English
Above that, there is no identification and introduction. If it is done from the point of view of the path, it is identified as Mahāyoga. In terms of empowerment, outer empowerment and inner empowerment are identified as being like Mahāyoga. Accomplishment empowerment and secret empowerment are identified as being like Anuyoga. In this regard, whichever outer empowerment is performed here, the great teacher should be dressed in Dharma robes and sit on a majestic cushion, and all the disciples, etc., should also be dressed in Dharma robes and adorned with ornaments, head ornaments, and hairstyles, etc., to beautify them. Arrange colored threads on the beautified mandala, offer the wheel seat, sit on the wheel seat, hold gold-mouthed and jade-mouthed objects in their hands, and majestically perform the empowerment, which is said to be like empowering a king. Also, the teacher should take care of major and minor excretions, bathe, keep the body clean, apply fragrant scents, wear clean clothes, and apply fragrant dots on the forehead, throat, heart, etc., and sit in a clean place, and the disciples, etc., should also bathe well, apply fragrant scents, wear clean clothes, eat clean food, and empower those who are pure and not tainted by faults, which is said to be like empowering a Brahmin. Also, the teacher should be in the state of a wisdom deity, free from all thoughts of purity and impurity, and abide in a state of great dignity, and the disciples should be without fear or shame, and abide in a state of faith and reverence, and perform the empowerment, which is said to be like empowering an outcaste. Thus, although these appear to be different antidotes, at the time of empowerment, all three are accomplished and become one, it is said. Therefore, sitting on a good empowerment platform, entering into the pride of the great self-mastery of any deity, the neighing of a horse resounds from the crown of the head in the ten directions, and all the Buddhas and Bodhisattvas come to the sky in front, merge into one's own body, speech, and mind, and have the power of empowerment. Also, the lineage lamas also come. In the gap between the two ears of the horse, the essence of the lineage is the lama, so visualize the accumulation of the precious lama or the accumulation of light, together with the rays of light, as one, and then the disciples'
Chinese
思维去除贪执和恶器之垢染，说这些是事业的命脉。怀着慈悲菩提心，生起心之勇猛。心想这些众生从轮回中解脱后，安置于解脱道，这是欢喜骄傲。下决心瑜伽行者刹那也不自私自利，说是事业的栋梁。然后对弟子们说，例如如意宝珠大自在王，是所有需求之源，如自己如何祈祷般显现一样，上师也是所有需求之源，如宝珠一样，如如何祈祷般显现，所以劝请祈祷。弟子祈祷说：于佛陀金刚持，于边地大菩萨，如如何供养祈请般，如是具缘我等，瑜伽大自在，请依次赐予灌顶。这样祈祷。回答说：诸佛皆从，秘密金刚三处生，三界皆作礼敬故，赐予大灌顶。这样说。然后伴随着旋律：于大集会之坛城中，为弟子们灌顶故，为利有情我精进，请宽恕并垂听。嗡 班匝 萨玛雅 吽 匝。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵三遍。思维十方三世的一切如来，如云聚般降临于前方虚空，并命令赐予灌顶。然后念诵虚空性等的咒语，戴上头冠。念诵身语意等的咒语后，思维自己具有身语意的光辉，词句为：一切胜者佛陀众，于大集会之坛城中，以清净之心进入后，请接受加持胜灌顶。这样念诵，圆满赐予四种灌顶，首先是外有益的十种灌顶，第一寂静天尊手印灌顶，第二法器，第三陀罗尼，第四宝瓶灌顶，第五吉祥八物灌顶，第六七宝灌顶，第七座床灌顶。
English
Thinking of purifying the defilements of attachment and bad vessels, it is said that these are the lifeblood of activities. With compassion and bodhicitta, generate the courage of mind. Thinking that these sentient beings, after being liberated from samsara, are placed on the path of liberation, this is joyful pride. Resolving that the yogi is not selfish or self-interested even for a moment is said to be the pillar of activities. Then, to the disciples, for example, the wish-fulfilling jewel, the great king of power, is the source of all needs, just as it appears as one prays. The lama is also the source of all needs, like a jewel. Just as it appears as one prays, so encourage them to pray. The disciple prays: To the Buddha Vajradhara, to the great bodhisattvas of the borderlands, as they are offered and requested, so may we, the fortunate ones, the great lords of yoga, grant the empowerments in order. Thus pray. The answer is: All Buddhas arise from the secret three vajras, the three realms all pay homage, so grant the great empowerment. Thus it is said. Then, with melody: In the mandala of the great assembly, for the sake of empowering the disciples, I strive for the benefit of sentient beings, please forgive and listen. Oṃ Vajra Samaya Hūṃ Ja. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Recite three times. Think that all the Tathagatas of the ten directions and three times come like clouds in the sky in front and command to grant empowerment. Then recite the mantras of emptiness and so on, and wear the crown. After reciting the mantras of body, speech, and mind, think that you have the splendor of body, speech, and mind, and the words are: All victorious Buddhas, in the mandala of the great assembly, having entered with a pure mind, please receive the blessings and supreme empowerment. Thus recite, and fully bestow the four empowerments. First, the ten outer beneficial empowerments: first, the empowerment of the mudra of the peaceful deity; second, the hand implements; third, the dharani; fourth, the vase empowerment; fifth, the empowerment of the eight auspicious substances; sixth, the empowerment of the seven precious jewels; seventh, the throne empowerment.
English
The empowerment of the ornaments and symbols of the lineage. The ninth is the empowerment of the name. The tenth is the empowerment of the wheel. There are eleven inner empowerments. The first is the empowerment of hearing secrets. The second is the empowerment of the four actions. The third is the empowerment of explanation. The fourth is the empowerment of the Vajra King. The fifth is the empowerment of the throne. The sixth is the empowerment of the uncommon seven precious things. The seventh is the empowerment of the peaceful and wrathful Mahamudra. The eighth is the empowerment of body, speech, and mind. The ninth is the empowerment of the name. The tenth is the empowerment of auspicious symbols. The eleventh is the empowerment of the bindu name. There are thirteen empowerments of practice. The first is the empowerment of wisdom. The second is the empowerment of the bodhicitta of the three realms. The third is the empowerment of the wheel of letters. The fourth is the empowerment of the plow that accomplishes the benefit of beings. The fifth is the empowerment of the three skull cups that firmly shake the three poisons. The sixth is the empowerment of the weapons that cut off afflictions. The seventh is the empowerment of the lotus that is not attached to behavior. The eighth is the empowerment of the short stick that perfects the four actions. The ninth is the empowerment of the inseparable string of black snakes of ultimate meaning. The tenth is the empowerment of the consort goddess, the symbol of non-duality. The eleventh is the empowerment of the great lord enjoying various enjoyments. The twelfth is the empowerment of the great master of the practice substances. The thirteenth is the empowerment of the name of Fame Vajra. Those should be given as they are in the ཙ་ཀ་ལི་(Sanskrit, Devanagari, Sanskrit Romanization, Literal meaning in Chinese)，and made into throat empowerments. The secret empowerment is not given at this time, but through the instructions of this activity, at the time of empowerment, it is not an ordinary activity, but the disciple who has the vessel should understand through the instructions of the guru. Then, if the skull image is arranged, it should be given as it is. After the empowerment is completed in this way, in order to make those deity empowerments arise, there are two supports: deity meditation and mantra meditation. Among them, deity meditation is: first, introduce the deity who was previously thrown flowers as such. Then, give the subsequent permission of the heart mantra, thereby introducing speech. Place the empowerment substance on the head and give the empowerment, thereby introducing activity. It should also be introduced as it is from the beginning. Understanding is like recognizing gold, this is the introduction of the deity. By approximating it, enjoying all appearances and sounds as the mandala of the deity and the palace, this is taking the deity path into use. Determining all appearances as deities as the nature of mind is the deity on the deity.
Chinese
开始禅修。将意识注入其中，上师也化为光芒，从梵穴顶轮进入自己的心间，将自己的意识与上师的意识融合，专注并安住于此。现在禅修下门乐。再次观想自己顶轮上的红色明点，如豆粒般大小。在红色明点之上，一箭之高处，观想白色明点，如豆粒般大小。红色是智慧的部分，白色是方便的部分。然后将意识注入红色明点，因为它是生殖的自性，所以观想它震动。由于它的震动成为近取因，白色明点也震动，向下滴落并融入红色明点，红白二者无别地融合。在顶轮融化向下滴落，于心间安住于乐空无别的状态中。这些是玛哈口诀的禅修引导。如果按照阿努瑜伽的仪轨来讲解，乘是阿努瑜伽的乘，见解是法界智慧无别，安住于此状态是禅修，行为是四种行为安住于法界和智慧的状态中是行为，不违越此是誓言，究竟是果。此时大禅修者的坐姿如同大河的河流般没有增减。禅修的方法是直接到达安住大禅修，也就是在心间观想白色明点，如鸽子蛋般大小。从那发出光芒，那光芒从顶轮梵穴向上如流星般射出，那一明点发出无数的小明点，越来越大，越来越大，观想充满三千大千世界。所有的小明点都收回，融入顶轮的明点，小明点和顶轮无二，安住于法界智慧无别的圣子大乐的状态中。这是不共的口诀。现在结合六处，经文中说：谁对谁说了什么，为了什么和需要什么本来存在，这显示了内在的六处。因此，所说之处是莲花彩虹园林。传授的导师是，大导师名曰僵尸乐成就。传授给谁呢？传授给大导师哈。
English
Begin to meditate. By placing consciousness into it, the guru also dissolves into light, and from the crown aperture at the top of the head, into the center of one's own heart, blend one's own consciousness with that of the guru, focus and rest in that state. Now, meditate on the bliss of the lower gate. Again, visualize a red drop at the crown of your head, about the size of a bean. Above that, at a height of an arrow-length, visualize a white drop, about the size of a bean. The red is the aspect of wisdom, and the white is the aspect of skillful means. Then, by placing consciousness into the red drop, since it is the nature of generation, meditate on it vibrating. Because its vibration becomes the contributory cause, the white drop also vibrates, descends downwards, and dissolves into the red drop, so that the red and white blend inseparably. As it melts downwards at the crown of the head, rest in the state of inseparable bliss and emptiness in the center of the heart. These are the meditation instructions of Maha Ati. If explained according to the empowerment of Anu Yoga, the vehicle is the vehicle of Anu Yoga, the view is the inseparability of the expanse and wisdom. Remaining in that state is meditation, conduct is the four conducts acting in the state of expanse and wisdom is conduct, not transgressing that is the samaya, and the ultimate is the fruit. The posture of a great meditator at this time is like the flow of a great river, without increase or decrease. The method of meditation is to directly arrive at the great meditation of abiding, which is to visualize a white drop in the center of the heart, about the size of a pigeon's egg. From that, light radiates, and that light emerges from the crown aperture at the top of the head like a shooting star. From that single drop, countless tiny drops radiate, becoming larger and larger, and visualize them filling the realm of the three thousand great thousand worlds. All the tiny drops gather back and dissolve into the drop at the crown of the head, so that the tiny drops and the crown of the head are non-dual, and abide in the state of great bliss of the son, inseparable expanse and wisdom. This is an uncommon instruction. Now, combining the six places, the scripture says: Who said what to whom, for what reason, and what is needed is inherently present, this shows the six inner places. Therefore, the place where it was spoken is in a garden of lotus flowers and rainbows. The teacher who bestowed it is the great teacher named Accomplishment of Corpse Bliss. To whom was it bestowed? It was bestowed upon the great teacher Ha.