English
This is the reason for being equal for the sake of adapting. Therefore, the great wisdom of awareness itself, appearing in this way, purifies hope and fear from the very beginning. Moreover, the sage Bhāṣi said: The mind is impermanent, let the untransformed nature abide. This is clear. Ninth, inspiring with the song of the awareness holder's experience: The intention of the Great Garuda, the mind itself is clear space, the meditation of the Nāgas. In the sandalwood forest, at noon, King Dhāhinatāla said this: Hūṃ, this is the unchanging nature of reality. The basis of everything, the untransformed bodhicitta. Transcending the objects of grasping and fixation. The bodhicitta that is the formless appearance. Without examining or clinging to thoughts, the nature of mind is unthinking, like space. Without distraction or adulteration, remain without fabrication. In the great nature of reality, which is beyond meditation, without thinking, rest awareness without distraction. From that, there is not even a trace of something to meditate on. From lifetime to lifetime, I was born as a king. From breaking the pride of To Ha De Long, in the past, I generated the supreme bodhicitta, and took up the continuity of the mingling of mind and dharma. Because the illusory aggregates are now decaying, the rays of light of the mind of Samantabhadra shine upon me. Ghī ta ma ko la sa a ho, singing the vajra song. Bestowing the second empowerment related to the cuckoo of reason and its subsequent explanation, there are nine parts. The first empowerment is bestowing empowerment through the power of the wisdom of the essential instructions for recognizing awareness, like putting bones into a container. Second, what certainty is gained by bestowing that empowerment? Through the self-arising of reason, the certainty of realizing the oneness of mind with the Buddha, like a wheel-turning king opening the eyes of a blind person. Third, the practice of transforming that certainty into the path is: the practice of non-action without any effort, like a king occupying the throne. Fourth, the activity of carrying on the individual's continuum is the same as all eighteen empowerments. Fifth, the method of bestowing empowerment through the essential instructions for recognizing awareness is: the body remains in the seven-point posture of Vairocana, the breath is controlled with gentle breaths. In the precious palace of the minds of the guru and disciples, visualize sixteen-petaled lotuses with a hundred A's, as clear as the previous four empowerments. The precious palace of the guru's mind abides therein.
Chinese
莲花中心的阿字，融化成光芒四射的光。那光芒像箭一样，又白又长。当它照射在花粉的莲花中心的阿字上时，它也融化成光芒四射的光。从那光芒中，又长又白的光芒照射出来，照射到上方的宝瓶的阿字上，它也融化成光芒四射的光。从那光芒中，又长又白的光芒照射出来，照射到弟子的心间莲花中心的阿字上。那个阿字变得非常白，自性光明。莲花中心的阿字前后两面，一个的光芒照射到另一个上，那光芒变得非常明亮，心中充满了光芒，像宝瓶里的灯一样安住在禅定中。上师拿起位于莲花中心的阿字上方的宝瓶进行灌顶，吉祥的祝愿和沐浴等都像之前的灌顶一样进行。之后的知识是：弟子们像之前各自的禅定一样，将心间被光明照亮充满的知识传授出去，安住在无住的方式中。第六个灌顶的例子是：就像乌龟被放在城堡的容器里一样。通过认识智慧的口诀，作为获得觉性力量灌顶的标志，象征着身体与动摇分离。第七个是介绍管口：将管口插入弟子的耳朵里，说这样的话。从名为“摧毁蜂巢”的口诀中说：将智慧的根本放在一边。这句最后的话重复三遍。第八个是解释口诀的意义：一切法都显现为智慧，真实地把握住智慧。不要在那里寻找，而是通过三种体验安住。那本身就像乌龟被放在城堡的容器里一样，安住不动。所谓“放在一边”，就是不矫正沉没和散乱，而是放下。那么，这和错误的人有什么区别呢？那是没有领悟也没有犯错，而瑜伽士则是平等地领悟沉没和散乱的有和无。因此，一切法都显现在智慧的坛城中。正如师利星哈所说：各种智慧自发显现，安住在不动的本性中。这很清楚。第九个是以持明者的证悟体验之歌来激励：觉性的杜鹃鸟的证悟，觉性的空性
English
The A in the center of the lotus melts into radiant light. That light, like an arrow, is white and long. When it strikes the A in the center of the pollen's lotus, it too melts into radiant light. From that light, a long, white light shines forth, striking the A of the vase above, and it too melts into radiant light. From that light, a long, white light shines forth, striking the A in the center of the lotus in the disciple's heart. That A becomes very white, its nature luminous. The A in the center of the lotus has two sides, front and back, and the light of one strikes the other, making the light very bright, filling the heart with light, and remaining in meditation like a lamp inside a vase. The lama takes the vase above the A located in the center of the lotus and bestows the empowerment, and auspicious wishes and bathing, etc., are performed as in the previous empowerment. The subsequent knowledge is: the disciples, as in their previous individual meditations, entrust the knowledge that the heart is illuminated and filled with light, and abide in the manner of non-abiding. The sixth example of empowerment is: like a turtle placed in a castle's container. Through the oral instruction of recognizing wisdom, as a sign of seizing the mind with the power of obtaining the empowerment of the energy of awareness, it symbolizes the body being separated from movement. The seventh is the introduction of the tube: insert the tube into the disciple's ear and say these words. From the oral instruction called "Destroying the Beehive": Leave the root of wisdom as it is. Repeat this last phrase three times. The eighth is the explanation of the meaning of the oral instruction: all phenomena are clear as wisdom, and wisdom is truly grasped. Do not seek it there, but abide through the three experiences. That itself is like a turtle placed in a castle's container, abiding without moving. The meaning of "leave it as it is" is to leave sinking and agitation uncorrected. So, what is the difference between this and those who are mistaken? That is being neither realized nor mistaken, while the yogi equally realizes the presence and absence of sinking and agitation. Therefore, all phenomena arise in the mandala of wisdom. As Shri Singha said: Various wisdoms spontaneously manifest, abide in the unchanging suchness. This is clear. The ninth is to inspire with the song of the realization experience of the vidyadhara: the realization of the cuckoo of awareness, the emptiness of awareness.
Chinese
以相遇的口诀，以明觉力灌顶之方法：身体要点安住于七法毗卢遮那坐。气息要点以风息三次吹气。如前一般紧持猛烈的宝瓶气。将修习的体性和数量与界限结合而扩展。心之要点于自生珍宝之宫殿中，清晰地安立莲花和十八个阿（ཨ，अ，a，阿）。从上师心之莲花前方的阿（ཨ，अ，a，阿）以法轮旋转，第二个莲瓣的阿（ཨ，अ，a，阿）化为光芒。以光芒从坛城莲花的西面旋转为法轮，击中第二个莲瓣的阿（ཨ，अ，a，阿）。那也化为光芒，击中上方的宝瓶的阿（ཨ，अ，a，阿）。宝瓶的阿（ཨ，अ，a，阿）化为光芒，一道白色的光芒笔直地出现，从弟子心间莲花前方的阿（ཨ，अ，a，阿）以法轮旋转，击中第二个莲瓣的阿（ཨ，अ，a，阿），阿（ཨ，अ，a，阿）化为光芒。身体内的光芒比之前更加明亮。如同太阳升起一般，专注并令其禅修。上师稳固宝瓶灌顶，并念诵祈愿文等等。后知：身体被光芒充满，专注比之前更加明亮。安住于心无所住之状态。第六，灌顶之譬喻：如利刃一般。利刃无论从上下前后哪个方向砍去都能斩断，同样，以化身相遇的口诀，以明觉力获得灌顶之力量，心变得堪能，无论如何运用都能解脱，以此为象征。第七，空心竹筒：出自名为《贫女持宝》的口诀：“一切皆为化身，处于舍弃之状态。”第八，对口诀的意旨进行解释：一切法皆为化身，没有不证悟成佛的。因此，称为内观佛。不改变绒毛的颜色，不加修饰。因此，断除一切分别念，使其寂静。如同利刃一般。所谓“舍弃之状态”是指：一切分别念都处于舍弃，远离破立。之后，称为大舍弃之状态。那是无需努力即可成佛。那在《玛郭尔授记》中也说道：诸法本自成佛，远离对他人的期望和给予。这很清楚。第九，以歌催促：六界明点的意旨，安乐涌现之界，歌之禅定。
English
The method of empowerment through the wisdom of encountering the Emanation Body: The key point of the body is to establish the seven-fold posture of Vairochana. The key point of the breath is to blow the breath three times. Hold the forceful vase breath as before. Combine and extend the nature and quantity of the session with the realm of numbers. The key point of the mind is in the palace of the Cittaratna (mind jewel). Clearly establish the lotus with eighteen A's (ཨ，अ，a，阿). From the A (ཨ，अ，a，阿) in front of the lotus of the guru's mind, the Dharma wheel rotates, and the A (ཨ，अ，a，阿) of the second petal dissolves into light. With that light, from the western petal of the mandala, rotate as a Dharma wheel and strike the A (ཨ，अ，a，阿) of the second petal. That also dissolves into light and strikes the A (ཨ，अ，a，阿) of the vase above. The A (ཨ，अ，a，阿) of the vase dissolves into light, and a white light appears straight, from the A (ཨ，अ，a，阿) in front of the lotus in the disciple's heart, the Dharma wheel rotates and strikes the A (ཨ，अ，a，阿) of the second petal, and the A (ཨ，अ，a，阿) dissolves into light. The light within the body becomes even brighter than before. Focus on it as if the sun has risen, and have them meditate. The guru stabilizes the vase empowerment and recites aspiration prayers, etc. Post-cognition: The body is filled with light, focus on it being even brighter than before. Abide in the state of mind without abiding. Sixth, the example of empowerment: Like a sharp sword. Just as a sharp sword can cut no matter which direction it is swung—up, down, front, or back—similarly, through the power of receiving empowerment through the wisdom of encountering the Emanation Body, the mind becomes workable, and it is a sign that one is liberated no matter how one uses it. Seventh, the hollow tube: From the instruction called "The Poor Woman Holding Treasure": "Everything is an Emanation Body, in a state of equanimity." Eighth, explaining the meaning of the instructions: All phenomena are Emanation Bodies; there is not a single one that does not awaken to Buddhahood. Therefore, it is called seeing the Buddha within. Without changing the color of the down, without fabrication. Therefore, abandoning all thoughts, making them peaceful. Like a sharp sword. The so-called "state of equanimity" means: all thoughts are in a state of equanimity, free from affirmation and negation. Then, it is called the state of great equanimity. That is becoming a Buddha without effort. That is also stated in the Ma-gol Prophecy: Since all phenomena are inherently enlightened, free from expectation and giving to others. This is clear. Ninth, urging with song: The meaning of the six spheres, the realm of bliss bursting forth, the contemplation of song.
English
As the first rays of dawn appear, in the depths of the ocean, the Naga King Jokpo spoke thus: Hūṃ, like the boundless and centerless sky, the Dharmakāya beyond the realm of speech. If all sentient beings arising in existence are completely purified, the unconditioned liberation is the pure Samantabhadra's original bodhicitta. Not seeking, abiding in equanimity, is the supreme of meditation. Unfabricated awareness in the realm of Dharma, is the supreme path of liberation, there is no other. The intention of the Sugatas of the three times, however much it is measured, is understood to be no more than this. After my conditioned body decays, I shall go to the state of Samantabhadra, which is without differentiation. Ghita ma ko la a ho. Thus he sang the vajra song. The fifth empowerment related to the Great Perfection has nine aspects. First, the empowerment is: empowering with the force of awareness through the instructions of the eight consciousnesses' self-liberation, like a person afflicted by illness. Second, what confidence is gained by receiving that empowerment? Realizing the essence of samsara and nirvana as bindu, one gains confidence without high or low, without hope or fear, like the form of gold. Third, the conduct of transforming that confidence into the path is: abiding in the conduct of great freedom, like a guest arriving in their own homeland. Fourth, explaining the activity. Fifth, the method of empowering with the force of awareness through the instructions of the eight consciousnesses' self-liberation is: assuming the body posture, holding the fierce wind, visualizing the mandala of citta as before. The A from the three petals of the guru's lotus dissolves into light, touching the third A of the colored mandala. It dissolves into light, touching the A of the vase above. It also dissolves into light, emitting a slender ray of light, touching the A of the three petals of the disciple's heart lotus. The light within the body becomes clearer than before, focus the mind on this and begin to meditate. The guru stabilizes its stability with the vase empowerment, accompanied by aspiration prayers. In post-meditation, the body is filled with light, clearer than before, focus awareness on this, and abide in a way that is without abiding. Sixth, the analogy of the empowerment is: like a person afflicted by illness. Thus it is said, like a person afflicted by illness, the essence of the body is lost, thereby losing shame and reserve. Similarly, obtaining the power of empowerment with the force of awareness through the instructions of the eight consciousnesses' self-liberation, symbolizes that the three doors are free from effort and abide in freedom. Seventh