Chinese
这是烦恼止息的征象。上师以旃檀、冰片和菩提心混合的明点涂于顶轮，使身体成就金刚身佛。口中念诵带忿怒的嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），能将力量注入身体。在口中涂抹同样的明点，使语成就金刚语佛。念诵语的种子字阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），能将力量注入语。在心间涂抹明点，使意成就金刚意佛。念诵意的种子字吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），是能将力量注入心的要诀。上师和弟子猛烈念诵这三者，使弟子昏睡和脉搏闭塞，是为了安住于平等之义。此时，通过弟子身体颤动、摇摆和心明亮的征象来区分。然后，闭塞乳脉，使安乐的体验自然而然地安住。此时，应观修空性的印契。然后，依靠宝瓶来开示远离思虑的空性之灌顶，宝瓶是空性之界，弟子的身体观为空性。这是满足共同和特殊的愿望。上师说一切法不可言说，以偈颂融入并开示弟子的心之明亮。为了将力量注入弟子的语，上师唱三遍金刚歌，断除对三界轮回的执着。此外，还应敲击鼓、海螺、钹、铃和各种声音及声音的差别，以净化未清净的业，将声音传入耳孔。这必定会变成佛的妙音。然后，为了开示以偈颂形式给予获得灌顶之缘起，应说出这些必定要说的词语的意义，因为它们会在瞬间产生。埃（藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）是指清净圆满三身之基，玛（藏文：མ་，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：玛）是指从造作中解脱之义，霍（藏文：ཧོ་，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍）是指将清净融入一个法界之义。这些词语将有无、常断、显空一切平等为一，依靠超越取舍的词语和文字，以及无戏论之义的法性现前，能生起身语意三的殊胜安乐，因为没有用意识思辨来衡量，所以难以被所有人证悟，是不可思议的境界。
English
This is the sign of the cessation of afflictions. The lama applies a tilaka of sandalwood, camphor, and bodhicitta mixed together to the crown of the head, thereby causing the body to awaken as vajra-body Buddha. By reciting Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) with ferocity in the speech, one places power in the body. Applying the same tilaka to the speech is to cause it to awaken as vajra-speech Buddha. By reciting the syllable Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿) of speech, one places power in the speech. By applying the tilaka to the heart, one causes the mind to awaken as vajra-mind Buddha. Reciting the syllable Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) of the mind is the key to placing power in the mind. The lama and the disciple recite these three fiercely, and the disciple's falling asleep and the blocking of the pulse is to cause them to abide in the meaning of equality. At this time, one distinguishes by the signs of the disciple's body trembling, moving, and the mind becoming clear. Then, by blocking the mammary veins, the experience of bliss naturally abides. At this time, one should meditate on the mudra of emptiness. Then, relying on the vase, the empowerment of emptiness, which is apart from thought, is shown: the vase is the realm of emptiness itself, and the disciple's body is visualized as emptiness. This is to fulfill the desires of common and special attainments. The lama says that all dharmas are inexpressible, and by verses, he infuses and illuminates the disciple's mind. In order to place power in the disciple's speech, the lama sings the vajra song three times, cutting off attachment to the three realms of samsara. Furthermore, one should sound the drum, conch, cymbals, bell, and all kinds of sounds and differences of sounds into the ear canal to purify the impure karma. This will definitely become the melodious voice of the Buddha. Then, to show the cause of obtaining empowerment, which is bestowed in verses, one should speak the meaning of these words that must be spoken, because they arise in an instant. E (藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃) means the basis of the complete purity of the three bodies, Ma (藏文：མ་，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：玛) means the meaning of liberation from fabrication, and Ho (藏文：ཧོ་，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍) means the meaning of gathering purity into one dharmadhatu. These words make existence and non-existence, permanence and annihilation, appearance and emptiness, all equal in one, and relying on the nature of reality manifest, which is the meaning of words and letters beyond acceptance and rejection and without elaboration, one generates a special bliss of body, speech, and mind, because it is not measured by mental speculation, it is difficult for all to realize, and it is beyond the realm of thought.
Chinese
由于通达了超越思虑的境界，超越了各种不同的分别念，所以那不可言说的法是令人惊叹的，因此称为“具有自性之伟大”。像这样，用八个惊叹之词来清净八识的所依和门户，这是修习八种法性。如果生起定解，就能获得对诸法无所作为的自在。然后，为了敬畏轮回的悬崖，明确地指示进入的语言符号是：用前面八个惊叹之词，使心的无所作为的自在，通过上师清晰而悦耳的声音得以成熟，从而使弟子获得定解。如果获得了智慧，就用比喻来介绍，所介绍的法也同样地指示。为了使心从世间的欲望中解脱出来，内部的轮回是无常的，是痛苦的，各种各样的因缘是轮回的业，以及成为果的比喻，如季节时辰，现象的变化和死亡的无常，要思维这些。外部的草木森林也可以作为象征。像这样，用许多比喻来象征，并敬畏那令人恐惧的悬崖。然后，用法性的词语和文字，不附加虚构，不成为名称的类别，不被智慧的变动所扰乱，不依赖于言说的声音，对于一切事物都安住于本然状态的意义，由于心无生灭，所以通达无灭的要点，善于引导弟子进入，这是进入的特殊方便。因此，同时进入一个意义是：与要点和身体相协调，用从轮回中解脱出来的符号，强制性地生起身语意的安乐，策励心意是：唉！善男子，轮回和涅槃的共同和各自以及二者都是空性，所以对此无法添加任何虚构。对此，是安住自性并且也依赖于他性。善男子，不要从其他地方寻找佛。对此，如果知道了人我和法我的无我，那么业和习气无论如何都会变得清净。外在的地水火风的物质，以及内在的蕴、界和处的物质，都执着于自己的相续，通过轮回的口耳相传，要证悟物质和智慧通彻无碍。如果不能这样证悟，执着于词句和相状就是错谬，等等，要这样指示。
English
Because of realizing the state beyond thought, transcending various different conceptualizations, therefore that inexpressible Dharma is amazing, hence it is called "Possessing Greatness of Self." Like this, with eight words of amazement, purify the support and gateways of the eight consciousnesses, this is practicing the eight Dharmata. If certainty arises, one will gain the power of non-elaboration on all dharmas. Then, to revere the precipice of samsara, the definite indication of the verbal symbols for entering is: with the words of the preceding eight amazements, the power of the mind's non-elaboration, through the clear and melodious voice of the guru, is ripened, thereby establishing certainty in the disciple. If knowledge is gained, it is indicated by introducing through examples, and the Dharma being introduced is similarly indicated. In order to turn the mind away from worldly desires, the internal samsara is impermanent, is suffering, various conditions are the karma of samsara, and the examples of becoming the result, such as seasons and times, the change of appearances and the impermanence of death, these should be contemplated. External plants and forests can also be symbolized. Like this, symbolizing with many examples, and revering the terrifying precipice. Then, with the words and letters of Dharmata, without adding fabrications, without becoming categories of names, without being disturbed by the changes of wisdom, without relying on the sound of speech, for the meaning of all things abiding in their natural state, because the mind has no arising or ceasing, therefore understanding the key point of liberation without cessation, being skilled in guiding disciples to enter, this is the special method of entering. Therefore, entering into one meaning simultaneously is: harmonizing with the key point and the body, with the symbols of liberation from samsara, forcibly generating the bliss of body, speech, and mind, urging the mind is: Alas! Good son, the common and individual aspects of samsara and nirvana, as well as the two, are all emptiness, so there is no way to add any fabrications to this. To this, it is abiding in its own nature and also relying on other nature. Good son, do not seek the Buddha from elsewhere. To this, if one knows the selflessness of person and the selflessness of phenomena, then karma and habitual tendencies, whatever they may be, will become pure. The external elements of earth, water, fire, and wind, as well as the internal aggregates, elements, and sources, holding onto their own continuums, through the oral transmission of samsara, realize that matter and wisdom are unobstructed and transparent. If one does not realize in this way, clinging to words and signs is delusion, and so forth, this should be indicated.
Tibetan
༔ ཡང་རྣལ་འབྱོར་པས་ཡེ་ནས་ལས་དང་ཉོན་མོངས་པ་སངས་ནས་མཁྱེན་པའི་ཡེ་ཤེས་སུ་རྒྱས་པ་ཡིན་ལ༔ ངན་སོང་ལ་སོགས་པ་འཇིགས་པའི་བློ་བྱུང་བ་ནོར་བ་ཁྱོད་རེ་འཁྲུལ༔ དོན་གྱི་མ་འཁྲུལ་པའི་ཡེ་ཤེས་ངོས་ཟིན་པར་གྱི་ཤིག་པའོ༔ དེ་ནས་གཞན་ལས་གྲོལ་ཆོས་འདི་ལ་ལོངས་སྤྱོད་ཅིག་པ་ལ་སོགས་པའོ༔ ཡང་ཐེག་པ་རིམ་པ་དགུ་ཡང ༔ རང་ལས་ཤར་ཅིང་རང་སྣང་བར་འདོད་པའི་བྱེ་བྲག་ལ་ཡང་དག་པར་ཆོས་ཉིད་ལ་འདུས་པ་ལས༔ ཉ ན་ཐོས་ལ་སོགས་པ་སོ་སོའི་ལྟ་བ་འདོད་པའི་གཞུང་འཛིན་པ་ཡོངས་རེ་འཁྲུལ ༔ ཞེས་ངེས་པ་ཁྱད་པར་དུ་འཇུག་པའི་ཐབས་སོ༔ དེ་ལྟར་ཚིག་གིས་སློབ་མའི་སྤྲོ་བ་བསྐྱེད་པར་བྱའོ༔ དེ་ནས་བར་ཆད་ཞི་བ་དང༔ སློབ་མའི་ཚོགས་བསྐྱེད་པར་བྱ་བའི་ཕྱིར༔ མཁའ་འགྲོ་མ་རྣམས་ལ་ཚོགས་དང་གཏོར་མས་མཉེས་པར་བྱ་བ་ནི༔ དེ་ཡང་མཁའ་དབྱིངས༔ འགྲོ་བ་ཡེ་ཤེས༔ མ་ཆོས་ཉིད་རྣམས་ནི་རིགས་བཞི་དང༔ འཇིག་རྟེན་པ་དང༔ འདས་པ་དང༔ དབང་བསྐུར་བའི་མཁའ་འགྲོ་མ་རྣམས་མཉེས་པར་བྱས་ན༔ ཐམས་ཅད་མཁྱེན་པ་ཐོབ་པ་དང ༔ བསམ་པ་རྫོགས་པ་དང༔ ཕྱི་མ་ལ་སངས་རྒྱས་ཀྱི་ཞིང་ཡོངས་སུ་དག་པར་འཇུག་པར་འགྱུར་རོ༔ དེ་ནས་བླ་མ་ལ་ཡོན་དབུས་བ་ནི༔ ཟང་ཟིང་གིས་མཉེས་ན་ལོངས་སྤྱོད་ཕུན་སུམ་ཚོགས་པ་ཐོབ༔ རིན་པོ་ཆེ་ཕུལ་ན་འདི་ཉིད་ལ་ལོངས་སྤྱོད་དང་བྱང་ཆུབ་ཀྱི་ལམ་ཉེ༔ བུ་དང་ཆུང་མ་དང་རང་གི་ལུས་ཕུལ་ན་ཆོས་ལ་མཁས་པ་དང༔ མཁའ་འགྲོ་འདུ་ཞིང་མཐུ་རྩལ་ལྡན་ནོ༔ དབང་རྫོགས་པ་དང་དགའ་སྟོན་བྱས་ན༔ ཕ་རོལ་ཏུ་བསྙེན་པ་དང༔ བསོད་ནམས་ནམ་མཁའ་དང་མཉམ་མོ༔ སྤྲོས་མེད་དབང་གི་ཏི་ཀ༔ མཁས་པ་བི་མ་ལས་མཛད་པ་རྫོགས་སོ༔ རྒྱ་རྒྱ་རྒྱ༔ previous སྤྲོས་མེད་དབང་གི་ཏི་ཀ next
Chinese
再者，瑜伽士从一开始就已清净了业和烦恼，并且增长为智慧的明觉。产生恶趣等恐惧的想法是错误的，你真是迷惑！要认识到不错误的真实的智慧。然后，享用这从他人处解脱的法，等等。还有，九乘次第，也是从自身显现，并且认为自身显现的差别，完全融入于法性中。如果执着于声闻等各自的见解，持有宗义，那就完全是错误的！这是进入特殊确定的方法。因此，要用言辞引发弟子的欢喜。然后，为了平息障碍和增进弟子眷属，要用会供和朵玛使空行母们欢喜。也就是，虚空、行智慧、母法性等是四种姓，以及世间、已逝、灌顶的空行母们，如果使她们欢喜，就能获得一切智，心愿圆满，并且来世将进入清净的佛刹。然后，供养上师：如果用财物使之欢喜，就能获得圆满的受用；如果献上珍宝，就能在此生接近受用和菩提道；如果献上儿女、妻子和自己的身体，就能精通佛法，空行聚集，并且具有力量和能力。如果圆满灌顶并举行庆典，就能亲近彼岸，福德如同虚空。无散漫灌顶之提卡，由智者比玛拉所造，圆满。嘉嘉嘉！
English
Furthermore, the yogi from the very beginning has purified karma and afflictions, and has grown into the wisdom of knowledge. The thought of fear arising from the lower realms, etc., is a mistake, you are truly confused! Recognize the true wisdom that is not mistaken. Then, enjoy this Dharma of liberation from others, and so on. Also, the nine vehicles in sequence, arising from oneself and considering the distinctions as one's own appearances, are completely merged into the nature of Dharma. If one clings to the views of the Shravakas, etc., and holds onto doctrines, that is completely mistaken! This is the method of entering into special certainty. Therefore, one should arouse the joy of the disciples with words. Then, in order to pacify obstacles and increase the assembly of disciples, one should please the dakinis with tsok and torma. That is, space, going wisdom, mother dharmata, etc., are the four lineages, and the worldly, the deceased, and the empowerment dakinis, if they are pleased, one will attain omniscience, fulfill one's wishes, and in the future will enter into a pure Buddha-field. Then, offering to the lama: if pleased with wealth, one will obtain abundant enjoyment; if precious jewels are offered, one will approach enjoyment and the path of enlightenment in this very life; if sons, wives, and one's own body are offered, one will become skilled in Dharma, dakinis will gather, and one will possess power and ability. If the empowerment is completed and a celebration is held, one will approach the other shore, and merit will be equal to the sky. The Tika of Non-Dispersion Empowerment, composed by the wise Vimala, is complete. Gya Gya Gya!