English
and so on. In the Two Examinations, it says, "That which is called 'pouring' and 'filling,' therefore, it is called empowerment." As it is said, the meaning of empowerment, in Sanskrit, the word "Abhisheka" (Sanskrit: अभिषेक, Romanization: abhiṣeka, Literal meaning: anointing) is used to indicate the clearing away of all the false and sudden impurities in the student's continuum, and like pouring, the share of the fruit of wisdom is placed in the continuum, and these two ways constitute the empowerment. In order to show the order of the four empowerments, from now on they exist in the nature of cause, path, and fruit, so it is said, "Supreme Empowerment," and so on. The supreme empowerment is inherent and exists within oneself. How does it exist? The five elements and the realm of mind-consciousness, these six, and the perfection of the support, channels, bindu, and the three energies, the purity that is fully possessed, is the empowerment of the seed or cause, because it is the nature of the three places being complete. In the Sutra Transformation, it says, "Initially, in the nature of the deity, Vajrasattva abides." And so on. The master bestows the empowerment as it is according to the ritual, and one also becomes familiar with the contemplation of how to receive it, this is the empowerment of the path. In the Buddha Equal Union, it says, "After the student gathers the mandala, after receiving the supreme offering, by bestowing the Vajra name empowerment, the Tathagata prophesies it. With the union of these mudras, until the Bodhi Tree, it is widely known as the Vajra name, and then becomes a Buddha's son." And so on. In the causal vehicle, at the time of traversing from the first bhumi to the tenth bhumi, like the empowerment of the Buddhas making the gathering and dispersing of great light rays, right now, the maturation of one's own mind into the four bodies, this is the supreme fruit empowerment. Furthermore, in the First Buddha, it says, "The third is the worldly conventional, the fourth is the ultimate meaning." As it is said, when the three preliminary empowerments of the vase and other worldly empowerments, and the fourth transcendent empowerment are all complete, one can obtain all the vows of the Knowledge Holder mantra. Incidentally, the vows and offerings at this time are: In the Vajrakila Sutra, it says, "What is the vow of the vase empowerment? It is the examination of the generation stage, transcending the ignorant, the outer world is the palace, the inner sentient beings are the deities.
Chinese
殊胜。那是宝瓶的誓言。对于那些泄露秘密的人，这是秘密的誓言：具有智慧本性的女性，应恒常禅修旃荼利（Candali）。应恒常食用五种食物，那是应修习的殊胜之物。大智慧的誓言是：与所有女性行事，并恒常依赖喜乐。应善观自心于 ধूཏིར་（dhūtir）。这是智慧精华的誓言。如果不具备这些，就超越了所有灌顶和誓言。即使修持也不会成就，没有任何念诵的行为。所谓的念诵者，根本和分支，以及特殊的誓言是什么，以及甚深权力的誓言，以及脉和气的誓言，以及菩提心的安置等，凡是安置的都是赞颂。对此，殊胜的成就降临。如是说。然后，弟子应以敬意供养资具，如《涅槃经》所说：黄金等资具，以及自己的身体和财富的精华，母亲姐妹们的装饰品，以及城镇和城市等，以无所缘的意念，完全平等地供养。如是说。为了显示获得灌顶的利益，宣说了获得灌顶等。如是，获得所有灌顶之人的相续，净化被烦恼染污的过患的比喻是：就像荒地经过翻耕等变得肥沃，然后播种，庄稼成熟一样。三门知识的四种障碍得到净化，四身的果位显现，即：在《集经》中说：这位世尊具有伟大的自性，从三身不分中产生，以智慧之海庄严，此生即可获得。以及《秘密藏》中说：如果灌顶是真实且具有加持的，那么生生世世都会被灌顶。他的七世之中，即使不修持也能获得成就。如是，获得了灌顶的真实利益和伴随而来的未获得灌顶的过患。《合修经》中说：没有进入坛城，并且舍弃了誓言，由于不了解秘密的真谛，即使修持也不会有任何成就。以及《佛陀顶髻经》中说：例如没有子嗣的家庭，如同死亡一般。
English
Excellent. That is the commitment of the vase. For those who reveal secrets, this is the secret commitment: women with the nature of wisdom should always meditate on Caṇḍālī. Always eat the five foods, that is the best thing to practice. The commitment of great wisdom is: to act with all women, and always rely on joy. One should look well at one's own mind in dhūtir. That is the commitment of the essence of wisdom. If one does not have such, one transcends all empowerments and commitments. Even if one practices, it will not be accomplished, there is no act of mantra recitation. The so-called mantra reciter, the root and branches, and what is the special commitment, and the commitment of profound power, and the commitment of the channels and winds, and the placements of bodhicitta, etc., whatever is placed is praised. Upon that, the supreme accomplishment descends. Thus it is said. Then, the disciple should offer the requisites with respect, as it is said in the Nirvana Sutra: Gold and other requisites, and the essence of one's own body and wealth, the ornaments of mothers and sisters, and towns and cities, etc., with a mind without focus, offer them completely equally. Thus it is said. In order to show the benefits of obtaining empowerment, it is said to have obtained empowerment, etc. Thus, the analogy of purifying the faults of the continuum of a person who has obtained all the empowerments, which has been tainted by afflictions, is: just as a barren field becomes fertile after plowing, etc., and then seeds are planted, and the crops ripen. The four obscurations of the three doors of knowledge are purified, and the fruit of the four bodies is manifested, namely: In the Compendium Sutra it says: This Bhagavan has a great nature, arising from the indivisibility of the three bodies, adorned with the ocean of wisdom, and will be attained in this very life. And in the Secret Treasury it says: If the empowerment is true and blessed, then one will be empowered life after life. In his seven lives, even without practice, one will attain accomplishment. Thus, the real benefits of obtaining empowerment and the accompanying faults of not obtaining it. In the Union Sutra it says: Not entering the mandala, and abandoning the commitments, because of not knowing the secret truth, even if one practices, nothing will be accomplished. And in the Buddha's Crown Sutra it says: For example, a family without children is like death.
Chinese
是空性。如是，无权之身，是诸般智慧的空性。譬如琵琶等乐器，若无弦则无法弹奏。如是，若无灌顶，则咒语和禅定无法成就。如是说。
English
Is emptiness. Likewise, a body without empowerment is the emptiness of all wisdoms. For example, all instruments like the lute cannot be played without strings. Similarly, without empowerment, mantras and meditation will not be accomplished. Thus it is said.
Chinese
因此，为了净化那种习气的缘故，生起自生子和他生子两种。首先，作为自生子，有五种方法：依靠三禅定的诀窍，在虚空中执持因的金刚，也就是从种子中生起主要的父或母；召请十方诸佛，也就是迎请后融入母胎，为了成就儿子的种子；同样地，也召请众生融入母胎，净化障碍，圆满后，生起认为轮回和寂静无二无别，成为一体的伟大自性“我”的自豪感；从那样的因的果，显现为执持金刚，从境的空密处取出眷属，安置于坛城座上，这被称为作为自生子的成佛。智慧之巅中说：儿子和妃子等，是从轮回之法中产生的，是作为众生的儿子。这些是按照莲花生大师的意旨，修行部的教言，按照续部来说，《幻化网海》中说：不违背自己的相续和事物，因为在果本身中知道道路，将所有坛城明点，观想为自己的儿子。按照金刚萨埵幻化网来说，生起主要的父和母后进行交合，以及从奇妙儿子的坛城文字云中散发，这两种中的前者，以发菩提心为先导，三摩地三种中的，前两种与共同的相同，因定的差别是，由于念诵ཨཱཿ（藏文，梵文Devanagari：आः，梵文罗马转写：āḥ，汉语字面意思：阿）的缘故，心的自性圆满为文字，从完全的舒卷中，从显现菩提的自性日月座上以ཨ（藏文，梵文Devanagari：अ，梵文罗马转写：a，汉语字面意思：阿）为标志而产生的文字，因时是白红明点，道时是文字的因或修习处，果时是具有标志的种子点和短音的ཨཱཿ（藏文，梵文Devanagari：आः，梵文罗马转写：āḥ，汉语字面意思：阿），十六个元音以方便智慧的区分，两肩如同白色的珍珠项链，以及譬喻种子手鼓等变化文字加上六个，四十个辅音也如前者一样，两肩以如同灯鬘般的环绕，从头尾两端融入光中，成为以ཧཱུྃ（藏文，梵文Devanagari：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽）字为标志的金刚，以及完全
English
Therefore, in order to purify that habitual tendency, one generates two types of offspring: self-born offspring and other-born offspring. Firstly, as for self-born offspring, there are five methods: relying on the instructions of the three samādhis, in the expanse of space, one holds the vajra of the cause, which is to generate whichever is the main father or mother from the seed; one summons all the Buddhas of the ten directions, which is to invite them and dissolve them into the mother's womb, in order to accomplish the seed of the offspring; similarly, one also summons sentient beings and dissolves them into the mother's womb, purifying obscurations, and upon completion, one generates the pride of considering oneself, the great essence of being indivisible from saṃsāra and nirvāṇa, as "I"; from the result of that cause, one arises as the vajra-holder, and from the secret space of the realm, one extracts the retinue and places them on the mandala seat, which is called the attainment of Buddhahood as a self-born offspring. From the "Summit of Wisdom": "Offspring and consorts, are born from the laws of saṃsāra, they are made into offspring of sentient beings." These are according to the instructions of Guru Padmasambhava, the scriptural authority of the practice section, and according to the tantras, from the "Ocean of Illusion": "Not contradicting one's own continuum and things, because one knows the path in the result itself, one should contemplate all mandala bindus as one's own offspring." According to the Vajrasattva Magical Net, generating the main father and mother and then engaging in union, and emanating from the cloud of letters of the wondrous offspring's mandala, of these two, the former, with the generation of bodhicitta as the preliminary, of the three samādhis, the first two are common, and the difference in the causal samādhi is that, due to uttering ĀḤ (藏文，梵文Devanagari：आः，梵文罗马转写：āḥ，汉语字面意思：阿), the nature of mind is perfected into letters, from the complete expansion and contraction, from the nature of manifest enlightenment, the letters arising from the sun and moon seat marked with A (藏文，梵文Devanagari：अ，梵文罗马转写：a，汉语字面意思：阿), at the time of the cause are white and red essences, at the time of the path are the cause or object of practice of the letters, at the time of the result are the sixteen vowels of ĀḤ (藏文，梵文Devanagari：आः，梵文罗马转写：āḥ，汉语字面意思：阿) with the seed point and short vowel marks, distinguished by means and wisdom, the two shoulders like a white pearl necklace, and the illustrative seed hand drum and other changing letters added with six, the forty consonants also like the former, the two shoulders with a garland of lights encircling, from the beginning and end dissolving into light, becoming the vajra marked with HŪṂ (藏文，梵文Devanagari：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽), and completely
Chinese
从成为者观想为自性根本的普贤。如果以与涅槃和安住方式相符的修习来作意，则如日月之镜，是金刚部。光蕴是平等性，是宝生部。以金刚吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为标志的是个别分别，是莲花部。进行舒卷是成办事业，是事业部。身圆满是法界智，是如来部。果时的五种现证功德圆满之理。《金刚心庄严续》中说：阿利和噶利，以及金刚月亮两种，合一即是平等性。种子成为标志，是个别分别的确定解说。由此产生一切佛，成办利生是事业精进。圆满影像即是法界。如是。之后如续部经文一样，生起包括宫殿和座垫，随即在普贤的左侧，生起与父相似的贤母，二者无二地拥抱。第二，从交合处，菩提心之云化为文字自性而开展，在奇妙的佛子坛城中进行，即在ཋ་和ༀ་之间，将自己作为佛子，诸佛化为天神坛城，成办诸佛事业，返回坛城，融入主尊毗卢遮那佛父和佛母，观想安住在其他和自己的处所。第二是将自己作为他人的佛子。《耶智慧顶续》中说：如何从佛陀神力中生起，自然成就的仪轨和仪轨支分圆满，智者即是佛陀之子。如是。此有八种分类，即如何做，第一是蛋成熟，以及成熟为可驯服的形象，就像那样生起。而且如前一样，修行传承的两种方式的第一种是：主尊父佛母化为光，成为蓝黑色明点之蕴，以种子和手印为标志，即是蛋。由此生出果的金刚持父佛母，生殖圆满，即是破壳而出。父亲的分别念，成为能生之网，化为文字自性。母亲放出光芒，怀抱佛子之