English
Why is it transmitted? It is to see the face of one's own nature of reality. The necessity of transmitting in this way is: it is necessary to attain the fruit manifest now, without leaving it for a later time. The third general meaning, concerning the guidance of the oral instruction of natural meditation, has two parts. First, in the completion stage related to the empowerment of conventional bodhicitta, first learn the oral instruction of visualizing Tara: Visualize yourself clearly as Vajrasattva, in the center of the great emptiness inside the body, without obscurations or hindrances, is the central channel; on the right and left are the right and left channels, with their upper ends inserted into the nostrils, and their lower ends merging into the central channel four fingers below the navel. Visualize the guru father and mother above the crown of your head, and pray to them. Then, visualize that diseases, evil spirits, and sins are purified with the sound "Sang," and exhale impure air. Absorb all the essence of the stable, moving, samsara, and nirvana in the form of wind, press the life force downwards, unite it below the navel, and hold it without distraction, so that the wind enters the central channel, and the experience of clarity, bliss, and non-conceptuality arises. If you feel a little uncomfortable, relax a little; if you cannot bear it, exhale with the sound "Sang," that is the key. The benefit of practicing in this way is: In this oral instruction composed by Vajra Smile, it says: If you grasp the Tara who is the support, you will obtain the vajra dagger of wisdom, and from that you will also become invisible, and by that you will be able to control and move the sun and moon. Thus it is said. Second, concerning the oral instruction of the bliss bindu, there are two parts. First, the oral instruction of controlling and subduing the upper gate is: The rest is as before. Visualize the four chakras of the crown, throat, heart, and navel, and in the center of the fire wheel below the navel, the essence of fire, the syllable རཾ་ (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Chinese meaning: Rang) is blazing, and at the anus is the wind wheel. At the crown of the head, visualize the white syllable ཧཾ་ (Tibetan, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Hang), which has the nature of bliss. Then, holding the breath as before, the upper wind comes through the right and left channels, and the two winds stirring in the center of the anus strike the རཾ་ (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Chinese meaning: Rang) syllable in the center of the fire wheel, the flame becomes hot, sharp, thin, and clear, and burns upwards in the central channel, touching the ཧཾ་ (Tibetan, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Hang) syllable, offering bliss and warmth to the guru at the crown of the head. Melting into nectar with great joy, it dissolves into the ཧཾ་ (Tibetan, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Hang) syllable. From the ཧཾ་ (Tibetan, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Hang) syllable, the bodhicitta descends like a spider web, clear, bright, and with the nature of bliss, dissolving into the རཾ་ (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Chinese meaning: Rang) syllable, nourishing the fire, making it burn even more. By this, the moon melts into nectar, and the essence fills the whole body with burning drops, focusing the mind on this one-pointedly, the body naturally experiences great bliss.
English
Charo. Secondly, the secret instruction for playing in the three realms of the lower gate is: In the five places of the self, the gathered lineage Vajrasattva, visualize the five families; in the four limbs, visualize the four gatekeepers; whichever is the action or wisdom mudra, in the five places of the Vajradhatu Ishvari, visualize the five consorts; in the two hands, face, and bhaga, visualize the four secret consorts; from the space secret Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arise the three Vajra syllables, and from Ah arise the lotus stamen, blessed with Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利). In the center of the consort's lotus, visualize the mandala of the nine deities of Heruka. Then, since the subsequent practice of attachment precedes, the vajra and lotus are joined together, and all the Buddhas pervading space, invited by the sound of absorption, dissolve into great desire into the self and the vidya. The white element of bodhicitta, melted by the fire of subsequent attachment, descends gradually, and the four joys naturally arise in the four places such as the throat, and each one must have the key points of holding, reversing, and spreading. When the bodhicitta comes to the vajra jewel, it offers it to the lotus mandala, and by holding it without leakage, it remains in the arising of the co-emergent wisdom of things. Again, with the forceful pulling of Hum and the four changes, the two, sun and moon, are mixed and drawn upwards, and at the navel and so on, the last of the four joys of lower stability is experienced at the crown of the head as the co-emergent wisdom of self-nature, and at the end of each one, it is twisted and shaken to spread it everywhere. In the context of the secret instruction of bliss bindu, in the sequence of the arising of co-emergent wisdom, the ten minds of the path of means itself, the ten stages are combined with the ten examples and symbols, and one proceeds to the result, which should be understood as in the chapter of the Tree of General Meaning. Moreover, when the two rivers of complete secret empowerment are given separately, if these two secret instructions of wind and bindu are connected to the previous empowerment, the connection is close, and the method of cutting off the object of focus is also light, heavy, and balanced, so it is blissful. Secondly, in the completion stage related to the empowerment of the ultimate bodhicitta, there are two types: with support and without support. The first, with support, has three secret instruction methods: the practice of Glen Dor O, in the writings of Go, as soon as it is explained in the empowerment visualization, the eighteen A syllables arranged on the sixteen petals of the heart are gradually gathered.
Chinese
一是安住于无有乐明算计的状态中。二是，在祖尔哈姆的修行仪轨《斯亚贝之书》中，除了观想心间基性明点为白色五聚之外，其他如从彼处放射和收摄光芒细点等，都如先前与修法灌顶相关的阿努瑜伽的安住禅修中所说的那样进行。三是，从导师金刚笑的口诀中，依靠心间的不坏明点，修证俱生光明，不变大乐。此处按照后者来讲解：身体姿势和视线不动摇地固定，自己的心间如同帐篷倒扣一般，在空旷的中央，八脉如白色莲花八瓣般散开的中心，在如水晶线般的脉之精华中，观想智慧精华明点，如芥子般大小，具有清澈明亮燃烧的形态，专注其上，不散乱地坦然安住，如此一来，气脉明点的精华全部融入其中，显现为法界智慧二无别的大乐智慧，由此，能破除能所二取的执着，三界解脱为大乐。二是无所依的口诀：身体不动，语不言说，心念断绝三时的一切戏论，如无云晴空般安住于无分别的状态中，什么也不作意的空性，远离戏论，即是普贤王母法性义的智慧，法界无生本然如是的坛城。明觉赤裸的显现分，即是普贤王如来法身基之智慧，智慧无灭自性任运成就的坛城。彼二无别的觉性，即是法界与智慧双运本初的智慧，子大乐根本菩提心之坛城。如是，在《总续》中也说： 诸位聚集的眷属，诸佛之子们，如果想要证悟各自的真如，就应当进入三大坛城的门径中。 也就是进入根本菩提心坛城的门径中。 为什么呢？ 因为三大坛城和各自的真如不是各自独立的，而是无二无别的。
English
First, to abide in a state without calculation of bliss and clarity. Second, in the Zurham's practice, the book of "Syalpai," except for the distinction of meditating on the white five-aggregate essence point at the heart center, other practices such as radiating and gathering light particles from it, are performed as described in the Anu Yoga's abiding meditation, which is related to previous empowerment. Third, from the oral instructions of the master Vajrahāsa, relying on the indestructible essence point at the heart, one attains the co-emergent luminosity and the great unchanging bliss. Here, it is explained according to the latter: The posture and gaze are fixed without wavering. In the center of one's heart, which is like an overturned tent, at the center where the eight channels radiate like the eight petals of a white lotus, within the essence of the channels, which is like a crystal thread, visualize the essence point of wisdom, the size of a mustard seed, with a clear, bright, and blazing form. Focus on it without distraction, and remain naturally and evenly. By doing so, all the essence of the winds and mind will dissolve there, and the wisdom of great bliss, the non-duality of space and awareness, will arise. This will dissolve the grasping of subject and object, and the three realms will be liberated into great bliss. Second, the instruction of no support: The body does not move, speech is not uttered, and the mind cuts off all the elaborations of the three times. Abiding in a non-conceptual state like a cloudless sky, the emptiness without any mental fabrication, free from elaboration, is Samantabhadrī, the wisdom of the meaning of dharmatā, the maṇḍala of the unborn dharmadhātu as it is. The appearance of clear and naked awareness is Samantabhadra, the wisdom of the dharmakāya base, the maṇḍala of the unceasing wisdom, spontaneously accomplished. The indivisible awareness of these two is the primordial wisdom of the union of dharmadhātu and wisdom, the maṇḍala of the root bodhicitta, the son of great bliss. Thus, in the "General Sutra," it is also said: "O assembly of gathered ones, sons of the Victorious Ones, if you wish to see your own suchness, you should enter through the single gateway of the three great maṇḍalas. That is, you should enter through the gateway of the single root bodhicitta maṇḍala. Why is that? Because the three great maṇḍalas and one's own suchness are not separate, they are non-dual."
Chinese
也因此聚集于根本菩提心之坛城中。如是说。因此，支分坛城中，以口诀之理，圆满口诀之秘密灌顶之河流已经成就，我当如何如理修持教导呢？主尊以“如何”等语承诺。酬谢之曼扎，以及“从今以后”等语供养，善根回向等如前，后续仪轨等如修法。语词超言思路，觉性之自性。以技艺灌顶方便，介绍之。法性随行之灌顶次第。赐予贤善种姓之光辉。究竟菩提心之秘密灌顶之灌顶仪轨章节完毕。《集经》灌顶金刚阶梯中，支分坛城中，以口诀之理，圆满口诀之秘密灌顶之河流灌顶仪轨解说之第五品。完毕。
English
Also, it is because it gathers in the mandala of the root Bodhicitta. Thus it is said. Therefore, in the branch mandala, the river of complete secret empowerment according to the method of oral instructions, along with the oral instructions, has been accomplished. Thinking, how should I properly practice the teachings? The main deity promised with "how" etc. The mandala of gratitude, and offering with "from now on" etc. The dedication of merit etc. is as before, and the subsequent rituals etc. should be done according to the sadhana. The nature of speech beyond words and thoughts, awareness. Introducing with skillful empowerment methods. The order of empowerment following the Dharma nature. May it bestow the glory of the noble lineage. The chapter of the empowerment ritual of bestowing the secret empowerment of ultimate Bodhicitta is complete. From the Vajra Ladder of the Empowerment of the Gathering Sutra, the fifth chapter explaining the empowerment ritual of bestowing the river of complete secret empowerment according to the method of oral instructions in the branch mandala. Complete.