Chinese
就像一个没有欺骗的人一样。正如一个诚实且没有欺骗的人肯定不会欺骗他人一样，通过未造作的任运自成的口诀，凭借智慧勤奋获得的力量，不可能被欺骗，因为他认识到事物的真实面目，把握住自己的立足点，象征着在自己的立足点上获得解脱。第七个是空心嘴，来自名为“天空充满云朵”的口诀。 “诸法未造作，任运而成就之自性。”重复后一句三次。第八个是口诀的意义解释，解释说轮回和涅槃的一切都远离造作和矫饰，处于自然状态，心识也同样不处于自然状态，因此，通过展示一切法都是任运自成的，变得清晰明了。名为“一切之本体”的那个，就像一个没有欺骗的未造作之人。自性是指一切法不从菩提心的自性中移动。因此，应该知道安住在菩提心的虚空中。此外，在伟大的禅定经文中说：“在没有造作和矫饰的原始清净中，二取完全自然地不存在。”这很清楚。第九个是歌：至尊者的意境，智慧绽放之歌的禅定，在寂静的大处，佛陀古斯塔这样说：吽，诸法未造作，普贤王如来，光明且不变的菩提心自性中，不会被相的分别念所欺骗，因为分别念自生，安住于自性中，从这个禅定之外没有其他。如果看心之明镜，就会被分别念的污垢所染污。智慧宝藏啊，啊呼！这样唱着金刚歌。总之，这十八个灌顶，也是依靠五种执持心之所缘境来介绍的。第一个所缘境：心执持在白色阿字发光上。第二个是心执持在心之光团上，吹气后，以不费力的方式保持柔和的风。第三个所缘境：心执持在身体的光团上，从第三个灌顶到第十二个灌顶，修持猛烈的宝瓶气。同样，在前五个灌顶中，禅定的本质和数量都在增加。然后，在前五个灌顶中，禅定的本质增加，数量减少。然后，第四个所缘境是心执持在轮回原始绽放上，第十三个灌顶，第十四个灌顶，第十五
English
Like a person without deceit. As an honest person without deceit will surely not deceive others, through the unelaborated, spontaneously accomplished instructions, it is impossible to be deceived by the power of attaining mastery through diligent wisdom, because one recognizes the true nature of things, grasps one's own ground, symbolizing liberation in one's own ground. The seventh is the hollow mouth, from the instruction called "The Sky Filled with Clouds." "All dharmas are unelaborated, spontaneously accomplished in their nature." The latter phrase is repeated three times. The eighth is the explanation of the meaning of the instructions, explaining that all of samsara and nirvana are free from elaboration and artifice, in a natural state, and the mind itself does not abide in a natural state, therefore, by showing that all dharmas are spontaneously accomplished, it becomes clear. That which is called "the essence of all" is like an unelaborated person without deceit. "Nature" means that all dharmas do not move from the nature of bodhicitta. Therefore, it should be known to abide in the space of bodhicitta. Furthermore, in the great meditation scripture, it says, "In the primordial purity without elaboration and artifice, dualistic grasping is completely and naturally absent." This is clear. The ninth is the song: The intention of the venerable lord, the meditation of the song of wisdom's blossoming, in the great solitary place, Buddha Guhya said this: Hum, all dharmas are unelaborated, Samantabhadra, in the clear and unchanging nature of bodhicitta, one is not deceived by the conceptualizations of signs, because conceptualizations arise spontaneously, abiding in their own nature, there is nothing separate from this meditation. If one looks at the mirror of the mind, it will be stained by the dirt of conceptualizations. Treasure of wisdom, aho! Thus, the vajra song was sung. In short, these eighteen empowerments are also introduced based on the five objects of focus for holding the mind. The first object of focus: the mind is held on the white A radiating light. The second is the mind held on the sphere of heart light, after blowing air, maintaining the gentle wind effortlessly. The third object of focus: the mind is held on the sphere of body light, from the third empowerment to the twelfth, practicing fierce vase breathing. Likewise, in the first five empowerments, both the essence and number of sessions increase. Then, in the first five empowerments, the essence of sessions increases, and the number decreases. Then, the fourth object of focus is the mind held on the primordial blossoming of samsara, the thirteenth empowerment, the fourteenth empowerment, the fifteenth
Chinese
三个（脉）上。做成具有柔和风息的宝瓶，不数次数。本体增长。然后第五个所缘是清空三界，抓住心。对于第十六、第十七、第十八这三个（脉），不费力气地、无间断地修习柔和风息，要像河流一样持续不断地瑜伽。像这样，以不住于离能修所修之状态的方式安住，轮涅二者所摄的一切法，安住于身上的七万二千脉的自性之普贤王如来汇集了七万二千（脉）。那也汇集为具有八十二相好之自性的八十二普贤王如来。那也以安住于四十二智慧脉的自性，汇集为四十二尊普贤王如来。那也以安住于十六瓣心脉以及与脐轮一起的自性，汇集为十八（尊）普贤王如来。那也无有因缘而自生，无有作者而任运成就，因为无有取舍，所以安立为普贤王如来之名，若能断定自生智慧明点唯一，并非如言语一般，意义非共同，无论因何种需要而如何安立，轮涅一切法都是如是性，并且无法说成其他，那就圆满了所有灌顶。作为所依之补特伽罗，初学者于证悟之状态中，若不住而生起沉掉之过失，则有两种对治之方法：如狮子吼般对治，以及如狮子翻身般对治。如狮子吼般对治是说，如同百兽之王狮子在森林中睡觉时，其他野兽想要冒犯它，狮子仅仅发出自己的声音，就能压倒一切野兽，而不需要搏斗一样，仅仅忆念觉性力之十八灌顶的意义，沉掉就会消失于法界中，要知道不必依赖方法或者缘起。对治方法。第二种如狮子翻身般对治是说，狮子翻身没有前后，身体的边缘被四肢环绕，无论头、臀、左右都能行走一样，觉性力之灌顶
English
On the three (channels). Make it a vase with gentle wind, without counting the number of sessions. The essence increases. Then, the fifth object of focus is emptying the three realms, holding the mind. For the sixteenth, seventeenth, and eighteenth (channels), practice the gentle wind effortlessly and continuously, like a river flowing constantly in yoga. In this way, by abiding in a state free from the object of meditation and the meditator, all phenomena encompassed by samsara and nirvana, the nature of Samantabhadra residing in the seventy-two thousand channels in the body, gathers seventy-two thousand (channels). That also gathers into eighty-two Samantabhadras with the nature of the eighty-two marks and qualities. That also, by the nature of residing in the forty-two wisdom channels, gathers into forty-two Samantabhadra deities. That also, by the nature of residing in the sixteen petals of the heart channel and together with the navel chakra, gathers into eighteen (deities) of Samantabhadra. That also, being self-arisen without cause or condition, and spontaneously accomplished without a maker, because there is no taking or discarding, it is established as the name Samantabhadra. If one can ascertain that the single bindu of self-arisen wisdom is not like words, its meaning is uncommon, and no matter how it is established for whatever need, all phenomena of samsara and nirvana are suchness, and cannot be expressed as other, then all empowerments are complete. As for the individual who is the basis, a beginner, if he does not abide in the state of realization and the faults of sinking and excitement arise, there are two methods of remedy: remedy like the roar of a lion, and remedy like the turning over of a lion. Remedy like the roar of a lion means that just as when the king of beasts, a lion, is sleeping in the forest, and other beasts want to offend it, the lion merely utters its own sound and can overwhelm all the beasts without needing to fight, so too, merely remembering the meaning of the eighteen empowerments of the power of awareness, sinking and excitement will vanish into the dharmadhatu, and one should know that it is not necessary to rely on methods or dependent arising. Method of remedy. The second remedy, like the turning over of a lion, means that the turning over of a lion has no front or back, and the edge of the body is surrounded by limbs, so that it can walk with its head, buttocks, right, or left. The empowerment of the power of awareness
Chinese
仅仅忆念十八之义，无有不成其道者，所有看似违缘者，皆因自生之智慧本自具足，确信无有他于自显之心，故而沉掉于法界中消逝，错觉于自身解脱，违缘显现为助伴。༈。第三总义，后行之事，首先致谢，于每个总的十八灌顶之后，为积累资粮，供养力所能及之物，或作曼扎供养，以意供养身受用一切，此时应作广大之会供。向护法致谢，向众生布施，上师以三轮清净之谢意令欢喜，弟子们献上证悟。作为回应，上师也应唱诵心部总的意趣，珍宝藏开敷之歌的禅定，如吉祥狮子（Śrī Siṃha）在禅定室中，于会供之时所唱之歌般，唱诵金刚歌。如是说：吽，无论如何思，皆无有可修，无论如何说，皆无有可察，于大智慧之法界中，无有寻觅而光明生起，于不可思议之法性中，无有散乱而安住。除此之外，无有可修，觉性智慧矛尖上，将分别念之敌粉碎成尘土。ra d na ko pa la a ho（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！如是唱诵金刚歌。之后，收摄宝瓶和彩粉，若有人需要宝瓶水和彩粉，则布施之，若无，则倾倒于大山之巅或大河之中，观想风和水流触及之众生皆不费力地解脱。作广大之回向和发愿，最后作吉祥之结行。应作守护一昼夜之仪轨，并增长禅修和证悟。心部母子十八部以认识见解之方便，此乃授予觉性力之十八灌顶之仪轨。虽然一些古代传承者在实践上略有不同，但此乃印度二十一位智者依次相传之口诀，以及大译师毗卢遮那之画像，以及藏地之上师们。
English
Merely remembering the meaning of the eighteen, there is nothing that does not become the path. All that appears as obstacles is because the self-arisen wisdom is inherently present within oneself. By being certain that there is no mind other than one's own appearances, dullness and excitement vanish into the expanse, and deluded appearances are liberated in their own place, so obstacles arise as helpers. ༈. The third general meaning, the subsequent activities, is to first give thanks. After each of the general eighteen empowerments, in order to accumulate merit, one should actually offer whatever one can afford, or perform the mandala offering, offering all of one's body, possessions, and enjoyments in one's mind. At this time, one should perform a vast feast offering. Give thanks to the Dharma protectors, give generously to the beings. The lama should please with the thanks of the three spheres of purity, and the students should offer their realizations. In response, the lama should also sing the general intention of the Mind Section, the meditation of the song of the opening of the Jewel Treasury, like Śrī Siṃha singing the vajra song in the meditation chamber at the time of the feast offering. Thus it is said: Hūṃ, no matter how one thinks, there is nothing to meditate on. No matter how one speaks, there is nothing to examine. In the expanse of great wisdom itself, without searching, light arises. In the inconceivable Dharma nature, without distraction, one abides in equanimity. Apart from this, there is nothing to meditate on. On the tip of the spear of awareness and wisdom, shatter the enemy of conceptual thought into dust. ra d na ko pa la a ho (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)! Thus the vajra song was sung. Then, gather the vase and the colored powders. If there is anyone who needs the vase water and colored powders, give them away. If not, pour them on the top of a great mountain or into the stream of a great river, thinking that the beings touched by the wind and water currents are effortlessly liberated. Make vast dedications and aspirations, and finally make an auspicious conclusion. One should perform the ritual of guarding for one night, and cultivate whatever increases in meditation and realization. The means of introducing the view of the eighteen mother and son Mind Section, this is the ritual arrangement for bestowing the eighteen empowerments of the power of awareness. Although some ancient practitioners seem to have slightly different practices, this is the oral instruction passed down in succession by the twenty-one Indian scholars, as well as the likeness of the great translator Vairochana, and the Tibetan lamas.