English
The explanation of the intention of speech is: Since all dharmas are devoid of a maker, one should abide in a natural state, without further fabrication. Without seeking or striving, one should allow the mind's awareness to abide freely and openly in the uncorrupted and unfabricated dharma, without control. This is like a person tormented by illness abiding without shame. Abiding in a natural state means a state of neither dullness nor agitation, without rejection or acceptance. Why? Because there is no good or bad in the nature of reality. Therefore, everything should abide in a natural, relaxed, and unrestricted state. As Āryadeva said: "Because there is no acceptance or rejection of good or bad, wisdom is unobstructed; The very conduct of wisdom itself is like a golden island." This is clear. Ninth, the song: The intention of the great adept, the samadhi of the song of the spontaneously manifested bodhicitta. When the second dawn arises, on an island in the ocean, the dog king Kukuraja sang thus: Hūṃ! From the beginning, spontaneously accomplished, the state of Samantabhadra, Clear and non-conceptual, free from elaboration, bodhicitta. From the unchanging, unobjectified nature of reality itself, If awareness abides unchanging and uncorrupted in equanimity, Without conceptualizing anything, without thinking about anything, This most secret and wonderful nature of mind, Has no field of activity for the senses such as hearing. In the great expanse of the ground of all, which does not arise, Awareness abides unchanging and without distraction. There is no meditation other than this. The three realms are naturally liberated, so there is no need to seek or strive. Without hope or doubt, one is oneself a Buddha. གྷི་ཏ་མ་ཀོ་ལ་ཧོཿ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Thus he sang the vajra song. The sixth empowerment, related to mind meditation, has nine aspects. First, the empowerment: Empowering the strength of awareness with the instructions of the spontaneously manifested nature of reality is like the source of a great river. Second, what confidence is gained by bestowing this empowerment? Because samsara is perfected in great bliss, one gains the confidence of being without purity and impurity, without acceptance and rejection, without hope and doubt, like a yogi eating poison. Third, the conduct of transforming that confidence into the path is: the unchanging conduct of great bliss, not abiding in one place, like a person who shows countless wonders. Fourth, the explanation of activity. Fifth, the means of empowering the strength of awareness with the instructions of the spontaneously manifested eight consciousnesses is: arranging the posture of the body, holding the fierce winds, visualizing the mandala of citta, in the light of the A (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) of the four petals of the guru's citta.
English
Zhu. The light shines on the fourth "Ah" of the powdered mandala, and it dissolves into light. The light shines on the "Ah" of the vase above. The light appears as a white stripe and shines on the "Ah" residing in the four-petaled lotus in the student's heart, making the inner light of the body even brighter than before. Focus the mind on this and begin to meditate. The lama consolidates the empowerment with the aspiration of the vase empowerment: This primordially empty nature of reality, devoid of substance, may this view be in accord with me. This bliss-emptiness of reality, devoid of experience, may this meditation be in accord with me. This self-emptiness of mind, devoid of fabrication, may this conduct be in accord with me. This primordially empty nature of reality, devoid of change, may this fruit be in accord with me. May the desired fruit be accomplished as prayed for, may the power of aspiration be strong, may the mind abide in the meaning of suchness. Saying this, the lama places the vase on the student's head, drips water on the crown, and has the student drink the vase water and bathe, thereby consolidating the empowerment. The offering-makers offer incense, etc. Afterwards, realizing that the body is filled with light, even brighter than before, focus awareness on this and abide in a non-abiding manner. Sixth, the example of empowerment is: like the source of a great river. Just as the source of a great river arises spontaneously, it symbolizes the uncreated nature of reality, the self-arisen that is unborn from conditions. Seventh, the spout is: In the instruction called "Great Bindu": The nature of reality is clear in the state of great bliss. Eighth, the explanation of the meaning of the instructions is: Since all phenomena are clear as the nature of reality, no matter how they change or arise, they do not deviate from the nature of reality. Self and other, or all of appearance and existence, are clear as the nature of reality. Similarly, they arise as the nature of mind, therefore it is called "sudden appearance in the realm." For example, just as water flows spontaneously from the source of a river. "Clear in its own state" means that by realizing sinking and rising as the nature of reality, one is in a state of equanimity. Therefore, everything is clear as the nature of reality, and one should abide in this in the three times. As it says in the instruction called "White Crystal Rosary": All of appearance and existence are primordially the nature of reality, therefore, the nature of reality itself operates in the nature of reality. This makes it clear. Ninth, inspiring with song: The meaning of the mind's meditation, the samadhi of the song of sudden appearance in the realm, in the forest of the glorious mountain of ornaments, the dawn appears.
Chinese
当乌玛巴显现之时，月官如此说道： 吽！ 一切显现本初即是大界中， 觉性无有迁变的坟墓中安住后， 界性不改变，觉性不混杂， 不散乱，不变异，如虚空般清净中， 不散乱，不造作，全然的光明中， 视“禅修”之名为异体而收摄。 我的有为之蕴身， 行于无分别之地。 གྷི་ཏ་མ་ཀོ་ལ་ས་ཧོཿ（藏文，梵文天城体，gīta māko la sa ho，梵文罗马拟音，歌啊 嘛郭 啦 萨 吼，歌之，莫郭，啦，萨，吼）如此唱诵金刚歌。 殊胜且相联的七灌顶，共有九个部分。 第一灌顶是以五毒自解脱的诀窍，行于无有之地。 གྷི་ཏ་མ་ཀོ་ལ་ས་ཧོཿ（藏文，梵文天城体，gīta māko la sa ho，梵文罗马拟音，歌啊 嘛郭 啦 萨 吼，歌之，莫郭，啦，萨，吼）如此唱诵金刚歌。 殊胜且相联的七灌顶，共有九个部分。 第一灌顶是以五毒自解脱的诀窍，以觉性力量的灌顶，犹如孔雀以毒为食。 第二，灌顶后获得何种把握？ 因了悟能取所取无生，即使享用也不会沾染的把握，犹如莲花从淤泥中生出。 第三，将此把握转化为道用的行为是： 以极度放松的行为，无论享用什么都不会被玷污，犹如狮子力量圆满。 第四，事业开展。 第五，以五毒自解脱的诀窍，觉性力量的灌顶之方法是： 身体安住于要点， 屏气， 明观心之莲花， 上师心之五瓣莲花融入于阿字光明中， 光明击中尘彩之五瓣莲花的阿字，彼亦融入光明中， 光明击中上方的宝瓶的阿字。 宝瓶的阿字融化之光明，以白色长条状出现，击中学员各自心间五瓣莲花的阿字， 身体内部充满光明，观想比之前更加明亮，并让其安住于此。 上师赐予宝瓶灌顶༴ 法性无实之本初空性， 此见与༴ 法性无有体验之乐空， 此禅修与༴ 心性无有矫饰之自性空， 此行为与༴ 法性无有改变之本初空性， 此果与༴ 如何祈愿之果成就༴ 祈愿之力量强大༴ 于真如之义安住于心༴ 如此说道，上师将宝瓶置于学员头顶，滴水，并让学员饮用宝瓶之水并沐浴，从而稳固灌顶。
English
When Uma Pa appeared, Nagarjuna said this: Hūṃ! All appearances are primordially in the great expanse, Having placed the awareness in the tomb of immutability, The expanse itself does not change, awareness is not defiled, Without distraction, without change, like the sky, pure, Without distraction, without fabrication, the all-encompassing clear light, Gathering what is called "meditation" as not separate. This compounded aggregate of my own, Goes to the ground of non-differentiation. Gīta māko la sa ho (Tibetan, Devanagari, gīta māko la sa ho, Romanized Sanskrit, Song, Mo Guo, La, Sa, Ho, Song of, Mo Guo, La, Sa, Ho) Thus sang the vajra song. The wonderful and related seven empowerments have nine parts. The first empowerment is by the instruction of the self-liberation of the five poisons, going to the ground of non-existence. Gīta māko la sa ho (Tibetan, Devanagari, gīta māko la sa ho, Romanized Sanskrit, Song, Mo Guo, La, Sa, Ho, Song of, Mo Guo, La, Sa, Ho) Thus sang the vajra song. The wonderful and related seven empowerments have nine parts. The first empowerment is by the instruction of the self-liberation of the five poisons, the empowerment of the power of awareness is like a peacock living on poison. Second, what confidence is gained by the empowerment? By realizing that grasping and the grasped are unborn, the confidence of not being tainted even when used is like a lotus born from mud. Third, the practice of transforming that confidence into the path is: With extremely relaxed behavior, whatever is used is not defiled, like a lion with complete strength. Fourth, the activity unfolds. Fifth, the method of empowering the power of awareness with the instruction of the self-liberation of the five poisons is: Settle the body in the key points, Hold the breath, Clearly visualize the lotus of citta, The five petals of the guru's citta lotus dissolve into the light of A, The light strikes the A of the five petals of the dust-colored lotus, and it also dissolves into light, The light strikes the A of the vase above. The light of the dissolving A of the vase appears as a white stripe and strikes the A of the five petals of the heart lotus of each student, The inside of the body is filled with light, and it is placed in meditation to be even clearer than before. The guru bestows the vase empowerment ༴ This primordially empty nature of reality without substance, This view and ༴ This bliss-emptiness of the nature of reality without experience, This meditation and ༴ This self-emptiness of mind without fabrication, This behavior and ༴ This primordially empty nature of reality without change, This result and ༴ How the desired result is accomplished ༴ The power of aspiration is strong ༴ May the mind abide in the meaning of suchness ༴ Thus saying, the guru places the vase on the student's head, drips water, and has the student drink the vase water and bathe, thereby stabilizing the empowerment.
Chinese
应当这样做，供养者们的香等，将意识专注于后识身体的光芒极其明亮之处，以无住的方式安住。第六个是权力的例子，如孔雀以毒为食一样，如孔雀食毒后反而更加青春焕发一样，以五毒自解脱的口诀，以觉性力量的灌顶之力，烦恼的自性显现为智慧来象征。第七个是空心竹筒如狮子吼叫一样，从口诀中说：五烦恼自身显现为五智慧。第八个是诀窍的意义解释，在任何烦恼生起的时候，譬如以声音断除声音一样，以烦恼自身使其他烦恼寂静，从而压制，以两种方法安住于烦恼自身，迟钝的根识显现为天神而安住，敏锐的根识显现为智慧或法性而安住，以无寻的方式安住，譬如孔雀以毒为食一样，那自身即转变为甘露或药物。显现为五智慧，是指分别念显现为智慧，不换毛，不变色，于自处解脱。因此，一切烦恼显现为智慧，所以安住于甚深瑜伽者们说不舍弃烦恼。这在《金刚鬘》中也说：分别念于智慧中显现，因此不舍弃而自寂静。这样就清楚了。第九个是歌：奇妙的想法，五大显现为智慧的歌之禅定。当第一缕红光升起时，在海边狗王唱了这首歌：吽！法性菩提心是五大，不加修饰的自性显明如虚空般存在。焚烧众生的能取所取，如火般存在。无有对境，本来清净，如风般存在。远离能取所取的过失，如水般存在。无有瑕疵，坚固如地般存在。五大自身本来就是法性菩提心。本来清净如虚空般，无有对境，不散乱而安住，证悟到没有比这更好的禅修。我的有为之蕴身，趋向于无分别的地上。གྷི་ཏ་མ་ཀོ་ལ་ས་ཨ་ཧོཿ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 这样唱道。如意宝和