English
From jest: Please accept the offering of the consciousness torma. If you do not understand that it is self-arisen and spontaneously accomplished, then no matter how you seek, it will only turn into suffering. I confess to the activity Samantabhadra, please accept the offering of the life-breath torma. If you do not understand that the aggregates are the body of the Victorious Ones, then no matter how you generate them, it will only turn into suffering. I confess to the nature Samantabhadra, please accept the offering of the self-arisen torma. If you do not understand that the dharani is wisdom itself, then no matter how you practice, it will only turn into suffering. I confess to the samaya Samantabhadra, please accept the offering of the bindu torma. If you do not understand that the self-arisen is primordially pure, then no matter how you purify, it will only turn into suffering. I confess to the pure Samantabhadra, please accept the offering of the flesh and blood torma. If you do not understand that enjoyment is illusory, then no matter how you accumulate, it will only turn into suffering. I confess to the conduct Samantabhadra, please accept the offering of the implements torma. Having gathered the outer and inner contents into the torma, transforming it into a torma of great compassion, I offer it as a torma of wisdom play, please accept the torma of the dharmadhatu. Reciting "Om Shri Bhadra Ah," the effortless torma is, the guru explains the symbolism, the outer torma without grasping at appearances and existence, the inner torma with the five senses clear and without conceptualization, the torma that clarifies the meaning of unborn ultimate, offer the eighteen Samantabhadras in a non-dual manner. Eighth is the tsok offering: From the Great Sky: Even when the ornaments of the tsok are displayed, they do not diminish because of their inherent existence, they do not run out because they exist spontaneously, primordially pure is amrita. Especially the twelve links of dependent origination, cannot be grasped by excessive pride. Thus, the effortless tsok offering is made. That is, for the peaceful and wrathful deities of the lower Great Vehicle, for the infinite objects, it is also good to bless the various distinctions of food and drink such as meat and alcohol into desire goddesses with samadhi and offer them. But compared to that, this Atiyoga's nature Samantabhadra eighteen, self-arisen without cause and condition, spontaneously accomplished without a doer, that is, completely
Chinese
了知八识及其对境，自性清净，于彼，以供品包含显有轮回涅槃的一切法，以无取舍之方式，于无有能取之佛陀，显有无有能取，以无有能取之心而供养，若安住于无有能取之意，则二资粮自圆满而圆满。犹如虚空之边际般无有周遍之尽头，安住于法身无有迁变之界中，未作之明点回旋于一寂静尸林中，于不生不灭之界中事业圆满。如是说。总而言之，外生起次第本尊之事业，内圆满次第普贤义之事业，意义生起圆满二者超越名言故，无有勤作之事业三者正直，即是说，与十八明觉威力全部结合。第九，种下愿望，将于未来所说之瓶水灌顶之时念诵。第五，自我观察之窍诀明觉威力灌顶之方法是，会供之后，上师与弟子二者皆以身要毗卢七法而三次呼出风息，安住于缓和之气息，心之要诀应如是修习：师徒二者之珍宝菩提心于燃烧之宫殿中，于十六瓣莲花之中央，观想白色阿字面朝前，于十六花瓣上观想十六个白色阿字。之后，上师心间所住之莲花中央之后面的阿字融化为光，光如箭矢般白色细长，击中彩粉坛城莲花中央之后面的阿字，彼亦融化为白色光芒，又从彼处射出白色细长之光，击中上方宝瓶之阿字，彼亦融化为白色光芒，光芒击中弟子心间莲花中央之后面的阿字，清净轮回之习气与分别念一切，于心性清净之自性白色阿字上，不散乱地系住觉性而令修习，上师取走位于彩粉莲花中央所住之后面的阿字上方的宝瓶，可有或无乐音，于上方事业之后种下愿望，此法性无实之本初空性。
English
Knowing the eight consciousnesses and their objects, which are pure in their own nature, to that, with offerings encompassing all phenomena of existence, samsara, and nirvana, without acceptance or rejection, to the Buddha without a concept of self, existence is without a concept of self. Having offered the mind without a concept of self, if one abides in the mind without a concept of self, then the two accumulations are perfectly fulfilled. Like the edge of the sky, there is no end to pervasiveness. Abiding in the realm of the unchanging Dharmakaya. The unmade thigle swirls in a single charnel ground. Activities are perfected in the realm of non-arising and non-ceasing. Thus it is said. In short, the activity of the outer generation stage deity, the activity of the inner perfection stage Samantabhadra's meaning, the meaning of the generation and perfection, both transcending terminology, therefore, the three activities of non-effort are upright, that is to say, apply to all eighteen powers of awareness. Ninth, planting aspirations is to be recited at the time of empowerment with the vase water that will be explained in the future. Fifth, the method of empowerment of the awareness power of the self-examination instruction is: immediately after the ganachakra, both the lama and the disciple exhale the breath three times with the seven aspects of Vairochana's posture. Rely on a gentle breath. The key point of the mind should be meditated upon as follows: In the palace of the burning precious citta of both master and disciple, in the center of the sixteen-petaled lotus, visualize a white A facing forward, and on the sixteen petals, visualize sixteen white A's. Then, the A in the center of the lotus residing in the lama's heart melts into light. That light, like an arrow shaft, white and slender, strikes the back of the A in the center of the mandala lotus, and that also melts into white light. From that, a white, slender light radiates and strikes the A of the vase above, and that also melts into white light. That light strikes the back of the A in the center of the lotus in the disciple's heart. Purifying all the habitual tendencies and thoughts of samsara, fix the awareness without distraction on the white A, the essence of the purity of mind itself, and have them meditate. The lama takes the vase above the back A residing in the center of the colored powder lotus, with or without melody. After the above activity, plant aspirations. This suchness, the primordial emptiness without substance, is the view.
Chinese
愿与此不离伴随！此无有法性体验之乐空，不离此禅修。心性无有造作之自空，不离此行持。法性无有改变之本空，不离此果。如是所愿之果成就！愿祈愿之力强大！愿心安住于真如之义！如是说。上师将宝瓶置于弟子头顶，于顶门滴水，令饮宝瓶之水并沐浴，使灌顶稳固，供养者们则配合香和乐器。后续之知识是：弟子们将知识交付于各自先前所修之“阿”上，而“阿”亦以光明晃耀之白光之状态，以无有住处之方式安住。第六，灌顶之譬喻如取出人之心脏，以此象征以获得稳固之自性诀窍之智慧力量之灌顶之力，使心远离一切分别念。第七，耳语口诀之介绍是：于以无有住处之方式安住之各个弟子之耳中，插入珍宝或木头等之管子，上师于他人未闻处，以“金翅鸟之翼”之诀窍：明而无动，豁然开朗！明而无动，豁然开朗！明而无动，豁然开朗！如是说三遍。第八，口诀之意义解释是：先前已介绍耳语口诀之灌顶意义之弟子们，应共同宣说，此即诠释一切灌顶。亦应如是说：一切皆莫散乱，铭记于心！觉性菩提心即名为“我”，其特征是通达无有造作之义，即名为证悟心之真如。此法即是一切法之精华，譬如人之心脏。如是证悟，即从彼真如于三时中不动摇而安住，名为自性稳固之诀窍，于明而无动之大状态中安住。所谓“豁然开朗”是，放下沉掉与掉举。为何放下？因为一切皆不离法性，是平等之理。因此，觉性之大智慧
English
May I be inseparable from this! This bliss-emptiness without the experience of Dharma-nature, may it be inseparable from this meditation. This self-emptiness of mind-essence without fabrication, may it be inseparable from this conduct. This primordial emptiness of Dharma-nature without change, may it be inseparable from this result. May the desired result be accomplished! May the power of aspiration be strong! May the mind abide in the meaning of suchness! Thus saying, the lama places the vase on the disciple's head, drips water on the crown, has them drink the vase water and bathe, to stabilize the empowerment, and the offering-makers combine incense and music. The subsequent knowledge is: the disciples entrust their knowledge to the "Ah" previously meditated upon, and that "Ah" also abides in the manner of being without abiding, in the state of clear and radiant white light. Sixth, the example of empowerment is like a person having their heart extracted, which symbolizes the mind being separated from all conceptual thoughts by the power of obtaining the empowerment of the wisdom skill of the stable self-secret instruction. Seventh, the introduction of the whispered secret instruction is: in the ear of each disciple abiding in the manner of non-abiding, a tube of precious stone or wood, etc., is inserted, and the lama, unheard by others, from the secret instruction of the "Golden Winged Garuda": Clear and unmoving, utterly open! Clear and unmoving, utterly open! Clear and unmoving, utterly open! Thus, it is said three times. Eighth, the explanation of the meaning of the secret instruction is: to the disciples who have previously been introduced to the meaning of the empowerment of the whispered secret instruction, it should be explained in common, and this explains all empowerments. It should also be said thus: hold everything in mind without distraction! Awareness, the mind of enlightenment, is called "self," and its characteristic is understanding the meaning of non-fabrication, which is called realizing the suchness of mind. That Dharma itself is the essence of all Dharmas, like the heart of a person. Such realization, abiding unmoving from that very suchness in the three times, is called the secret instruction of stable self, abiding in a great state of clarity and immovability. "Utterly open" means abandoning sinking and excitement. Why abandon them? Because everything does not deviate from Dharma-nature, it is the reason of equality. Therefore, the great wisdom of awareness
Chinese
如此显现，希望与疑虑从根本上得以清除。正如正士婆什所说：心无所思，不加修饰，安住于本真状态。第九，以持明者觉受之歌来策励：如鹏鸟之觉受，法性空明之歌的禅定，在旃檀森林的午夜，国王达黑那达如此说道： 吽！不变之法性，乃是阿赖耶未加修饰之菩提心，超越能取所取分别之境，显现无色之菩提心。不用于任何事物，不为分别念所执，心性自性无思如虚空，不散乱，不混淆，无有造作而安住。于无可修饰之大法界中，无思之觉性不散乱而安住。从中，连微尘许的修饰也不存在。我于累世转生为国王，从多哈的傲慢中解脱，往昔曾发起殊胜菩提心，心与法融为一体，为了现在摧毁幻身，普贤王如来之智慧光芒照耀于我。གྷི་ཏ་མ་ཀོ་ལ་ས་ཨ་ཧོཿ，如此唱诵金刚歌。与觉性布谷鸟相应，授予第二灌顶，共有九个方面。第一，以认识智慧之窍诀，授予觉性力量之灌顶，如将乌龟放入木槽中。第二，授予此灌顶后，获得何种把握？由于觉性自生，获得了了知佛与众生一体之把握，如转轮圣王开启盲人之眼。第三，将此把握用于道之修学的行为是：无有造作的行为，不寻求任何事物，如国王占据王位。第四，在修行者相续中持有的事业是：与十八灌顶全部相同。第五，以认识五种智慧之窍诀，授予觉性力量之灌顶之方法是：身体以毗卢遮那佛之七法坐姿安住，以口呼气并屏住柔和之气。上师与弟子们的珍宝宫殿中的莲花中心的阿字，发出明亮的光芒并融化为光，那光芒如箭杆般洁白细长，击中尘彩莲花中心的阿字。那阿字也发出明亮的光芒并融化为光。从那光中
English
Thus arising, hope and doubt are cleared from the root. As the ascetic Bhashi said: The mind does not ponder on anything, leave it uncorrected in its true state. This is clear. Ninth, to encourage with the song of the awareness-holder's experience: The contemplation of the great Garuda, the meditation of the song of the expanse of the nature of reality, in the sandalwood forest at midnight, King Dhahena said this: Hūṃ! The unchanging nature of reality is the basis, the uncorrected bodhicitta. It transcends the objects of grasping and fixation. The bodhicitta is the formless appearance. It is not used for anything, and it is not grasped by thoughts. The nature of mind is naturally thought-free, like space. Without distraction, without confusion, remain without fabrication. In the great dharmadhatu where there is no meditation, let the unthinking awareness remain without distraction. From that, there is not even a speck of meditation. Through lifetimes, I was born as a king. From breaking the pride of Doha, in the past, I generated the supreme bodhicitta. Taking the essence of the mind and dharma being mixed, for the sake of destroying the illusory aggregates now, the rays of light of the mind of Kuntuzangpo dawned on me. Ghī ta ma ko la sa a hoḥ. Thus, he sang the vajra song. In connection with the cuckoo of awareness, the second empowerment is conferred in nine parts. First, the empowerment of the power of awareness with the instruction of recognizing wisdom, like putting a turtle in a wooden trough. Second, what confidence is gained by conferring that empowerment? Since awareness arises on its own, the confidence of realizing that buddhas and sentient beings are one is gained, like a wheel-turning king opening the eyes of a blind person. Third, the conduct of training that confidence on the path is: Unfabricated conduct, not seeking anything, like a king occupying the throne. Fourth, the activity that is carried in the continuum of the individual is: All eighteen empowerments are the same. Fifth, the method of conferring the empowerment of the power of awareness with the instruction of recognizing the five wisdoms is: The body remains in the seven-point posture of Vairochana, exhaling and holding the gentle breath. The A in the center of the lotus in the precious palace of the minds of the lama and disciples melts into light with a clear, bright light, and that light, like an arrow shaft, strikes the A in the center of the mandala lotus, white and long. That A also melts into light with a clear, bright light. From that light