English
O! The method of entering the Great Bliss is: First, by tightening many times, the heat is stirred. Ignite the fire of wind from Yaṃ (यं, yam). The fire burns the illusory wheel. Its light rises upwards. After the wheel of enjoyment has revolved three times, rest, and come out from the cavity of the palate, reaching the space between the eyebrows. Then it reaches the left ear. Then upwards, it enters the brain from the Brahma hole at the crown of the head. Through the heat, the brain invites the Dharmakāya. As in the previous path. When wisdom is lowered, the second wheel is stirred. The center of the navel wheel of true meaning. Then it expands from the path. In this way, by occurring many times, joy is obtained. Doing it in an instant is called igniting the inner heat. In the second month, there are Lalamā and Rasamā, which are very subtle. Between these two, inside something like the Avadhūtikā pillar, contemplate a little white. The two called 'single,' there cultivate the bindu, contemplate yourself as four fingers on the ground of true meaning. Like this, there are three methods. In the heart, there is a red lotus. On the four petals, there are the four elements of the heart. Generate the four Ḍākinīs, the body color, hand gestures, and lineage are in accordance. In the center of the lotus without a single Ḍākinī, contemplate the bindu between the union of the sun and moon, and look from the hole of the moon. The sun, moon, and bindu were also there before, but in one appearance, there is neither sun, moon, nor lotus. The Great Bliss is like a little white, like ghee, if you stare at it, nothing appears. That is a symbol of any wisdom. Because it is invisible, focus on the appearance but without inherent existence. In one appearance, contemplate the Great Bliss like the upper guru, and encourage it. Through the irradiation of light, purify the three doors, and become the light of wisdom. In the center, contemplate like the previous bindu, and if joy arises, burn all three realms of light, contemplate as the wisdom bindu, this is the quick method. The perfection of perfection arises from action, it has been said before. A is unborn, knowing that the three doors of the mother are originally unborn, existing in the nature of reality, for example, just as there is no basis for desire arising in the sky, then engage with the mother. The three postures are: embracing, moving, and generating orgasm by various methods. There is no need to strive for the qualities of the Buddha, because all the laws of cause and effect are complete.
Chinese
诶！了知母性之本体，对于母之好坏皆不执着，是为布施。了知彼性而行持，是为果。行持亦不为贪执所染，是为持戒。由此我等断绝成佛之种姓，是为果。于获得喜乐不生怖畏，是为忍辱。父母明观为天尊，是为果。未得安乐之间精进努力，是为精进。获得彼果是为果。未生之间不散乱是为禅定。获得自性之喜乐是为果。了知明点是为智慧。于彼明观是为果位。又，以嬉戏生起喜乐是为初地。不为喜乐之贪执所染是为二地。到达金刚之根本是为三地。于虚空放射是为四地。未得喜乐之间勤修是为五地。体验自性之喜乐是为六地。体验后不住于事物是为七地。于彼未消失之间，不为相所动摇是为八地。仅于彼时，如是甚为明亮是为九地。由此能成办有情之义利，且圆满了所有境之希望，是为十地。自性之喜乐非仅是自已，而是普及于一切，故为普光。若获得彼，即使与三界之所有女性行持，亦不为过失所染，且生出功德，故为具莲。父母之蕴、界、处明观为天尊，是大轮。彼瑜伽士不只以结合，而是所作所为一切皆与智慧之行持平等，故是与方便平等之地。自性之喜乐亦非由胜者所购得，而是我等一切法未生之智慧明亮，故是智慧上师之地。彼瑜伽士所作所为一切皆圆满了福德之资粮，故三门之行持无论好坏皆无有，是普贤无别之地，亦不需造作而自然存在。因此，于此方便生起精进。于此功德之时机，若能寻得此一，则一切皆具足。如是之义。口诀略用之使用说明完毕。彼三者之智慧，智慧之灌顶已逝。于彼之前，秘密之灌顶。以彼二者，秘密之二灌顶已逝。于彼之前，成就灌顶十三者已逝。于彼之前，内灌顶十二。于彼之前
English
E! Knowing the essence of the mother, not clinging to the good or bad of the mother, is generosity. Knowing that and practicing is the fruit. Practicing without being stained by attachment is morality. By this, we cut off the lineage of becoming a Buddha, which is the fruit. Not being afraid of gaining joy is patience. Clearly seeing the father and mother as deities is the fruit. Striving until happiness is not attained is diligence. Attaining that is the fruit. Not being distracted until unborn is meditation. Attaining the joy of one's own nature is the fruit. Knowing the bindu is wisdom. Clearly seeing it there is the ground of fruit. Again, generating joy through play is the first ground. Not being stained by attachment to joy is the second ground. Reaching the root of the vajra is the third ground. Radiating into space is the fourth ground. Practicing until joy is attained is the fifth ground. Experiencing the joy of one's own nature is the sixth ground. After experiencing, not abiding in things is the seventh ground. Until that disappears, not being moved by signs is the eighth ground. At that moment, being very clear is the ninth ground. By this, being able to accomplish the benefit of beings and fulfilling the hopes of all realms is the tenth ground. The joy of one's own nature is not just oneself, but spreads to all, hence it is all-illuminating. If that is attained, even if one practices with all the women of the three realms, one is not stained by faults and virtues arise, hence it is lotus-possessing. Clearly seeing the aggregates, elements, and sources of the father and mother as deities is the great wheel. That yogi, not only through union, but whatever actions are done are equal to the practice of wisdom, hence it is the ground equal to means. The joy of one's own nature is not bought by the victors, but the wisdom of all our dharmas being unborn is clear, hence it is the ground of the wisdom guru. Whatever that yogi does, all is perfected as the accumulation of merit, hence there is no good or bad in the actions of the three doors, it is the ground of Samantabhadra without distinction, and it exists naturally without effort. Therefore, generate diligence in this method. At this time of virtue, if one finds this one, then all is complete. Such is the meaning. The instructions for using the essential instructions are complete. The wisdom of those three, the empowerment of wisdom has passed. Before that, the secret empowerment. By those two, the two secret empowerments have passed. Before that, the thirteen accomplishment empowerments have passed. Before that, the twelve inner empowerments. Before that
Tibetan
previous གཉིས་པ་ནང་དབང་གི་ཆུ་བོ་ལས་མདོ་དབང་གི་ཁྲོ་བོའི་མངོན་རྟོགས་ཁྲོ་བོའི་དབང་གི་ཆོ་ག next
Chinese
外灌顶十种。这样三十六种根本灌顶结束后，如此灌顶圆满后，使这些灌顶得以成就的所依是，乘是：阿努瑜伽的乘。见解是法界智慧无别。安住于此状态是禅修。行持是四种行持于法界和智慧的状态中是行持。不违越此誓言是，究竟的果位。此时的禅修大威仪是，如大江之流般无有增减。禅修的方法是直接到达自性禅修大境界，也就是在心间观想一个如鸽卵大小的白色明点。从那明点发光，从头顶梵穴如流星般向上射出，从那一个明点中发出无数不可思议的细微明点，越来越大，越来越大，观想充满三千大千世界。所有细微明点都收回融入那四个明点中，细微明点和四个明点无二无别，法界智慧无别，安住在圣子大乐的状态中。这是不共的口诀。现在如果以扼要的方式讲述，谁对谁，讲述了什么？为了什么和需要的要点？这是内在的扼要教授。如是说，何处所说之处是莲花彩虹之处。谁所传授的导师是，大导师尸林快乐者。传授给谁呢？传授给大导师吽嘎惹多杰和，文殊友等具有五种神通者。所传授的灌顶是，殊胜灌顶三十六种，外灌顶十种，内灌顶十一种，修法灌顶十三种，秘密甚深灌顶两种，传授的原因是为了将人身修成天神而灌顶。需要的果位是，唯有获得具足字轮的地位。以此修法灌顶名声之河，已经讲完了。校对完毕。
English
Ten external empowerments. After these thirty-six root empowerments are completed, and thus the empowerment is perfected, the basis for these empowerments to arise is the vehicle: the vehicle of Anu Yoga. The view is the non-duality of Dharmadhatu and wisdom. Abiding in that state is meditation. The conduct is the four conducts, acting in the state of Dharmadhatu and wisdom is conduct. The samaya that is not transgressed is the ultimate fruit. The great meditative posture at this time is like the flow of a great river, without increase or decrease. The method of meditation is to directly arrive at the great state of innate meditation, which is to meditate on a white bindu the size of a pigeon's egg in the center of the heart. Light radiates from that bindu, shooting upwards like a shooting star from the Brahma aperture at the crown of the head. From that single bindu, countless inconceivable subtle bindus radiate, becoming larger and larger, visualizing them filling the three thousand great thousand world systems. All the subtle bindus gather back and dissolve into the four bindus, the subtle bindus and the four bindus are non-dual, the Dharmadhatu and wisdom are inseparable, and one should abide in the state of great bliss of the son. This is an uncommon instruction. Now, if explained concisely, who to whom, what was taught? For what purpose and what are the essential points? This is the inner essential instruction. As it is said, the place where it was spoken is the place of the lotus rainbow. The teacher who transmitted it was the great teacher Rolang Dewai Durkhrodwa. To whom was it transmitted? It was transmitted to the great teacher Humkara Dorje and Manjushrimitra and others who possess the five kinds of clairvoyance. The empowerment that was transmitted was the supreme empowerment of thirty-six kinds: ten external empowerments, eleven internal empowerments, thirteen practice empowerments, and two secret profound empowerments. The reason for transmitting the empowerment is to transform the human body into a deity. The necessary result is only to attain the state of possessing the wheel of letters. Thus, the river of fame of the practice empowerment has been taught. Completed. Checked.