English
It is said that there is no turning back, as stated in the scriptures. As it is said in the Two Examinations Tantra: 'One who has attained sixteen wisdoms is embraced by the hands, the vajra and bell are joined together, and is declared to be the empowerment of the master.' This is not just a temporary empowerment like the five wisdom empowerments, but the sixth Vajradhara empowerment that pervades all lineages. It is placed on the empowerment platform, placed in the divine body of the great yogi, and the three samayas are held. The wisdom being is invited and absorbed, and the lineage lord blesses it. The deity, palace, and the suchness of the master are shown through offerings, and the four things and seven branches of the vase empowerment are bestowed. What obscurations are purified by this? Primarily, it purifies the obscurations of the body accumulated in the past, such as killing. By not transgressing the vows of the vase empowerment, abandoning the clinging to seeing the body as ordinary, and practicing deity yoga, the stream of future actions is cut off. The obscurations of karma, the state of awakening from the four states, including the coarse appearances, and the obscurations of the body's bindus are purified. The aggregation of the skandhas is destroyed. If one has power over the path to be cultivated, then the appearance is the outer world, and existence is the inner sentient beings, that is, the nature of the support is stable, and the nature of the supported is seen as moving, summarized as the five skandhas and five elements, transformed into the seats of the departed and departed mothers. All the inner and outer sense bases are the seats of heroes and heroines. The limbs or the objects of the body's senses are the seats of wrathful deities and wrathful mothers. Thus, knowing the mandala where the three seats are complete as one, liberating from the clinging to seeing oneself as ordinary, and cultivating the path of the deity wheel in the form of purification and purified result that arises from the texts of each tantra, then all forms appear as emptiness, all sounds resound as emptiness, and all minds arise as the illusory display of the union of clarity and emptiness, one has power over the cultivation of the generation stage. If one realizes the view, then one can realize the three natures. That is, the nature of appearance, which appears as the mandala of the deity, is the generation stage, and knowing its nature as emptiness without clinging to it is the completion stage of the nature of emptiness, and the nature of union, which is spontaneously accomplished without special effort and is the union of the two, is the generation stage itself.
English
Realizing the nature of the three: generation, completion, and union. The first two are views of the causal stage, which are poisonous; the latter is the view of the resultant stage, which is non-poisonous. The meaning of poisonous and non-poisonous is: in the time of the former two, there is attachment to the appearance side and the emptiness side; the latter has no such meaning. However, compared to the view of the completion stage, all three are poisonous. If, from the time of the generation stage, the view of the completion stage and union, which are distinguished by the three stages, arises, then even if the latter path is not deliberately practiced, the view of the generation stage is non-poisonous. However, until the non-learning union is manifested, it is not that there is no attachment poison at all. In this way, one should also know whether the views of the upper empowerments are poisonous or non-poisonous. No matter what kind of philosophical system one practices, one realizes that all phenomena of samsara and nirvana are non-dual in the nature of purity and non-arising, and in the state of great equanimity. Also, in these times, the so-called practice of philosophical systems is the direct realization of one's own view, so one has attained a level or become a realized vidyadhara. What is the oral instruction of A da ka ma? It is the so-called transference of consciousness that transforms appearances, which is to clarify the previous generation stage and transfer consciousness in that state; and to focus on the bindu of clear light and transfer consciousness, to transfer consciousness with a mass of light; and to transfer consciousness with sounds such as PHAṬ（藏文，梵文天城体，phaṭ，梵文罗马拟音，phaṭ，摧破）, and Hīḥkāra（藏文，梵文天城体，hīḥkāra，梵文罗马拟音，hīḥkāra，诃声）. Relying on these transferences, one is born in a pure land or among those who have the support to practice mantra, and thus continues the rest of the path. Also, if one does not practice a philosophical system in this life, it is necessary to do so; if one has practiced, it is not necessary. What result is obtained? In this way, the path of the generation stage is connected with the profound wisdom of the completion stage, and by perfecting the practice, the basis of appearance of all gross and subtle impure appearances, which is the uninterrupted existence of the impure movement of the channels, is dissolved into the state of pure wisdom and purified. Thus, just as the generation stage has made the resultant form body the path and practiced it, so the manifestations of the nirmanakaya appear to pervade the sky, but the essence of the body is immutable like a vajra, and its nature is uncompounded like the sky, and that is manifested. Thus, it is said in "The Elephant King's Powerful Entry": The movement of the channels dissolves, purifying the path of form, the wheel of the body.
Chinese
名为“净障生起次第化身”。二是密灌顶：依赖于何种坛城呢？依赖于上师之母智慧母的根本字巴嘎（藏文：བྷ་ག，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：女性生殖器）的坛城。如《虚空光明》中所说：“空行母是所有佛的，甚深秘密的坛城，是四种智慧的自性，无二地进行灌顶。”就像这样。灌何种顶呢？因为没有资格的人不能看见，甚至听都不能听，所以称为秘密灌顶，即是灌此顶。也就是在坛城的南门，将具有相的印献给上师，然后蒙上眼罩祈请。从语金刚圆满报身的自性，上师父母三者合一的状态中，以四印平等进入，将五蕴、十二处、十八界从本初就圆满为本尊坛城的定，以等持明观后迎请所有佛并融入，之后从贪欲之火中融化的精华降到秘密坛城，从父亲的密处取精华，这是方便的密灌顶；从母亲的莲花花蕊中取精华，这是智慧的；从两者的虚空密处取精华，这称为方便智慧无二的密灌顶。或者用带柄的镜子等取精华，与甘露混合后放在弟子的舌头上，融入心中，与风的界混合。现在普遍的做法是，因为有应遮止和需要的缘故，依靠这种观想的方式，仅仅依靠甘露的物质来进行灌顶。什么对治最大呢？就像仅仅欢笑就能满足一样，对治天神幻化喜乐的贪欲。什么遮障消除呢？消除说谎等语的业先前积累的所有遮障。自己誓言语增长的根本是风的控制，通过修拙火，念诵等精进，断除今后的业的相续。以及烦恼的遮障，以及四种状态中的梦境，以及其微细的显现，以及言说的根本语的明点的遮障消除。降伏烦恼之魔。对于修持什么道有能力呢？依靠善巧方便的诀窍，通过自己的努力，能运用脉、明点、风三者，以及具有殊胜智慧的
English
It is called "Purifying Obscurations, Generation Stage Emanation Body." Second is the Secret Empowerment: Upon which mandala does it rely? It relies upon the mandala of the root syllable BHAGA (藏文：བྷ་ག，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：female genitalia) of the Wisdom Mother, the consort of the Guru. As it says in "Longsal": "The Dakini is of all Buddhas, the mandala of profound secrets, the nature of the four wisdoms, empowering in non-duality." It is like that. What empowerment is conferred? Since those without fortune are not allowed to see it, and not even allowed to hear of it, it is called the Secret Empowerment, and that is what is conferred. That is, at the southern gate of the mandala, an accomplished mudra is offered to the Guru, and with a blindfold, prayers are made. From the nature of the Sambhogakaya, the speech vajra, in the state of the Guru, Father, and Mother as a unity of three, entering equally with the four mudras, the aggregates, elements, and sense bases are primordially perfected as the deity's mandala, clarified by samadhi, all the Buddhas are invited and absorbed, and then the essence melted by the fire of desire descends into the secret mandala, and taking the essence from the secret tip of the Father is the secret empowerment of skillful means; taking the essence from the pistil of the Mother's lotus is that of wisdom; taking the essence from the secret space of both is called the non-dual secret empowerment of skillful means and wisdom. Or, taking the essence with a mirror with a handle, etc., mixing it with amrita, placing it on the disciple's tongue, absorbing it into the heart, and mixing it with the wind element. Now, in general practice, because of what needs to be prevented and what is needed, relying on such a visualization, the empowerment is conferred relying only on the substance of amrita. What is the greatest antidote? Just as one is satisfied with mere laughter, it acts as an antidote to the desire for the joy of divine illusion. What obscurations are purified? It purifies all the obscurations of speech karma previously accumulated, such as lying. The root of increasing one's own samaya speech is the control of the wind, and by practicing tummo, reciting, etc., diligently, it cuts off the continuum of future karma. And the obscurations of afflictions, and dreams from the four states, and even their subtle appearances, and the obscuration of the speech bindu, the root of expression. It subdues the demons of afflictions. What path is one empowered to meditate upon? Relying on the skillful means of the pith instructions, through one's own effort, one can manipulate the three channels, bindus, and winds, and the nature of special wisdom.
Chinese
此外，外境的住所等显现，是由于内在气流的运行方式。向外，年月、日期、时辰等也与之相应地显现。因此，只要气心（རླུང་སེམས་）的运行不清净，由于它的影响，显现的无边轮回之轮也不会停止。即使自己已经失去了修持上下乘法的机会，但因为自认为写这些对其他初学者有益，所以现在即使由于各处只有零星的具相圆满次第深奥教导传承等原因，修持此法的人很少，但如果将这些内外联系相似的简要方式写在注释中，我认为非常重要。为什么呢？因为在名相乘中，轮回的根本被解释为我执，而我执的根本在于气流的运行，气心（རླུང་སེམས་）的作用相同，所以必须同时清净。因此，如果不依赖密咒，细微的错觉就不会从根本上逆转，这就是所说的关键。阻止气心（རླུང་སེམས་）运行的方法也有通过间接阻止的方法，以及直接束缚作用并强行阻止的方法。所有这些，以及不需要依赖这种根本，而是通过殊胜窍诀之道自然清净的方法，最终在究竟的意义上都是一致的。如果没有像中观那样敏锐的分析推理，就不可能产生正确的胜观，因此会认为这不是清净之道。或者认为，如果不依赖直接束缚脉气作用的方法，就没有其他阻止业气运行的方法，因此除了这个之外，其他都不重要。或者认为，除了这种无勤任运的修持之外，所有有勤作的道都是低劣的。像这样，执着于自己喜欢的道，认为它是最好的，而轻视其他道，这似乎是道上的巨大障碍。因此，不要这样想，而应该尽力修持自己喜欢且对自相续有益的法。努力了解所有其他窍诀修持，无论直接或间接，都包含在自己要修持的法中，并与之相符。如果