Chinese
具缘者，生生世世永不分离地相聚。 您也因善缘的力量，以及如爱子般的慈爱摄持， 故能永不分离地见到上师父母。心之子啊，此乃不虚之定语。 如意宝珠犹如天空的彩虹，稚童犹如山顶的雾霭。 心之子啊，您犹如夏日的花朵，僧众受用犹如草尖的露珠。 无论显现何种各异之相，皆未超出幻化网的嬉戏。 一切皆融入法界大空中，超越执着二元对立之境。 自生觉性，真实义之上师，安住于三身平等大性的体性中。 从身语意合一的状态中祈请，心意合一获得四灌顶的成就。 无需另寻佛陀，领悟其密意。此乃乐金刚所书写，善哉！ 依仗证悟上师的恩德，当自明觉性显现之时， 不被造作改造的分别念所束缚，于自然状态中安住，定能获得法身的永恒果位。 此乃名为金刚者所说。 33 拉波 兰贝波 拉嘉托吉吉 TI1397-378 拉波 兰贝波 拉嘉托吉吉 TI1397-378 顶礼！灌顶之解说：灌顶之体性、定义、分类、获得之利益、未获得之过患五者。体性有二因四缘。二因是上师和弟子。原始本初普贤王如来显现为金刚上师，觉性自生之智慧存在于弟子的相续中，此二者作为因。注释：缘起之缘是，观想之缘是迎请上师心中不住分别念之智慧的法界所安住的坛城等，融入弟子的相续中，加持身语意为金刚三坛城，从而使清净、圆满、成熟三者达到究竟。物质之缘是，依靠具相的缘起物，使无相的智慧得以显现。注释：坛城之缘是，在显现广阔的坛城虚空中，轮涅诸法无需寻觅，本自圆满于大圆满中。往昔发愿积累的福德之力是信心之缘。定义是来自于阿毗諪迦（藏文：ཨ་བྷི་ཥིཉྩ，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶）之语
English
Endowed ones, may we gather inseparably in all lifetimes. You too, through the power of good karma, and held with love like a beloved child, Therefore, may you always meet the inseparable Lama, Father and Mother. O heart-son, this is an infallible definition. The wish-fulfilling jewel is like a rainbow in the sky, a child is like the mist on a mountain peak. O heart-son, you are like a summer flower, the Sangha's enjoyment is like dew on the grass. Whatever different appearances may arise, they do not go beyond the play of the magical net. All gather in the vast expanse of Dharmadhatu, transcending the realm of dualistic clinging. Self-born awareness, the ultimate Lama, abides in the essence of the great equality of the three Kayas. Pray from the state of one-pointedness of body, speech, and mind, may mind and heart merge and attain the four empowerments. No need to seek another Buddha, realize its secret meaning. This was written by Dewa Dorje, may it be auspicious! Through the kindness of the realized Lama, when self-awareness manifests, Not bound by the mind of fabrication and alteration, abide in the natural state, and you will surely attain the eternal state of Dharmakaya. This was said by one named Vajra. 33 Lapo Lambepo Laja Toji Giji TI1397-378 Lapo Lambepo Laja Toji Giji TI1397-378 Homage! Explanation of Empowerment: The nature of empowerment, definition, classification, benefits of obtaining, and faults of not obtaining, are fivefold. The nature has two causes and four conditions. The two causes are the Guru and the disciple. Primordial Samantabhadra appears as the Vajra Guru, and the wisdom of self-born awareness exists in the disciple's continuum, these two act as causes. Note: The condition of origination is, the condition of visualization is to invite the mandala etc. abiding in the Dharmadhatu of the Guru's mind, which is free from conceptual thought, and integrate it into the disciple's continuum, blessing body, speech, and mind as the Vajra three mandalas, thereby bringing purification, completion, and maturation to ultimate fulfillment. The material condition is, relying on the relational objects with characteristics, to make the wisdom without characteristics manifest. Note: The mandala condition is, in the vast expanse of the mandala of appearance, all phenomena of Samsara and Nirvana need not be sought, but are inherently complete in the Great Perfection. The power of past aspirations and accumulated merit is the condition of faith. The definition comes from the word Abhiṣiñca (Tibetan: ཨ་བྷི་ཥིཉྩ，Sanskrit Devanagari: अभिषिञ्च，Sanskrit Romanization: abhiṣiñca, Chinese literal meaning: empowerment)
Chinese
灌顶是摧毁和倾注，即摧毁身语意三门的一切二障习气，并将灌顶意义的智慧功德全部安于相续，所以是倾注。分类是：宝瓶灌顶、秘密灌顶、智慧灌顶、句义灌顶。宝瓶灌顶使身体成熟为观修本尊身，秘密灌顶具有观修气和圆满次第的资格，智慧灌顶能灌顶观修拙火光明，句义灌顶使本来清净大圆满的意义现前，从而使四身五智的果位现前。获得灌顶的利益是：多生累世进入灌顶之门，成为成熟解脱的法器。未获得的过患是：无论听法、精进、修行等如何努力，由于没有进入灌顶成熟解脱的缘故，识蕴不会解脱，因此生起次第和圆满次第的能力减弱等情况会出现。这是尸罗跋折罗面前的快乐金刚所说。 TI1397 - 380 向具足经教证法之眼的化身多吉呈上的信函，名为愚者之语，智者之面具。我虽因难以理解空行深奥要诀的词语，而无法清晰地陈述口诀的意义，但略述自己证悟的虚假面具。从原始本性，本体、自性、大悲三者之自性中，作为解脱与迷乱二者之基础的部分，虽可称为总基，但除了解脱与迷乱的差别之外，基与基现的体性是一致的。因此，从如此之基的自性中，以极微细的觉性之力，以智慧之气，生起五心光或命气，即四支的智慧注释。从而，基现任运自成的游舞显现为八种方式。从大悲的妙力中，智慧无阻碍地自然生起，普贤王如来从最初一刹那起，智慧不向外境散失，而是生起为觉性，以了知本基远离戏论之法界光明，任运自成之身与一切智慧皆为自现之力的缘故。 基位觉性的状态和道理，以及见与不见的差别注释。 之后，基
English
Empowerment is destroying and pouring, that is, destroying all the two obscurations and habitual tendencies of the three doors of body, speech, and mind, and placing all the wisdom and merits of the meaning of empowerment in the mindstream, so it is pouring. The divisions are: vase empowerment, secret empowerment, wisdom empowerment, and word empowerment. Vase empowerment ripens the body to meditate on the deity's form. Secret empowerment has the qualification to meditate on the winds and completion stage. Wisdom empowerment empowers the meditation on the luminosity of tummo. Word empowerment makes the meaning of original purity great perfection manifest, thereby making the state of the four kayas and five wisdoms manifest. The benefits of obtaining empowerment are: In many lifetimes, one enters the door of empowerment and becomes a suitable vessel for ripening and liberation. The faults of not obtaining it are: no matter how much one listens to the Dharma, strives, practices, etc., due to the reason of not entering the ripening and liberation of empowerment, the consciousness stream will not be liberated, therefore the ability of the generation stage and completion stage will be weakened, etc. This was said by Happy Vajra in the presence of Shila Vajra. TI1397 - 380 A letter presented to the supreme incarnate Dondup Dorje, who possesses the eyes of scripture and realization Dharma, called the words of a fool, the mask of the wise. Although I cannot clearly state the meaning of the oral instructions because of the difficulty in understanding the words of the profound key points of the dakinis, I will briefly describe the false mask of my own realization. From the original nature, the essence, nature, and great compassion of the three, as the basis for both liberation and delusion, although it can be called the general basis, the nature of the basis and the basis appearance is the same except for the difference between liberation and delusion. Therefore, from the nature of such a basis, with the power of extremely subtle awareness, with the wind of wisdom, the five heart lights or life winds arise, that is, the wisdom commentary of the four branches. Thus, the basis appearance, the spontaneously accomplished play, manifests in eight ways. From the miraculous power of great compassion, wisdom arises naturally without obstruction, and from the very first moment, Samantabhadra does not lose wisdom to external objects, but arises as awareness, because of the power of knowing that the light of the Dharmadhatu, the spontaneously accomplished body and all wisdom, are self-appearing, the basis is free from elaboration. The state and reason of the basic awareness, and the difference between seeing and not seeing commentary. After that, the basis
Chinese
其自性，自己安住与不安住均无有，于智慧通透的光明大之中安住。本元任运之道显现一切自性圆满，因此在道与果之法上，于无有任何新修之所缘之处，仅是道的名相而已。第二刹那，安住于自面。备注：具有二十五果法之自在威德，无需观待地道次第，平等安住之大智慧于三时中皆无有迁变摇动。离戏论无为之法界自性不于错乱中安住。不随错乱，不生错乱，故为贤妙。总之，基之自性或一切功德一时圆满，常遍任运之事业究竟，于第三刹那解脱于内法界。备注：因此，获得果之六法等，如幻术般于原始之地解脱，仅以显示而了知。然我对内在意义的智慧是这个那个，并没有确定的把握。 顶礼！因闻思之精要匮乏，故请示不清晰。为了让与自己一样的无有闻思者容易明白此义，仅从明与不明的差别上，虽然基上无有内外，但也显示有内外之相。于如实照见有情相续之安住方式上是解脱之基，于显现上执着，甚至连心的一点都不知晓是错乱之基。其差别在于依靠具传承上师之窍诀心识辨别，从而将基远离生灭住三者之安住方式如实照见为基。在未将由观察修习之门所生之证悟现前之间，不懈怠不散乱，不将见行分离，而修持，因此， 需要成为什么之对治，即是无明和烦恼。需要断除什么，即是自我的分别和二取的执着。需要解脱什么，即是需要解脱自己的识流。若不解脱，则是能取所取二者的兄弟，因此，调伏它的方法是胜者的教言、上师的教证、自己的智慧这三量，从而确定，于修行不厌烦， 在未到达法性穷尽之地前，断除身语意三门非法之行，从而将基之安住方式做到究竟，这就是道。于此
English
Its own nature, there is neither abiding nor non-abiding by oneself, abiding in the great clarity of penetrating wisdom. All manifestations of the spontaneously accomplished path of primordiality are naturally perfected, therefore, on the path and the fruit, there is only the name of the path in the aspect of not aiming at anything new to be accomplished. In the second instant, abide in one's own face. Note: Possessing the glory of the power of the twenty-five fruit dharmas, without having to rely on the stages of the ground and path, the great wisdom of equal abiding is unchanging and unmoving in all three times. The nature of the uncontrived, non-dualistic dharmadhatu does not abide in delusion. It does not follow delusion, it does not arise in delusion, therefore it is virtuous. In short, the nature or all the qualities of the ground are perfected all at once, the activities of constant pervasiveness and spontaneous accomplishment are completed, and in the third instant, liberation occurs in the inner dharmadhatu. Note: Therefore, obtaining the six fruit dharmas, etc., like an illusion, liberation in the primordial ground is understood only by showing it. However, I do not have a definite grasp of the inner meaning of wisdom, this and that. Homage! Because the essence of hearing and thinking is lacking, the request is not clear. In order to make this meaning easy to understand for those who do not have the same hearing and thinking as oneself, only from the difference between clarity and non-clarity, although there is no inside or outside on the ground, it is also shown that there is an appearance of inside and outside. In the aspect of truly seeing the way of abiding of the sentient beings' continuum, it is the basis of liberation, and clinging to appearances, not even knowing a bit of the mind, is the basis of delusion. The difference is that by relying on the mind-consciousness distinction of the lineage-holding lama's pith instructions, the way of abiding of the ground, which is free from the three of arising, ceasing, and abiding, is truly seen as the ground. Before the realization arising from the door of analytical meditation is manifested, without laziness or distraction, without separating view and conduct, practicing and meditating, therefore, What needs to become the antidote is ignorance and affliction. What needs to be cut off is the self-grasping and the clinging to dualistic appearances. What needs to be liberated is the stream of one's own consciousness that needs to be liberated. If it is not liberated, then it is the brother of the grasper and the grasped, therefore, the method of taming it is the words of the Victorious Ones, the scriptural authority of the lamas, and the three valid cognitions of one's own wisdom, thereby determining, without being bored with practice, Before reaching the exhaustion of dharmata, abandoning the non-dharmic actions of the three doors of body, speech, and mind, thereby bringing the way of abiding of the ground to completion, this is the path. To this