English
This is about the complete empowerment of the limb of earth. There are two types of generation of the object-supported mandala: the empowerment of the principal family with elaboration, and the empowerment relying on some ritualistic limbs. The principal family is: empowering in the mandala of Buddha Heruka, and among the five, such as Vajra Heruka, here Padma Heruka is mainly relied upon in the case of elaboration. Relying on some ritualistic limbs is: whichever empowerment is given, all those that are not completed by relying on three or more ritualistic limbs belong to this category. The complete empowerment of the limb of mind is threefold: the empowerment of non-elaboration, the empowerment of extreme non-elaboration, and the empowerment of complete non-elaboration. Non-elaboration is relying on the mandala and the vase, opening the door of awareness and wisdom; extreme non-elaboration is relying on symbols and interdependence, pointing out the nature of awareness and wisdom; complete non-elaboration is relying on posture and the way of looking, enjoying the reality of awareness and wisdom. The characteristic of empowerment itself is: arising from the nature of the deity. The characteristics of all empowerments are: practice and realization, and the order of mandala activities, in the limb of entering the mandala, explaining the nomenclature of vows, etc., throwing the flower of awareness, pointing out one's own deity, bestowing the Vajra name, etc. The characteristics of the complete empowerment of the peaceful mandala are fivefold: the yogi of the Vajra family enters the mandala of Vajra Akshobhya and empowers, as well as relaxing the breath, praising the merits, etc., similarly, it is the same for the four families such as Vairochana. The characteristic of the worldly activity empowerment is: relying on the completion of the activity ritual, entering the mandala to protect, save, hide, and transform the collection of activities. The characteristic of the complete Heruka empowerment is: in the time of elaboration, entering the mandala of Buddha Heruka, etc., marking with charnel ground symbols, etc. Furthermore, regarding the generation of the object-supported mandala: when empowering for a specific vehicle, if relying on special mantra methods, then the order of how to complete the empowerment in the Shravaka and Dzogchen (Great Perfection) mandalas. These all come from the complete perfection of the ritualistic limbs. Relying on some ritualistic limbs is:
Chinese
这是成就者们的行境。心之支分圆满的灌顶的特征是：使自心进入圆满菩提道之支分，要修习清净心等。在无戏论之时，心性如文字排列般，于圆满支分中，以对最胜文字安住的智慧进行灌顶。极无戏论灌顶的特征是：先进行身语意三者辨别的行为，从而使象征方法自然解脱并进行灌顶。极度无戏论的特征是：为了使安住于身上的智慧显现，先进行身体脉结的修习，从而使法性显现并进行灌顶。过失与功德是：如果不从本尊处接受一切灌顶，则无法进入任何密宗事业的过失；功德是能够享用任何密咒事业。如果没有接受黑汝嘎圆满灌顶，则不能进入修习圆满次第，以及见修行之法性。功德与此相反。必要是：由于从本尊处接受一切灌顶，因此具有从今生来世的痛苦、恶业以及从解脱道中颠倒见解中解脱，成为解脱近因的必要。黑汝嘎能清净身语意的罪恶和不善，作为生起智慧的因，从而具有修行法性真实的必要。词义是：嘿是从轮回中呼出，欢喜于涅槃之乐，善于显示法性清净之道。汝是以大悲心牵引轮回之形。嘎是从轮回的一切过患中解脱，圆满三身本自解脱，从而从一切空性言说中解脱。灌顶是上述所说的意义。诸是依赖于上述所说的名相。圆满是以外有戏论的方式进行灌顶，从而圆满八乘大圆满；内无戏论的方式进行灌顶，从而不依赖物质和用具，三千世界一切圆满于心性；秘密极无戏
English
This is the realm of those who have attained accomplishment. The characteristic of the empowerment that perfects the limbs of the mind is: to engage the limbs that cause one's own mind to enter the path of perfect enlightenment, such as purifying the mind. Furthermore, at the time of non-elaboration, the mind itself is like a string of letters arranged, and empowerment is conferred by abiding in the wisdom of the supreme letter in the perfect limb. The characteristic of the empowerment that is utterly without elaboration is: having first engaged in the practice of distinguishing body, speech, and mind, one enters the symbolic method of self-liberation and receives empowerment. The characteristic of utter non-elaboration is: in order to make the wisdom abiding in the body manifest, having first practiced the essential points of the body, one enters the nature of reality directly and receives empowerment. Faults and virtues: The fault is that if one does not receive all empowerments from the deity, one cannot engage in any tantric activity; the virtue is that one can enjoy any mantra activity. If one does not receive the complete Heruka empowerment, one cannot enter the practice of the completion stage, nor the nature of reality of view, meditation, and action. The virtue is the opposite of that. The necessity is: because one receives all empowerments from the deity, one has the necessity of being liberated from suffering in this and future lives, from negative karma, and from inverted views on the path to liberation, and becoming a proximate cause of liberation. Heruka has the necessity of purifying the sins and non-virtues of body, speech, and mind, making them the cause of generating wisdom, and thereby practicing the true nature of reality. The meaning of the words is: He means exhaling from samsara, delighting in the bliss of nirvana, and skillfully showing the path of pure reality. Ru means drawing out the form of samsara with great compassion and attachment. Ka means being liberated from all faults of samsara, perfecting the three bodies as primordially liberated, and thereby being liberated from all expressions of emptiness. Empowerment is the meaning of what was stated above. The "-nams" relies on the categories stated above. Perfection is perfecting the eight vehicles into the Great Perfection by bestowing it with external elaboration; by bestowing it internally without elaboration, all three thousand worlds are perfected into mind itself without relying on substances and implements; the secret is extremely non-
Chinese
通过灌顶，使身语意的障碍得以去除，觉性在自身中圆满。通过灌顶无上秘密，使心性之法得以圆满。这样，从圆满的灌顶中，即使今生没有享用，未来世在众生之中，也会成为具有特殊业力者。仅仅通过灌顶，即使他们没有见到其意义，也必定会转生为转轮王。之后，行持圣法，最终放弃王位，之后，此人会在错觉和临终中阴、法性中阴的三地中度过。所有过去诸佛都曾说过，对于这样圆满灌顶之人，金刚大论将同时示现极度秘密的游舞，珍宝的极度广大，莲花的极其美丽，光芒四射，事业的极度圆满，极其勇敢的行进，以及善逝的聚集，极度解脱。因此，在灌顶时，为了圆满积聚资粮，在修持、成就、所有事业的咒语、生起次第、生起之因、加持之时，各自的事业，以及之后各个本尊，在展示誓言手印之后，缓慢生起，为了令诸佛欢喜，通过外、内、秘密和无上秘密的供养，圆满积聚资粮仪轨的支分。那时，为了使加持融入自身，进行赞颂，并圆满嘿汝嘎的灌顶，为了坚定身语意的誓言，安住于教言之中。从这些之中，特别是通过无戏论的灌顶，获得心性超越能作所作之义，或者以本来安住自性的方式获得，这是从圆满上述仪轨支分中产生的。上师是本体至高无上者，词义是至高无上，是生起一切法性的基础。分类有根本和支分。这也是通过使成熟解脱的教证来清晰显示的教证。以上是关于接受灌顶之人的描述。
English
Through empowerment, the obscurations of body, speech, and mind are removed, and awareness is perfected in itself. Through empowering the unsurpassed secret, the dharma of mind-essence is perfected. Thus, from the complete empowerment, even if one does not enjoy it in this life, in future lives, among beings, one will become one with special karma. Just through empowerment, even if they do not see its meaning, they will surely be reborn as a Chakravartin king. Thereafter, practicing the sacred Dharma, finally abandoning the kingdom, thereafter, that person will pass through the three grounds of illusion and the bardo of death, and the ground of the bardo of dharmata. All the Buddhas of the past have also said that for this person who has completed the empowerment, the great Vajra Song will simultaneously reveal the extremely secret dance, the extreme vastness of jewels, the extreme beauty of the lotus, radiating light, the extreme perfection of actions, the extremely courageous progress, and the gathering of Sugatas, the extreme liberation. Therefore, at the time of empowerment, in order to complete the accumulation of merit, in the mantras of practice, accomplishment, and all actions, the generation stage, the cause of generation, and at the time of blessing, the respective actions, and then the respective deities, after showing the mudras of commitment, slowly arise, and in order to please the deities, through outer, inner, secret, and unsurpassed secret offerings, the limbs of the accumulation of merit ritual are completed. At that time, in order for blessings to enter oneself, praises are made, and the empowerment of Heruka is completed, and in order to firmly urge and abide by the commitments of body, speech, and mind, one should abide in the instructions. Among these, especially through the empowerment of non-elaboration, obtaining the meaning of mind-essence beyond doing and seeking, or obtaining it in the way of originally abiding in one's own nature, this arises from completing the above limbs of the ritual. The Lama is the essence of the supreme and unsurpassed, the meaning of the word is the highest, the basis of generating all dharmata. The classification is root and branch. This is also the teaching that clearly shows the ripening and liberation.
Chinese
拉。前行和正行的诀窍就像炼金术的药一样，就像石头变成金子一样，错觉会变成智慧。而且，因为不依赖于文字，所以被称为无法用语言表达的、盘旋于法性虚空中的状态。第三，通过开示灌顶和上师指示的弟子如何调伏自心之后，现在第四，从成熟解脱的角度，开示前行和正行的意义，以及从修持中显现景象的次第。通过“习惯四声的瑜伽士”等来开示。也就是，从灌顶中产生的法性之义，首先依赖于外面的四大，安立化身的种子。也就是，如果瑜伽士是水的身体，那么在水的声音出现的时候，身体的行为事业就圆满了；进入的时候，语言的行为事业就圆满了；住的时候，意的行为事业就圆满；返回的时候，心的事业就做完。然后对风的四种声音进行修习。之后，修习水、土的声音的四种时间。剩余的修习火。如果是土的身体，那么先修习土，然后是水，然后是火，最后修习风。如果是火，那么首先修习火的四种声音，然后是土、水和风。如果是风，那么修习火、土和水的生起、进入、住留、返回四种。这样，水的生起之时，进入之时，住留之时，返回之时的声音，第四，具有信心的瑜伽士通过习惯，会变成四大瑜伽。通过习惯土的四种声音，能够控制外面的土，并且能够显现身体的各种征兆。也就是，外面的征兆是远离身体出现的损害，并且能够进入土中。内在能够变幻各种身体，并且身体远离武器的恐惧。秘密是身体的行为能够杀生和救生，并且能够在空中飞行。无上秘密的征兆是身体能够变幻无数的化身，并且能够看到无数的佛土。同样，通过习惯水的四种声音，会出现清净的征兆，外在的征兆是语言的能力圆满
English
La. The instructions of the preliminary and main practices are like alchemical elixirs, transforming delusion into wisdom, just as stones are transformed into gold. Moreover, because it does not rely on words, it is called the state of being coiled in the emptiness of the dharmata, which cannot be expressed in language. Third, after explaining how the disciple should tame their mind through the empowerment and instructions of the guru, now fourth, from the perspective of maturation and liberation, explaining the meaning of the preliminary and main practices, and the order in which appearances arise from practice. This is explained through "the yogi who is accustomed to the four sounds," and so on. That is, the meaning of the dharmata that arises from the empowerment, first relies on the four external elements, establishing the seed of manifestation. That is, if the yogi's body is of water, then when the sound of water arises, the activity of the body is completed; when entering, the activity of speech is completed; when abiding, the activity of mind is completed; when returning, the activity of heart is completed. Then practice the four sounds of wind. After that, practice the four times of the sounds of water and earth. The remaining practice is fire. If it is an earth body, then first practice earth, then water, then fire, and finally practice wind. If it is fire, then first practice the four sounds of fire, then earth, water, and wind. If it is wind, then practice the four of arising, entering, abiding, and returning of fire, earth, and water. Thus, the sound of the time of water's arising, the time of entering, the time of abiding, and the time of returning, fourth, a yogi with faith, through habituation, will become the yoga of the four elements. Through habituation to the four sounds of earth, one is able to control the external earths, and is able to manifest the various signs of the body. That is, the external signs are freedom from harm arising in the body, and being able to enter into the earth. Inwardly, one is able to transform into various bodies, and the body is free from the fear of weapons. The secret is that the activity of the body is able to kill and save life, and is able to fly in the sky. The sign of the unsurpassed secret is that the body is able to emanate countless manifestations, and is able to see countless Buddha-fields. Similarly, through habituation to the four sounds of water, pure signs will arise, the external sign being the perfection of the power of speech.