English
It should be done like this, with the incense of the offerers, etc., focusing the consciousness on the extremely clear light of the after-consciousness body, and abiding in a state of non-abiding. The sixth is the example of power, like a peacock living on poison, just as a peacock eating poison instead becomes more youthful, it symbolizes the five poisons self-liberating through the oral instructions, with the power of empowerment of the wisdom of awareness, the self-nature of afflictions manifesting as wisdom. The seventh is the hollow reed, like a lion roaring, from the oral instruction it says: The five afflictions themselves manifest as the five wisdoms. The eighth is the explanation of the meaning of the key instructions, when any affliction arises, for example, like cutting sound with sound, with the affliction itself pacifying other afflictions, thereby suppressing them, abiding in the affliction itself with two methods, the dull faculties abiding as deities, and the sharp faculties manifesting as wisdom or suchness, abiding in a state of non-seeking, like a peacock living on poison, that itself transforms into nectar or medicine. Manifesting as the five wisdoms means that conceptual thoughts manifest as wisdom, without changing feathers or color, liberating in its own place. Therefore, all afflictions manifest as wisdom, so those who abide in profound yoga say not to abandon afflictions. This is also said in the Vajra Garland: Conceptual thoughts manifest in the state of wisdom, therefore do not abandon them, let them be self-pacified. This is clear. The ninth is the song: A wonderful thought, the meditation of the song of the five elements erupting into wisdom. When the first red ray arises, by the sea, the dog king sang this song: Hum! Suchness Bodhicitta is the five elements, the unadorned self-nature is clear, abiding like space. Burning the grasped and grasper of beings, abiding like fire. Without an object, primordially pure, abiding like wind. Separated from the faults of grasped and grasper, abiding like water. Without fault, solid, abiding like earth. The five elements themselves are primordially Suchness Bodhicitta. Primordially pure like the sky, without an object, abiding without distraction, realizing that there is no better meditation than this. My conditioned aggregates, go to the ground of non-differentiation. གྷི་ཏ་མ་ཀོ་ལ་ས་ཨ་ཧོཿ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Thus he sang. The wish-fulfilling jewel and
Chinese
随后关联第八灌顶有九项。第一灌顶是：轮回深掘之觉性力量的灌顶，犹如勇士投入战场。第二，灌顶后获得何种把握？获得证悟大乐的殊胜把握，如日月同时升起。第三，将此把握转化为道用的行为是：随顺变化的善巧方便的行为，没有偏颇，犹如舞者的行为。第四，事业开展。第五，以轮回深掘的口诀进行觉性力量灌顶的方法是：安住身要，控制猛烈的气息，明观心间的莲花。上师心间第六瓣莲花上的阿字融入光中。光芒照射到坛城六瓣莲花上的阿字。阿字融入光中，从光中生起白色长条的光芒，照射到弟子各自心间六瓣莲花上的阿字，阿字融入光中，充满全身，比以前更加强烈，专注其上并开始禅修。上师给予宝瓶灌顶༴，法性实物༴，见解与此不同༴，法性体验༴，禅修与此不同༴，心性调整༴，行为与此不同༴，法性转变༴，果与此不同༴，如是发愿༴，愿力的力量༴，如实༴，如是说。上师将宝瓶放在弟子的头上༴，在顶门滴水༴，供养者们༴，后知后觉身体被光充满，比以前更加强烈，将觉知专注其上，以无住的方式༴。第六，灌顶的比喻是：犹如勇士投入战场。如是说。如同勇士具备盔甲武器，能够抵挡他人的进攻一样，通过轮回深掘的口诀获得觉性力量灌顶的力量，能够抵挡轮回的战场。如是象征。第七，空性水是：在名为大鹏金翅鸟的口诀中说：不需寻找轮回，本来就是佛。如是说。第八，解释口诀的意旨是：三界轮回本身就是修持大智慧的方法，因此，三界被证悟为身语意。因此称为轮回深掘，因为轮回本身被证悟为安乐之处。因此，显现为自他，但
English
Then, in the empowerment of the eighth connection, there are nine aspects. First, the empowerment is: the empowerment of the power of awareness that digs out samsara, like a hero entering the battlefield. Second, what confidence is gained by bestowing that empowerment? The extraordinary confidence of realizing great bliss is gained, like the sun and moon rising at the same time. Third, the conduct of transforming that confidence into the path is: the skillful conduct of whatever arises, without partiality, like the actions of a dancer. Fourth, the unfolding of activities. Fifth, the method of bestowing the empowerment of the power of awareness with the instructions that dig out samsara is: assume the essential posture of the body, hold the fierce winds, clearly establish the lotus of citta. The A syllable residing in the sixth lotus of the guru's citta dissolves into light. That light strikes the A syllable on the six petals of the mandala of colored powders. The A syllable dissolves into light, and a long white ray of light emerges and strikes the A syllable on the six petals of the heart lotus of each student, and the A syllable dissolves into light, filling the body, becoming more intense than before, focus the mind on it and begin to meditate. The guru gives the vase empowerment, the nature of reality, objects, the view is different from this, the experience of the nature of reality, meditation is different from this, the nature of mind is adjusted, conduct is different from this, the transformation of the nature of reality, the result is different from this, as wished for, the power of aspiration, the suchness, thus he speaks. The guru places the vase on the student's head, drips water on the crown of the head, the offering makers, afterwards, recognize that the body is filled with light, becoming more intense than before, focus awareness on it, in a way that does not abide. Sixth, the example of the empowerment is: like a hero entering the battlefield. Thus it is said. Just as a hero, equipped with armor and weapons, can repel the attacks of others, so too, with the power of receiving the empowerment of the power of awareness through the instructions that dig out samsara, one can repel the face of the battlefield of samsara. Thus it is symbolized. Seventh, the space water is: in the instructions called Great Garuda, it is said: There is no need to seek samsara, it is already Buddha from the beginning. Thus it is said. Eighth, explaining the intention of the instructions is: this very samsara of the three realms becomes a method for cultivating great wisdom, therefore, the three realms are realized as body, speech, and mind. Therefore, it is called digging out samsara, because samsara itself is realized as a place of bliss. Therefore, it appears as self and other, but
Chinese
应当以专注安住于此。所谓“本初即是佛”是指在等持之时，觉悟如泉涌般显现为智慧，如同英雄投入战场毫无畏惧。因此，被称为不舍轮回而于自性解脱。如大拉胡拉所说：“不舍轮回之显现中，智慧之日如理升起。”第九是歌：如意宝的意旨，成就自然涌现之歌的禅定。当红僵持二者稍微显现时，夜叉女菩提如此说道：吽！法性菩提心，受持且无所观，观之无形，普照一切。无论如何也无法改造，无法使用。心之自性不住于任何事物，觉性乃菩提心之自性。无论如何玷污，亦不改变法界。不以法界之觉性寻觅，心性如虚空般清净。无有未经改造之自性，我证悟到没有比这更好的禅修。摧毁我这有为之蕴身后，普贤王如来心之光芒照耀我。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）如此唱诵金刚歌。与顶峰生起次第和后续相关联的第九灌顶，分为九个部分。第一，以智慧明晰的口诀，授予觉性力量的灌顶，如同巨大的太阳坛城。第二，接受此灌顶后获得何种把握？由于一切显现存在皆与虚空无别，因此获得如同证得土地般，毫无希冀与恐惧的把握。第三，将此把握转化为道用的行为是，不离大明点的行为，如同幻化的镜子。第四，解释事业。第五，以智慧明晰的口诀授予灌顶的方法是，安住身要，控制猛烈之气，观想明晰 चित्त（藏文，梵文天城体，citta，心）的莲花与阿字。上师的จิต्त（藏文，梵文天城体，citta，心）的七瓣莲花上安住的阿字，以及坛城的七瓣莲花上安住的阿字融入光中等等，总的来说是关于四阿字循环的观想。特别的观想是，身体充满光芒越来越强烈，将心专注于此并开始禅修。上师授予宝瓶灌顶༴。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
English
One should abide in that with focus. The so-called "Primordially Buddha" means that at the time of equipoise, whatever is realized manifests as wisdom, like a hero entering the battlefield without fear. Therefore, it is called liberation in one's own place without abandoning samsara. As the great Rāhula said, "In the clarity of not abandoning samsara, the sun of wisdom rises in accordance with the Dharma." The ninth is the song: The intention of the wish-fulfilling jewel, the meditation of the song of spontaneous accomplishment. When the red and stiff two appear slightly, the yaksha woman Bodhi said this: Hūṃ! Dharma-nature Bodhicitta, take hold of it and there is nothing to see, the formless of seeing illuminates everything. In no way can it be altered, it cannot be used. The nature of mind does not abide in anything, awareness is the nature of Bodhicitta. No matter how defiled, it does not change the realm of reality. Do not seek with the awareness of the realm of reality, the nature of mind is pure like space. From the unconditioned, non-existent nature, I realize that there is no meditation better than this. After destroying this conditioned aggregate of mine, the rays of light of the heart of Samantabhadra shine upon me. Ghī ta ma ko la sa ā hoḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Thus he sang the vajra song. The ninth empowerment, related to the peak arising stage and the subsequent, is divided into nine parts. First, with the clear instructions of wisdom, the empowerment of the power of awareness is like a great mandala of the sun. Second, what confidence is gained by receiving this empowerment? Since all appearances and existences are inseparable from space, one gains the confidence of being without hope or fear, like attaining the ground. Third, the practice of transforming this confidence into the path is, not going beyond the practice of the great thigle, like an illusory mirror. Fourth, explanation of activities. Fifth, the method of bestowing empowerment with the clear instructions of wisdom is, to maintain the posture of the body, hold the fierce winds, visualize clearly the lotus of citta (藏文，梵文天城体，citta，心) with A. The A residing on the seventh petal of the guru's citta (藏文，梵文天城体，citta，心), and the A residing on the seventh petal of the mandala dissolving into light, etc., in general, is about the visualization of the four A cycles. The special visualization is, the body is filled with light, becoming more and more intense, focus the mind on this and begin to meditate. The guru bestows the vase empowerment ༴. The primordial emptiness of Dharma-nature, which is without substance, this view and ༴. The bliss-emptiness of Dharma-nature, which is without experience, this meditation and ༴. Mind
Chinese
此无有造作之自性空。此行与人༴ 法性无有转变之本空。此果与人༴ 如何祈愿之果成就༴ 祈愿之威力强大༴ 于彼如是之义安住于心༴ 如是说。上师将宝瓶置于弟子之头顶。于头顶滴水，令饮宝瓶之水并沐浴，使灌顶稳固。供养者等༴ 若将觉知托付于后识之身光大增，则以无有住着之方式于一切住着皆能解脱。第六，灌顶之譬喻为：如大日轮。如是大日轮无有明暗，以智慧明晰之口诀，以觉性力量获得灌顶之力，以禅定远离沉没与掉举，象征无有明暗。第七，空隙之口为：名为智慧鬘之口诀中说：显现世间于智慧中明晰。如是。第八，口诀之义解释为：轮回与涅槃之一切法皆于智慧之坛城中成佛，故于佛陀之外，自然无有其他，故轮回从根本清净，故通达一切皆于智慧中明晰之佛陀密意之深奥，名为证悟。因此，如日轮之光亦显现为体性。自然明晰之意为：如太阳与光芒无有分别，以无分别与分别无别而证悟故清净。因此，名为明晰而无有分别。又是大 गुरु 说：一切皆为智慧明晰之庄严。如是证悟即是清净。如是明晰。第九，歌为：顶峰生起之密意。无勤任运之歌之三摩地。于那拉树之根旁。红色僵硬第三日升起之时，妓女布达玛蒂如是唱道。诶玛吙，法性菩提心。不可思议，不可分析。寻觅与对治皆不可修饰。心外无有佛陀。寻觅不得，心外无有佛陀。心之自性，无有造作即是佛。于本来未寻觅之菩提心髓中。不掺杂禅定，自然明晰之中。无有胜于此之佛陀密意而折服。我之蕴身，此有为之