Chinese
应当进行身体的修行。此时应当避免睡眠。同样，心中也要进行各种禅修，专注于一般的习气。上师也应当在山洞中，将法性置于显现的意义上。在这个时候，不应让其他人看到。也要严禁说话。这样，当三天圆满时，太阳升到山顶时，各自不要混杂。上师应当准备会供和朵玛，以及各种不同的供品。作为所依的巨大坛城，可以是方形或圆形。用各种香涂抹好后，摆放五种鲜花的花束。妥善布置好坛城后，向上师顶礼，然后合掌端坐在前。上师说这样的话：“孩子，你是谁？”要说三次。弟子也应当这样，回答三次：“我是具缘之心的独子。”要用清晰的语言回答。然后上师回答：“既然如此，就进入这自性大圆满的闲暇美好且令人愉悦之处吧。”这样说。然后导师自己，要向自己的上师明确禀告，也要向传承的上师禀告。为了让弟子生起信心，要详细讲述轮回的过患，在没有获得三身果位之前，不需要其他人，要让弟子依赖于根本。然后复述上师的话，按照上师的次第所说，上师应当祈请。然后弟子献上坛城。观想三千世界一切都充满黄金等五种珍宝，献给金刚持上师。然后是谷物等，也是这样。然后是各种香。然后献上各种药物。然后观想三千世界一切都充满各种鲜花，为了供养上师而献上。然后用财物等，为了希望灌顶而献上供养。然后唯一的意子，脱下身上的衣服，站在前面，数着站立的姿势。双手合掌于胸前，将意识置于专注，将心托付于上师的心间，不散乱于其他地方，珍视要诀。
English
One should practice physical conduct. During this time, sleep should be avoided. Likewise, in the mind, various meditations should be practiced, focusing on ordinary habitual patterns. The lama should also, in a mountain cave, place the nature of reality on manifest meaning. During this time, no one else should be seen. Speech should also be strictly restrained. Thus, when three days are completed, when the sun rises on the mountaintop, without mixing with each other, the lama should arrange the tsok and torma, and various kinds of offerings. The great mandala of support should be square or round. After being well-anointed with various fragrances, bouquets of five kinds of flowers should be arranged. After the mandala is well-arranged, having prostrated before the lama, one should sit respectfully with palms joined. The lama should speak these words: "Child, who are you?" This should be said three times. The disciple should also answer in this way, three times: "I am the fortunate one, the only son of mind." One should answer clearly with these words. Then the lama answers: "If that is so, then enter this naturally perfect, great, leisurely, and delightful place." Thus he speaks. Then the master himself should clearly inform his own lama, and also inform the lamas of the lineage. In order to generate faith in the disciple, he should extensively explain the faults of samsara, and until the fruit of the three kayas is attained, without needing others, he should place the disciple in reliance on the root. Then, repeating the words of the lama, according to the order spoken by the lamas, the lama should make supplications. Then the disciple offers the mandala. Visualizing that all the three thousand worlds are completely filled with gold and the five precious substances, one offers it to the Vajra-holder lama. Then the grains and so forth are likewise. Then various fragrances. Then various medicines are offered. Then visualizing that all the three thousand worlds are filled with various flowers, one offers them for the purpose of worshiping the lama. Then with wealth and so forth, one offers gifts desiring empowerment. Then the only mind-son, having removed the clothes from his body, stands in front, counting the standing postures. Having joined the palms at the heart, having abandoned awareness to distraction, entrusting the mind to the heart-center of the lama, without being distracted elsewhere, one cherishes the sacred key instructions.
Chinese
哦！应供养智慧之花。为了上师抓住弟子的心，应以六重叠加的方式，极其强烈地念诵“阿阿”。在昏沉遗忘的间隙念诵。然后是唯一的意之子。身体如鱼般颤动，语如说话般跳动，心若体验到快乐，则被说是智慧融入的征兆。然后将空性融入“达”中，应引导弟子们。面朝东方，引导他们观修在虚空中行走。口中也这样说，强烈地、持久地、强烈地念诵。唉玛，有缘者，在东方虚空之界，向前走，走，走！在念诵的间隙，如果走，有去处吗？如果返回，有住处吗？这样念诵三次。同样地，南方、西方和北方，全部念诵并引导进入坛城。然后向上师顶礼。用上师的手在虚空中，挥动三次。然后为了向有缘者，展示天神的本体，让穿着衣服、结跏趺坐的人，在虚空中央观想五个太阳，其自性之光放射出各种色彩，让其专注于坐姿本身。上师也念诵这些话：唉玛，孩子，你真有缘！向上看虚空之上，将意识专注于光芒四射的太阳中心，越来越高！这样念诵三次。不要再向下返回，绝对不要返回！上师这样说完，站立，摆出勇士的姿势。竖起手指，闭上眼睛，念诵“阿阿”，看向四个方向。再次将手指指向天空，眼睛睁大地看着。说“这天空真广阔！”这样念诵三次。像这样在授予象征灌顶时，体验会不断生起。如果可能没有生起，那么上师会解释这些象征，根据各自的体验进行讲解。此时为了积累福德资粮，金刚兄弟或姐妹，或者上师的明妃、朋友，以及眷属、近亲、儿子们，还有其他的瑜伽士父母，比丘、沙弥、沙弥尼，举行盛大的欢宴，如果富裕，则供养财物。像这样做的有缘者，由于完全熟悉现前之道。
English
O! Offer the flower of wisdom. In order for the lama to grasp the disciple's mind, one should pronounce "Ah Ah" in a sixfold repetition, extremely intensely. Recite it in the interval of distraction and forgetfulness. Then, the only mind-son. If the body trembles like a fish, the speech speaks and throbs, and the mind experiences bliss, it is said to be a sign of the indwelling of wisdom. Then, emptiness is merged into "Da," and the disciples should be guided. Facing the east, guide them to meditate on walking in the sky. Also say these words in speech, intensely, continuously, intensely recite. Ema, fortunate one, in the realm of the eastern sky, go forth, go, go! In the intervals of recitation, if you go, is there a place to go? If you return, is there a place to stay? Thus, recite three times. Likewise, south, west, and north, recite all and guide into the mandala. Then, prostrate to the lama. With the lama's hand in the sky, wave three times. Then, in order to show the deity's essence to the fortunate one, let the one wearing clothes and sitting in the lotus posture, in the center of the sky, visualize five suns, whose self-nature light radiates various colors, and let him focus on the posture itself. The lama also speaks these words: Ema, child, you are truly fortunate! Look up above the sky, focus your awareness on the radiant center of the sun, and go higher and higher! Thus, recite three times. Do not return downwards again, absolutely do not return! The lama having said this, stands up, assuming the posture of a hero. Raising a finger, closing the eyes, reciting "Ah Ah," look in the four directions. Again, point the finger to the sky, eyes wide open looking. Say, "This sky is vast!" Thus, recite three times. In this way, at the time of bestowing symbolic empowerment, experiences will constantly arise. If it is possible that they do not arise, then the lama will explain these symbols, explaining according to their respective experiences. At this time, in order to accumulate merit and resources, vajra brothers or sisters, or the lama's consort, friends, and retinue, close relatives, sons, and other yogi fathers and mothers, monks, novices, and laywomen, hold a great feast, and if wealthy, offer wealth. The fortunate one who has done this, because he is completely familiar with the manifest path.
Chinese
哦！ 为什么说这个老师容易呢？因为他不能从这个世界的意义上进行教导，所以即使这个世界的聪明人做了，罪过也很小。 这本身与自己的有为的权力也有很小的罪过。 因为他也没有完全通达显现的智慧。 因此，具相的上师非常重要。 也就是说，首先要了解弟子心智的倾向。 像这样，具相的上师。 第二，为了考察弟子的品性。 献上灌顶的请求后，在三年内考察品性，讲述能生起信心的词语和，使心从轮回中解脱的法的词句，并进行考察。 如果他不具备法器，那么从无戏论以下的灌顶，在任何情况下都不会给予。 这件事是为了使烦恼漏尽，因此，对于那些特别喜欢烦恼的人来说，这不是他们的行为范围。 从那以后，通过三种方式考察弟子的品性。 现在，为了对具有誓言的幸运者进行灌顶，首先要展示上师的行为，第三个意义是不费力的修持近行的口诀。 使自己的上师高兴，并且使自己达到那个上师的境界，这就是所说的修持近行的口诀。 这其中没有本尊和咒语，也没有戏论。 所有这些共同的修持都是有为的，因为害怕所做的一切，所以，通过无为无惧的修持，将三千世界全部作为基础建立起来，并作为使自己的语言清净的支分来展示，如果语言不清净，就不能做利益众生的事情。 这就是使语言清净的方法。 像这样使语言清净之后，就作为使心进入的支分来展示，现在这些众生进入之后，通过身语意的行为，遣除对身语意的执着。 产生弟子能力的不费力的亲近修持，第四个意义是修行，即秘密的母字的行为，是为了使戏论寂灭的意义而展示的。 这与词语等戏论完全分离，因此，执着于身体和语言的差异的执着自然消失，后来出生的身语意的因缘止息。
English
O! Why is this teacher said to be easy? Because he cannot teach from the meaning of this world, so even if the wise people of this world do it, the fault is small. This itself, with its own active power, also has a small fault. Because he has not fully attained manifest wisdom either. Therefore, a qualified lama is very important. That is, one must first understand the inclination of the disciple's mind. Like this, a qualified teacher. Secondly, in order to examine the qualities of the disciple. After offering the request for empowerment, examine the qualities for three years, speaking words that generate faith, and phrases of the Dharma that liberate the mind from samsara, and examine them. If he does not possess the vessel, then from the empowerment below non-elaboration, it will not be given in any way. This matter is for exhausting the outflows, therefore, for those who particularly like outflows, this is not their scope of activity. From then on, examine the qualities of the disciple in three ways. Now, in order to empower the fortunate one who possesses the vows, first, to show the actions of the lama, the third meaning is the effortless practice of the close retreat instruction. To please one's own lama, and to make oneself reach the state of that lama, this is what is said to be the instruction of practicing the close retreat. In this, there are no deities or mantras, and there is no elaboration. All these common practices are active, because of the fear of whatever is done, therefore, through the effortless and fearless practice, all three thousand worlds are established as the basis, and it is shown as a branch to purify one's own speech, if the speech is not pure, one cannot do the work of benefiting sentient beings. This is the method of purifying speech. Having purified speech in this way, it is shown as a branch to make the mind enter, now after these sentient beings have entered, through the actions of body, speech, and mind, reversing the attachment to body, speech, and mind. The effortless close retreat that generates the disciple's ability, the fourth meaning is practice, that is, the actions of the secret mother letters, are shown for the meaning of pacifying elaboration. This is completely separated from the elaboration of words and so on, therefore, the attachment to holding the difference between body and speech naturally disappears, and the causes and conditions of the body, speech, and mind that are born later cease.
Chinese
这是在造作的口诀中开示的。在此，因为身体和语言的自性存在，事物是事物本身的清净，所以不是空性。这些事物的行为是为了让身体和语言各自耗尽，从而使清净了身语意垢染的弟子能够获得力量。清净垢染的清净者，上师已经在前面开示过了。这样，出现征兆后，有必要让弟子进入确定的意义。然后，第五个意义是在无戏论的大成就口诀中开示的。再次从行为的处所转移后，修持秘密字母玛茹的真实口诀是：对于上、中等根器者，以七天、十一天或二十一天的时间，使自己的觉性习惯于显现，这是为了稳固弟子的觉性。如果不是这样理解，有缘者就不会生起定解，因此自己的觉性安住于理解，为了让弟子能够领会觉性，所以称为极其无戏论的大成就。对于此，没有生起次第，也不需要明观本尊的身相，不需要供养，不需要依靠的咒语，不需要修持的咒语，不需要根本的咒语，因为没有闲暇，所以不能从闲暇之神那里接受灌顶，因为没有瓶的物质，所以大圆满自性灌顶是极其远离戏论的关键。所有这些大成就，都是在上师的行为中开示的。现在，为了进入第六个灌顶正行，将要开示弟子的行为口诀。这也是这样，所有弟子都用各种香、各种花的细末、水、牛奶和酥油混合的水来沐浴，念诵“阿阿”并取出，再用二十一个“阿”字加持那水，以清除暂时的垢染。然后穿上新衣服，为了守护世间的障碍而安立轮，用八个字母在八识的八个位置上加持，这是为了不让世间魔障的力量产生，以及弟子自己的识