English
were sent to the beautiful palaces, and subsequently to the garden of lotus flowers and rainbows. The masters who bestowed the empowerment were: In the past, generally, the fully enlightened Buddhas, and specifically, all the Buddhas who appeared as Dharma Kings, as well as the Five Buddha Families, the immeasurable Victorious Ones of the ten directions, and Vairochana and Shakyamuni, who bestowed the empowerment with their two bodies. Subsequently, it was the great master Rolang Badewa's accomplishment. The disciples who received the empowerment were: In the past, generally, the path of no more learning in the causal stage, and those who abide at the ultimate end of the path in the Mantrayana tradition. Specifically, it was bestowed upon the holy Tokar, Prince Siddhartha, Shakyamuni Buddha, and the secret lord Vajrapani. Subsequently, it was upon the King of Oddiyana, Dharmakaya, Vajra Laughter, Humdza, Manjushri Mitra, and others who possessed the five kinds of clairvoyance. The empowerment that was bestowed was: In the past, generally, the empowerment of the fruition stage, and specifically, relying on substances such as the headdress, the sun and moon vajra, the five family seals, and diamonds, the four river empowerments were bestowed. Subsequently, it is the thirty-six supreme empowerments encompassed by the four outer, inner, practice, and secret aspects. Why is the empowerment bestowed? In the past, generally, it is to connect with the ultimate fruit, and specifically, it is to be appointed as a regent, to attain Buddhahood as the Sambhogakaya Vairochana, to receive the prophecy as the lamp of Dharma, and because the time for the definitive meaning of the Secret Essence has arrived. Subsequently, it is for the purpose of transforming the human body into a deity, so that through the union of realization and habituation, any phenomenon that appears as a collection of conceptual thoughts is manifested as the wisdom deity that has become the nature of reality. The necessity of bestowing the empowerment in this way is: to obtain the empowerment, the sign of which is that in the past, generally, there is the necessity of obtaining the fully enlightened Buddha, and specifically, there is the necessity of appearing as the great Dharma King, of transforming into the Sambhogakaya, of becoming the master of the Dharma and turning the wheel of Dharma, and of the ability to hold and reveal the secret treasury because the profound meaning is ultimately perfected, and subsequently, it is to first ripen the continuum.
Chinese
为了使那成熟，在中间和最后将集合结合在一起，置于四个学习道上。像那样依次进行四次灌顶，通过上上的道结合的方式，有必要获得文字轮大集合的地位。第三个共同点是关于口诀自然禅修的引导，分为两种：观修本尊和观修口诀。首先，观修本尊的方法是：小小的自然禅修，像这样，所有显现的法都融入我的蕴、界、处，所有这些都本来就是佛的自性，这样稍微保持平等。在那状态中，无论观修落在哪个花上的本尊，或者像大殊胜主这样的坛城主尊都可以，以自己生起咒语作为法性的自声宣说为缘，像清澈的湖水中显现影像一样，清晰地显现，长久地练习本尊的显现执着。当那变得清晰稳固时，在那的头顶上观想一个红色明点，以及在那之上约一箭之高的地方观想一个白色明点，两个都像豆子一样大小，闪耀着光芒。当那清晰时，从左鼻孔射出一个像豆子一样大小的红色光点。击中头顶的红色明点，从那也发出光芒遍布虚空。供养佛陀，净化众生的罪障。轮回和涅槃的所有显现都融化，与光一起聚集，融入红色明点，也融化成光，观想它闪烁地存在。又从右鼻孔射出一个像豆子一样大小的白色光点。击中那上面的白色明点，从那发出光芒，做二利。轮回和涅槃融化并一起聚集，融入白色明点，也融化成光。白色明点进入红色明点，从梵穴融入心间，将心放在乐空无二的状态中。第二，观修口诀分为两种。第一，与内灌顶相关的大瑜伽共同的观修方法是：中等的自然禅修。那也分为两种。上面的门观修方法是：自身成为空性大身，在远离遮障和阻碍的中央，阿瓦杜帝脉像中等箭杆一样，外面白色里面红色，具有清澈透明空管的形态，直直地
English
In order to ripen that, combining the gatherings in the middle and at the end, placing them on the four paths of learning. Like that, successively bestowing the four empowerments, through the way of combining with the higher and higher paths, it is necessary to obtain the position of the great gathering of the wheel of letters. The third common point is about the guidance of the oral instruction of natural meditation, which is divided into two: meditating on the deity and meditating on the mantra. First, the method of meditating on the deity is: a small natural meditation, like this, all phenomena that appear are gathered into my aggregates, elements, and sources, and all of these are primordially enlightened as the nature of the deity, thus remaining equally for a moment. In that state, whichever deity the flower falls on, or whichever mandala lord such as the Great Supreme One is meditated on, it is fine. Taking one's own generation-stage mantra as the condition for proclaiming the self-sound of the dharma-nature, like an image appearing in a clear lake, clearly illuminate it, and practice the appearance-attachment of the deity for a long time. When that becomes clear and stable, on the crown of that, visualize a red drop, and above that, about a cubit high, visualize a white drop, both the size of a bean, blazing with light. When that is clear, from the left nostril, a red light-drop the size of a bean shoots out. Striking the red drop on the crown of the head, from that also light rays emanate, pervading the sky. Offering to the Buddhas and purifying the sins and obscurations of sentient beings. All appearances of samsara and nirvana dissolve, gathering together with the light, dissolving into the red drop, and visualize it remaining flickeringly. Again, from the right nostril, a white light-drop the size of a bean shoots out. Striking the white drop above that, from that light rays emanate, accomplishing the two benefits. Samsara and nirvana dissolve and gather together, dissolving into the white drop, and that also dissolves into light. The white drop enters the red drop, dissolving from the Brahma-hole into the heart center, placing the mind in the state of indivisible bliss and emptiness. Second, meditating on the mantra is divided into two. First, the common meditation method of Maha Yoga related to the inner empowerment is: a medium natural meditation. That is also divided into two. The method of meditating on the upper gate is: one's own body becomes a great empty body, in the center free from obscurations and hindrances, the Avadhuti channel is like a medium-sized arrow shaft, white on the outside and red on the inside, having the form of a clear, transparent, empty tube, straight
Chinese
处于。从那之后，头顶、喉咙、心间、肚脐等处，真实观想脉轮花瓣，或者不观想也可以，因为观想中脉就是那四个脉轮的中心。实际上就变成观想了。肚脐下方四指处观想火轮，其下方观想生殖器风轮，也要清晰观想。也就是，中脉是命根，风火轮是千辐轮，肚脐是坛城，心轮是宝瓶，喉咙是量器和法轮，头顶轮是伞盖，应将身体视为佛塔的本体。之后，在头顶清晰观想一个豌豆大小的、不可摧毁的明点，其自性为ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం）。保持自然呼吸，拙火燃烧的光芒向上，击中头顶的明点。从中，光芒四射，遍布虚空，成办诸佛的事业。轮回和涅槃的一切显现都融化并聚集回来，融入头顶的明点。又从融化中，观想自己的根本上师，身体安乐，光彩夺目，如顶饰般安住。长久地保持在这种状态中，上师也以大乐的自性，从梵穴缓缓滴落，无声地融入心间。在上师的心和自己的心融为一体的状态中，不做作地安住，一切显现都将显现为安乐。第二，观想下门的安乐之法：在自己的头顶观想一个豌豆大小的红色明点，在其上方一箭之遥的地方，也清晰观想一个豌豆大小的白色明点。稍微屏住呼吸，将意识集中在头顶的红色明点上。它以生殖的自性颤动、摇曳、燃烧，以此为缘，那个白色明点也颤抖着缓缓融化，与红色明点融为一体。它从梵穴滴落，安乐充满，无声地滴落，在心间融化的状态中，不做作地安住，就会显现乐空无别的体验。第二，与修法灌顶相关联的阿努瑜伽口诀的观想方法：这是极大的自然禅修。在自己的心间，观想一个如鸽蛋大小的白色明点，闪耀着光芒。当它清晰显现时，从中，一道光芒如流星般从头顶射出。从中，又生出无数的微细明点
English
being. After that, at the crown of the head, throat, heart, navel, etc., actually meditate on the chakra petals, or it doesn't matter if you don't meditate, because meditating on the central channel is the center of all four chakras. In reality, it becomes meditation. Visualize the fire wheel four fingers below the navel, and below that, the genital wind wheel should also be visualized clearly. That is, the central channel is the life force, the wind and fire wheel is the thousand-spoked wheel, the navel is the mandala, the heart wheel is the vase, the throat is the measuring cup and dharma wheel, and the crown wheel is the umbrella. One should regard the body as the essence of a stupa. Then, at the crown of the head, visualize an indestructible bindu, the nature of Haṃ (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: हां), about the size of a pea. By holding the subtle wind naturally, the light of the blazing Tummo goes upward and strikes the bindu at the crown of the head. From that, rays of light radiate throughout the sky, accomplishing the deeds of the Buddhas. All appearances of samsara and nirvana melt and gather back, dissolving into the bindu at the crown of the head. Also, from the melting, visualize your own root guru, his body blissful, radiant and blazing, abiding like an ornament. By holding the mind on that for a long time, the guru also, in the nature of great bliss, slowly melts and descends from the Brahma aperture, silently dissolving into the heart center. In the state of the guru's heart and one's own mind blending into one, by resting without artifice, all appearances will arise as bliss. Second, the method of meditating on the bliss of the lower gate: At the crown of one's head, visualize a red bindu the size of a pea, and above that, at a distance of one arrow-length, also visualize a white bindu the size of a pea. Holding the subtle wind slightly, and focusing the awareness on the red bindu at the crown of the head, it trembles, sways, and blazes with the nature of desire, causing that white bindu to also tremble and slowly melt, blending into one with the red bindu. It drips from the Brahma aperture, filled with bliss, dripping silently, and in the state of dissolving into the heart center, by resting without artifice, the experience of indivisible bliss and emptiness will arise. Second, the method of meditating on the Anu Yoga instructions related to the empowerment of practice: This is the great natural meditation. In the center of one's heart, visualize a white bindu the size of a pigeon's egg, blazing with light. When it becomes clear, from that, a ray of light shoots out from the crown of the head like a shooting star. From that, countless subtle bindus
English
Holding the mind on the expanse of the sky filled with the inexhaustible radiance. Again, gather back all the tiny particles pervading the sky. Abiding in the state of the source point of light being mixed into one taste, without object of observation and observer. The realm of objects and the wisdom of the subject's awareness arise exceedingly with great bliss, indivisible. The key is to cultivate that state without clinging. Thus, in the root mandala, the inner empowerment and the practice empowerment, both in accordance with the complete Sutra tradition and also in common with the four rivers of empowerment lineage, mainly based on the lineage and including the essential instructions, are accomplished. Thinking, "I will practice properly according to the instructions," the main deity agrees with "as it is" and so on. Offering the mandala of gratitude, and offering the gifts of "starting from today" and so on. The dedication of merit and so on are as before. The subsequent rituals should be performed according to the circumstances. The profound and deep tantras, the essential instructions, are like the expanse of the sky. When measured by the discerning power of the seven horses, the light of the well-spoken Dharma, with billions of rays, becomes a glorious sight appearing to the eyes of the virtuous. Apart from a few great beings, in this later age, few understand and explain it accordingly. Therefore, this pure and clean writing should be regarded as an unprecedented excellent explanation. From the Vajra Staircase of the Empowerment Ritual of the Collected Sutras, the fourth chapter is the explanation of the empowerment ritual of the four rivers surrounding the root mandala, where the outer and secret are the uncommon lineage of the tantras, and the inner and practice are common to the tantras and essential instructions. ||