English
Without effort, spontaneously accomplished. This is the empowerment of the view, the all-pervading original state. Thus it is said. From the chapter on the empowerment of the bindu, the all-encompassing lord of all Tathagatas, the Vairochana. Then, the empowerment of unbroken samaya: Knowing that all is one's own mind, and since the beginning, Samantabhadri has become enlightened, understanding the prophecy without bias, exaggeration of size, or imputation, therefore, there is no breach of samaya, and there is no empowerment that has not been obtained. The empowerment of spontaneous accomplishment without abandoning conduct: Whatever is done, whatever demonic or perverse words are spoken, its essence does not change from the heart of bodhichitta. Like a rainbow in the sky, whatever conduct is engaged in, all activities are spontaneously accomplished, and empowerment is also obtained. The empowerment of perfect accomplishment: Faults and virtues, happiness and suffering, are inseparable, becoming an ornament of oneness, so that whatever is done is not wasted, and samsara itself is spontaneously accomplished as nirvana, without any doubt. With faith, accomplishment is perfected, and empowerment is completely obtained. The empowerment of effortless activity: If one is not enlightened from the beginning, one is like charcoal; because one is enlightened from the beginning, one is like gold. Not forgetting the meaning of being, because the nature of mind is Buddha, if one does not move from that state of reality, the mind has no beginning, no end, no birth, no death, no change, so not straying from that state, all grasping and understanding are known in the realm of unborn, so samsara is not established, suffering is also empty, and qualities are perfected. Do not stray from the original nature! Therefore, activity is also effortless, and empowerment is also obtained. Moreover, empowerment is: The empowerment of the Buddha, existence is in one's own mind, obtaining is obtained from the guru, the end is from the unoriginated, accomplishment is accomplished without effort. Gathered into a single intention. The general empowerment of all Tathagatas. Then, in order to establish empowerment as a basis for stability, Ati Yoga and Great Perfection are clarified. Second, holding the mind: In the center of the heart, visualize a white bindu the size of an egg, visualizing it one by one, then, light rays shoot upwards like a shooting star from the Brahma hole at the crown of the head. One bindu radiates countless tiny bindus, becoming larger and larger, filling all the realms of the three thousand great thousand worlds. That
Chinese
所有微细的明点都收摄融入四个明点中。微细明点和四个明点二者无别，安住于佛子大乐之中。那也是未被意识玷污的，光明且无分别念，那就是大智慧。为了持续守护它，身体向外收摄，仅仅是不散乱地觉照空隙。那也像美女照镜子一样，反复观看，观看自心。像牧童在草地上放羊一样，反复守护，守护自心。像孩童在灰烬中寻宝一样，反复寻觅，寻觅自心。就像这样，从《窍诀玉塘》中也说：觉性力量的灌顶，是珍宝般的口诀，就像去了金洲一样，将显有世间视为法身，以烦恼作为所观之境。对于恐惧、不净、好坏之处、一切违缘，都要将心完全投入其中而观看。那也是无二智慧自然生起之见。安住于自性之中，那就是修。不离于它，那就是守护。不超越它，那就是誓言。要凝视它，不需要刻意地忆念，那就是给予。执着于相的努力在自身解脱，那就是命根。显现本身没有自性，那本身就是大法。就像这样。歧途的险境是：不领悟意义自身的体性，而追随文字，就会落入外在的相，停留在分别念的法义理解之处。第三是介绍：内外典范的空闲，自己的心是普贤父母，那本身就是五智，四勇士，忿怒尊，六能仁。二十一位班禅和根本传承上师之间安住。是具有轮涅圆满之力的显现。那也是基础意义的阿赖耶识和境法的法界是普贤金刚萨埵父母。是空性之智慧。那也是对小乘保密，称为三宝。在大乘中说，基上有佛。这样宣称。在密宗中说，现在就是佛。这样指示，是乘的区别。结合意义的阿赖耶识和，外器内情种种显现是如镜智是意的识，境法宝生平等性智。烦恼意的和五境我。无量光是妙观察智五门的识
English
All the subtle bindus gather and dissolve into the four bindus. The subtle bindus and the four bindus are non-dual, remaining in the state of the great bliss of the son. That is also uncorrupted by the mind, clear and without conceptualization, that is great wisdom. In order to continuously protect it, the body is gathered outwards, simply illuminating the space without distraction. That is also like a beautiful woman looking in a mirror, repeatedly looking, looking at one's own mind. Like a shepherd tending sheep in a meadow, repeatedly guarding, guarding one's own mind. Like a child searching for treasure in ashes, repeatedly searching, searching one's own mind. Like this, from the "Quintessential Instructions from the Turquoise Field" it is also said: The empowerment of the power of awareness is a precious instruction, like going to the Golden Isle, seeing phenomenal existence as the Dharmakaya, taking afflictions as the object of observation. For fear, impurity, good and bad places, all adverse conditions, one must completely immerse the mind in them and look. That is also the view of the non-dual wisdom arising naturally. Abiding in that state is meditation. Not separating from it is protection. Not transgressing it is the samaya. One must gaze at it intently, there is no need to deliberately remember, that is the granting. The effort of clinging to characteristics dissolves in its own place, that is the life force. Appearance itself has no essence, that itself is the great Dharma. Like this. The dangerous path of straying is: if one does not realize the nature of the meaning itself, and follows the words, one will fall into external characteristics, remaining in the place of understanding conceptual Dharma. The third is the introduction: the leisure of inner and outer examples, one's own mind is the Primordial Buddha Samantabhadra and consort, that itself is the five wisdoms, the four heroes, the wrathful deities, the six Buddhas. It abides between the twenty-one great masters and the root lineage lamas. It is the manifestation of the power of the wheel of enjoyment. That is also the basis of the ground of all, and the realm of objects and phenomena is the Primordial Buddha Vajrasattva and consort. It is the wisdom of emptiness. That is also kept secret from the Lesser Vehicle, called the Three Jewels. In the Great Vehicle it is said, there is a Buddha on the ground. Thus it is proclaimed. In mantra it is said, now it is Buddha. Thus it is indicated, it is the distinction of the vehicle. The combination of the ground of all meaning, and the various appearances of the outer vessel and inner essence is the mirror-like wisdom is the consciousness of the mind, the object of phenomena Ratnasambhava equality wisdom. The afflicted mind and the five sense objects self. Amitabha is the discriminating wisdom the consciousness of the five gates
Chinese
境，色、声、香、味、触、法，成就为成所作智。眼为东方明镜，鼻为南方平等性智，舌为西方妙观察智，鼻为北方成所作智，身四门于法界中解脱之智慧，阿赖耶识原始本觉心之智慧。意为空性无住遍在之智慧，染污意转为法界性智。这些智慧也是，显现法性智慧和觉性自生智慧二者，位于中央脉结。由此产生四种智慧之脉，其左右各有三条，前后各有一条，共八条。四方具有四喜，十六脉瓣为外在微尘彩粉之坛城，内在身体为心脉，秘密为心之实相，从上师心之坛城所开示。第四种为念诵，红色截断金刚萨埵之伏藏忏悔文，吽。若未识法性无为之义，如何观察亦成痛苦之因。于普贤王如来前忏悔，祈请享用清净食子之供养。若心性未散乱，未识真实义，如何修持亦成痛苦之因。于普贤王如来前忏悔，祈请享用明识食子之供养。若未识自性任运成就，如何修亦成痛苦之因。于普贤王如来前忏悔，祈请享用命气食子之供养。若未识五蕴为胜者之身，如何生起亦成痛苦之因。于普贤王如来前忏悔，祈请享用五大食子之供养。若未识所取为智慧之体性，如何行持亦成痛苦之因。于普贤王如来前忏悔，祈请享用明点食子之供养。若未识自生本初清净，如何勤作亦成痛苦之因。于普贤王如来前忏悔，祈请享用血肉食子之供养。若未识受用为幻化，如何积聚亦成痛苦之因。于普贤王如来前忏悔，祈请享用资具食子之供养。总摄外内情器食子，化为大悲化身之食子，奉献为智慧嬉戏之食子，祈请享用法性界之食子。如是说，持明之意境
English
The realm of forms, sounds, smells, tastes, tactile objects, and phenomena are accomplished as the wisdom of accomplishing activities. The eye is the eastern mirror, the nose is the southern equality, the tongue is the western discriminating awareness, the nose is the northern accomplishing activity, the body's four doors are the wisdom of liberation into the sphere of reality, the wisdom of the original ground, the primordial awareness of the heart. The mind is the wisdom of emptiness, non-abiding, and pervasive. The afflicted mind is transformed into the wisdom of the sphere of reality. These wisdoms are also the appearance of the wisdom of the nature of reality and the awareness of the self-arisen wisdom, both located at the central knot of the channel. From this arise the channels of the four wisdoms, with three on the left and three on the right, and one each in front and behind, totaling eight. The four directions possess the joy of fourfoldness, the sixteen petals of the channels are the outer mandala of colored dust, the inner body is the heart channel, and the secret is the suchness of the mind, taught from the mandala of the guru's heart. The fourth is recitation, the red severance, the treasure confession of Vajrasattva: Hūṃ. If the meaning of the unconditioned nature of reality is not known, how can examination only become a cause of suffering? I confess to Samantabhadra, please accept the offering of the pure torma. If the nature of mind is not distracted, and the true meaning is not known, how can meditation also become a cause of suffering? I confess to Samantabhadra, please accept the offering of the consciousness torma. If self-nature is not known to be spontaneously accomplished, how can accomplishment also become a cause of suffering? I confess to Samantabhadra, please accept the offering of the life-breath torma. If the aggregates are not known to be the body of the victorious ones, how can generation also become a cause of suffering? I confess to Samantabhadra, please accept the offering of the elements torma. If grasping is not known to be the nature of wisdom, how can practice also become a cause of suffering? I confess to Samantabhadra, please accept the offering of the bindu torma. If self-arisen is not known to be primordially pure, how can effort also become a cause of suffering? I confess to Samantabhadra, please accept the offering of the flesh and blood torma. If enjoyment is not known to be illusory, how can accumulation also become a cause of suffering? I confess to Samantabhadra, please accept the offering of the resources torma. Having completely gathered the outer and inner vessel and contents tormas, transforming them into the torma of the compassionate emanation, offering it as the torma of the play of wisdom, please accept the torma of the sphere of the nature of reality. Thus it is said, the realized master's contemplative experience.
Chinese
唱灌顶之歌。 坛城的灌顶。 上师手持主瓶，吽。 因为是圆满大力的灌顶， 物质和词语和口诀， 所有的世俗都依赖于自身。 对法给予心之灌顶。 顶礼。 十方三世诸佛加持， 以圆满秘密灌顶之水，灌顶具缘之子， 愿获得胜义无勤任运之殊胜灌顶。 法性无实之本初空性， 愿与此见解不离相伴。 法性无有体验之乐空， 愿与此禅修不离相伴。 心性无作之自性空性， 愿与此行为不离相伴。 法性不变之超意识， 愿与此果不离相伴。 如所愿求之果得以成就。 愿祈愿之力量强大。 愿安住于真如之义。 如是说， 将觉性融入头顶。 以瓶水沐浴。 之后，弟子们以极大的虔诚和欢喜，一心一意地， 皈依上师法身。 皈依上师报身。 皈依上师化身。 皈依上师佛宝。 如是祈请。 念诵 ཕཊཿ （藏文，梵文天城体，फट्，phaṭ，斩），然后将（坛城）安放于原处。 此外，瑜伽士的行持是， 如同未被鬼附的疯子一般，某种知识会显现为法性的体验。 此处有六种阻碍： 何者、于何者、何所集、何所依， 因何所需至上之本初安住。 此乃宣说内在之六障。 也就是说，给予灌顶的上师是， 从法身普贤王如来到根本上师之间， 具有灌顶加持传承和成就者。 接受灌顶的弟子是， 具有具缘、信心、精进和苦行者。 所依之法是明觉力之灌顶。 给予灌顶之处是， 色究竟天等处。 为何呢？ 为了认识和明晰自身所具有的法性之义。 其所需之果是， 从世间高处， 到字母轮涅槃上师之间， 一切同时证得。 知一即解脱一切。