Chinese
即，即使每个灌顶都以十八又十八个意义誓言来阐释，但当上师们进行实践时，会以诺布的方式授予直到第九个意义誓言。在完成第十个意义誓言之后的所有灌顶之后，会进行灌顶的交付或后来的佛法。其中，首先与大鹏金翅鸟相关联的第一个灌顶的授予，以上部的九个意义誓言来阐释。第一个灌顶是，通过自我检查的口诀，授予理智力量的灌顶，就像取出人的心脏一样。第二个灌顶是，授予该灌顶后，如果获得信心，就会获得如海浪般清晰且完全不混淆的信心。第三个是将该信心转化为道路的行为，是显现各种理智的行为，没有允许和禁止，就像各种草药一样。第四个是，如此这般的意义由个人带入相续的活动是，为了首先圆满积累福德资粮，从礼拜开始，直到糌粑，都要如法进行本尊的活动，并进行会供。这些也都是智慧的积累，是普贤意义的活动。供养者们要端正坐姿，上师要安住于无为活动的境界，并且口中也要念诵。其中也有九个，从封闭边界到在坛城中忏悔，礼拜、供养和念诵，朵玛会供之后的祈愿九个方面，圆满了无为的活动。其中第一个是封闭边界，从广大虚空中，从不分别的智慧中清除障碍。知晓后，供养者们可以带乐器，也可以不带，心中想着意义，口中念诵这些话，下面的也一样。吽，至尊我乃一切胜者的父亲，一切都说我，明咒师们的主人，一切都聚集在我这里，瑜伽士们的首领，即使三有如下雨般降临，我也不会湿透。即使三界如水般动荡，我也不会被带走。即使六道如火般燃烧，我也不会被烧毁。即使三千世界如风般摇动，我也不会受损。即使五毒如黑暗般笼罩，我也不会迷惑。即使智慧的太阳升起，也没有什么可以照亮。即使无明的黑暗降临，也没有什么可以变黑。即使生死被切断，也不会死亡。烦恼毒
English
That is, even though each empowerment is explained with eighteen and eighteen meaning vows, when the lamas practice, they bestow up to the ninth meaning vow in the Norbu style. After completing all the empowerments after the tenth meaning vow, they perform the empowerment's entrustment or subsequent Dharma. Among these, the first empowerment, which is initially related to the Great Garuda, is explained with the nine meaning vows of the upper part. The first empowerment is the empowerment of intellectual power through the mantra of self-examination, like extracting a person's heart. The second empowerment is that after bestowing that empowerment, if confidence is gained, one obtains confidence that is clear and completely unmixed, like the waves of the ocean. The third is the conduct of transforming that confidence into the path, which is the conduct of manifesting various kinds of intelligence, without permission or prohibition, like various herbs. The fourth is that the activity of carrying such meaning into the continuum by an individual is, for the purpose of first completing the accumulation of merit, from the prostrations to the tsampa, one should properly perform the activity of the yidam and perform the tsog offering. These are also the accumulation of wisdom, the activity of Samantabhadra's meaning. The offerers should sit upright, and the lama should abide in the state of effortless activity and also speak it in words. Among these, there are also nine aspects, from closing the boundaries to confessing in the mandala, prostrations, offerings, and recitations, and the aspiration after the torma offering, which complete the effortless activity. The first of these is closing the boundaries, clearing obstacles from the non-discriminating wisdom from the vast sky. After knowing, the offerers can bring musical instruments or not, thinking of the meaning in their minds, and reciting these words, and the same applies to the following. Hūṃ, venerable one, I am the father of all victors, everything speaks of me, the master of vidyādharas, everything is gathered in me, the chief of all yogis, even if the three realms fall like rain, I will not get wet. Even if the three realms churn like water, I will not be carried away. Even if the six realms burn like fire, I will not be burned. Even if the three thousand worlds shake like wind, I will not be damaged. Even if the five poisons thicken like darkness, I will not be confused. Even if the sun of wisdom rises, there is nothing to illuminate. Even if the darkness of ignorance comes, there is nothing to blacken. Even if birth and death are cut off, there is no death. Affliction poison
Chinese
三处安住亦无须断除，纵然成就三种悉地亦无须贪执，纵然成就法身不变亦无须施与，安住于自生之性中无所遗余，精华任运成就故不依于所依，界之国王无分别本然安住故，魔之国王未断除分别念即已摧毁，念诵“阿 玛哈 舜亚达 嘉那 阿”，以此之义，魔等一切障碍，无有间断而自生，无有作者而任运成就，如是决定，且一切障碍自生，思维自性自灭，于彼状态中无有作为而安住，即是界之殊胜。第二，忏悔之行为，于不可说中，任何分别念亦不成为对境，如是说。 吽，于法界自性离戏论中，视能取所取为二，断然舍弃，执著事物为相，徒增迷惑，于离戏论大乐界中作忏悔。 普贤善逝无有善恶中，视净垢为二，断然舍弃，执著善恶为二，徒增迷惑，于普贤大乐界中作忏悔。 平等性中无有大小，视自与他为二，断然舍弃，执著大小为二，徒增迷惑，于平等性大乐界中作忏悔。 菩提心无有生灭中，视此与彼为二，断然舍弃，执著生灭为二，徒增迷惑，于无死永恒界中作忏悔。 大明点无有边角中，视色与质为二，断然舍弃，执著边角为二，徒增迷惑，于普圆明点界中作忏悔。 三时无有变异之自性中，视初始终结为二，断然舍弃，执著迁变二者，徒增迷惑，于三时无变界中作忏悔。 自生智慧无有勤作中，视因果为二，断然舍弃，执著施与成办二者，徒增迷惑，于自生无求界中作忏悔。 觉性智慧无有能取所取中，视常断为二，断然舍弃，执著能取所取二者，徒增迷惑，于觉性智慧界中作忏悔。 法界清净离戏论中，视苦乐为二，断然舍
English
Even abiding in the three states, there is nothing to abandon. Even though there are three kinds of accomplishments, there is nothing to be attached to. Even though the unchanging Dharmakaya is accomplished, there is nothing to bestow. Remaining in the self-arisen nature, nothing is left behind. Because the essence is spontaneously accomplished, it does not rely on a support. Because the king of boundaries, non-thought, abides primordially, the king of obstacles, thought, is destroyed without being abandoned. Saying, "Ah Maha Shunyata Jnana Ah," by that meaning, all obstacles such as demons arise spontaneously without interruption. Without a doer, it is decisively accomplished spontaneously, and all obstacles arise spontaneously. Thinking of self-nature as self-liberation, remaining in that state without effort is said to be the supreme boundary. Secondly, the act of confession: In the unspeakable, no conceptual thought becomes an object, as it is said. Hum, in the Dharmadhatu's nature, which is free from elaboration, seeing grasping and being grasped as two, utterly abandon it. Holding onto things as signs, one is only confused. I confess in the realm of great bliss, free from elaboration. In Samantabhadra, where there is no good or bad, seeing purity and impurity as two, utterly abandon it. Holding onto good and bad as two, one is only confused. I confess in the realm of Samantabhadra's great bliss. In equality, where there is no big or small, seeing self and other as two, utterly abandon it. Holding onto big and small as two, one is only confused. I confess in the realm of equality's great bliss. In the Bodhicitta, where there is no birth or death, seeing this and the future as two, utterly abandon it. Holding onto birth and death as two, one is only confused. I confess in the realm of immortal Yungdrung. In the great Bindu, where there are no edges or corners, seeing form and substance as two, utterly abandon it. Holding onto edges and corners as two, one is only confused. I confess in the realm of the all-encompassing Bindu. In the nature of the three times, which is without change, seeing beginning and end as two, utterly abandon it. Holding onto change and impermanence as two, one is only confused. I confess in the realm of the three times, which is unchanging. In self-arisen wisdom, where there is no effort, seeing cause and effect as two, utterly abandon it. Holding onto giving and accomplishing as two, one is only confused. I confess in the realm of self-arisen, unsearched-for. In awareness-wisdom, where there is no grasping or being grasped, seeing permanence and annihilation as two, utterly abandon it. Holding onto grasping and being grasped as two, one is only confused. I confess in the realm of awareness-wisdom. In the Dharmadhatu, pure and free from elaboration, seeing suffering and pleasure as two, utterly
Chinese
于清净法界之中忏悔。 坛城之中没有狭隘， 向外观看和向内观看，真是徒劳。 执着于狭隘二元，令人烦恼。 于坛城无狭隘之中忏悔。 母胎之中没有高低， 向上看和向下看，真是徒劳。 执着于高低二元，令人烦恼。 于母胎无高低之中忏悔。 法身之中没有二元， 向外观看和向内观看，真是徒劳。 执着于器情二元，令人烦恼。 于不变法身之中忏悔。 无明愚昧之心，真是可怜。 于无形之法执着有实物之相。 众生迷惑之心，真是可悲。 于无生之法执着我与我所。 因不了解显有如幻， 对世俗财物产生贪恋。 因不了解轮回无自性， 将虚幻的亲友视为依靠。 无知众生之心，完全错误。 舍弃真谛，努力于不善之业。 舍弃佛陀之教，被世间琐事所迷惑。 舍弃自明，努力于散乱之业。 如此无意义众生，真是可怜。 于无分别之中忏悔。 如是说，于无造作之中忏悔。 如果身之誓言破损， 于法性无生之中忏悔。 如果语之誓言破损， 于法性不可言说之中忏悔。 如果意之誓言破损， 于法性无念无分别之中忏悔。 如果秘密誓言破损， 于秘密法性之中忏悔。 如果根本誓言破损， 于根本菩提心之中忏悔。 如果支分誓言破损， 于法性无二之中忏悔。 如果共同誓言破损， 于法性任运自成之中忏悔。 如果特殊誓言破损， 于相法任运自成之中忏悔。 从无始轮回至今， 所造十不善和五无间罪等， 于未证悟自生智慧之中忏悔。 如是忆念其义。 第三，以坛城
English
Dha. Being attached to extremes and center is a source of suffering. I confess in the pure expanse of Dharmadhatu. In the palace that has no narrowness, looking outside and inside is utterly futile. Being attached to narrowness and openness is a source of suffering. I confess in the expanse of the palace that has no narrowness. In the womb of the mother that has no high or low, looking up and down is utterly futile. Being attached to high and low is a source of suffering. I confess in the expanse of the womb that has no high or low. In the Dharmakaya that has no duality, looking outside and inside is utterly futile. Being attached to container and contents is a source of suffering. I confess in the unchanging expanse of Dharmakaya. This mind of ignorant delusion is truly pitiable. It grasps at formless Dharma as substantial signs. This confused mind of individuals is truly miserable. It grasps at unborn Dharma as self and mine. Not knowing that appearances and existence are illusory, it applies the mind's attachment to tangible wealth. Not knowing that samsara has no inherent nature, it clings to illusory friends and relatives as reliable. The mind of unknowing beings is completely mistaken. Abandoning the meaning of truth, it strives in non-virtuous actions. Abandoning the Buddha's teachings, it is deceived by worldly distractions. Abandoning self-awareness, it strives in distracting activities. Such meaningless sentient beings are truly pitiable. I confess in the state of non-differentiation. Saying this, one confesses in the state of no effort. If the samaya of the body is broken, one confesses in the state of the unborn nature of reality. If the samaya of speech is broken, one confesses in the state of the inexpressible nature of reality. If the samaya of mind is broken, one confesses in the state of the non-conceptual nature of reality. If the secret samaya is broken, one confesses in the state of the secret Dharma. If the root samaya is broken, one confesses in the state of the root Bodhicitta. If the branch samaya is broken, one confesses in the state of the non-dual nature of reality. If the general Dharma samaya is broken, one confesses in the state of the spontaneously accomplished nature of reality. If the specific Dharma samaya is broken, one confesses in the state of the spontaneously accomplished characteristics of phenomena. From beginningless samsara until now, all the ten non-virtuous actions and five heinous crimes that have been committed, one confesses in the state of not realizing self-arisen wisdom. Thus, one should remember the meaning. Third, with the mandala