English
and not return again. Thus, say it once. Then, merging with the lama means visualizing in the space in front, on a precious throne and a lotus, sun, and moon seat, the essence of all Buddhas as Vajrasattva, with a white body, one face, and two arms, the right holding a vajra and the left a bell, as described in the tantras. Meditate on the lineage lamas, focusing without distraction, and finally pray, transforming into the nature of five-colored light. Meditating on dissolving into oneself is the unique merging, called sealing with the great perfection of equality. This is the preliminary. The main part has three aspects: purifying speech, bestowing empowerment, and sealing and revealing. The first is placing power in speech, which means speech itself goes to purification. Teacher and students should each make their bodies comfortable, and recite "Ah, Ah, Ah" in the speech, neither too loud nor too soft, focusing the mind on "Ah" for one day. If it is done in one night, recite it a hundred times. Then, on the second night, recite the complete set of vowels. At this time, when the teacher says the single "Ah," the student says "Ah," and all the channels open, and all the "Ahs" arise naturally and spontaneously. From those light spheres, light radiates, urging with the symbol of the union of Samantabhadra, father and mother, in their natural state. Samantabhadra, father and mother, in union, with the aspect of the five lights of bodhichitta, the body is filled from head to toe; focus on this. At this time, the channels where the sound of wind arises in the ears are pressed. In this way, the student himself is also made to meditate. By causing them to enter, a special experience will definitely arise. Therefore, when reciting the vowel sounds, those letters arise naturally from within the channels, and because they arise naturally, the sound of all phenomena arises subtly from one's own channel places. When reciting the consonants, project the letters being recited outward, and visualize the letters filling one's own aggregates. Then, empowerment should be bestowed on the fortunate one, exposing the body naked, placing a vase of water and a sindhura dot on the crown of the head, and making them loudly recite "Om, Om" in the speech. The teacher presses the pulse of the throat. At this time, the body trembles and shakes, and the speech itself
Chinese
会涌现出解脱和心变得宽广。然后，观想弟子的身体为一个巨大的白色嗡（ༀ་，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），并以法性印封。然后，将一瓶中的一滴水和朱砂点在喉咙处，让其口中发出带有强烈力量的“阿阿”的声音。上师封闭腋下的脉搏。将孩子的意识引向天空。这样做，身体会感到舒适，语言会迅速跳动，心灵会变得非常清晰。然后，上师观想孩子的身体为一个非常巨大的红色阿（ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），并以法性印封。然后，将一瓶中的一滴水和朱砂点在心间，让其口中发出非常长的“吽吽”的声音。上师封闭乳房的脉搏或肚脐的脉搏。将意识集中于产生，观想火三角，观想明点容易融化。然后，观想孩子的身体为一个巨大的蓝色吽（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），最后以法性印封。将字母融入弟子中。之前在三个地方涂抹三个瓶子的水时，伴随着音乐的声音，口中念诵一切法不可说，不可思，不可见，无二，无相，无愿，无戏论，远离八边戏论。当发出这样的声音时，心想孩子也变成了那样的自性，并念诵。第三个封闭脉搏是：喉咙的脉搏，身体没有被波浪摇动，没有分别念；腋下的脉搏是语言自然涌现；乳房的脉搏或肚脐的脉搏是自然产生巨大快乐的脉搏，介绍普贤王如来的身语意安住于自身之义。然后是印封：为了让超越言语的意义安住在有缘者的心中，任何事物都没有自性，不可见，无生命，无精华，无意义，无词语，无字母，无声音，无名称，不可说。这样展示事物的存在方式。此外，在世俗谛中，一切法如梦，如幻，如化，如乾闼婆城，如虚空的闪电
English
Liberation and a broadening of the mind will occur. Then, visualize the student's body as a large white Oṃ (ༀ་, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal meaning: Om), and seal it with the Dharma nature seal. Then, place a drop of water from a vase and a sindhura dot on the throat, and have them utter "Āḥ Āḥ" with great force. The teacher closes the pulse of the armpit. Direct the child's consciousness to the sky. By doing this, the body will be comfortable, the speech will rapidly vibrate, and the mind will become very clear. Then, the lama visualizes the child's body as a very large red A (ཨ་, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), and seals it with the Dharma nature seal. Then, place a drop of water from a vase and a sindhura dot on the heart, and have them utter "Hūṃ Hūṃ" very long. The lama closes the pulse of the breast or the pulse of the navel. Focusing consciousness on arising is to meditate on the fire triangle, and to meditate on the bindu melting easily. Then, visualize the child's body as a large blue Hūṃ (ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), and finally seal it with the Dharma nature seal. Absorb the letters into the student. Previously, when applying the water of the three vases to the three places, accompanied by the sound of music, have them utter that all dharmas are inexpressible, unthinkable, invisible, non-dual, without characteristics, without aspirations, without elaboration, and free from the eight extremes of elaboration. When such a sound arises, think that the child has also become of that nature, and recite it. The third closing of the pulse is: the pulse of the throat, the body is not moved by waves and is without conceptualization; the pulse of the armpit is the natural emergence of speech; the pulse of the breast or the pulse of the navel is the pulse of the natural arising of great bliss, introducing the meaning of Samantabhadra's body, speech, and mind abiding within oneself. Then comes the sealing: in order to establish the meaning that transcends expression in the mind of the fortunate one, nothing has inherent existence, is invisible, lifeless, without essence, meaningless, without words, without letters, without sound, without names, and is inexpressible. Thus, the way things exist is shown. Furthermore, in conventional truth, all dharmas are like dreams, like illusions, like emanations, like cities of gandharvas, like lightning in the sky.
Chinese
以及，用速行轮等等多种比喻来阐明。然后，为了使身语意三者圆满进入大空性，稍微安住于内空性中进行禅修。为了策励其意义，也应如此说：一切法皆空且无我，执着事物为相是多么的迷惑啊！法界自性远离戏论，因戏论之词而追随是多么的迷惑啊！希求并执着自明智慧，对此希求和执着的念头是多么的迷惑啊！在自生之精华意义的智慧中，认为是由他而生并勤奋努力是多么的迷惑啊！心性超越生死二者，执着于生灭二者是多么的迷惑啊！果自圆满且无有愿求，依赖于分别念和时间是多么的迷惑啊！一切苦乐皆是明觉的幻化，将苦乐视为二元对立是多么的迷惑啊！普贤安住于自身之中，向外寻求本尊是多么的迷惑啊！自性本已成佛，却执着于三恶道是多么的迷惑啊！轮回恶道之享乐即是智慧，却希求真正的佛陀是多么的迷惑啊！五毒未断而为自生大者，却执着于五烦恼是多么的迷惑啊！将迷惑的显现安立为法身，却执着事物为我（或实体）是多么的迷惑啊！九乘次第于自身显现，却执着于各自的宗义是多么的迷惑啊！应以这些话语来激发兴致并阐明意义。然后是介绍：从背面的文字来象征三镜的法界，在三镜之中展示孔雀的羽毛，在灌顶圆满之时轮流给予。首先介绍化身的法界和自明觉性，其次是报身，第三是法身的法界和觉性。此时依赖多种比喻而解脱，如所说应圆满二十一种介绍。虽然其他的介绍没有详细阐述，但这三种是：外在的法界是虚空，内在的法界是清净明灯，究竟的法界是法身远离戏论之边。譬如明镜，一切影像皆可显现却不被沾染一样。
English
And, using many metaphors such as the wheel of swift action to illustrate. Then, in order to have the three doors of body, speech, and mind fully enter into the great emptiness, one should meditate briefly on inner emptiness. To encourage the meaning of this, one should also say these words: All phenomena are empty and without self, how deluded it is to grasp at things as signs! The very essence of dharma is free from elaboration, how deluded it is to follow after words of elaboration! Desiring and clinging to self-aware wisdom, how deluded is this mind of desire and attachment! In the self-arisen wisdom of the essential meaning, how deluded it is to think that it arises from something else and to strive and work for it! The very nature of mind is beyond birth and death, how deluded it is to grasp at birth and cessation as two! The fruit is self-perfected and free from aspiration, how deluded it is to rely on discrimination and time! All happiness and suffering are the magical display of awareness, how deluded it is to see happiness and suffering as two! Kuntuzangpo abides within oneself, how deluded it is to seek a yidam elsewhere! One's own being is already enlightened, how deluded it is to grasp at the three lower realms! The enjoyment of samsara and the lower realms is wisdom, how deluded it is to desire perfect Buddhahood! The five poisons are not abandoned but are the great self-arisen, how deluded it is to grasp at them as the five afflictions! The appearance of delusion is established as the dharmakaya, how deluded it is to grasp at things as self! The nine vehicles arise within oneself, how deluded it is to grasp at the tenets of each! These words should be used to generate joy and explain the meaning. Then comes the introduction: From the back text, it symbolizes the sphere of the three mirrors. Within the three mirrors, the colors of the peacock are shown, and at the time of the completion of empowerment, they are given in turn. First, the sphere of the nirmanakaya and self-awareness are introduced. Second, the sambhogakaya. Third, the sphere of the dharmakaya and awareness are introduced. At this time, liberation depends on many examples. It is said that the twenty-one introductions should be completed. Although the other introductions have not been elaborated, these three are: the outer sphere is the sky, the inner sphere is the pure lamp, and the sphere of meaning is the dharmakaya, free from the extremes of elaboration. For example, like a clear mirror, all images can appear without being stained.
Chinese
上一页 大圆满之三灌顶。自生金刚。 下一页
English
Du. The essence of mind, Dharmakaya, is like a mirror in which all of samsara and nirvana appear and arise, yet it is unstained and unchanging. The signs are the two realms, outer and inner. The realm is the introduction to the nature of Dharmakaya. Secondly, the example is like the clear and unmixed plumage of a peacock in a mirror, perfectly complete. The meaning is that in the realm of Dharmakaya, the self-arisen wisdom of awareness is clear, the nature of Sambhogakaya, with body and bindu, sound, light, and rays, abides in all sentient beings. It abides in the center of the self-arisen citta (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The face and hands are complete, like the form of a vase. Clear and unmixed is the nature itself. The path is the four channels, the transforming winds. The manifesting gate is the two eyes. As it is said, with signs, it will now become manifest. Thirdly, the compassion that never ceases, the appearance of Nirmanakaya, is like a flawless crystal placed on any color, such as white cloth, it appears as that color, yet the crystal does not change. Likewise, although Nirmanakaya appears in various ways according to the capacity of beings to be tamed, the nature of compassion in accomplishing activities does not change. The sign is that the six aggregates appear in various ways, yet the clear and uninterrupted awareness abides. This is the introduction to the three kayas, and the abiding of the realm and awareness, the three of essence, nature, and compassion, with three examples and three signs, making nine. If you do twenty-one, then know it elsewhere. The main part. The subsequent activities are: Then, with various distinctions of sound, offer torma to the dakinis and dharma protectors. Perform a ganachakra feast to increase enjoyment. Offer gifts to the lama. Then, the master shows the secret of the unborn wind-mind, and abides in meditation. The empowerment without elaboration, composed by the master Garab Dorje, and the writing behind it, collected in one place, the empowerment that purifies the channels and bindus. Collected by Rangjung Dorje, complete. There is one mixed with elaboration by the Zhang masters, but the vows, refuge, bodhicitta, and samaya are the same as other methods, so they are not written here. The introduction to the mirror, peacock feathers, and crystal is necessary, but those are not present, so they are written here. previous The Three Empowerments of Dzogchen. Rangjung Dorje. next