English
If even a single syllable is not exactly as it sounds, and its meaning is not common, then no matter how it is established due to its purpose, if it is determined that all phenomena of samsara and nirvana cannot be expressed as such or not such, then all empowerments are complete. If the individual who is the basis is a beginner and does not abide in the state of conceptualization, then whatever faults of dullness or excitement arise, there are two methods of correction: correcting like the sound of a lion and correcting like a saṃpāgala. Correcting like the sound of a lion means that just as when the king of beasts, a lion, is sleeping in the forest, and other beasts try to disturb it, the lion merely roars and subdues all the beasts, without needing to make any effort to fight, similarly, merely remembering the meaning of the eighteen empowerments of the power of awareness, dullness and excitement vanish into the expanse, and one should know that one is completely independent of means or dependent origination. The second method of correction, correcting like a saṃpāgala, is that just as the limbs of a saṃpāgala have no front or back, and the edge of the body is surrounded by limbs, so that one can know how to proceed with any head, buttocks, right, or left, similarly, merely remembering the meaning of the eighteen empowerments of the power of awareness, there is nothing that is not the path, and all appearances that seem like obstacles also abide as the self-nature of self-born wisdom, and determining that there is no mind other than self-appearance, dullness and excitement vanish into the expanse, and delusion is self-liberated in its own place, and obstacles arise as aids. The third general meaning is the subsequent activity: first, one should give thanks. In general, after each of the eighteen empowerments, in order to accumulate merit, one should actually offer whatever offerings one can afford, or perform the unfolding and gathering of the mandala, and mentally offer all one's body, possessions, and enjoyments. At this time, one should perform a vast feast offering. One should give thanks to the Dharma protectors. One should give alms to beings. One should please the lama with the thanksgiving of the three wheels being completely pure, and the disciples should offer their realization. In response, the lama should also sing a vajra song, just as the Samādhi Śrī Siṃha of the Mind Section's general intention, the Jewel, the Spontaneous Song of the Expanse, sang a song at the time of the feast offering in the palace of Samādhi, and sing like this: Hūṃ. No matter how one thinks, one cannot meditate. No matter how one speaks, one cannot practice. The great wisdom of
Chinese
从法界自性中，不需寻觅光明即显现，于不可思议之法性中，无有散乱而安住。胜过此修法而收摄。以觉性智慧之矛尖，将分别念之敌摧为尘土。རཏྣ་ཀོ་ས་ལ་ཨ་ཧོཿ（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。若无人需要，则将其倾倒于大山之巅或大河之流中，观想风和水流触及之众生，不费力气即可解脱。念诵广大之回向文和祈愿文，最后以吉祥偈作结。进行一日之护法仪轨，尽力增长体验和证悟。此乃心部母子十八部之意趣，传授觉性力之十八灌顶之仪轨次第，虽然一些古老传承者对此仪轨的实践略有不同，但此乃传承自印度二十一位智者之口诀，以及大译师毗卢遮那之画像，以及藏地历代上师之手稿，以及尊贵的祖尔派之实践，将这些汇集起来，为了便于实践，与心部之续部、注释和口诀等不相违背地结合起来。此乃苦行游方僧金刚吉祥所为。于大河巴秀之地的岸边，名为秋丁之静处，由持有具名贤者仁波切之清净法脉之善知识Ra Dung Drakpa作为施主，于铁女蛇年夏季末月之上弦月书写。愿此令无量众生不费力气即可证悟大圆满之义，从而使错觉显现于其自身解脱之因。究竟了义大圆满，口耳相传之窍诀，虽不应书写成文，然为传承表诠释之意义，依随四依之教言，觉性力之十八灌顶，为了介绍灌顶之实践，以增上意乐书写成文。若其中有错谬之处，祈请上师、本尊、护法，于自性之义中垂念，以慈悲垂爱。若我之此番辛劳，能
English
From the very nature of reality, without searching, light dawns forth; in the inconceivable nature of phenomena, without distraction, remain in equanimity. This meditation surpasses all others in gathering together. With the spear-tip of awareness and wisdom, shatter the enemy of discursive thoughts into dust. Ratna Kosa la Ah Ho! (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Thus, sing the vajra song. Afterward, gather the vase and colored powders, and if there are those who need the vase water and colored powders, give them away. If there are none who need them, then pour them out on the summit of a great mountain or into the stream of a great river, and contemplate that the beings touched by the wind and water currents are effortlessly liberated. Recite vast dedications and aspiration prayers, and conclude with auspicious verses. Perform the practice of guarding the place for one night, and cultivate whatever increase in experience and realization arises. This is the method for introducing the intention of the eighteen mother and child classes of the Mind Section, the ritual sequence for bestowing the eighteen empowerments of the display of awareness. Although some ancient practitioners have slightly different practices for this ritual, this is the oral instruction transmitted in succession from twenty-one Indian scholars, as well as the likeness of the great translator Vairochana, and the writings of the practices of the former Tibetan lamas, and the practices of the kind Zurmo tradition. Gathering these together, in order to make them easy to practice, this was combined in a way that does not contradict the tantras, commentaries, and oral instructions of the Mind Section. This was done by the wandering renunciate Dorje Palzangpo. In the hermitage called Chöding on the banks of the great river Pakshu, with the virtuous friend Ra Dung Drakpa, who holds the pure Dharma lineage of the venerable and qualified Rinpoche, as the patron, it was written down in the waxing period of the last summer month of the Iron Female Snake year. May this cause limitless beings to realize the meaning of the Great Perfection, free from effort, and may illusion be liberated in its own place. The ultimate, definitive Great Perfection, this oral transmission of face-to-face instructions, although it is not appropriate to write it down, for the sake of the meaning of the transmission of symbols and meaning, following the four reliances, these eighteen empowerments of the display of awareness, this practice of introduction and empowerment, was written down with heightened intention. If there is any fault in this, may the gurus, yidams, and Dharma protectors, consider the meaning of intrinsic nature, and hold me with compassion. If this effort of mine can
Chinese
愿以此善行，所有一切众生，皆能证得无上菩提。未作之自显嬉戏，以及错觉与所缘境，以不分差别之愚痴心，自诩为体验与证悟，拥有显赫之智者慢，诽谤真实之义，背负舍法之业，趋向无间地狱之处，口蜜腹剑，执持见解之堡垒，无欺因果亦加以扼杀，舍弃公正之心，自赞毁他，不依止贤善之上师，不学清净之论典，虽难以证悟无垢之实相，然饶舌之愚人等，纵然暂时非为悲悯之境，亦藉由自生觉性之加持，成为无勤乘之法器，愿能趣入真正之义。愿一切方所、时间与情境，皆充满吉祥与安乐。善哉！
English
By this virtue, may all sentient beings without exception attain unsurpassed enlightenment. May those who, with an undifferentiated, ignorant mind, boast of experiences and realizations in the uncreated play of self-appearance and the objects of deluded consciousness, those with the pride of being manifestly wise, who slander the definitive meaning, bear the burden of abandoning the Dharma, and hasten to the place of uninterrupted suffering, those who, holding the fortress of sweet words and views, suppress the infallible cause and effect, abandon impartiality, praise themselves and denigrate others, do not rely on wise lamas, and do not study pure scriptures, though it is difficult to realize the stainless state of reality, may those foolish ones who speak garrulously, though for a while they are not objects of compassion, become vessels of the effortless vehicle through the blessing of self-arisen awareness, and may they enter into the true meaning. May all directions, times, and circumstances be filled with auspiciousness and well-being. Good!", }, { "chinese_translation": "上一页 心部母子十八部的意趣，介绍方便智慧力之灌顶十八种的仪轨，上师之口诀。 雍敦多杰华桑波。 下一页", "english_translation": "previous The ritual of empowering the eighteen powers of skillful means for introducing the intention of the eighteen sections of Mind Class, mother and son, the oral instructions of the Lama. Yungton Dorje Palzangpo. next