English
That has already been said. Seventh, in "Complete Transformation" it says: "The vows of stable empowerment are explained. If divided, they cannot be exhausted by words, but in short, body, speech, and mind, the yogi combines with body, speech, and mind." And so on. Therefore, by explaining the boundaries of guarding the vows, the previous precepts will not deteriorate and will be stable, and new merits will arise, so it is necessary to accomplish all siddhis. The actual empowerment. Third, afterwards, holding a feast, acting according to the teachings, and explaining the merits and faults are the three. First, in "Clear Space" it says: "At the beginning and end of empowerment, without a feast, there is no siddhi. With a grand feast, offering to the lama and his retinue, as well as one's own vajra brothers, from one, two, and three, to hundreds, thousands, and countless, whoever makes the joy of the gathering, with food and offerings, making the yogis happy, all good things will be accomplished, and all faults will be liberated." Also, in "Self-Arisen" it says: "Thus, for the oral instruction teacher, with one's own body and precious things, serve with extremely rare things, precious gold as much as one's own body, also offer to the lama. For the oral instruction lineage teacher, uncles, parents, and eyes, children, wives, and the essence of wealth, with the three doors without hypocrisy, offer with extreme love and satisfaction." If this is not done, as said before: "Lamas, yidams, dakinis, dharma friends, vajra brothers, etc., if the gathering offering is not pleased, diseases will increase, life will be short, obstacles will arise, there will be no common siddhi, far from the supreme, after death, one will be reborn in the preta realm." The necessity is to please everyone and obtain siddhis. Second, in "Clear Space" it says: "If one violates the words and scriptures of the lama and the supreme empowerment, one will experience the suffering of hell." Therefore, acting according to the teachings will quickly accomplish higher rebirth and definite goodness. Third, divided into two, the merits of obtaining empowerment in this way have also been explained before, especially in "Clear Space" it says: "The son of the lineage who obtains empowerment, all wishes will be fulfilled in this life, and in the next life, he will manifest perfect enlightenment." That is so. The fault is that in the same sutra it says: "For example, a fertile field, if it is not cultivated in order, the fruit
Chinese
犹如不成熟一般，即使心已安住于法性，若未以灌顶成熟之，瑜伽成就又怎能获得？无有灌顶追逐轮回之边际，今生来世之安乐皆不得。如是说。总之，有迅速进入解脱之城的必要。以上是瓶灌顶的开示。第二，彼（瓶灌顶）依赖于续之方式，有外、内、秘密三种，第一是如外一般修持五部：在《虚空明点》中说：“身体的遍及之处，五蕴即是五部，五界即是五母。”因此，在生起次第和圆满次第二者中，首先是皈依和发心，从空性中，吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中发出埃（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃）、让（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）、扬（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）、康（藏文，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）、朗（藏文，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗），五大次第重叠之上，从勃隆（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）中，圆满生起宫殿，在狮子、象、马王、孔雀、迦陵频伽五者之上，有莲花、日月，从嗡（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）、吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、让（藏文，梵文天城体：ह्रां，梵文罗马拟音：hrāṃ，汉语字面意思：让）、章（藏文，梵文天城体：त्रां，梵文罗马拟音：trāṃ，汉语字面意思：章）、舍（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）、阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）五者发出光芒，所有显现存在都变成本尊和本尊母，再次收摄融为一体，从中，中央和四方生起五部本尊父母，四隅生起八大菩萨父母，四方生起六能仁之四，上下各一，四门生起四门神父母，在三处嗡（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）、吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字发出光芒，迎请智慧尊融入自身，观想并念诵：嗡 哲纳哲嘎，朗 德夏瓦热德 萨当，吽 班匝 哲嘎，姆 达德 萨瓦热德 萨当，萨 然那 哲嘎，芒 摩哈热德 萨当，昂 阿若雷，香 惹嘎热德 萨当，哈 扎亚 哲嘎，当 班匝热德 萨当，吽 章 舍 阿 匝 吽 邦 霍 斯德（藏文，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：成就）吽 吽。从心间发出光芒，照射到众生身上，净化他们的业障，观想他们成为本尊和本尊母，并念诵以求成就。第二，圆满次第是：将所有器情次第收摄，将心间的种子字观想为空性，安住于如虚空般的境界中，然后回向，身体感到快乐，语言具有力量，心中无偏颇地显现证悟，业障得以清净，最好是今生，中等是中阴，最差也能在自性化身刹土中成佛。第二，如内一般修持：在《虚空明点》中说：“空性和显现皆是自性，本尊父母交合为一。”
English
Just as it does not ripen, even if the nature of the mind abides in the mind, if it is not ripened by empowerment, how can one obtain the actual accomplishment of yoga? Without empowerment, one pursues the edge of samsara, and one does not obtain happiness in this life or the next. Thus it is said. In short, there is a need to quickly enter the city of liberation. These are the instructions on the vase empowerment. Second, the way in which it (the vase empowerment) relies on the tantra, there are three: outer, inner, and secret. The first is to accomplish the five families as if they were outer: In the "Klong gsal" it says: "In all the extent of the body, the five aggregates are the actual five families, the five elements abide as the five mothers." Therefore, in the two, generation stage and completion stage, first is taking refuge and generating bodhicitta, from emptiness, from Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) emanate Ai (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, Literal Chinese meaning: Ai), Raṃ (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Chinese meaning: Raṃ), Yaṃ (Tibetan, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal Chinese meaning: Yaṃ), Khaṃ (Tibetan, Devanagari: खं, Romanized Sanskrit: khaṃ, Literal Chinese meaning: Khaṃ), Laṃ (Tibetan, Devanagari: लं, Romanized Sanskrit: laṃ, Literal Chinese meaning: Laṃ), on top of the five elements stacked in order, from Bhrūṃ (Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Bhrūṃ), the palace is completely generated, on top of the five: lion, elephant, horse king, peacock, and kalaviṅka, there are lotus, sun, and moon, from Oṃ (Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Oṃ), Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ), Hrāṃ (Tibetan, Devanagari: ह्रां, Romanized Sanskrit: hrāṃ, Literal Chinese meaning: Hrāṃ), Trāṃ (Tibetan, Devanagari: त्रां, Romanized Sanskrit: trāṃ, Literal Chinese meaning: Trāṃ), Hrīḥ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: Hrīḥ), A (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), light emanates, all appearance and existence become deities and goddesses, again they gather and become complete, from that, in the center and the four directions, the five families of deities and consorts arise, in the four corners, the eight bodhisattvas and consorts, in the four directions, four of the six munis, one each above and below, in the four doors, the four doorkeepers and consorts are generated, in the three places, light emanates from the three syllables Oṃ (Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Oṃ), Ā (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: Ā), and Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ), invite the wisdom beings and contemplate them dissolving into oneself, and recite: Oṃ Jina Jika, Laṃ Teśvara Ti Svaṃ, Hūṃ Vajra Bhṛka, Muṃ Dhartu Śvarī Svaṃ, Sva Ratna Dhṛka, Maṃ Moha Rati Staṃ, Āṃ Aro Lig, Pyāṃ Raga Rati Svaṃ, Ha Prajñā Dhṛka, Taṃ Vajra Rati Svaṃ, Hūṃ Trāṃ Hrīḥ A Jaḥ Hūṃ Baṃ Hoḥ Siti (Tibetan, Devanagari: सिद्धि, Romanized Sanskrit: siddhi, Literal Chinese meaning: Accomplishment) Hūṃ Hūṃ. Light radiates from the heart, striking sentient beings, purifying their obscurations, visualizing them as deities and goddesses, and reciting whatever is accomplished. Second, the completion stage is: gradually gathering all the contents of the vessel, not focusing on the seed syllable in the heart, abiding in that state like the sky, then dedicating, the body feels happiness, speech has power, realization dawns impartially in the mind, obscurations are purified, best in this life, intermediate in the bardo, worst case, one will attain Buddhahood in the pure land of the nirmāṇakāya. Second, practicing as inner: In the "Klong gsal" it says: "Emptiness and appearance are all self-nature, the deities and consorts are in union as one."
Chinese
因此，生起次第是，以刹那忆念圆满，自己观想为普贤父母，蓝色明亮，手持金刚铃，以跏趺坐姿安住于圆满报身，头顶为金刚萨埵父母，喉间为宝生佛父母，心间为毗卢遮那佛父母，脐间为无量光佛父母，密处为不空成就佛父母，八个关节处生起八位菩萨父母，四个肢干处生起四位门神父母，念诵：嗡啊吽，嗡吽创舍，啊悉地帕拉吽扎。圆满次第是，自身与一切显现存在，于本初清净的光明显现中，于无自性的状态中，身体是本尊，语是咒语，心是空明，不离法性，对众生生起慈悲心。功德是，此生一切所愿皆成，事业无碍，来世身与智慧不离，利益众生。第三，如秘密般修持，有方便与智慧二者无别三种，第一是，刹那间自己成为金刚亥母，红色，忿怒相，三眼，猪面蓝色以顶髻庄严，右手持钺刀扬于虚空，左手持颅血于心间，左足伸展，右足蜷曲以拇指抵住，手肘处有喀章嘎和铃铛发出声音，安住于莲花和日月尸体之上，火聚燃烧之中，头顶为，金刚空行母白色，右手持金刚为柄的钺刀。喉间为，宝生空行母黄色，右手持宝为柄的钺刀。心间为，法界空行母蓝色，右手持法轮为柄的钺刀。脐间为，莲花空行母红色，右手持莲花为柄的钺刀。密处为，事业空行母绿色，右手持十字金刚杵为柄的钺刀，左手都于心间持颅器，手肘处有喀章嘎，以一切饰物庄严，心间各自的种子字被哈日尼萨四字围绕，以光芒将一切显现存在观想为本尊和本尊母，融入自身，念诵：嗡啊哈日尼萨布达达吉尼吽扎，同样地，金刚，宝生，莲花，事业空行母吽扎。如此念诵，观想显现存在被掌控。
English
Therefore, the generation stage is, with a moment of perfect recollection, visualizing oneself as the Primordial Buddha parents, blue and clear, holding a vajra and bell, abiding in the complete enjoyment body in a lotus position, with Vajrasattva parents at the crown of the head, Ratnasambhava parents at the throat, Vairochana Buddha parents at the heart, Amitabha Buddha parents at the navel, and Amoghasiddhi Buddha parents at the secret place. Eight bodhisattva parents are generated at the eight joints, and four gatekeeper parents are generated at the four limbs. Recite: Om Ah Hum, Om Hum Tram Hrih, Ah Siddhi Pala Hum Dzah. The completion stage is, oneself and all appearances and existences, in the primordially pure clear light appearance, in the state of no self-nature, the body is the deity, speech is mantra, mind is empty and clear, not deviating from the nature of reality, and generating love and compassion for sentient beings. The benefit is that all wishes are fulfilled in this life, activities are unimpeded, and in the future, body and wisdom are inseparable, benefiting sentient beings. Third, practicing as a secret, there are three aspects of the inseparability of skillful means and wisdom. The first is, in an instant, oneself becomes Vajravarahi, red, with a wrathful face, three eyes, a blue pig face adorning the crown of the head, the right hand holding a curved knife raised in the sky, the left hand holding a skull cup of blood at the heart, the left leg extended, the right leg bent with the thumb pressed down, at the elbow a khatvanga and the sound of bells ringing, residing within a burning mountain of fire on top of a lotus, sun, and moon corpse. At the crown of the head is the white Vajra Dakini, the right hand holding a curved knife with a vajra handle. At the throat is the yellow Ratna Dakini, the right hand holding a curved knife with a jewel handle. At the heart is the blue Dharma Dhatu Dakini, the right hand holding a curved knife with a wheel handle. At the navel is the red Padma Dakini, the right hand holding a curved knife with a lotus handle. At the secret place is the green Karma Dakini, the right hand holding a curved knife with a crossed vajra handle, all the left hands holding skull cups at the heart, at the elbow a khatvanga, adorned with all ornaments, at the heart each of their own seed syllables surrounded by four Ha Ri Ni Sa, with light visualizing all appearances and existences as deities and consorts, absorbing them into oneself, reciting: Om Ah Harini Sa Buddha Dakini Hum Dzah, similarly, Vajra, Ratna, Padma, Karma Dakini Hum Dzah. By reciting thus, contemplate that appearances and existences are controlled.