English
It is absorbed into it, the places are the ears, heart, limbs, tongue, and five limbs. Thus it is said. The guru's intention is to be understood by all five of these, what is called hearing is the ear, etc., are the supports of the corresponding ones, namely the senses. Then, according to the oral instructions, the second cause, from the material bindu, is the seed of the palace. From that, through the generation mantra, in the center wheel, four spokes, truncated without walls, in the palace with doorways, all the seats are arranged completely in it. Relying, the corresponding clear bindu dwells purely, that itself is the nature of empowerment. Traṃ (藏文：ཏྲཾ་，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：扎), etc., those seeds of the families are to be thought of as ten in five pairs. From that, the heart syllables. From that, the body mudras, generating the body color, hand implements, ornaments, and attire, this is a word transformation, from below. The main deity, Ratnasambhava, father and mother, is the mandala, etc., the main father and mother of each family, together with the small retinue of their own family, are generated clearly. Then, the "assembly" above refers to with many sounds, together with the retinue deities. Thus, from the top of the samaya-sattva, from Akanishta, the wisdom mandala is descended and invited. Again, transforming the words, then. Absorbing refers to non-duality. "Joy" above refers to offering and praising with Samantabhadra, etc., various outer and inner offerings. The words of bestowal, all five should be examined separately in the texts. Proclamation is also stating one's own aspirations. These are called power empowerments because they can actually benefit oneself and others, from the Ashes Sutra, because it is said in the sutra "having generated power". The time of bestowing it is after obtaining the benefit empowerment, for those who have diligence for their own benefit, bestow the empowerment of listening and meditating, for those who have diligence for the benefit of others, bestow the empowerment of teaching and activities, and for those who have diligence for both, bestow the empowerment of all the scriptures. The third, the three profound empowerments, are also divided into three as above, the first corresponding one is, in the child's body, the bindu, the non-conceptual wisdom, which is inherently present as the nature of ultimate truth, this is the secret empowerment. In the child, the wisdom of ultimate clear light is inherently present, this is the empowerment of wisdom's own nature dwelling. The non-dual wisdom nature
Chinese
安住于地是为大乐之灌顶。第二灌顶之物是金刚上师父母之日月二者和合是秘密之灌顶物。儿子自己的母亲流出月液是智慧自性之故。如《决定解》所说：物是时节之手印女，交付具有月液者。如是。儿子自己的母亲流出日液是大乐之故。特别是稍微具有日液者之义。第三，灌顶之方便，在一个段落里分三个方面来讲述。首先，在秘密灌顶的灌顶中，所谓智慧，是指具有相好的明妃金刚持母，年方二十，沐浴，持斋，更衣，以饰物庄严等，具有欲乐之教典，应使快乐增长，进行灌顶，并授予誓言，生起种姓之母并加持之。所谓方便，是指金刚上师自己观想为坛城之主尊父亲。如此显现后，从以四手印嬉戏中，俱生之乐的自性，父亲的月液显现为吽字(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)的集合的菩提心之水流，以倾泻之方便倾泻，从父亲的金刚道中取出，保持在母亲的空莲中，即是盘绕。如是，从金刚莲花的两个顶端，如雄蜂和雌蜂或者蜜蜂和鲜花一样进行灌顶，放置之处是放在儿子的舌头上，然后融入心脏的中央。对此，《决定解》中说：处所是放置和融入二者。如是说之故。或者如鸟和麻雀一样，以返回之方便依次返回到脉轮处。从喉咙受用处引导到舌头上，然后放在儿子的舌头上。这些是，如上师所说：从心之中央引导出的水，放置于你的舌头上，应保持在心脏的中央。如是说。所谓坛城转变，是指父母的明点显现为吽字(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)的集合本身。金刚萨埵变成许多芥子般大小，融入心脏，儿子的心间，在法轮的四个脉轮上，燃烧生起六道之六个种子，转变为真实不分别之智慧。对此，为何称为秘密灌顶呢？二元
English
Abiding in the ground is the empowerment of great bliss. Secondly, the empowerment substance is the union of the sun and moon of the Vajra Master and consort, which is the secret empowerment substance. The son's own mother's emission of lunar fluid is the nature of wisdom itself. As it says in 'Definite Understanding': 'The substance is the mudra woman of the occasion, entrusted with the possession of lunar fluid.' Thus it is. The son's own mother's emission of solar fluid is great bliss. In particular, it means slightly possessing solar fluid. Thirdly, the method of empowerment is explained in three aspects within a single passage. Firstly, in the empowerment of secret empowerment, 'wisdom' refers to the consort Vajra Dhāriṇī, who possesses the characteristics, is twenty years old, bathed, observes dietary restrictions, changes clothes, adorned with ornaments, etc., possesses the teachings of desire, should increase happiness, give empowerment, and bestow the vows, generating the mother of the lineage and blessing her. 'Method' refers to the Vajra Master himself visualizing as the chief deity, the father, of the mandala. Thus, having clarified, from the play of the four mudras, the innate nature of bliss, the father's lunar fluid appearing as a collection of the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the stream of bodhicitta is poured down by the method of pouring, taken from the father's vajra path, and held in the mother's lotus space, which is coiling. Thus, from the two tips of the vajra and lotus, empowerment is given like a bee and a calf or a bumblebee and a flower. The place of placement is on the son's tongue, and then it is absorbed into the center of the heart. Regarding this, it says in 'Definite Understanding': 'The place is both placement and absorption.' Therefore, it is said. Or like a bird and a sparrow, it returns in sequence to the chakra places by the method of reversal. It is guided from the throat enjoyment to the tongue, and then placed on the son's tongue. These are, as the lama said: 'The water drawn from the center of the mind, placed on your tongue, should be held in the center of the heart.' Thus it is said. 'Mandala transformation' refers to the bindu of the parents appearing as a collection of the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) itself. Vajrasattva becomes many mustard seed-sized particles and dissolves into the heart. In the son's heart, on the four chakras of the Dharma wheel, the six seeds that give rise to the six realms are burned, transforming into the wisdom of ultimate non-conceptualization. Why is it called secret empowerment? Duality
Chinese
因为难以认识的智慧是通过区分物质而获得的。传授它的时间是完全获得所有能力后，在学习圆满次第时传授。第二，就智慧自性而言，智慧是指将十六岁的妹妹作为伴侣。方便是指弟子自己。这样，父尊母尊二者以明观本尊身印的方式嬉戏，从中产生的乐的自性，显现为声音文字的集合，即是那乐的相续。又是从续部中所说。从自显现的身之轮，自然是语之坛城。因此，通过降下的方便，降至金刚道，以母之莲花执持的方便执持，当交合时，传授的处所是在觉性的宫殿中体验，如所说：处所是在觉性的宫殿中。是这个意思。这样，金刚莲花的顶端互相交错放置，从顶髻大乐处降至十六，然后滴落成四份。就像那里面所说：八个半部分，以及三个遍入也是如此。是这样说的。它在喉咙处汇聚成一。又滴落成四份，在心间汇聚成一。它从金刚道降至十六。它的一半变成八，它的一半变成四，就像在金刚杵的顶端汇聚成一一样，母尊也是如此。这样，父尊母尊二者都安立了十六种乐，这互相融入，将儿子的心性转变为真谛无别的坛城，胜义光明智慧。又是那里面所说：次第安立自显现。是这样说的。为什么称为智慧自性呢？因为体验的智慧在自己的相续中显现。传授它的时间是在获得秘密灌顶之后。第三，就大乐灌顶而言，智慧是指将十二岁的具有日月特征的母亲作为伴侣。方便是指儿子自己。这两者都以明观本尊身印的方式嬉戏，从中产生的菩提心混合的乐，如上所述显现为文字的集合时。那父尊母尊二者的根本喜乐
English
Because the wisdom that is difficult to recognize is obtained by distinguishing substances. The time to bestow it is when all abilities have been fully obtained, and it is bestowed when learning the completion stage. Second, in terms of the nature of wisdom itself, wisdom refers to taking a sixteen-year-old sister as a consort. "Means" refers to the disciple himself. Thus, the father and mother, through playing in the form of the deity's body mudra, the nature of bliss that arises from it, appearing as a collection of sound and letters, is the continuity of that bliss. Again, from the Tantra, it is said: "From the wheel of the self-appearing body, is the mandala of the natural speech." Therefore, through the means of descending, it is brought down into the vajra path, and held by the means of holding the mother's lotus, and when intertwined, the place of empowerment is experienced in the palace of awareness, as it is said: "The place is in the palace of awareness." This is the meaning. Thus, the tips of the vajra and lotus are placed crisscrossed, descending from the great bliss at the crown to sixteen, and then dripping into four parts. Just as it is said there: "Eight and a half parts, and the three pervaders are also the same." It is said like this. It gathers into one at the throat. Again, it drips into four parts and gathers into one at the heart. It descends from the vajra path to sixteen. Half of it becomes eight, and half of that becomes four, just as it gathers into one at the tip of the vajra, so it is with the mother. Thus, both the father and mother establish sixteen blisses each, which merge into each other, transforming the son's mind into the mandala of indivisible truth, the wisdom of ultimate luminosity. Again, it is said there: "Arranging in order, the self-appearance." It is said like this. Why is it called the nature of wisdom? Because the experienced wisdom appears in one's own continuum. The time to bestow it is after obtaining the secret empowerment. Third, in terms of the great bliss empowerment, wisdom refers to taking a twelve-year-old mother with solar and lunar characteristics as a consort. "Means" refers to the son himself. Both of these play in the form of the deity's body mudra, and when the bliss mixed with bodhicitta that arises from it appears as a collection of letters as above. That very root joy of the father and mother
Chinese
四者是：如《象力入定》中所说：“上师开示俱生智，以智慧智灌顶，远离喜乐与殊胜喜，以及俱生之喜。”因此，每一者又分四，故安立为十六、十六，即是三十二相。父亲的每一喜又具足五种心，即是八十随好。如是，俱生之乐具有不间断的相续，从金刚道降下，以方便执持于无分别母之空莲中而盘旋。彼时，是最后圆满之心，以从金刚顶端逆转之方便而逆转，次第融入脐间化身轮等处，直至顶端大乐轮，由此忆念起先前的状态，即是显现俱生智。了知如是神通之事业，因未被烦恼所染，故是莲花眼。由此将一切分别之集合转为本尊与智慧之坛城，显现为无尽庄严轮，即是轮广大集之地。彼经中云：“清净意之垢，圆满二又二分之一地，瑜伽士父母获得果位，与法身结合。”因此，为何称为大乐，因为于二显现之智慧稳固于相续中。灌顶之时是上方二者圆满后，地之气向下流动之时。又，对于这些甚深之灌顶，某些经论中说：“以十事宣说瓶与坛城灌顶之时，本体、事物与方便因缘，处所与必要。”也如是安立。如是，外内密三者分为十八，是寂静之灌顶。对于忿怒尊，如忿怒金刚事业次第中所说：“名相随行者，本尊灌顶手印与饰物，修法物与秘密有三。”由此显明五种名相。又，若以坛城来分此二者，则依于余者影像之坛城是外内之灌顶，依于虚空之坛城是秘密灌顶，依于身体之坛城是智慧
English
The four are: As stated in the Elephant Power Samadhi, "The Guru reveals the co-emergent wisdom, through the empowerment of wisdom and knowledge, separating joy and supreme joy, and with the joy that arises together." Therefore, each is divided into four, hence established as sixteen, sixteen, which are the thirty-two major marks. Each joy of the father is also endowed with five minds, which are the eighty minor marks. Thus, the co-emergent bliss, possessing an uninterrupted continuum, descends from the Vajra path, held by skillful means in the empty lotus of the non-conceptual mother, and swirls. At that time, it is the final complete mind, reversing by the means of reversing from the tip of the Vajra, gradually dissolving into the navel, the wheel of emanation, and so forth, until reaching the great bliss wheel at the crown, thereby remembering the previous state, which is the manifestation of co-emergent wisdom. Knowing such miraculous activities, because it is not tainted by afflictions, it is the lotus eye. By this, all collections of thoughts are transformed into the mandala of the deity and wisdom, appearing as an inexhaustible wheel of ornaments, which is the ground of the great assembly wheel. In that very text it says, "Having purified the defilement of the mind, completing two and a half grounds, the yogi father and mother attain the result, uniting with the Dharmakaya." Therefore, why is it called great bliss? Because the wisdom that appears in duality is stable in the continuum. The time of empowerment is when the two above are complete, and the earth's winds flow downward. Also, regarding these profound empowerments, some scriptures say, "The time of empowering the vessel and mandala is explained by ten things: essence, substance, means, cause, condition, place, and necessity." It is also established as such. Thus, dividing the three, outer, inner, and secret, into eighteen, is the peaceful empowerment. For the wrathful deities, as stated in the Wrathful Vajra Activity Sequence, "The enumeration of followers also includes the deity empowerment, hand implements, ornaments, and the three: accomplishment substances and secrets." Thus, five enumerations are made clear. Also, if dividing these two by mandalas, then relying on the mandala of the remaining image is the outer and inner empowerment, relying on the mandala of space is the secret empowerment, and relying on the mandala of the body is wisdom.