benefits. From the result of power, one will become the king of gods and humans in the heavenly realms; from the result of ability, one will become the virtuous friend who guides the path to liberation; from the result of profound power, one will become the master of all lineages, becoming the sixth Victor. This is said. The title of the chapter. Straightforward. The meaning of the Secret Essence agrees with this. The chapter that bestows the three empowerments sequentially to the three types of vessels is the content of the tenth chapter counted upwards. Now, combining and explaining the eleventh and twelfth chapters, if it is done as the empowerment of the Dharma gathering, then the best Dharma gathering explains all three of the base, path, and fruit. From the four appearances, it only explains a small part of the base, and mainly explains the appearances of the path and fruit. The path has two, means and liberation, and both are explained. There are two, gradual and sudden, and both are explained. All three characteristics are explained. The middling Dharma gathering, from five aspects, is the meaning of the tantra. Among these, from ten aspects, it fully explains the text, the mandala of the assembly, and the practice. Incidentally, it explains the view. Through the phrase "In Hum, skillfully use wisdom," it explains the conduct. It explains the offering of union and liberation. It explains the mudras and samadhi. The final Dharma gathering, from ten aspects, is the view of self-nature, the hidden meaning instructions, the projection and absorption of intersecting boundaries, the measure of authoritative texts. Furthermore, it is explained by the common practitioners. Thus, combining the eleventh and twelfth chapters to explain the practice of the assembly is done in three ways: counting; combining the explanation and historical narration to explain. Straightforward. In the ninth chapter, the practice of the assembly was not explained, but here it is explained in detail, or, in the ninth chapter, one enters the mandala, and after the tenth chapter's empowerment, the eleventh and twelfth chapters are combined to explain the practice of the assembly, therefore it is explained as "from then on." The Great Bliss Tathagata, with the divine father and mother in union, the king of the net of illusion, mastering conceptualization, abides in the samadhi or state called this, therefore abiding in equanimity, and speaks this for the sake of the assembly practice that arises below. After that, the Great Bliss Tathagata refers to the meaning being in accordance, the fundamental nature of mind being recognized as the five objects of enjoyment and being satisfied, is the cloud of the play of wisdom appearing as various kinds of appearances.