English
Not following external circumstances is a kind of arrogant doubt. Because the present cannot be grasped, it is understood that the compassion of the noble ones cannot protect. Because the nature of mind cannot arise, one does not go to meet the future. This present awareness is henceforth the past. That which is not yet remembered is the future. Between these two, not even a single bit of dross remains; that is the present, which cannot be grasped. Therefore, the compassion of the noble ones cannot protect it. Because it does not abide in what is born in the present, it cannot be grasped. Thus, the meaning has been explained excessively. Secondly, the words are of two kinds: the supreme samadhi beyond thought and expression, and likewise, nirvana. That is to say, the first has four aspects: the samadhi of one-pointed focus, the innate spontaneously accomplished samadhi, the pervasive, unbounded samadhi, and the self-existing spontaneously accomplished samadhi. Among these, the one-pointed focus is that of the Shravakas, Pratyekabuddhas, and the eternalists and annihilationists among the non-Buddhists; this is the samadhi of the lower vehicles. The innate spontaneously accomplished samadhi is that of the Great Vehicle, the Mind-Only school, the Madhyamaka school, and the Secret Mantra; this is the samadhi of the Great Vehicle. The pervasive, unbounded one is the samadhi of Mahamudra. The self-existing, perfectly pure samadhi is the samadhi of Dzogchen. Therefore, the samadhi beyond thought and expression, these four samadhis are also spontaneously accomplished in Dzogchen. Supreme. That is to say, in the Tantra of the Perfection of Wisdom, it is said: "Dzogchen samadhi is free from movement and engagement." Secondly, nirvana has four aspects: peaceful nirvana, non-abiding nirvana, unequal nirvana, and true nirvana. Among these, peaceful nirvana is the nirvana of the lower vehicles: peaceful, subdued, hidden, selfless; therefore, the nature of mind is spontaneously accomplished in itself; this is peaceful nirvana. Non-abiding nirvana is the nirvana of the Great Vehicle: the Mind-Only school's view of self-awareness and self-illumination, the Madhyamaka school's non-conceptualization of the reality of phenomena. The Secret Mantra practitioners who desire bliss, also have the nature of mind spontaneously accomplished in itself.
Chinese
诶！不住涅槃。不均等涅槃是，大手印涅槃，义法性无分别故，心性此自性任运成就，是不均等涅槃。真实涅槃是，大圆满涅槃，乐、明、无分别，无分别之时，说为有分别，或仅说为无分别之细微心边亦不住，心性此自性任运成就，是大圆满涅槃，涅槃之四种方式，亦是大圆满地上任运成就。彼亦于智慧秘密续中云：六地于心上数，无作大圆满地，以圆满显示六功德。如是说。真实涅槃者，皈依唯一佛，二圣法与圣者众，非为恒常皈依处，以无故、舍故、怖故。如是说。皈依佛。彼即是共同法与自相之义，能仁是法身，是为皈依法。彼之无依之觉性自明，无碍之智慧自生，圆满之众是为皈依僧。彼亦大乘经续中云：皈依是唯一佛，能仁是法身故，众亦是彼之究竟。如是说。彼是把握解脱道之端，是入于佛之教法，是证悟法性之义，是胜义谛。彼是托付于无希无惧之界。彼是显示口诀之座。通达义之究竟之时已过。第二，通达义之究竟有三：以自性圆满之灌顶，不依赖修习善法而通达究竟，以身自性成为，从二取解脱而通达究竟，以证悟义为一，从分别思择超越而通达究竟。其中第一，以自性圆满之灌顶是，外在宝瓶灌顶之物，殊胜宝瓶。
English
E! Non-abiding Nirvana. Unequal Nirvana is the Nirvana of the Great Seal, because the meaning and Dharmata are inseparable. The nature of mind, this self-nature, is spontaneously accomplished, which is unequal Nirvana. True Nirvana is the Nirvana of the Great Perfection, bliss, clarity, non-conceptuality, inseparability, at the time of inseparability, it is said to be separable, or even the subtle edge of the mind that is only said to be inseparable does not abide. The nature of mind, this self-nature, is spontaneously accomplished, which is the Great Perfection Nirvana. These four ways of Nirvana are also spontaneously accomplished on the ground of the Great Perfection. Moreover, in the Tantra of Secret Wisdom, it is said: The six grounds are counted on the mind, the unmade Great Perfection ground, the six qualities are shown by perfection. So it is said. That true Nirvana is also the only refuge Buddha, the two sacred Dharmas and the assembly of noble ones are not the ultimate refuge, because of non-existence, abandonment, and fear. So it is said. Taking refuge in the Buddha. That is the meaning of the general Dharma and its own characteristics, the Able One is the Dharmakaya, which is taking refuge in the Dharma. The self-illuminating awareness of that which is without support, the unobstructed wisdom that arises spontaneously, the assembly that is perfected is taking refuge in the Sangha. Moreover, in the Great Vehicle Sutra, it is said: The refuge is the only Buddha, because the Able One is the Dharmakaya, and the assembly is also its ultimate. So it is said. That is grasping the end of the path of liberation, entering the Buddha's teachings, realizing the meaning of Dharmata, and the ultimate truth. That is entrusting oneself to the realm of no hope and no fear. That is showing the seat of oral instructions. The time to penetrate the ultimate meaning has passed. Secondly, there are three ways to penetrate the ultimate meaning: penetrating the ultimate without relying on the practice of virtuous Dharma through the empowerment of self-nature perfection, penetrating the ultimate by transforming the body's self-nature, liberating from dualistic grasping, and penetrating the ultimate by realizing the meaning as one, transcending conceptual discrimination. Among them, the first, the empowerment of self-nature perfection, is the external object of the vase empowerment, the victorious vase.
Chinese
灌顶之处是于身灌顶，所净之障是身之业障。誓言是断除杀生、不予而取、不行不净行或以贪欲邪淫。窍诀所示为安立身金刚种子之口诀。所赋之权是于生起次第之天众坛城赋权。所生之验相是自明自显之体验于相续中生起。若未于相续中生起，则灌顶之仪轨虽圆满，然灌顶之义未圆满。若于相续中生起，则灌顶亦灌顶，得亦得也。若依此窍诀而行，则自之本性安住于自明之中，故灌顶之仪轨虽未圆满，然灌顶之义已圆满。内秘密灌顶之物为五肉五甘露。灌顶之处是于语灌顶，所净之障是语之业障。誓言是断除绮语、恶语、妄语、离间语。窍诀所示为安立语金刚种子之口诀。所赋之权是于金刚念诵赋权。所生之验相是义法性无分别于相续中生起。若未于相续中生起，则灌顶之仪轨虽圆满，然灌顶之义未圆满。若于相续中生起，则灌顶亦灌顶，得亦得也。若依此窍诀而行，则此心性之中，无有任何分别念安住，故灌顶之仪轨虽未圆满，然灌顶之义已圆满。智慧本智之灌顶物为菩提心之明点。灌顶之处是于意灌顶，所净之障是意之业障。誓言是断除贪心、害心、邪见。窍诀所示为何？所示为安立意金刚种子之窍诀。所赋之权为何？是于义法性之修持赋权。由此于何时生起何种验相？无漏之乐于相续中生起。若未生起，则灌顶之仪轨虽圆满，然灌顶之义未圆满。若于相续中生起，则灌顶亦灌顶，得亦得也。若依此窍诀而行，则不觉有身之无漏乐于相续中生起。由此于相续中生起，故灌顶之仪轨虽未圆满，然灌顶之义已圆满。词灌顶宝之灌顶是，自之身体具足方便，故能调伏气脉，以及他之身体智慧。
English
The place of empowerment is empowerment on the body. The obscuration purified is the obscuration of the body. The vows are to abandon killing, taking what is not given, engaging in unchaste conduct or sexual misconduct due to desire. The instruction shown is the instruction to place the seed of the body vajra. The power conferred is the power over the mandala of deities in the generation stage. The experience that arises is the experience of self-awareness and self-illumination arising in the continuum. If it does not arise in the continuum, then even if the ritual of empowerment is complete, the meaning of empowerment is not complete. If it arises in the continuum, then empowerment is empowerment, and attainment is attainment. If one acts according to this instruction, then one's own nature abides in self-illumination, so even if the ritual of empowerment is not complete, the meaning of empowerment is complete. The substances for the inner secret empowerment are the five meats and the five nectars. The place of empowerment is empowerment on the speech. The obscuration purified is the obscuration of speech. The vows are to abandon idle talk, harsh words, lies, and divisive speech. The instruction shown is the instruction to place the seed of the speech vajra. The power conferred is the power over vajra recitation. The experience that arises is the non-conceptualization of the meaning of dharmata arising in the continuum. If it does not arise in the continuum, then even if the ritual of empowerment is complete, the meaning of empowerment is not complete. If it arises in the continuum, then empowerment is empowerment, and attainment is attainment. If one acts according to this instruction, then because no conceptual thought abides in this nature of mind, even if the ritual of empowerment is not complete, the meaning of empowerment is complete. The substance for the empowerment of wisdom jñana is the bindu of bodhicitta. The place of empowerment is empowerment on the mind. The obscuration purified is the obscuration of the mind. The vows are to abandon covetousness, malice, and wrong views. What instruction is shown? The instruction to place the seed of the mind vajra is shown. What power is conferred? It is the power over the meditation on the meaning of dharmata. What kind of experience arises at that time? The uncontaminated bliss arises in the continuum. If it does not arise, then even if the ritual of empowerment is complete, the meaning of empowerment is not complete. If it arises in the continuum, then empowerment is empowerment, and attainment is attainment. If one acts according to this instruction, then the uncontaminated bliss in which one does not think there is a body arises in the continuum. Because it arises in the continuum, even if the ritual of empowerment is not complete, the meaning of empowerment is complete. The empowerment of the precious word empowerment is that one's own body is endowed with skillful means, so that the winds can be tamed, and the wisdom of another's body.
Chinese
我具有能从根本上起作用，以及生起无二大乐智慧于相续中的那种能力。如果接受了这个口诀的灌顶，那么，明、无分别、乐三种，词句上虽然不同，但意义上没有差别，因此，本体上是一体的，所以，词句的灌顶自然就圆满了。在那以上，还有更深细的智慧边际，所以，词句的边际也更深细。当自性心在相续中显现的时候，智慧的深细边际也不存在了。因此，第四灌顶就圆满了普贤王如来一切灌顶。而且，在灌顶王续中说：自性心清净而灌顶圆满，这就是最胜的殊胜灌顶。智慧秘密续中也说：如果普贤王如来一切灌顶，就能与无碍菩提心相遇，从不可思议的思维中解脱。现在有不依赖善法的两种情况：不依赖所修的善法和不依赖所修的善法。其中第一种是：布施，不期望和依赖布施而进行布施，就是布施的波罗蜜多。持戒，不期望和依赖持戒而持戒，就是持戒的波罗蜜多。修忍辱，不期望和依赖忍辱而修忍辱，就是忍辱的波罗蜜多。精进，不期望和依赖精进而精进，就是精进的波罗蜜多。入禅定，不期望和依赖禅定而入禅定，就是禅定的波罗蜜多。修智慧，不期望和依赖智慧而修智慧，就是智慧的波罗蜜多。第二种是不依赖所修的善法：生起次第首先是观想五大次第累积，然后观想所依为宫殿，座为日月莲花之上，语为字句，意为手印，从手印中观想本尊身相。然后通过圆满次第进行扩展，这就是按顺序修习。按顺序修习，以及生起次第和圆满次第相结合，观想五大次第累积，以无分别智扩展。