English
They should honor each other and eat. This is the empowerment of the Vidyāvrata. When bestowing these supreme empowerments, examine the perfumes and ornaments applied to the body. Meditate that the sky is filled with assemblies of deities. ATHA. || ||
Chinese
的光芒紫黑色，聚集回来融入我的心中。以其加持力，光芒向十方放射，充满虚空。聚集显有世间一切众生的成就精华，融入我瑜伽士，这叫做成就。嗡啊咕雅的光芒显现为众神的印记，像上方一样的本尊显现之时，一边显现一边念诵，众神的身语意的成就融入我，这叫做获得成就。咕雅作为成就而接受。嗡啊吽咕雅作为心之事业而念诵，这叫做摧毁四魔，因为咕雅是心智慧的精华。过去的胜者们也已经摧毁了魔，现在修行者也同样领悟咕雅的意义，对于领悟的意义，在专注的禅定中，无间断地念诵，能起作用，五蕴、界和处显现为天神自性，因此摧毁蕴魔。在咕雅中显现的光芒收摄，摧毁并焚烧习气，因此摧毁烦恼魔。当这样的意义在心中清晰且能起作用时，以光芒降伏所有邪见的外道和傲慢者，因此摧毁天子魔。咕雅在那里显现，并放射出五种光芒，触及烦恼，因此摧毁烦恼魔。咕雅如此显现，心融入无生状态，远离生灭，因此摧毁死主魔。 行为的尺度是：不执着于任何事物，一切行为都是天神的行为，一切念诵和名声都凭借咒语的力量，一切忆念都是咕雅的自性不变，因此是金刚寿命成就的寿命。就像天空中出现星星一样，咕雅在阿赖耶识中不间断地显现。光芒在六根中显现，因此显现出神通。咕雅的意义在于，这也是在法性菩提心的无生状态中，咕雅显现为自生智慧神变的示现。也是胜者的心，真实口诀智慧精华的意义的象征。那么，通过专注的禅定，无间断地念诵，自然成就一切智智的显现。例如如意
English
The rays of light are purplish-black, gathering back and dissolving into my heart. By its blessing, the rays of light radiate in ten directions, filling the empty space. Gathering the essence of the accomplishments of all sentient beings in existence, dissolving into me, the yogi, this is called accomplishment. Oṃ āḥ guhya, the rays of light appear as the seals of the deities. When the yidam, like the one above, appears, recite while visualizing. The accomplishments of the deities' body, speech, and mind dissolve into me, this is called attaining accomplishment. Taking Guhya as accomplishment. Oṃ āḥ hūṃ guhya, reciting as the activity of the mind, this is called destroying the four māras, because Guhya is the essence of the wisdom of the mind. The victorious ones of the past have also destroyed the māras, and the practitioners of the present also realize the meaning of Guhya in the same way. For the meaning of realization, in single-pointed samādhi, uninterruptedly reciting, being able to function, the aggregates, elements, and sources appear as the nature of the deities, therefore destroying the māra of the aggregates. The rays of light appearing in Guhya gather, destroying and burning the habitual tendencies, therefore destroying the māra of afflictions. When such meaning is clear in the mind and able to function, with rays of light subduing all heretical non-Buddhists and arrogant ones, therefore destroying the māra of the sons of the gods. Guhya appears there, and radiates five rays of light, touching the afflictions, therefore destroying the māra of afflictions. Guhya appears in this way, the mind dissolves into the unborn state, free from arising and ceasing, therefore destroying the māra of the Lord of Death. The measure of conduct is: not being attached to anything, all actions are the actions of the deities, all recitations and fame are by the power of mantras, all recollections are the unchanging nature of Guhya, therefore it is the life of the accomplishment of Vajra life. Just like stars appearing in the sky, Guhya appears uninterruptedly in the ālaya consciousness. Light appears in the six senses, therefore clairvoyance arises. The meaning of Guhya is that this is also the manifestation of Guhya as the magical display of self-arisen wisdom in the unborn state of the Dharma-nature Bodhicitta. It is also the symbol of the meaning of the heart of the victorious ones, the essence of the true secret wisdom. So, through single-pointed samādhi, uninterruptedly reciting, the appearance of omniscient wisdom is naturally accomplished. For example, like a wish-fulfilling
Chinese
在垫子上双腿跏趺坐，双手合掌，脊柱正直，双肩略微张开，喉咙稍微弯曲，舌抵上颚，目光注视鼻尖。像外面一样在心中禅修，休息放松，松开并放下。第二，征象是：内外混合的身体的心，被具有明智的人所见，或者咒语持诵者可以禅修。第一，例子是：从坛城的东北方开始，在十六瓣莲花，或者十六辐轮的白色之上，从红色的太阳中，中心是两个白色阿（ཨ，अ，a，无），末端是十六个白色阿，这十八个代表普贤父母十八尊，以及上师以歌声显现的十八种形象。法身普贤，报身金刚萨埵，化身吉祥喜旋，集结者文殊友和四种普遍上师身相，包括吉祥狮子和藏地的上师们，作为所有传承的代表，将一个装满白色阿字的宝瓶作为住所。放置身像擦擦，以及心意的秘密名号，语言所依的名号，以及信仰所依的遗骨头发或法衣碎片。倒入宝瓶的物质，观想为普贤父母结合的菩提心。如果详细完成，在莲花轮的末端，将白色和红色的骨髓皮，根部朝东，尖端朝西放置，上面放置脉络图，尖端接触莲花座、太阳和阿。四种隆起，内心的船形断裂，外心的船形断裂，庭院金刚萨埵父母，六能仁和门卫，内四圈环绕，外光环，田野马降，手水石围墙火焰山，四种成就的边界扩展，以及铁围山的方向颜色。事业部分由普贤义之事业阐明。进行本尊和息灾，供养护法、持明、空行母和地神，生起信心、精进、恭敬和渴望，强烈祈请上师，为了生起证悟而进行净障百字明，荟供等，进行曼荼罗。按照上文的仪轨进行准备、开光和结尾仪式也很好。先前已经讲完了前行。现在最后是正行，在圆满次第的时候进行灌顶，受持心要，指示心性，持诵心咒，就这样。
English
With legs crossed in the lotus position on a cushion, hands in equipoise, spine straight, shoulders slightly open, throat slightly curved, tongue touching the palate, and mind focused on the tip of the nose. Meditate on the heart as on the outside, rest and relax, loosen and let go. Second, the sign is: the heart of the body, mixed inside and out, is seen by those with clear awareness, or it is suitable for mantra holders to meditate upon. First, the example is: from the northeast of the mandala, on top of a sixteen-petaled lotus, or a white sixteen-spoked wheel, from a red sun, in the center are two white A (ཨ，अ，a，无) joined together, and at the end are sixteen white A's, these eighteen represent the eighteen aspects of Samantabhadra and consort, and the eighteen forms in which the guru appears in song. Dharmakaya Samantabhadra, Sambhogakaya Vajrasattva, Nirmanakaya Garab Dorje, Samdup Jampal Shenyen, and the four universal guru bodies, including Shri Singha and the Tibetan gurus, as the representation of all lineages, a vase filled with white A is made as a dwelling place. Place the image tsakali, and the secret name of the mind, the name of the speech support, and the relics of faith, hair or fragments of robes. Pour in the vase substances, and contemplate it as the bodhicitta of Samantabhadra and consort in union. If completed in detail, at the end of the lotus wheel, place the white and red marrow skin with the root facing east and the tip facing west, and on top of it place the vein diagram, with the tip touching the lotus seat, the sun, and A. Four humps, the inner boat-shaped break, the outer boat-shaped break, the courtyard Vajrasattva father and mother, the six Thubpas and gatekeepers, the inner four circles, the outer halo, the field horse descent, hand water stone wall fire mountain, the boundary expansion of the four siddhis, and the iron fence with directional colors. The activity section is clarified by the activity of Samantabhadra's meaning. Perform the yidam and pacification, propitiate the protectors, vidyadharas, dakinis, and earth lords, generate faith, diligence, respect, and longing, strongly supplicate the guru, and perform the purification of obscurations with the Hundred Syllable Mantra, tsok, etc., and perform the mandala. It is also good to perform the preparation, consecration, and concluding rituals according to the above text. The preliminaries have already been explained. Now finally, the main practice, at the time of Dzogchen, give empowerment, hold the mind, introduce the nature of mind, and recite the mantra, and so on.
Chinese
那部书，正在口诀中讲述。口耳传承无字阿ཐྎ。 ༈ 首先是摄持心的方法：以贪执的所依作为入门，在滋养权能的口耳传承中这样说到：直接到达阿底瑜伽的自性大圆满，也就是观想在心脏的中央，有一个鸡蛋大小的白色明点。观想那个光芒从头顶梵穴向上，如流星般射出。然后从那个明点中，散发出无数不可思议的微细明点，越来越大，越来越大，充满三千大千世界。所有的微细明点都收摄回来，融入到四个明点中，微细明点和四者无二无别，安住在子光明大乐的境界中。这被称为是珍爱一切的窍诀，要珍重地持有。阿ཐྎ。
English
That book is being spoken of in the oral instructions. The unwritten oral transmission Atha. ༈ First, the method of holding the mind is to use the basis of attachment as an introduction. In the oral transmission of nourishing empowerment, it says this: Directly arrive at the great perfection of Atiyoga's nature, which is to meditate on a white bindu the size of an egg in the center of the heart. Visualize that light going upwards from the Brahma hole at the crown of the head, like a shooting star. Then, from that bindu, countless inconceivable subtle bindus radiate out, becoming larger and larger, filling the entire three thousand great thousand worlds. All the subtle bindus gather back and dissolve into the four bindus, so that the subtle bindus and the four are inseparable, and abide in the state of the great bliss of the son luminosity. This is said to be a precious instruction to be cherished by all. Atha.
Chinese
为了灌顶，说了这些话。一切诸法皆为空界，超越一切事物之相。对此，智者无法改造。同样，一切心之相，如是之性，超越改造。如果这样认识到本来如此，那么灌顶又有什么必要呢？三千世界未曾改造的法性虚空，三有本来清净。三界手印坛城圆满，三毒甘露菩提心。身语意三者皆为智慧本尊，一切皆为无垢功德之显现。由于没有比大乐更大的，所以一切灌顶皆已圆满。一切佛与有情，因与果等等，以无二之智慧，灌顶为菩提心。名与词与文字，以及一切乘之差别，谁若知晓唯一之胜义，即获得菩提心之灌顶。于无数劫中，即使超越了如此众多的刹那，若知晓三时无有变迁，即获得菩提心之灌顶。业与非业等等，无论做了什么无勤之事业，由于对菩提之义无有勤作，故诸佛说无需寻觅。烦恼、业、痛苦，以及执着、分别、相之业等，犹如莲花不着水，菩提心亦不受沾染。一切灌顶与誓言，如是事业之行，若行之则无有缺失，是为善妙之道，若不行之亦是菩提心。外即是内，内即是外，一切显现皆为自明之显现。无有言说之词与文字，无有生、死、迁、变之分别。如是未曾改造之菩提心，不需寻觅安住即本自清净。由于无有变迁，故自然成就。此乃见解本初广阔之灌顶。如是对其宣说。如来一切总灌顶，普贤王如来心滴灌顶王续，见解本初广阔灌顶品第八。之后，是无有誓言衰损之灌顶：知晓一切皆为自心，于本来即是普贤王如来之佛陀，了悟无有偏袒、大小之诽谤与增益之授记，因此，由于无有誓言之衰损，故亦无有未得之灌顶。不舍弃行持，自然成就之灌顶是
English
For the sake of empowerment, these words were spoken. All dharmas are the realm of space, transcending all characteristics of phenomena. To this, the wise cannot make alterations. Likewise, all aspects of mind, suchness itself, transcend alteration. If one realizes that it is inherently so, then what need is there for empowerments? The unconditioned dharmata space of the three thousand worlds, the three realms are primordially pure. The three realms are complete within the mandala of the mudra. The three poisons are nectar, bodhicitta. The three of body, speech, and mind are wisdom deities. All are the appearance of flawless qualities. Since there is nothing other than great bliss, all empowerments are complete without being conferred. All Buddhas and sentient beings, causes and results, etc., with non-dual wisdom, are empowered into bodhicitta. Names, words, letters, and all distinctions of vehicles, whoever knows the single ultimate meaning, has obtained the empowerment of bodhicitta. In countless kalpas, even if one billion of such moments have passed, if one knows that the three times are unchanging, one has obtained the empowerment of bodhicitta. Actions and non-actions, etc., whatever effortless actions are done, since there is no effort for the sake of enlightenment, the Buddhas have said that it is not to be sought. Afflictions, actions, suffering, grasping, concepts, and the activities of characteristics, like a lotus not clinging to water, do not stain bodhicitta. All empowerments and vows, likewise, all activities of actions, if done, are a faultless, excellent path; if not done, it is also bodhicitta. Outer is inner, inner is outer, all appearances arise as self-awareness. There are no words or letters to express, no birth, death, transference, change, or concepts. Likewise, the unconditioned bodhicitta, by leaving it unfabricated, is primordially pure. Since it is unchanging, it is spontaneously accomplished. This is the empowerment of the view of original vastness. Thus, it is spoken to oneself. From the Tantra of the King of Empowerments, the Drop of Light of Vairochana, the Universal Empowerment of all Tathagatas, the eighth chapter, the Empowerment of the View of Original Vastness. Then, the empowerment of not degenerating samaya: Knowing that all is one's own mind, and that one is enlightened as Samantabhadra from the beginning, understanding that there is no partiality, no slander or exaggeration of greatness or smallness in the prophecy, therefore, since there is no degeneration of samaya, there is also no empowerment that has not been obtained. The empowerment of spontaneous accomplishment without abandoning conduct is