English
O! Furthermore, by grasping the wind of dependence, with the strong attachment of intense desire, one obtains the empowerment of five hundred Arhats. This is what is said. Moreover, the method for obtaining the self-arisen wisdom empowerment is as follows: All phenomena are considered to be the twelve links of dependent origination, both internal and external. The twelve external links of dependent origination are: seed, sprout, leaf, trunk, flower, and fruit, these six; the five elements and the changes of time, these six. When these twelve are sequentially traced back to space, no arising is found in space, therefore it is emptiness. The twelve internal links of dependent origination are: from ignorance to old age and death. First, when examining from where this body arises, it is found to arise from birth. If one asks from where birth arises, it will be traced back to ignorance. No arising is found from ignorance. When examining that itself, emptiness is seen. Therefore, both internal and external are seen as empty, and focusing the mind one-pointedly on that experienced feeling, abiding like the awareness of awakening from sleep, that is meditation. As it is said in the tantra: "By the power of previous habits and familiarization, connecting existence from existence, one realizes the wheel of dependent origination." Furthermore, the method of empowerment for Bodhisattvas is: including the empowerment of the Sutra school and the Mind-Only school, the empowerment of illusion, and the empowerment of the Great Madhyamaka. The empowerment of the Sutra school is: focusing awareness on the tip of the nose, cutting off conceptualization, focusing awareness on the empty and clear state, the abiding of awareness is the empowerment. The Mind-Only school has two aspects: with aspects and without aspects. The one with aspects is like a lamp or light, like water and moisture, awareness and appearance are two. If there is awareness, there is appearance; if there is appearance, there is awareness; they do not consider the object and awareness to be different. Because they are not different, not engaging in conceptualization as it appears, that is meditation. The one without aspects is: reversing the thought of clinging to awareness, substance and phenomena are inanimate. Meditation is to have the chosen deity enter into meditation, create a mandala in front, make offerings, and finally dissolve the chosen deity, the nature of the deity becomes like clouds in the sky, one's own awareness is clear and non-conceptual, that is meditation. The empowerment like illusion is: reversing the thought of clinging to reality. Attaching a single thin arrow to a mirror, having someone look at it, when looking at it, everything is like a reflection.
Chinese
通过体验，将仅仅忆念形象时所显现的一切，都视为幻象。如遗忘梦境一般，以仅仅忆念幻象的方式进行禅修。关于大中观的灌顶：将一座佛塔置于前方，以六个方向观察它，但六个方向并未成立。观察衡量方向的意识，也未成立。由于不住于成立、不成立和中观这三者，因此不执着于任何执念和边见而进行禅修。正如经续中所说：最初具有分别观察的理智，通过两种无我来遣除执着，通过止观的联系，次第获得五道十地。现在宣说果位的灌顶，其中又分为两种：外道明咒师的灌顶和内道佛教徒的灌顶。外道又分为两种：事部、瑜伽部以及二者经续的灌顶。事部的灌顶是，将三种姓的唐卡或一尊本尊像前，安置意识，并从此之后控制脉轮的量度，使其稳固。授予三种明灌顶：首先让念诵文殊菩萨的嗡（藏文：མཎ་ཛུ་ཤྲི་མུྂ་，梵文天城体：मञ्जुश्री मुँ，梵文罗马拟音：mañjuśrī muṃ，汉语字面意思：文殊 穆）。然后让意识毫不散乱地专注于这个声音，接着让意识专注于将这个声音理解为如同回声一般。通过对这两者的观察，生起无分别，这就是心。这些通过三种方式来展示：外在的清净是沐浴和清洁，通过苦行进入三种姓的坛城。内在的清净是三种姓的显现。意义上无生灭的印证是三种清净。二者经续有四种：首先，将意识专注于绘画的佛像上，从而生起无分别。将意识专注于一颗金刚心中，从而生起无分别。念诵的真如是，将意识专注于念诵自身咒语的声音上，从而显现为无分别。正如经续中所说：在伟大的力量之源中，以三种清净为基础，伟大的持金刚者绘制三种姓力量的坛城，获得随心所欲的执着之果。现在是瑜伽部的灌顶方法：通过十一种支分的仪轨，生起毗卢遮那佛，然后通过禅定将意识专注于融入画布或镜子中的形象上，从而使觉性清晰，无分别就是禅修。通过观察它，本尊显现，并且
English
Through experience, regard everything that appears when merely remembering an image as an illusion. Meditate in the manner of forgetting a dream, or merely remembering an illusion. Regarding the empowerment of the Great Madhyamaka: Place a stupa in front and examine it with six directions, but the six directions are not established. Examining the consciousness that measures the directions, it is also not established. Since it does not abide in the three—establishment, non-establishment, and Madhyamaka—meditate without clinging to any clinging or extreme. As it says in the tantra: "Initially, possessing the intellect that separately examines, through the two selflessnesses, reverse clinging, and through the connection of calm abiding and insight, gradually attain the five paths and ten bhumis." Now, I will show the empowerment of the result, which is also divided into two: the empowerment of external mantra practitioners and the empowerment of internal Buddhists. The external ones are divided into two: Kriya, Yoga, and the empowerment of both tantras. The Kriya empowerment is to place consciousness on a thangka of the three families or a single deity, and from then on, control the measure of the channels and stabilize it. Bestow the three clear empowerments: First, have them recite Mañjuśrī muṃ (藏文：མཎ་ཛུ་ཤྲི་མུྂ་，梵文天城体：मञ्जुश्री मुँ，梵文罗马拟音：mañjuśrī muṃ，汉语字面意思：文殊 穆). Then, have them place their consciousness on that sound without distraction. Then, have them place their consciousness on realizing that sound as like an echo. By examining both of these, generating non-conceptuality is the mind. These are shown by three: external purification is bathing and cleanliness, entering the mandala of the three families through asceticism. Internal purification is the clarity of the three families. The seal of meaning, which is without arising, is the three purifications. The two tantras have four: First, placing consciousness on a painted image generates non-conceptuality. Placing consciousness on a single vajra heart generates non-conceptuality. The suchness of recitation is that placing consciousness on the sound of reciting one's own mantra manifests as non-conceptuality. As it says in the tantra: "In the great place of the source of power, having established the foundation with the three purifications, the great Vajrapani draws the mandala of the power of the three families, obtaining the fruit of clinging to one's own desires." Now, the method of bestowing the Yoga empowerment is: through the ritual of eleven branches, generate Vairocana, and then through samadhi, place consciousness intently on the image absorbed into the cloth or mirror, thereby clarifying awareness, and non-conceptuality is meditation. By examining that, the deity is clear, and
Chinese
未证得自性即是体验。༈。密宗分为两种：生起次第玛哈瑜伽灌顶和圆满次第阿努瑜伽灌顶。玛哈瑜伽又分为两种：生起次第本尊灌顶和圆满次第乐空灌顶。生起次第的灌顶方法有四种：安置种子灌顶、生起能力灌顶、生起体验灌顶、稳固体验灌顶和受持教法灌顶。十种利益的灌顶如同种子：将他们安置在信解的坛城中，加持自性本尊之身，生起誓言欢喜，之后以加持具有生起能力的功德，即是安置种子。获得生起能力灌顶五种，能够以听闻、思维、讲解、事业和金刚国王一切教言的灌顶来行事，即是生起能力灌顶。生起体验的秘密灌顶是上门和下门。上门依赖于脉轮，必须能够运用风，即是物质的风和智慧的风。其中，抓住物质的风，使智慧的风明晰，这也有两种抓住的方法：强力抓住和柔和地抓住。强力抓住是观想自身头顶有金刚上师，自身观想为本尊，身体安住在乐空双运中，通过这种方式生起体验，即是智慧强力灌顶。又从方法上，用吽字将腹部向上提起。这也应按照瓦字的口诀来做。观想身体充满而不空虚，下门也向上提起，上门梵穴也向上提起，下门像轮子一样扩大。例如，像容器底部被掏空一样，引导风和意识，引导时收紧下门。收紧身体，将口鼻的气息引导至头顶。这样修习，物质的风和进入智慧脉的现象是：颤抖、吸气、脉动、发出嘈杂的声音、哭泣、欢笑、摇动肢体、身体不稳而摇晃等，这也是智慧强力灌顶。又在外面观想一朵八瓣莲花，在莲花中央
English
Not realizing the essence is experience. ༈. Mantrayana is divided into two: the empowerment of the generation stage Mahayoga and the empowerment of the completion stage Anuyoga. Mahayoga is further divided into two: the empowerment of the generation stage deity and the empowerment of the completion stage bliss. There are four methods for the empowerment of the generation stage: the empowerment of placing the seed, the empowerment of generating power, the empowerment of generating experience, the empowerment of stabilizing experience, and the empowerment of taking the teachings into practice. The ten beneficial empowerments are like seeds: placing them in the mandala of faith, blessing the body of the self-nature deity, generating the joy of the vow, and then with the blessing having the merit of generating power, that is placing the seed. Having obtained the five empowerments of generating power, one is able to act with the empowerment of listening, contemplating, explaining, activities, and the Vajra King all teachings, that is the empowerment of generating power. The secret empowerment of generating experience is the upper gate and the lower gate. The upper gate relies on the chakra, and one must be able to work with the wind, that is the material wind and the wisdom wind. Among them, grasping the material wind, making the wisdom wind clear, there are also two methods of grasping: grasping forcefully and grasping gently. Grasping forcefully is to visualize the Vajra Master on the crown of one's head, visualizing oneself as the deity, resting the body in bliss and emptiness, through this way generating experience, that is the wisdom forceful empowerment. Also from the method, with the syllable Hūṃ, lift the abdomen upwards firmly. This should also be done according to the instructions of the Va syllable. Visualize the body as full and not empty, the lower gate also lifted upwards, the upper gate Brahma's aperture also lifted upwards, the lower gate expanded like a wheel. For example, like the bottom of a vessel being hollowed out, guide the wind and consciousness, when guiding, tighten the lower gate. Tighten the body, guide the breath of the nostrils to the crown of the head. By meditating in this way, the phenomena of the material wind and entering the wisdom channel are: trembling, inhaling, pulsating, making a noisy sound, crying, laughing, shaking limbs, the body being unstable and swaying, etc., this is also the wisdom forceful empowerment. Also, outside, visualize a lotus with eight petals, in the center of the lotus
Chinese
当气息进入时，莲花也随之进入。当气息呼出时，观想莲花也在外面张开。观想化身的轮，如同酥油灯盏空时火焰向上燃烧。观想光向上升腾，快乐的轮融化滴落。观想身体蹲坐的下方，有一根弓弦向上拉开。这也是强制的力量。通过柔和的风来控制，就是充满、进入和进入后安住的风。充满的风是时间长短的度量。逐渐增加风的力量，当风进入时，通过练习，风就进入了阿瓦都提。进入后安住，身体舒展，没有虱子，行走迅速，睡眠减少，这是控制风的征兆。依赖下门，就是让一位十六岁的明妃降下明点，用风从金刚杵的顶端抓住明点，然后倒转，引导至中脉，引导后充满根脉。这时生起无分别的智慧，就是获得力量。正如经续中所说：束缚贪欲于左右道，口中贪欲自生乐，进入接受明妃之道。又，阿努瑜伽的灌顶是，首先将本尊观想清楚，然后让觉性不散乱地专注于此，之后再去寻找那个觉性。这是觉性智慧的灌顶。觉性之法的灌顶是，安住于观视虚空，观视时没有事物，只是断绝了庸常的流转。大乐的灌顶是，安住于庸常的方便结合。人为的灌顶次第圆满了。这是大上师拉杰娘擦瓦的传承。
English
When the breath enters, the lotus also enters. When the breath goes out, visualize the lotus as being open outside. Visualize the wheel of emanation, like a butter lamp burning upwards when the container is empty. Visualize the light rising upwards, causing the wheel of bliss to melt and drip. Visualize that beneath the squatting body, there is a bowstring pulled upwards. This is also the power of force. Controlling through gentle wind means the wind of filling, entering, and abiding after entering. The wind of filling is the measure of the length of time. Gradually increase the power of the wind, and when the wind enters, through practice, the wind enters the Avadhuti. Abiding after entering means that the body is relaxed, there are no lice, walking is swift, and sleep is reduced; these are the signs of controlling the wind. Relying on the lower gate means causing a sixteen-year-old Mudra to release Bindu, and using the wind to seize the Bindu from the tip of the Vajra, then reversing it, guiding it to the central channel, and after guiding it, filling the root channel. At this time, the non-conceptual wisdom arises, which is obtaining power. As it is said in the Tantra: Bind desire on the left and right paths, Desire in the mouth will bring forth happiness itself, Enter the path of receiving the sign. Furthermore, the empowerment of Anu Yoga is: First, clearly visualize the deity, then allow awareness to focus on it without distraction, and then seek that awareness. This is the empowerment of awareness wisdom. The empowerment of awareness-dharma is to abide in looking at empty space, and when looking, there is no object, it is just the cessation of ordinary wandering. The empowerment of great bliss is to abide in ordinary skillful union. The sequence of artificial empowerments is complete. This is the tradition of the great Lama Lhaje Nyatsalwa.