Chinese
通过灌顶，能力大大增长。如《决定》中所说：获得的量是五种能力，即自听、禅修、为他宣讲、事业以及二者的遍知之义。无碍行持之门不闭塞，是获得的量。法是解脱道，是决定意义的讲说，是使之显现的诀窍，可以给予。如是说。第五个次第如经文的顺序一样。第六个事业有四种，第一是处所，有两种，总的是将五种灌顶物都掌握在手中。特别的是融入各自的等起中，其中说：处所是耳朵、心和手，舌头和五种肢体。如是说。第二是意念，也有总的意义和各自的特殊法两种。第一是：观想上师普贤父母明观的结合处，出现一个红色泛黄的བྷྲཱུཾ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字），观想它击中女众等起的各自所依处，在那里，事业金刚变成甘露滴。བྷྲཱུཾ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）融化后，生起所依处的脉、宫殿、中央四瓣轮，四角有门。在那里，脉内的精华汇集的明点，等起的因，那些显现为各自本尊的种子字，通过三种生起仪轨生起为本尊。如果愿意，可以进行灌顶加持，按照从小灰烬中宣说的观修支分本尊的方法来做，那就更好了。无论如何，迎请融入智慧尊，进行供养后，诸本尊以入定之意云加持，然后以贪欲之火融化，融入弟子，从而清净了无法听闻、禅修等一切障碍。弟子自身也融化为光，生起为任何种姓的本尊。此时，一边念诵灌顶词，一边交付灌顶物，观想由此真实生起了能够无碍地进行听闻等事业的能力。如是，在事业次第中也说：从结合中生起蕾罡བྷྲཱུཾ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字），任何处所都是轮之宫殿，日月之垫上生起心，五二双运交抱身，迎请智慧尊略作供养，完全变成那样的手印明观。如是说。第二是：听闻之轮，等等，显示了听闻灌顶的意念，在两耳脉的中央，听闻灌顶是词义的陀罗尼等功德。
English
Through empowerment, abilities greatly increase. As stated in 'Determination': The measure of attainment is five abilities, namely, self-hearing, meditation, teaching others, activities, and the meaning of the omniscience of both. The unblocked gate of unobstructed conduct is the measure of attainment. Dharma is the path of liberation, the definitive explanations, the key to making it manifest, which can be given. Thus it is said. The fifth order is as the order of the scripture. The sixth activity has four aspects, the first is the place, which has two aspects: generally, it is to hold all five empowerment substances in hand. Specifically, it is to integrate into their respective equivalents, of which it says: The places are the ears, heart, and hands, tongue, and the five limbs. Thus it is said. The second is the intention, which also has two aspects: the general meaning and the specific qualities of each. The first is: visualize the union of the teacher Kunsang Yab-Yum clearly, from which a red-yellow colored भ्रूं (Tibetan, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: seed syllable) arises. Visualize it striking the respective supports of the female consort's equivalents, where the activity vajra transforms into nectar drops. As the भ्रूं (Tibetan, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: seed syllable) dissolves, the root nadi of the support, the palace, the four-petaled wheel in the center, with doors opened at the four corners, is generated. There, the essence of the nadi gathers into bindus, the cause of the equivalents, those that appear as the seed syllables of the respective deities, are generated as deities through the three generation rituals. If desired, empowerment and blessings can be performed, and it is better to follow the method of meditating on the branch deities as explained from the small ashes. In any case, invite and integrate the wisdom being, make offerings, and then bless with the mind-cloud of the deities' samadhi, then melt them with the fire of desire and integrate them into the disciple, thereby purifying all obstacles that prevent hearing, meditation, and so on. The disciple himself also dissolves into light and arises as a deity of whatever lineage. At this time, while reciting the empowerment words, hand over the empowerment substances, and contemplate that the ability to perform activities such as hearing is actually born without obstruction. Thus, in the activity sequence, it is also said: From the union arises Le Gan भ्रूं (Tibetan, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: seed syllable), whatever place is the palace of the wheel, on the seat of the sun and moon arises the mind, the five-two union embracing body, invite the wisdom being and make a slight offering, completely transform into that mudra clear. Thus it is said. The second is: The wheel of hearing, etc., shows the intention of the hearing empowerment, in the center of the two ear nadis, the hearing empowerment is the qualities such as the dharani of words and meanings.
Chinese
如果能以符合智慧的方式宣讲佛法，金刚持给予灌顶等，追认其为一切坛城之主。第四是祈愿，如前所述。过失和功德将在下文阐述。这些被称为能力之灌顶，因为它们能够立即实现自性之义。如《决定解》所说：“能为自他义利故，名为能力之灌顶。”因为依赖于能力的大小，所以这样说。授予灌顶的时间是：获得利益灌顶后，对于自身利益有能力精进者，授予听闻和修习；对于他人利益有能力精进者，授予讲说和事业；对于两者利益都有能力精进者，授予金刚持一切教言的灌顶。第三，深灌顶也有八个意义，其中相似之处是：在弟子的身体上，本来就自然存在着明点，即无分别智慧，胜义谛的自性，这是秘密灌顶的；胜义光明智慧自然存在，这是智慧智慧的；无二的智慧自然存在，这是大乐的相应。共同作用的因素是：上师与二十岁的明妃嬉戏，日月二者融合，这是秘密灌顶的。《决定解》中说：“物质是实物和能力，实物是日月菩提心。”儿子自己的十六岁明妃，月液滴落，这是智慧灌顶的。其中说：“物质是此时的手印母，交付月液滴落。”还有，儿子的十二岁明妃，日液滴落，这是大乐灌顶的共同作用因素。其中说：“具备那十种差别的女性。”第二，四种缘是：具备行、智平等的三个誓言的弟子，是深灌顶的合格法器，这是因缘等等。第三，本体是：所要获得的深灌顶三种。第四，果是：譬如磨砺刀刃一样，获得灌顶后，能力真实产生。如《总集经》所说：“如磨砺刀刃生能力，生起能力是获得之量。”第五，次第很容易理解。第六，事业仪轨是：智慧方便手印中，显现安乐种子的相续，金刚
English
If one can preach the Dharma in a way that accords with wisdom, the Vajra Holder bestows empowerments, etc., recognizing them as the master of all mandalas. Fourth is aspiration, as mentioned before. Faults and merits will be explained below. These are called empowerments of ability, because they can immediately realize the meaning of self-nature. As the "Definitive Explanation" says: "Because it can be applied to the benefit of oneself and others, it is called the empowerment of ability." Because it depends on the extent of ability, it is said that way. The time for bestowing the empowerment is: after obtaining the benefit empowerment, to those who have the ability to strive diligently for their own benefit, bestow listening and contemplation; to those who have the ability to strive diligently for the benefit of others, bestow explanation and activity; to those who have the ability to strive diligently for the benefit of both, bestow the empowerment of Vajra Holder, all teachings. Third, the three profound empowerments also have eight meanings each. The similarity among them is: in the disciple's body, there naturally exists the bindu, the non-conceptual wisdom, the essence of ultimate truth, which is the secret empowerment; ultimate clear light wisdom naturally exists, which is the wisdom of knowledge; non-dual wisdom naturally exists, which is the corresponding great bliss. The co-occurring factor is: the master playing with a twenty-year-old consort, the union of the sun and moon, which is the secret empowerment. The "Definitive Explanation" says: "Substance is object and ability, object is sun and moon bodhicitta." The son's own sixteen-year-old consort, the dripping of lunar fluid, is the wisdom empowerment. It says: "Substance is the mudra of the occasion, entrusting the dripping of lunar fluid." Also, the son's twelve-year-old consort, the dripping of solar fluid, is the co-occurring factor of the great bliss empowerment. It says: "The woman possessing those ten distinctions." Second, the four conditions are: a disciple possessing the three vows of equal conduct and wisdom, who is a suitable vessel for the profound empowerment, is the causal condition, and so on. Third, the essence is: the three profound empowerments to be obtained. Fourth, the result is: like sharpening a blade, after obtaining the empowerment, the ability actually arises. As the "Compendium Sutra" says: "Like sharpening a blade, ability arises, the arising of ability is the measure of attainment." Fifth, the order is easy to understand. Sixth, the activity ritual is: in the wisdom skillful means mudra, the continuous stream of clear bliss seeds, Vajra
Chinese
从金刚道注入莲花，从顶端融入并转变坛城。如是，于此金刚句之上，结合三种深奥灌顶，如续部所阐释般讲解。其中，首先是授予秘密灌顶之方法：金刚上师父母观想为本尊父母，开启空密。以结合之手印劝请，以四手印嬉戏，从俱生乐之自性菩提心之水流，以吽字之形态，从父亲金刚道以下降之方式降下，注入母亲之莲花中。以三种授予方式中任何一种授予秘密灌顶。如《红文殊宝藏》所说：如牛与犊之状，或如蜜蜂采蜜之状，又或如鸟与雏鸟之状。如是，方便之秘密灌顶，由父亲金刚顶端，弟子如牛犊般接受；智慧之秘密灌顶，由母亲莲花尖端接受，如鲜花与蜜蜂之状；如是不能者，以方便智慧无二之秘密灌顶，由父亲之舌从莲花中取出给予弟子，如鸟与雏鸟之状授予。彼置于弟子之舌上，融入之处为心间。灌顶之要点中说：从心间取出之水，此置于汝舌上者，于心间受持。知晓。如何融入呢？菩提心之水流，明观为吽字之种子字，其化为许多如芥子般之金刚萨埵，融入心间，焚烧安住于法-轮四脉之六道种子，连同睡眠，转变为真实无分别之智慧。如续部所说：不动父母嬉戏之，显现安乐不观想，智慧方便之手印。金刚智慧吽字聚，莲花智慧摄持聚，芥子量之金刚萨埵，从顶端融入顶端，自性法性安住之上，界坛城之，种子双三连同睡眠，三恶趣清净，无缘心之五智慧，如明亮焚烧种子般，不生于轮回，以灌顶方便之气息，从轮回之痛苦中解脱。如是说。
English
From the vajra path, it flows into the lotus; from the peak, it dissolves and transforms the mandala. Thus, upon this single vajra word, combining all three profound empowerments, it is explained as elucidated by the root tantra. Among these, first is the method of bestowing the secret empowerment: The vajra master and consort are visualized as the principal deity and consort, revealing the secret space. Urging with the gestures of union, playing with the four mudras, from the spontaneously born bliss nature of the stream of bodhicitta, in the form of the letter Hūṃ, descending from the father's vajra path by means of the method of descending, it is poured into the mother's lotus. The secret empowerment is bestowed by any of the three methods of bestowing. As it is said in the Red Mañjuśrī Treasure: Like the manner of a cow and calf, or like the manner of a bee and honey, or like the manner of a bird and chick. Thus, the secret empowerment of skillful means, the disciple receives from the peak of the father's vajra like a cow and calf; the secret empowerment of wisdom, one receives from the tip of the mother's lotus like a flower and a bee; if one is unable to do so, the secret empowerment of non-duality of skillful means and wisdom, the father takes from the lotus with his tongue and gives it to the disciple, bestowing it like a bird and chick. That is placed on the disciple's tongue, and the place of absorption is the heart. In the essential points of empowerment, it says: The water drawn from the center of the mind, this placed on your tongue, hold it in the center of the heart. Know this. How does it dissolve? The stream of bodhicitta, clear as the collection of Hūṃ syllables, transforms into many Vajrasattvas the size of mustard seeds, dissolving into the heart, burning the seeds of the six realms dwelling in the four essential channels of the Dharma wheel, along with sleep, transforming them into the ultimate non-conceptual wisdom. As it is said in the root tantra: The play of the unmoving father and mother, manifesting bliss without observing identity, is the mudra of wisdom and skillful means. The vajra wisdom, the collection of Hūṃ, gathers and coils the lotus wisdom. The Vajrasattva the size of a mustard seed, by dissolving from peak to peak, upon the dwelling of the self-nature Dharma realm, of the realm mandala, the dual three seeds together with sleep, purifying the three bad migrations, the five wisdoms of the non-referential mind, like a bright burning seed, one does not take rebirth in samsara, by the empowerment's means of breath, one is liberated from the suffering of samsara. Thus it is said.