English
The absence of student lineage, the absence of the teacher's embrace and the student's object of view during the vase empowerment, the absence of offering secret substances to the Dharmadhatu Vajra Mother during the secret empowerment, and many other necessary things are missing, while many unnecessary elaborations are added. For all those who commit adultery with the ten consorts, it is believed that the pride of the four father Buddhas and the six lineages gradually transfers, which is difficult and unnecessary. Initially, when generating the Vajra Body and so on, immediately after generating, one directly generates Accomplishment and so on, without doing anything, which clearly shows self-made gestures. Initially, one generates as a Buddha and then descends as a Bodhisattva, and during the child empowerment, the preliminary practice generates the four pervasive Vajras, and the main practice descends as the five Mother Goddesses and Wrathful Deities as pervasive deities, which are the same, turning into a very incomprehensible ritual. Furthermore, it is said that during the secret empowerment, the teacher also generates as Samantabhadra and so on. In short, the practice and understanding of the rituals for the higher empowerments are very erroneous. Here, because there are too many words, I have not made a detailed examination, but it is easy to recognize that it is wrong. All the above is said with the actual empowerment as a premise. Also, if here the above empowerments must be given in words as a special case, then for the empowerment of the disciple and the master, if it is an elderly person, the power of the seed has declined, bound by the vows of renunciation and detachment and has not obtained the ability, and in the case of having prohibitions that would be condemned by the world, the empowerment is done through mental contemplation. In order to prevent the empowerment lineage from being interrupted, it is the same even if one gives an empowerment corresponding to a great accomplished one to ordinary people nowadays. In the actual situation, because necessity can overwhelm prohibitions and can prevent distrust, the actual empowerment itself is the best. Because one has obtained power over Samadhi, one can also do things similar to the actual empowerment through mental contemplation. Seventh, the entry point of the definitive meaning is shown: Because the one and only A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) and so on, and Ka (Tibetan: ཀ, Sanskrit Devanagari: क, Sanskrit Romanization: ka, Literal meaning: Ka) and so on, are not the seats of the moon with a rabbit and the sun with a Vajra, the sign of the syllable Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hum) itself and other colors and shapes that have been completely transformed are not needed, because the immutable
Chinese
具有殊胜诸根，衰损已逝者，乃是具足一切相之明点，一切国王之主，执持种种脉者。此句开示了第四灌顶之究竟实相智慧及道。名为从不变中生起之俱生身。彼身之因，阿黎嘎黎日月即金刚持，与吽字之座无二无别，乃是手印。从彼转变生起之果，并非颜色、形相、面容、手等分别之天身。乃是因五蕴五大之不变法界大空五智，以及六根六境之法性不变六智，与从不变阿字离戏之智慧平等味中生起之果，衰损已逝者。即不变安乐一切明点平等味之自性心智慧，以及一切诸根具足一切相之空性。身与所知平等味唯一性，乃是究竟三有种种相之如幻亦由一乐执持者，乃是诸佛之主，以金刚持之表号开示究竟实相智慧，一切佛之总集原始智慧。从彼力用中，亦开示了不变显现生起者，与衰损转变之道双运。此处之义，不变虽无实有因果与能知所知，然依相似之比喻，安立顺应之因果等，如云金耳环之因是金，如是于自性上假立为因。因此，从因不变五蕴二组，与六蕴二组中，生出果相具足一切相之自性明点。 不变四相，乃是所证之实相。故上师之此等灌顶，亦与如是之清净相合。其中，主灌顶之水瓶二者，乃是不变五蕴双运道，绸缎悬挂则是彼等清净结合之因，空性智慧五二为十，六手印或指环之行仪，乃是为令本尊父母灌顶境清净之故，不变六蕴双运。对于近事女，亦有水灌顶不变五蕴，与指环不变
English
Possessing the supreme faculties, those who have passed away from decay, are the possessors of all-encompassing bindus, the lords of all kings, the holders of various channels. This verse reveals the ultimate wisdom of the fourth empowerment, the ultimate reality and the path. It is called the co-emergent body arising from immutability. The cause of that body, Ali Kali, the sun and moon, is Vajradhara, inseparable from the seat of the Hum syllable, which is the hand seal. The result arising from that transformation is not the deity's body with its colors, forms, faces, hands, etc., which are conceptually constructed. It is the immutable Dharmadhatu, the great emptiness of the five aggregates and five elements, the five wisdoms, and the immutable six wisdoms of the nature of the six senses and six objects, and the result arising from the immutable A syllable, the wisdom of non-proliferation, the equal taste, which is the decay that has passed away. That is, the immutable bliss, all the bindus, the nature of equal taste, the mind wisdom, and the emptiness of all the faculties, the all-encompassing. The body and the knowable, the equal taste, the only nature, is the ultimate reality, the various aspects of the three realms, like illusion, are also held by one bliss, which is the lord of all Buddhas, the ultimate reality wisdom revealed by the symbol of Vajradhara, the primordial wisdom of the union of all Buddhas. From that force, it also reveals the immutable manifestation, the generator, and the union of the path that diminishes transformation. Here, the meaning is that although there is no real cause and effect, knower and knowable in the immutable, it depends on similar examples. The corresponding cause and effect are established, just as the cause of a gold earring is gold, so the nature is falsely established as the cause. Therefore, from the cause, the immutable five aggregates in two groups, and the six aggregates in two groups, the result is the nature of the all-encompassing bindu. The four immutable aspects are the reality to be realized. Therefore, these empowerments of the master are also combined with such purity. Among them, the two water pitchers of the lord empowerment are the immutable five aggregates of the dual union path, and the silk hangings are the cause of their pure union, the emptiness wisdom five two is ten, the six hand seals or the conduct of the finger rings, is for the sake of purifying the empowerment realm of the deity father and mother, the immutable six aggregates of the dual union. For the female lay practitioner, there is also the water empowerment of the immutable five aggregates, and the finger ring immutable.
Chinese
六。六手印生于六族，与六勇士母同要。果四不变明点即是四灌顶所显现，其一切相圆满之特征，由身语意金刚之行持所显现。大自在灌顶时，不设前行明妃，而作祈请，与法界金刚一同祈请，音声金刚交付弟子，弟子拥抱上师，弟子与九明妃拥抱，一一计数，此十二者象征二组六不变，水灌顶时，此十瓶象征二组五不变之乐，十持瓶者象征彼等之空性。四胜灌顶，四明点不变清净，灌顶之智慧真实不执著不变乐之反体，世间灌顶，一一皆有九或十明妃之作用。 总的来说，众多明妃执持一切相圆满之反体，特别是十象征十相，九作用是明点之相普遍进入，即进入其他相之基与果二者之方式。第四，与乐及一切相俱住而结合，与共同相似。瓶灌顶，上师首先拥抱十手印，之后九之白分弟子触碰，法界金刚之白分上师触碰，二十随贪是身中生语之二十外相与菩提结合。密灌顶时，以音声金刚所成之秘密物，首先灌顶弟子与法界金刚，之后除风度母外，以九手印真实所成之微尘灌顶，如是十是方便智慧双运，若旧译经说中无度母，则做八手印，弟子与法界母需分开。语入于意，以五相成菩提。慧灌顶，法界金刚与上师随贪，彼与弟子手持体验，之后二交合，不含度母之手印。
English
Six. The six mudras arise from the six families, sharing the same essence with the six heroes and heroines. The resultant four immutable bindus are manifested by the four empowerments themselves. Their characteristic of being complete in all aspects is manifested through the conduct of body, speech, and mind vajras. During the great lord empowerment, without arranging the preliminary vidyā, one makes requests, and prays together with the Dharmadhātu Vajra. The sound vajra is entrusted to the disciple, who embraces the guru, and the disciple embraces the nine vidyās, counting them one by one. These twelve symbolize two sets of six immutables. During the water empowerment, these ten vases symbolize the bliss of two sets of five immutables, and the ten vase-holders symbolize their emptiness. The four supreme empowerments, the four bindus are immutable and pure, the wisdom of empowerment truly does not grasp the reverse aspect of immutable bliss, worldly empowerments, each has the function of nine or ten vidyās. In general, many vidyās hold the reverse aspect of being complete in all aspects, especially ten symbolize the ten aspects, the nine actions are the aspect of the bindu universally entering, that is, entering the way of both the base and the result of other aspects. Fourth, one unites with bliss and all aspects dwelling together, similar to the common. Vase empowerment, the guru first embraces the ten mudras, then the white part of the nine is touched by the disciple, the white part of the Dharmadhātu Vajra is touched by the guru, the twenty subsequent attachments are the twenty external aspects of speech arising from the body combined with bodhi. During the secret empowerment, the secret substance accomplished from the sound vajra, first empowers the disciple and the Dharmadhātu Vajra, then, except for the wind Tara, the dust truly accomplished by the nine mudras empowers, thus ten is the union of skillful means and wisdom, if the old translation scripture does not have Tara, then do eight mudras, the disciple and the Dharmadhātu mother need to be separated. Speech enters into mind, becoming bodhi with five aspects. Wisdom empowerment, the Dharmadhātu Vajra and the guru follow attachment, he and the disciple hold hands and experience, then the two unite, the mudra without Tara.