English
Including the prophecy of empowerment, breathing, and subsequent permission, are the six empowerments of the disciple. The Vajra Acharya empowerment arising from that method, if one has obtained it in that way, and if the Acharya's vows are given when one is previously in a secluded place, that is sufficient. If not, at this time, in order to increase the power to permit benefiting others, the vase empowerment is mainly performed, and the main thing is to keep the three vows. Since the latter is reasonable, it is called the irreversible empowerment. Just as in the Sutra path, those of uncertain lineage are said to be irreversible once they have attained the path of joining. That is, the vow of the mind is to shake the vajra, the vow of speech is to ring the bell, and both perform embrace. The samadhi of bliss and emptiness arising from those three is not just the happiness of a temporary embrace like the five wisdom empowerments, but the wisdom of bliss and emptiness of Vajradhara father and mother in union, which pervades all lineages. Focusing with the father looking and the mother smiling is the supreme way of entrusting, that is, placing the one receiving empowerment on the empowerment platform, placing them in the deity's body, and keeping the three vows. After inviting the empowerment deity, empower with vase water, then dissolve the empowerment deity, bless the lineage lord, and please him with offerings. Indicate the suchness of the deity, mandala, and guru. After bestowing mantra and implements, and name empowerment, give the five subsequent permissions of body, speech, mind, qualities, and activities, such as eye medicine and mirror. Giving the subsequent permission to turn the wheel of Dharma, etc., are the limbs. That is, the nature of the mind is the ཨེ་ཝཾ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) expressing meaning, the perfection of expressing all-knowingness from the sound of the bell is the ཨེ་ཝཾ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) of sound, if one realizes the nature of the ཨེ་ཝཾ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) of the union form, the three vows become as their sound, and the vase empowerment is completed with the essence of the four empowerments. Therefore, inviting the wisdom deity into the abiding deity, using the empowerment ritual to take others into one's care, explaining the tantra, becoming the leader of the assembly, and taking disciples, etc., become possible. If, according to that explanation, one has not obtained the three higher empowerments, and it is thought that one cannot hear and explain Anuttarayoga, and cannot meditate on the profound generation and completion stages, that statement is worthy of investigation. Such a vase empowerment can be obtained in both painting and body mandala. The benefit is purifying the accumulation of obscurations of the body.
Chinese
降伏蕴魔。于何事有自在，则堪为生起次第之器，且从执着蕴、界、处为自性中解脱。使有法远离世俗谛，并于火供等事业之支分有自在。彼亦即自身之蕴、界、处等，连同三处及彼所衍生的金刚界五十尊佛，清净百族等清净所清净果之诸佛坛城，于虚空道中修习，则一切色皆显空，一切声皆响空，心识明空双运而生起，其中从明分而言，生起显现分之体性，从无自性而言，圆满空分之体性，从任运成就而言，视生圆无别为大，遣除执持三自体性为外义之分别念，及缓和自处之障碍，所有欲妙皆不视为庸常，境相为母，饮食、装饰等显现为父，应受持双运。如是，以瓶灌顶，粗身，生起之脉动皆清净，故获得轻安之功德，于有碍无碍。界颠倒故，河流逆流。微尘系于中脉故，能持日月。一为多，多为一，三千世界容于芥子中，即能自在过去之六地及宗派轮涅不二。若不和合宗派，则以转变显现之，光明点之，声音转变之迁识三种迁识，后者实说，果位与金刚化身相合。瓶灌顶之誓言为守护十四根本堕罪及八粗罪。根本偈：依止莲花坛城而授秘密灌顶，以欢笑满足乃是幻喜之贪欲，清净语之障碍乃是自我加持之道，以拙火使能所二取融入中脉，自生智慧圆满不杂宗派，迁识于譬喻之大光明中，字之运行融入圆满报身，具足六十支分之语金刚。如是，欢笑满足之贪欲存在于天幻喜中，故清净所清净之秘密灌顶是明
English
Subduing the demons of the aggregates. In what activities does one have mastery? One is fit to be a vessel for the generation stage, and is liberated from clinging to the aggregates, elements, and sense bases as one's own nature. One makes phenomena distinct from the conventional truth, and has mastery over the limbs of activities such as fire offerings. Furthermore, one's own aggregates, elements, and sense bases, together with the three seats and the fifty deities of Vajradhatu emanating from them, the mandala of deities of purification and pure result such as the pure hundred families, are meditated upon in the path of space, whereby all forms are appearance-empty, all sounds are sound-empty, and mind and awareness arise as union of emptiness and clarity. From the aspect of clarity, the nature of the appearance side is generated, and from the aspect of no self-nature, the nature of the empty side is perfected, and from the aspect of spontaneous accomplishment, viewing generation and completion as inseparable and great, one eliminates the conceptual thoughts that grasp the three natures as external meanings, and alleviates the obscurations on the natural state. All desirable qualities are not mistaken for the ordinary; the field of appearance is the mother, and food, drink, ornaments, etc., appear as the father, and one should accept them in union. Thus, with the vase empowerment, the gross body and the movements of the generating channels are purified, so one obtains the qualities of pliancy and is unimpeded by the coarse. Because the elements are reversed, the river flows upwards. Because the particles are bound in the central channel, one can hold the sun and moon. One is many, many are one, and the three thousand worlds are contained in a mustard seed, that is, one gains mastery over the six past grounds and the non-duality of samsara and nirvana of philosophical tenets. If one does not mix philosophical tenets, then the latter of the three transferences of consciousness—the transference of transforming appearances, the mass of light, and the transference of sound—is explicitly mentioned, and the result is joined with the Vajra Nirmanakaya. The samaya of the vase empowerment is to protect the fourteen root downfalls and the eight gross transgressions. Root text: Relying on the mandala of the bhaga, the secret empowerment is conferred. Satisfaction with laughter is the desire of illusory bliss. Purifying the obscurations of speech is the path of self-blessing. With fierce fire, grasping and fixation enter the central channel. Self-arisen wisdom is perfected without mixing philosophical tenets. Transference of consciousness in the state of great luminosity of example. The movement of letters dissolves into the Sambhogakaya. The Vajra speech is complete with sixty branches. Thus, the desire of satisfaction with laughter exists in the illusory bliss of the deity, so the secret empowerment that purifies the object to be purified is knowledge.
Chinese
依赖于母体莲花的空隙，（此法）在金刚萨埵幻化网和时轮双运中宣说。如此合理的原因是，就像没有水银就无法炼成黄金一样，没有融化的乐，没有乐也没有融化，昆达里尼就像被脉络束缚一样存在。掌握它的方法，除了与年轻女性结合之外别无他法。此外，上师父母的身坛，三处莲花作为本尊的空隙来修持并观想清晰，是接受灌顶的对境，因此，其结合的事前、正行、事后的次第细节需要从广释中了解。像这样从秘密灌顶的方法中产生的世俗菩提心，是三处莲花本尊众融化的精液，因此不适合无缘者听闻。必要的是，内部的元素与风元素混合，就像用锤子击打一样，放置了语金刚报身的断证的特殊能力，因此称为灌顶。像这样，依靠四风要诀和四瑜伽等七迅速的口诀来修持，依靠风来解开脉结，拙火融化菩提心，幻轮使菩提心遍布所有脉轮位置，文字次第融化，生起自生智慧。此外，从有知障的部分来说，解释为等持或绳索基础等自生四禅的自性。其不混杂且圆满的宗义是，从七地到十地之间，清净语自在，掌握五十阿字，通达六道众生的语言和符号，也用其语言宣说佛法。九地时，掌握四无碍解，通达一切法的真如。如果宗义不混杂，那么如母光明的譬喻是：临终的收摄次第作为缘，所有风融入中脉，生起无分别等持，文字次第融化，成就语金刚圆满报身。秘密灌顶的誓言是依止五肉五甘露，不舍明妃，不杀生，不诽谤上师等。根本偈：三处莲花显现证悟的佳丽啊，依靠秘密坛城，获得智慧灌顶。手牵手满足喜乐，远离贪欲。净化意之障碍，获得光明增长成就三者，以及四喜。
English
Depending on the gap of the mother's lotus, (this method) is taught in the Vajrasattva Illusion Net and the Kalachakra Yuganaddha. The reason why this is appropriate is that just as gold cannot be made without mercury, there is no bliss without melting, and no melting without bliss. Kundalini exists as if bound by the channels. The method to grasp it is only through union with a young woman. Furthermore, the body mandala of the guru and consort, the three seats, are practiced and visualized clearly as the gap of the deities, which is the object of receiving empowerment. Therefore, the detailed sequence of the preliminary, main, and subsequent practices of their union must be learned from the extensive commentary. The conventional bodhicitta that arises from such a method of secret empowerment is the semen that melts from the assembly of deities in the three seats. Therefore, it is not suitable for the ears of the uninitiated. It is necessary that the inner elements mix with the wind element, like being struck with a hammer, placing the special power of the speech vajra sambhogakaya's abandonment and realization, therefore it is called empowerment. Thus, relying on the four key points of wind and the instructions of the seven swift yogas, by practicing, the knots of the channels are released through the wind. Tummo melts the bodhicitta. Through trulkhor, the bodhicitta pervades all channel locations, the progression of letters dissolves, and self-arisen wisdom arises. Moreover, from the aspect of having cognitive obscurations, it is explained as the nature of the four self-arisen dhyanas, such as samadhi or the snare base. Its unmixed and complete tenet is that from the seventh to the tenth bhumi, one has pure speech, mastery over the fifty vowels, understands the languages and symbols of the six realms, and also teaches the Dharma in their languages. In the ninth bhumi, one has mastery over the four analytical knowledges, understanding the suchness of all dharmas. If the tenet is not confused, then the luminosity of the mother example is: the dying process of dissolution acts as a condition, all winds enter the central channel, giving rise to non-conceptual samadhi, and the progression of letters dissolves, accomplishing the speech vajra complete enjoyment body. The samaya of secret empowerment is to rely on the five meats and five nectars, not to abandon the vidya, not to kill living beings, and not to slander the guru. Root text: O beautiful one, displaying the realization of the three seats, relying on the secret mandala, with wisdom empowerment, holding hands, satisfying joy, abandoning desire, purifying the obscurations of the mind, obtaining the three: appearance, increase, and attainment, and the four joys.
Chinese
由智慧界的融乐而成就。 无分别地体验乐空的见地。 于彼处显现而未成立的金刚心。 解脱心间脉结是譬喻智慧。 虚空遍布心之金刚清净之身。 这是因为乐天之神们因渴望拥抱而痛苦，因此为了对治它而展示了第三灌顶。也就是说，正如金刚乘中所说，明妃的蕴、界、处、支分等都是三处本尊的坛城，因此通过对现量确定此点的美女的，作为所依的女性的秘密坛城进行智慧灌顶。 以拥抱而满足，以及清净生于乐天的业和贪欲。净化意之障碍，由显增得三和喜、胜喜、殊喜、离喜四者的智慧界白分融化之乐而成就，无分别地体验乐空的见地，于彼处显现的能取所取未成立的金刚，即是自心本初不变，彼解脱心间脉结的譬喻智慧，即是从明妃处获得的乐空双运，此乃遍布虚空之心之金刚，是清净的，即是童瓶之身。乐天之神们因渴望拥抱而痛苦，因此为了对治它而展示了第三灌顶。也就是说，明妃的方便之仪轨如实地成为道，而证悟此者们则无误地现见并展示佛陀的智慧，除此之外没有其他究竟的方便。对于具有梵行所依等者，也不允许如实地授予智慧灌顶，如《菩提道灯论》等中所说。这是因为没有通达二次第的真如，并且执着于低劣道的苦行，如果接受秘密和智慧灌顶，就会认为羞耻和惭愧二者都消失了，因此会感到后悔。例如，就像许多声闻众因听闻般若经而吐血身亡一样。那些不具备二次第者，因对密咒的影像生起邪见而堕入恶趣，因此行为与时机相关联非常重要。然而，仅仅是意念上的假立并不会被阻止，因此仅仅是言辞上的灌顶。