English
Like that, for the three profound empowerments, it is also explained with eight sections. First, regarding the cause, the corresponding cause is: the nature of the seven treasures of ultimate meaning naturally existing is the secret empowerment; the nature of conventional body and wisdom naturally existing is the wisdom nectar empowerment; the nature of the inseparability of the two truths naturally existing is the corresponding cause of the empowerment of inseparable great bliss. The coemergent cause is: a twenty-year-old mudra with marks is for the secret empowerment; a sixteen-year-old is for the wisdom nectar empowerment; a twelve-year-old is the coemergent cause of the empowerment of inseparable great bliss. Second, the four conditions are the same as before. Third, the essence is: the three profound secret empowerments. Fourth, the result is: causing the ability to actually arise or be able to arise. Fifth, the order is: first is the secret empowerment, then the wisdom nectar, after that is great bliss. Sixth, the procedure of the empowerment is: the text shows that because causing wisdom to actually arise in the continuum is the ultimate empowerment, it does not need to rely on thought and proclamation. That is, first, the three consorts are sequentially made the basis for the three empowerments, first performing three baths, adorning with three ornaments, explaining three dharmas, etc., as preliminaries, the skillful father is the vajra master for the secret empowerment, and the latter two are disciples, the father and mother are visualized as deities, the space-secret of both skillful means and wisdom is blessed, and urged with the symbol of union, from entering equally with the four seals, the father's bodhicitta, the nature of bliss, the stream of water appearing in the seed syllable of Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) flows from the vajra's secret path to the mother's lotus. Then, from the three aspects of explanation, first, during the secret empowerment, the bodhicitta condensed in the lotus is empowered through any of the three empowerment methods, as stated in the "Red Treasury of Manjushri": Like the form of a cow and calf, or like the form of a bee collecting honey, or like birds and chicks. Therefore, the secret empowerment of skillful means is empowered in the form of a cow and calf: the vajra master takes the bodhicitta from the consort's space with the secret vajra tongue and places it on the disciple's tongue, or the secret empowerment of wisdom is empowered in the form of flowers and bees: the rich realm of the consort's lotus
Chinese
然后，弟子吸取菩提心放在舌头上，或者将方便智慧无二的秘密灌顶以鸟雀的方式授予。金刚上师用舌尖从佛母的空中取出菩提心，放在弟子的舌头上。曼隆巴大师说，或者以像鸟雀一样返回的方式，依次返回到脉轮处。从喉咙受用处引到舌头上，然后放在孩子的舌头上。如是说。还有些人认为，给予白色菩提心是方便的秘密灌顶，给予红色是智慧的秘密灌顶，给予二者混合是方便智慧无二的秘密灌顶。无论如何，将甘露放在弟子的舌头上，使菩提心清晰地显现为芥子大小的金刚萨埵，降临到心中并融入。由此，净化了位于法轮四脉轮中的六道种子及其睡眠，从而使心性在无分别的自性、胜义无戏论的坛城中获得自在。为什么称其为秘密灌顶呢？因为难以认识的无二智慧，是依靠具有智慧之味的明点而获得的。即使给予了，弟子也无法像上师父母一样体验到。并且，这对于下部乘的修行者来说是秘密的行为，所以称为秘密灌顶。授予的时间是在获得瓶灌顶之后，在学习上部窍诀之前。另一种解释是，如上所述，父母享用，日月菩提心以四喜的次第从金刚落入莲花道，以把握的方式保持，放置，秘密脉相互交错，使二明点相合。融入后是明觉的宫殿。决定论中说：处所是明觉的宫殿。如是说。由此所象征的比喻的快乐是，在菩提心二者结合时，体验与生俱来的有分别的喜悦，并将所象征的心性转化为胜义的智慧。后续续部中说：随后进入的手印，如甘露明点之前的道路，十六分半半明点。
English
Then, the disciple sucks the bodhicitta and places it on the tongue, or bestows the secret empowerment of the non-duality of skillful means and wisdom in the manner of birds. The Vajra Master takes the bodhicitta from the space of the Mother with the tip of his tongue and places it on the disciple's tongue. The great Manlungpa master said, or in a way that reverses like birds, it reverses sequentially to the chakra points. It is drawn from the throat enjoyment to the tongue, and then placed on the child's tongue. So it is said. Some also believe that giving white bodhicitta is the secret empowerment of skillful means, giving red is the secret empowerment of wisdom, and giving a mixture of the two is the secret empowerment of the non-duality of skillful means and wisdom. In any case, by placing that nectar on the disciple's tongue, that bodhicitta clearly appears as a mustard-seed-sized Vajrasattva, descends into the heart, and merges. By this, the seeds of the six realms located in the four great chakras of the Dharma wheel, along with their sleep, are purified, thereby empowering the mind itself in the non-conceptual nature, the ultimate, non-elaborate mandala. Why is it called secret empowerment? Because the meaning of non-dual wisdom, which is difficult to recognize, is obtained by relying on the bindu that has the taste of wisdom. Even if it is given, the disciple cannot experience it as the guru father and mother do. And, it is a secret practice for practitioners of the lower vehicles, so it is called secret empowerment. The time of bestowing it is after obtaining the vase empowerment and before studying the completion stage where the upper gates are fully opened. Another explanation is that, as mentioned above, the parents enjoy, and the sun and moon bodhicitta descend from the vajra into the lotus path in the order of the four joys, held in a grasping manner, placed, and the secret channels are crossed with each other, so that the two bindus are joined. After merging, it is the palace of awareness. In the Determination it says: The place is the palace of awareness. So it is said. The happiness of the example symbolized by this is that when the two bodhicittas are united, the innate joy with conceptualization is experienced, and the symbolized mind itself is transformed into ultimate wisdom. In the Subsequent Tantra it says: The mudra that follows, like the previous path of the nectar bindu, sixteen and a half bindus.
Chinese
一，以互相安立之力而融合，是第二喜的自性。第三，在智慧坛城中，显明升起而转变之声，是自性光明坛城。如是说。彼为智慧自住之灌顶，谓所体验之智慧安住于自身之故，且自住同等之因，依赖于了知之俱生助缘，故亦名为智慧之灌顶。彼灌顶之时，是得受秘密灌顶后，于修习下门大乐之圆满次第之前。又，于三尖峰无别大乐之灌顶时，如是菩提心安住于明妃之莲花中，由上降之四喜之每一行进中，亦有四喜，共十六。日月二行之三十二相，且每一月点亦具足五五智慧之味，故圆满八十随好。六神通亦生起。复次，从明妃之脉口卡木卡之顶端，日月二者融合，以回遮之方便融入金刚中。复次，于下稳之四喜之末，仅以言词表示所体验之智慧与自心俱生之智慧二者成为一体，是为语之第四。不可思议之俱生之彼性，身与智慧无别大乐之三摩地于相续中生起，是为义之第四。若未认识智慧，则依赖业印而体验，是为有依之第四。彼取为道而修持，是为道之第四。以下稳四喜之行进，行持五道而现证四身，是为果之第四。彼亦是以下稳之十六喜之最初四者为资粮道。其后，以一一为加行道与见道。其后，以九者圆满修道九地。十六喜之最后，自性俱生喜之俱生不变大乐，未被显空之边际所遮蔽而明亮，故为普光。不坏之清澈遍布全身且稳固，故未被轮回之过失所染污，故为莲花者。一切分别念皆自显为身与智慧之坛城，故为文字轮等。
English
One, merged by the power of mutual establishment, is the nature of the second bliss. Three, in the mandala of wisdom, the sound that transforms by arising clearly, is the mandala of self-existing luminosity. Thus it is said. That is called the empowerment of wisdom abiding in itself, because the wisdom to be experienced abides in itself, and because the cause of self-abiding equality depends on the co-emergent cause of knowing, it is also known as the empowerment of wisdom. The time of that empowerment is after receiving the secret empowerment and before studying the completion stage of great bliss in the lower gate. Also, at the time of the empowerment of the indivisible great bliss of the three peaks, thus, with the bodhicitta settled in the lotus of the consort, in each progression of the four descending joys, there are also four joys, totaling sixteen. The thirty-two marks of the progression of the two, sun and moon, and each lunar drop is also endowed with the taste of the five wisdoms, so the eighty exemplary signs are perfected, and the six clairvoyances also arise. Again, from the tip of the kamuka nadi at the mouth of the consort, the mingling of the two, sun and moon, is dissolved into the vajra by the method of reversing. Again, at the end of the four joys of the lower stability, the wisdom to be experienced and the wisdom of one's own mind born together become one taste, communicated by mere words, which is the fourth of words. The inconceivable co-emergent suchness, the samadhi of great bliss in which body and wisdom are inseparable, arises in the continuum, which is the fourth of meaning. If wisdom is not recognized, then experiencing it depends on the karma mudra, which is the fourth of dependence. Taking that as the path and practicing it, is the fourth of the path. By the progression of the four joys of lower stability, traversing the five paths and manifesting the four bodies, is the fourth of the result. That is also because the first four of the sixteen joys of lower stability are the path of accumulation. After that, each one is the path of preparation and the path of seeing. After that, the nine complete the nine bhumis of the path of meditation. At the end of the sixteen joys, the co-emergent unchanging great bliss of self-existing joy, being clear without being obscured by the limits of appearance and emptiness, is therefore all-illuminating. The indestructible clarity pervades and stabilizes the entire body, so it is not defiled by the faults of samsara, therefore it is the lotus-possessor. All conceptual thoughts self-appear as the vast mandala of body and wisdom, therefore they are collections of letter-wheels, etc.
Chinese
以大地圆满，于轮回涅槃平等大乐之坛城中得自在。如是亦于续部中云：此外更有应宣说，金刚日为方便印，蕴聚手印之会合，彼为清凉之月智慧身。如是。二、未灌顶之过患：上师等一颂。光明疏云：虽说上师有六种，然此处以三昧耶灌顶之上师为近取。若殊胜弟子未以智慧与修行令彼上师欢喜，中等者未以信心与行仪令彼上师欢喜，下等者亦未以财物与承事令彼上师欢喜，且未得利益深妙之灌顶，而听闻佛法，讲说佛法，成办事业，修持禅定等，以及从内心起绘制坛城，安立，火供等金刚上师之无量事业，则今生亦无殊胜及共同成就，来世亦将堕入恶趣，失毁一切安乐之果。如是亦于事续中云：何者未生菩提心，何者未入坛城中，彼若持诵我密咒，则成烧毁。如是。三、灌顶之功德：此时等一颂。从获得灌顶之时起，即是三世诸佛之补处子，故来世无有堕入三恶道等无暇之处受苦，且今生亦将长寿安乐圆满，来世亦将因获得利益灌顶而于天界中成为梵天、帝释、转轮王等天人王，因获得能力灌顶而成为指示解脱道之善知识，因获得甚深灌顶而成为一切种族之主金刚持第六佛普贤王如来。如是世尊对眷属宣说。此外，获得灌顶之功德有四：入于佛子之列，不退转于小乘，时近，获得授记。初者，金刚次第云：自此时起为佛子，堕落
English
Perfected by the great earth, one gains mastery in the mandala of great bliss, the equality of samsara and nirvana. Furthermore, it is said in the Tantra: "Besides this, there is more to be said: The vajra sun is the seal of method, Endowed with the assembly of mudras of the aggregates, That is the cool moon, the very embodiment of wisdom." Thus it is. Secondly, the faults of not receiving empowerment: "The teacher," etc., one verse. In the commentary 'Clear Light,' it says: Although six types of teachers are mentioned, here, the samaya empowerment teacher is taken as the closest. If the best student does not please that teacher with wisdom and practice, the middling student does not please him with faith and conduct, and even the lowest does not please him with offerings and service, and without having received the beneficial and profound empowerments, listening to the Dharma, teaching the Dharma, accomplishing activities, practicing meditation, and from within, drawing mandalas, consecrating, performing fire pujas, etc., all the countless activities of a vajra master, then in this life, there will be no supreme or common siddhis, and in the next life, one will fall into the lower realms, losing all the fruits of happiness. Furthermore, it is said in the Action Tantra: "Whoever does not generate bodhicitta, Whoever does not enter the mandala, If they recite my secret mantra, it will become burning." Thus it is. Thirdly, the benefits of empowerment: "This time," etc., one verse. From the time of receiving empowerment onwards, one is the successor son of the Buddhas of the three times, therefore, in the future, there will be no suffering of being born in all the unfavorable places such as the three lower realms, and in this life, one will have long life and abundant happiness, and in the next life, by receiving the benefit empowerment, one will become a king of gods and humans, such as Brahma, Indra, and a universal monarch in the heavens, by receiving the power empowerment, one will become a virtuous friend who shows the path to liberation, and by receiving the profound empowerment, one will become the lord of all lineages, Vajradhara, the sixth Buddha, Samantabhadra. Thus, the Teacher spoke to the assembly. Furthermore, there are four benefits of receiving empowerment: being included among the sons of the Buddhas, not reverting to the lesser vehicle, being close in time, and receiving prophecy. Firstly, in the Vajra Sequence, it says: "From this time onwards, a son of the Buddhas, falling"