English
The Samadhi of the Song of Awareness Wisdom's Spontaneous Unfolding. In the garden of Udumbara flowers, in the late part of the night, Princess Sarani spoke thus: Hūṃ! The ground of all, unconditioned, primordially the sphere of Dharma. Not born from cause and condition, without destruction or separation. Self-arisen, spontaneously accomplished, Blessed One. Transcending the realm of grasping and being grasped, the mind of Vajrasattva. My intention is confined to this alone. For the sake of destroying the illusory aggregates now. The great treasure of the mind of Samantabhadra has descended upon me. Ghī ta ma ko la hoḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Thus she sang the Vajra Song. ༈. The fourth empowerment, related to the sixth bindu, has nine aspects. First, the empowerment is: Empowering the power of awareness through the oral instructions of meeting the incarnate body, like the edge of a multi-bladed sword. Second, what certainty is gained by receiving this empowerment? Gaining the certainty of the three doors' essence being clear, without accepting or rejecting good or bad, like a dog and pig entering the path. Third, the conduct of transforming this certainty into the path is: Because there is no obstruction, conduct is free from bias, like a hero riding an elephant. Fourth, explanation of the activity. Fifth, the method of empowering the power of awareness through the oral instructions of meeting the incarnate body is: Arrange the seven aspects of Vairocana's posture for the body. For the breath, blow three times, holding the strong vase breath as before, and combine and extend the essence of the moment with the number realm and measure. For the mind, visualize the palace of Cittaratna, complete with eighteen lotus A's (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). The guru's lotus A (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) in front of the citta dissolves into light in the A of the two Dharma-wheel petals, and from the western lotus of the light mandala, it strikes the A (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) of the two Dharma-wheel petals. Again, dissolving into light, it strikes the A (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) of the vase above. The A (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) of the vase dissolves into light, and a white light comes straight out, striking the A (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) of the two Dharma-wheel petals from the lotus in front of the disciple's heart. As the A (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) dissolves into light, the light inside the body becomes even clearer than before, like the rising sun, and direct the mind to this, guiding them to meditate. The guru stabilizes it with the vase empowerment and makes aspirations, etc., explaining it. Afterwards, the body is filled with light, even clearer than before, focus awareness on this, and abide in a state of no mind. Sixth, the example of the empowerment is: The edge of a multi-bladed sword.
Chinese
就像这样，就像一把多刃剑，无论从上、下、前、后哪个方向砍都能斩断一样，凭借化身相遇的口诀，获得觉性力量的加持，心变得堪能，象征着无论如何运用都能解脱。第七个是空心管，出自名为《贫女持宝》的口诀：“一切皆是化身，处于舍的状态。”第八个是关于口诀的意义解释，一切法都是化身，没有一个不成佛，所以叫做佛陀内聚，不换毛，不变色，不造作。因此，所有分别念不舍弃而寂灭，就像一把多刃剑。所谓“处于舍的状态”，就是所有分别念都处于舍的状态，远离破立。因此，叫做处于大舍的状态，那是无需寻找就能成佛的。这在《玛廓预言》中也清楚地说明：“诸法本自成佛，远离对他人的希望和寻找。”第九个是用歌来激发，六界明点的意义是快乐涌现之歌的禅定。当第一缕曙光升起时，海中的龙王觉卧这样唱道：吽。无边无际犹如虚空，不可言说不可思议是法身。若要清净三界众生，不造作清净的阿赖耶识菩提心。不寻自住是禅修之最，觉性于法界中不造作。无有其他解脱之道，三世善逝之意。衡量思量也无法超越此道。摧毁我这有碍之蕴身后，到达普贤无别的境界。གྷི་ཏ་མ་ཀོ་ལ་ས་ཨ་ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这样唱诵金刚歌。与大威力相关的第五灌顶有九个方面。第一个是灌顶，以八识自在的口诀，灌顶觉性力量，就像人被疾病折磨一样。第二个是灌顶后获得什么把握，因为了悟轮涅的精髓是明点，所以获得无有高低和希望恐惧的把握，就像黄金一样。第三个是将把握转化为道用的行为，就是自在安住的大自在行为，客人自己
English
Like this, just as a multi-edged sword can cut no matter which direction it is swung—up, down, front, or back—similarly, through the empowerment of the wisdom force via the pith instructions of encountering the incarnate body, the mind becomes workable, symbolizing liberation no matter how it is applied. The seventh is the hollow tube, from the pith instruction called "Poor Woman Holding Treasure": "Everything is an incarnate body, in a state of equanimity." The eighth is the explanation of the meaning of the pith instructions: all dharmas are incarnate bodies, and there is not a single one that does not become a Buddha, so it is called Buddha's inner gathering, without changing feathers, without changing color, without fabrication. Therefore, all conceptual thoughts are pacified without being abandoned, like a multi-edged sword. The term "in a state of equanimity" means that all conceptual thoughts are in a state of equanimity, free from affirmation and negation. Therefore, it is called being in a state of great equanimity, which is enlightenment without searching. This is also clearly explained in the Ma-khol Prophecy: "All dharmas are enlightened from the beginning, free from hope and search for others." The ninth is to inspire with song, the meaning of the six spheres is the meditation of the song of bliss bursting forth. As soon as the first ray of dawn appears, the Naga King Jokpo in the depths of the ocean sings like this: Hūṃ. Without beginning or end, like the sky, inexpressible and inconceivable is the Dharmakāya. If one wishes to purify the beings of the three realms, the uncreated, perfectly pure Ālaya-consciousness, Bodhicitta. Not seeking, abiding in equanimity is the best of meditation. Wisdom, in the Dharmadhātu, is uncreated. There is no other supreme path to liberation. It is the intention of the Sugatas of the three times. Even if measured and contemplated, nothing is found beyond this. Having destroyed this coarse aggregate of mine, I will go to the ground of Samantabhadra, without differentiation. གྷི་ཏ་མ་ཀོ་ལ་ས་ཨ་ཧོཿ (Tibetan, Devanagari script, Roman transliteration, literal Chinese meaning) Thus, he sang the Vajra Song. The fifth empowerment related to great power has nine aspects. The first is the empowerment, through the pith instruction of the eight consciousnesses being free, the empowerment of the power of awareness, like a person afflicted by illness. The second is what certainty is gained by that empowerment: because the essence of saṃsāra and nirvāṇa is realized as bindu, one gains a certainty without high or low, hope or fear, like the nature of gold. The third is the conduct of transforming that certainty into the path, which is the conduct of great freedom, abiding spontaneously, the guest himself
Chinese
就像到达目的地一样。第四，解释事业。第五，以八识自在的诀窍，授予觉性力量灌顶的方法是：端正身体姿势，控制猛烈的气息，如前一样观想心轮，上师的三瓣莲花融入阿字光明中，击中彩粉坛城的第三个阿字。它融入光明中，击中上方宝瓶的阿字。它也融入光明中，发出细长的光芒，击中学徒心间三瓣莲花的阿字，观想身体内的光比以前更明亮，专注并开始禅修。上师以宝瓶的灌顶，以及稳固的祈愿来解释。之后，觉知身体充满光明，比以前更明亮，专注觉知，以无所住的方式安住。第六，灌顶的例子就像被疾病折磨的人。就像被疾病折磨的人，因为身体失去控制而没有羞耻感一样。以八识自在的诀窍，获得觉性力量灌顶的力量，象征着三门远离努力而自在安住。第七，空心嘴是：如镜子般的诀窍中说：无戏论菩提自在安住。第八，解释口诀的意义是：一切法远离作者，因此要自在安住，不要造作，因为不寻找不造作，所以以不玷污不造作的法，以智慧自在地放下觉性，无拘无束地安住。就像被疾病折磨的人一样，没有羞耻感地安住。自在安住的意思是：昏沉掉举是自在的，没有否定和肯定。为什么呢？因为法性没有好坏。因此，一切都要自在安住，不要阻碍。正如圣天所说：没有好坏取舍的智慧是通透的，智慧本身运用自身，就像黄金岛。这很清楚。第九，歌是：大成就者的意旨，菩提心顿悟之歌的禅定。当第二道曙光升起时，在海洋的岛屿上，狗王鸠鸠惹匝这样唱道：吽！本来任运自成普贤的状态，明亮而不分别，离戏菩提心，从不变不执著的法界本身中，觉
English
It is like arriving at the destination. Fourth, explaining the activity. Fifth, the method of bestowing the empowerment of the power of awareness through the instruction of the eight aggregates being free is: to fix the posture of the body, hold the fierce wind, visualize the mandala of citta as before, the three petals of the guru's lotus dissolve into the A-light, striking the third A of the dust-colored mandala. It dissolves into light, striking the A of the vase above. That also dissolves into light, and a thin ray of light emerges, striking the A of the three petals of the student's heart, thinking that the light inside the body has become clearer than before, focus the mind and begin to meditate. The guru explains the vase empowerment with prayers to make it stable. Afterwards, the awareness that the body is filled with light is even clearer than before, focus the awareness and abide in a state of no mind. Sixth, the example of empowerment is like a person afflicted with illness. As it says, a person afflicted with illness is like one who has lost control of his body and is without shame. The power of obtaining the empowerment of the power of awareness through the instruction of the eight aggregates being free symbolizes that the three doors are free from effort and abide freely. Seventh, the hollow mouth is: From the instruction called "like a mirror": Unfabricated bodhi abides freely. Eighth, explaining the meaning of the instructions is: Since all dharmas are free from the doer, one should abide freely and without fabrication, because one does not seek or fabricate, therefore, with undefiled and unfabricated dharma, one should freely release awareness with the mind, and abide without restraint. It is like a person afflicted with illness abiding without shame. To abide freely means: dullness and agitation are free, without negation or affirmation. Why? Because dharmata has no good or bad. Therefore, everything should abide freely and without obstruction. As Aryadeva said: Wisdom without good or bad, acceptance or rejection, is thorough, wisdom itself uses itself, like a golden island. This is clear. Ninth, the song is: The intention of the great accomplished one, the meditation of the song of the sudden enlightenment of bodhicitta. When the second dawn arises, on the island of the ocean, the dog king Kukuraja sings like this: Hūṃ! From the beginning, the spontaneously accomplished state of Samantabhadra, clear and non-conceptual, free from elaboration, bodhicitta, from the unchanging and unobjectified realm of dharma itself, awareness.
Chinese
如果安住于不变不改的平等舍，不对任何事物进行分别，不对任何事物进行思虑，那么，这个最为秘密的奇妙心性，不是耳朵听闻等行为的对境。于不变的普贤界中，安住于不改不散乱的觉性。修行即摄于此中。三界于自处解脱，故无需寻觅与修持。无有希冀与疑虑的自性即是佛陀。གྷི་ཏ་མ་ཀོ་ལ་ཧོཿ，如是唱诵金刚歌。 关于心之禅修及后续，第六灌顶分为九个部分。第一，灌顶：以法性空性的窍诀，进行觉性力量的灌顶，犹如大河之源。第二，灌顶之后获得何种定解？了悟轮回为大乐，因此获得无有取舍、希冀与疑虑的定解，犹如瑜伽士吞食毒药。第三，将此定解转化为道用的行为：安住于不变大乐的行为，不住于一处，如示现诸多奇妙的比拉瓦。第四，事业阐释。第五，以八识自在的窍诀，进行觉性力量灌顶之方法：身之要点安住，猛烈气脉摄持，明观心之坛城。上师之心融入四瓣莲花之“阿”字光明中。彼光明触及粉末坛城之第四“阿”字，彼融入光明中。彼光明如白线般出现，触及弟子各自四瓣莲花上安住之“阿”字，身体内部之光明比之前更为明亮，于此专注并开始禅修。上师以宝瓶灌顶及祈愿稳固灌顶。阐释完毕。后知后觉，身体充满光明，比之前更为明亮，于此专注，并以无有安住之方式安住。第六，灌顶之比喻：犹如大河之源。如是，犹如大河之源自然涌现，象征未经造作之法性，非由因缘所生，而是自然显现。第七，管口：出自名为“大明点”之窍诀：法性于大乐之中显现。如是。第八，窍诀之意释：一切法于法性中显现，无论显现为颠倒、正常或一般，皆不离法性，无论是我他或显现世间