English
Due to the experience of bliss that is not felt as existent, even if the ritual of the inner secret empowerment is not completed, its meaning will be naturally fulfilled. The third meaning is that for individuals with the highest faculties, the empowerment of wisdom-jnana is conferred: The arrangement of the mandala relies on the mirror of the bodhicitta mandala. The substance of empowerment is the bindu of bodhicitta. The place of empowerment is empowerment on the mind. The obscurations to be purified are the three obscurations of the mind. In the instructions, the meaning of the great seal is fully shown. The power is the power to preach the Dharma and recite secret mantras. The experience is that the nature of non-thought arises in the continuum. The need is to reverse the attachment to the ordinary mind. The result is the attainment of the Dharmakaya. The samaya is to protect against covetousness, etc., through the gate of the mind. If the nature of one non-thought does not arise in the continuum, even if the ritual of empowerment is completed, its meaning is not completed. Even if empowerment is received, it is not attained. If the nature of one non-thought arises in the continuum, then the ritual of empowerment is also completed, and its meaning is also fulfilled, so empowerment is also received, and attainment is also attained. If one practices according to these instructions, without the gate of the senses being disturbed, abiding in the mind, one non-thought arises in the continuum without any conceptualization, so even if the ritual of wisdom-jnana empowerment is not completed, its meaning will be naturally fulfilled. The fourth is that for individuals with the very highest faculties, the empowerment of the word empowerment, the precious wisdom, is conferred: The mandala is the mandala established on the basis of the phenomenal world. Offer a mandala of gold and silver. The substance of empowerment is the blessings of the body, speech, and mind of the lama. The place of empowerment is empowerment on the three doors of body, speech, and mind. The obscurations to be purified are the obscurations of the three doors of body, speech, and mind. In the instructions, show that the nature of mind, the reality of things, is nothing other than that. In experience, the meaning experienced at the time of the third empowerment is that there is not even the slightest edge of subtle thought. The power is the power of the naturally pure nature of mind. The need is to reverse the attachment to holding the three doors as ordinary. The result is the attainment of the Svabhavikakaya, the inseparability of the three kayas. The samaya is to abandon the non-virtues of the equal measure of the three doors. If an inexpressible meaning, in which not even the slightest edge of subtle thought exists, arises in the continuum, then the ritual of empowerment is also completed, and its meaning is also fulfilled. If one practices according to these profound instructions, the tip of the tongue
Chinese
由于安住于不依赖任何事物，光明、无分别、安乐这三者，虽然词语上不同，但实际上本体没有差别。在没有差别的时候，对于应该区分或不应该区分的心的边际或词语的边际，哪怕是极其细微之处也不存在，心性自然而然地清净。正如《耳传宝鬘之光》中所说：“心性自生之精华，内外秘密坛城聚，生起融入皆明了，安住自生圆满见。”如是宣说。这被称为宝贵的“国王宝座总灌顶”。正如《耳传灌顶口诀》中所说：“于应调伏成熟之眷属，若赐予国王宝座总灌顶，则与无碍菩提心相遇，从不可行之分别中解脱。未得国王宝座总灌顶，即使获得自地亦不至究竟。”如是宣说。正如《耳传灌顶之窍诀》中所说：“进入大乐道，展示珍宝幻化之镜，生起不变之觉性，进入自他明晰之义，总灌顶梵天之灌顶，安置于大乐之地。”如是宣说。这是灌顶自然圆满。不依赖于禅修、修行、善法而获得定解，或者说，不通达法性的意义，却要修习六度或者生圆二次第等道，或者想要成就果位。由于无明和对白色善法的嗔恨，会造作堕入地狱的因；由于对黑色恶法的贪执，会造作堕入饿鬼的因；由于不认识这二者无二的实相，愚昧无知，会造作转生为旁生的因，这是深渊。如果认识到善恶业的真实性，进入律仪，进入菩萨的行持，发起菩提心，断除十不善，行持十善，修持六度，对因有所期望，对果有所期待，从而获得珍贵的人身，但这也仍然是不证得自证菩提，因为有所期待而误入歧途。所修之法是观想本尊的次第，即寂静和忿怒二者。克里亚（藏文，ཀྲྀ་ཡ་，梵文天城体，क्रिया，梵文罗马拟音，kriyā，汉语字面意思，行），修持寂静本尊，供养，依赖三种白色食物，如法地皈依、献曼扎、绕转等。
English
Since it is placed without relying on anything, the three of clarity, non-conceptuality, and bliss, although different in words, are not different in essence in meaning. At the time of non-differentiation, even the slightest edge of mind or word that should or should not be differentiated does not exist, and the nature of mind is naturally pure. As it is said in the Light of the Precious Ear-Lineage: "The essence of mind's self-arising, the mandala of inner and outer secrets gathers, arising and entering are both clear, abiding in the self-arising perfect view." This is called the precious "King's Throne General Empowerment." As it is said in the Oral Instructions of the Ear-Lineage Empowerment: "To the disciples who are to be tamed and ripened, if the King's Throne General Empowerment is bestowed, one will meet with unobstructed Bodhicitta, and be liberated from the entrance of the impassable conceptuality. Without obtaining the King's Throne General Empowerment, even if one obtains one's own ground, one will not reach the end." As it is said in the Instructions of the Ear-Lineage Empowerment: "Entering the path of great bliss, showing the precious illusory mirror, generating unchanging awareness, entering the meaning of self and other clarity, the general empowerment, the empowerment of Brahma, placing it on the ground of great bliss." This is the empowerment naturally completed. To attain certainty without relying on meditation, practice, or virtuous Dharma, or rather, without understanding the meaning of Dharmata, one should practice the six perfections or the two stages of generation and completion, or want to achieve the result. Due to ignorance and hatred towards white virtuous Dharma, one creates the cause of falling into hell; due to attachment to black evil Dharma, one creates the cause of falling into the realm of hungry ghosts; due to not recognizing the reality of these two as non-dual, being ignorant, one creates the cause of being born as an animal, which is a deep abyss. If one recognizes the truth of good and evil deeds, enters the discipline, enters the conduct of a Bodhisattva, generates Bodhicitta, abandons the ten non-virtues, practices the ten virtues, practices the six perfections, hopes for the cause, and expects the result, thereby obtaining a precious human body, but this is still not attaining self-enlightenment, because one is misled by expectations. The practice is to meditate on the stage of visualizing the deity, namely the peaceful and wrathful ones. Kriya (藏文，ཀྲྀ་ཡ་，梵文天城体，क्रिया，梵文罗马拟音，kriyā，汉语字面意思，行), meditate on the peaceful deity, make offerings, rely on the three white foods, and properly take refuge, offer mandalas, and circumambulate.
Chinese
因为寄托了希望和依赖，想要获得果位之身，如果不对自心进行证悟就依赖，那就错了。修持嘛哈瑜伽忿怒本尊，即修持阎魔敌。做忿怒本尊的苦行装束，念诵猛咒，抛掷血食朵玛，如果对这些禅修实修寄托希望和依赖，果报就会转生为非天。如果证悟自心后依赖，那就错了。这是增长了修道或者成就果位的习气，但这不是证悟自心，这是增长了有为之心的习气，因为依赖禅修实修等善法而错了。如果依此诀窍，就能明白灌顶自然圆满的意义，无分别的乐空三者，词句上虽然不同，但意义上没有差别。在没有差别的时候，对于应该分别或者不应该分别的心的边际，或者词句的极其深奥和细微的边际，也丝毫不住留。对于心性完全清净的本性，没有希望和依赖。心性完全清净，即使行持声闻的戒律，也没有希望和依赖。断除十不善业，行持十善业，即使行持六波罗蜜多，也没有希望和依赖地行持，那就是波罗蜜多。这就是不依赖所要成就的善法。心性完全清净，对于所要修持的生起次第寂静本尊的修持，或者忿怒本尊的修持，以及在此基础上以空性来印持的无分别修持，没有希望和依赖地修持，那就是不依赖所修持的善法。对于所修持和所要成就的法，不要有希望。心性完全清净，唯一确定，如《智慧秘密》中所说：“彼亦于义之心性清净，无有勤作之自性。自证离境者，无有对境而明故。法界之外无他者。”如是宣说。不依赖禅修实修等善法而确定。心性完全清净，唯一证悟，对于可以修或者不可以修，没有希望和依赖。彼亦如《智慧秘密》中所说：“若于无有修处善为了悟，虽修亦无明，法界如虚空。如生盲者之胡言乱语永无有。”如是宣说。彼亦如《智慧圆满》中所说：“断除一切执
English
Because of placing hope and reliance, wanting to attain the fruition body, if one relies without realizing one's own mind, that is a mistake. Meditating on the wrathful deity of Mahayoga, that is, meditating on Yamantaka. Adopting the attire of a wrathful ascetic, reciting fierce mantras, offering red torma, if one places hope and reliance on these meditations and practices, the result will be rebirth as an Asura. If one relies after realizing one's own mind, that is a mistake. This is increasing the habitual tendencies for practicing the path or accomplishing the fruition, but it is not realizing one's own mind. It is increasing the habitual tendencies of conditioned mind, because of relying on meditation and practice, virtuous dharmas, one makes a mistake. If one takes this instruction to heart, the meaning of empowerment being naturally complete will become clear. The three, non-conceptual bliss, although different in words, are not different in meaning. At the time of non-difference, even the subtle and profound edge of the mind or the edge of words, whether one should differentiate or not differentiate, does not remain at all. There is no hope or reliance on that mind-essence, which is completely pure. Because the mind-essence is completely pure, even if one practices the Vinaya of the Hearers, there is no hope or reliance. Abandoning the ten non-virtuous actions, practicing the ten virtuous actions, even if one practices the six perfections, practicing without hope or reliance is the perfection. That is not relying on the virtuous dharma to be accomplished. Because the mind-essence is completely pure, for the meditation on the generation stage of the deity, meditating on the peaceful deity, or meditating on the wrathful deity, and on that, meditating on the non-conceptual, sealing with emptiness, meditating without hope or reliance is not relying on the virtuous dharma to be meditated upon. There is no need to hope for the dharma to be meditated upon and the dharma to be accomplished. The mind-essence is completely pure, being definitively established as one, as it is said in the Secret of Wisdom: "Also, the mind-essence of meaning is pure, there is no nature of effort. For the self-awareness that is separate from objects, because it is clear without an object. There is nothing other than the Dharmadhatu." Thus it is taught. Being definitively established without relying on meditation and practice, virtuous dharmas. Because the mind-essence is completely pure, realizing it as one, there is no hope or reliance on whether one can meditate or cannot meditate. Also, as it is said in the Secret of Wisdom: "If one thoroughly realizes that there is no place to meditate, even if one meditates, there is no clarity, the Dharmadhatu is like the sky. Like the babbling of a blind person, there is never any." Thus it is taught. Also, as it is said in the Perfection of Wisdom: "Abandoning all grasping