English
The bubble-like lips are, from the instruction called "Like a Mirror," the non-elaborate Bodhi is originally abiding. Eighth, explaining the connection of the instructions: All dharmas are separate from the doer, therefore they are original. Naturally, without artificiality, they abide. Without fabrication, without effort, the dharma is not mixed. For the uncorrected, the mind's awareness is naturally released, abiding without essence. That is also like a person tormented by illness, abiding without shame. What is called originally abiding is sinking and excitement originally, without denial or affirmation. Why? Because the nature of dharma has no good or bad. Therefore, everything is originally natural, abiding without obstruction. That is also as Arya Deva said: Without acceptance or rejection of good or bad, therefore wisdom is thorough. Wisdom itself examines itself, like Golden Island. This is clear. Ninth is the song: The intention of the great accomplished one, the meditation of the Bodhicitta emptiness song. When the second dawn rises, on the island of the ocean, the dog king Kukuraja says this. ༈ Hum! From the beginning, spontaneously accomplished Samantabhadra's state, clear and non-conceptual, free from elaboration, Bodhicitta. From the unchanging, unreferential nature of dharma, when awareness is unchanging and unmixed in meditation, not conceptualizing anything, not thinking about anything, this most secret and wonderful mind-essence, the sense of hearing, etc., has no object. In the great realm where the basis does not arise, awareness remains unchanging and unscattered. I am convinced that there is no better practice than this. The three realms are self-liberated, so there is no need to seek or practice. For the time being, without doubt, one is oneself a Buddha. ghi Ta ma ko la 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. Related to mind meditation. The sixth empowerment has nine aspects. First, the empowerment: With the instruction of the nature of dharma emptiness, empowering with the power of awareness, like the source of a great river. Second, what confidence is gained by giving that empowerment? The confidence of realizing samsara as great bliss, and without purity or impurity, acceptance or rejection, hope or fear, is gained, like a mantra practitioner eating poison. Third, the behavior of transforming that confidence into the path is: The behavior of unchanging great bliss is not abiding in one place, like a person showing many wonders. Fourth, explanation of activities. Fifth, with the instruction of the naturalness of the eight consciousnesses, wielding awareness.
Chinese
随后是关联的第七灌顶，共有九个方面。第一，灌顶是：以五毒自解脱的诀窍，以觉性的力量进行灌顶，犹如孔雀以毒为食。第二，接受此灌顶后能获得何种把握？由于了悟能取所取本无生，因此获得任运也不被沾染的把握，犹如莲花从淤泥中生出。第三，将此把握转化为道用的行持是：以极度开放的行持，无论如何行持也不会堕落，犹如狮子具备圆满的力量。第四，事业的解释。第五，以五毒自解脱的诀窍，以觉性的力量进行灌顶的方法是：安住身体要点，摄持气息，明观心莲。上师的心莲五瓣融入阿字光明中。光明照射到由彩粉制成的莲花五瓣的阿字上，它也融入光明中。光明照射到上方的宝瓶阿字上。宝瓶的阿字融化，光明如白色细线般出现。照射到弟子各自心间的五瓣莲花的阿字上，身体充满光明，观想比之前更加清晰。上师以宝瓶灌顶和祈愿来指示灌顶。后行是，将觉知安住在身体光明极度清晰的状态中，以无住的方式安住。第六，灌顶的譬喻是：如孔雀以毒为食一般。正如孔雀吞食毒物后反而更加茁壮成长一样，以五毒自解脱的诀窍，以觉性力量灌顶的力量，象征着烦恼的自性显现为智慧。第七，窍诀是：如狮子般威严的诀窍中说，五烦恼本身显现为五种智慧。第八，口诀的意旨关联是：在任何烦恼生起之时，例如如同声音斩断声音一般，以烦恼本身压制烦恼，使其平息，并以两种方式安住于烦恼本身：迟钝者安住于明观为本尊，敏锐者安住于明观为智慧或法性，并以不寻觅的方式安住，如羽毛般，不改变颜色，在自身处解脱。因此，由于一切烦恼都显现为智慧，例如如同孔雀以毒为食一般，它本身就变成了七宝的药物。显现为五种智慧。
English
Subsequently, there are nine aspects to bestowing the seventh empowerment of connection. First, the empowerment is: Bestowing empowerment through the pith instruction of the self-liberation of the five poisons, with the power of awareness, like a peacock thriving on poison. Second, what certainty is gained by receiving this empowerment? Because of realizing that grasping and what is grasped are unborn, one gains the certainty of not being tainted even when acting freely, like a lotus born from mud. Third, the conduct of transforming that certainty into the path is: Acting with great openness, one is not defiled by whatever one does, like a lion possessing complete strength. Fourth, explanation of the activity. Fifth, the method of bestowing empowerment through the pith instruction of the self-liberation of the five poisons, with the power of awareness, is: Assume the essential posture of the body, hold the breath, clearly establish the citta-lotus. The guru's citta-lotus with five petals dissolves into the light of the A. That light strikes the A of the five-petaled lotus made of colored powders, and it also dissolves into light. That light strikes the A of the vase above. The light of the dissolving A of the vase emerges as a white thread. It strikes the A of the five-petaled lotus in the heart of each disciple, filling the body with light, which is visualized as even clearer than before. The guru indicates the empowerment with the vase empowerment and prayers. The subsequent awareness is to entrust awareness to the extremely clear light of the body and abide in a manner of non-abiding. Sixth, the example of the empowerment is: Like a peacock thriving on poison. Just as a peacock thrives by eating poison, the power of bestowing empowerment through the pith instruction of the self-liberation of the five poisons, with the power of awareness, symbolizes the manifestation of the nature of afflictions as wisdom. Seventh, the pith instruction is: From the pith instruction that is like a lion's roar, it is said that the five afflictions themselves manifest as the five wisdoms. Eighth, the connection of the meaning of the instructions is: At the time when any affliction arises, for example, like sound cutting sound, the affliction itself suppresses the affliction, pacifying it, and one should abide in the affliction itself in two ways: The dull-witted abide by visualizing it as a deity, and the sharp-witted abide by visualizing it as wisdom or dharmata, and abide in a manner of non-seeking, like a feather, without changing color, liberated in its own place. Therefore, since all afflictions manifest as wisdom, for example, like a peacock thriving on poison, it itself becomes the medicine of seven treasures. Manifest as the five wisdoms.
English
That which is called "not abandoning" means: those who abide in profound yoga, with conceptualization appearing as wisdom, do not abandon afflictions. As it says in the Vajra Garland: Conceptualization appears in the state of wisdom, therefore, do not abandon it, let it subside on its own. This is clarified. Ninth, the song is the intention of the marvelous arising, the samadhi of song bursting forth from the realm of the five wisdoms. When the red stiffness first appears, on the border of China, the dog king says this: Hūṃ, the nature of reality, bodhicitta, is the five elements: unmade, its own nature clear, it abides like space. Burning the grasping of beings, it abides like fire. Without object, primordially pure, it abides like wind. Free from the fault of grasping, it abides like water. In any case, without fault, solid, it abides like earth. The five elements themselves are primordially the nature of reality, bodhicitta. Primordially pure, like the sky, without object, abiding without distraction, there is no meditation in this. This aggregate of my conditioned body goes to the ground without differentiation. Ghīta ma ko la sa ā ho. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Thus, he sang the vajra song. Related to the wish-fulfilling jewel, the eighth empowerment has nine aspects. First, the empowerment is: empowering the power of awareness by digging out samsara, like a hero entering the battlefield. Second, what certainty is gained by receiving that empowerment? Realizing great bliss, gaining extraordinary certainty, like the sun and moon rising at the same time. Third, the conduct of transforming that certainty into the path is: unchanging skillful means, without sectarianism, like the actions of a dancer. Fourth, the activity is subduing. Fifth, the means of empowering the power of awareness with the instruction of digging out samsara is: posture the body, hold the fierce wind, visualize the citta-padma, the guru's citta-padma dissolves into the A-light residing in the sixth place. That light, with the powdered mandala, strikes the A on the six-petaled lotus. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) The light dissolving into A, the light strikes the A of the vase above. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) The A dissolves, and a long white light arises, striking the A of the six-petaled lotus of each student's heart. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) The A dissolves into light, filling the body, becoming greater than before, focus on this and let them meditate. The guru explains the empowerment with the vase empowerment and prayers. Afterwards, the body is filled with light, increasing more than before, focus on awareness and abide.
English
One should abide in a manner of non-existence. The sixth is the example of empowerment, like a hero entering a battlefield. As it says, a hero equipped with armor and weapons can repel others from the battlefield. Similarly, with the instruction of the 'dung sprungs' (emptying out) of samsara, by the power of obtaining empowerment of the strength of awareness, one can repel the battlefield of samsara, which is what it symbolizes. The seventh is the hollow tube, from the instruction called 'Great Garuda': Samsara is primordially Buddha. Thus it is said. The eighth is explaining the connection of the meaning of the instructions: This very samsara of the three realms becomes a method for cultivating great wisdom, therefore the three realms are realized as body, speech, and mind. Therefore, 'dung sprungs' of samsara is known as: Samsara itself is realized as a state of bliss. Therefore, since one does not fixate on appearances as self and other, one should abide in that. 'Primordially Buddha' means that during meditative equipoise, whatever thoughts arise are clearly manifest as wisdom, like a hero entering a battlefield without fear. Therefore, samsara is not abandoned, but liberated in its own place. Moreover, the Great Rahula said that samsara is not abandoned, but naturally clear: The sun of wisdom itself arises in that manner. Thus it is clarified. The ninth is the song: The intention of the wish-fulfilling jewel, the meditation of the song in the open space of the charnel ground, when the red and stiff two arise slightly, the yaksha woman Bodhi speaks thus: Hūṃ, taking refuge in the mind of dharmata bodhicitta, without looking, the formless appearance of looking appears everywhere. It cannot be embellished or used in any way. The nature of mind does not abide in anything, awareness is the nature of bodhicitta, no matter how mixed, the essence does not change. The essence itself is not changed by awareness, the mind itself is pure like the sky, from the uncreated nature, I realize that there is no meditation better than this. After my coarse body has decayed, the rays of light of the mind of Samantabhadra shine upon me. Ghī ṭa ma ko la sa la ho (藏文，梵文天城体，梵文罗马拟音，Ghī ṭa ma ko la sa la ho，Ghee, not, mix, earth, honorific), thus sang the vajra song. Related to Tsempo Chungyal and his retinue. The ninth empowerment is conferred in nine parts. The first empowerment is: With the instruction of clear wisdom, conferring the empowerment of the strength of awareness is like a great mandala of the sun. The second, what confidence is gained by conferring that empowerment? All of appearance and existence is one with space, therefore, it is gaining the confidence of being without any hope or fear, like gaining the earth.