English
One should meditate in this way. If it occurs in the middle, from the radiating light of the mantra, strive for seven days. If it occurs at the end, for the meditation on the radiating light of the letters, strive for ten days. If all occur at the beginning, middle, and end, meditate on the completion stage, or for the samadhi that arises from speech, strive to meditate for six months. If, at the respective times of the actions of body, speech, and mind, the sky is clear and blue, without clouds, without wind or hail, without sound, and peaceful and serene, then there is no need to purify sins. If it exists from the beginning, and purity appears separately at the end, this is because sins have matured, so there is no need for a confession ritual. Likewise, the wise should examine the respective recognitions of body, speech, and mind. This is very concise. Also, at the time of the empowerment ritual, the examination of signs is explained. Briefly, the signs of obtaining empowerment are: when scattering the flowers of wisdom, the body trembles and blazes fiercely. If it occurs in the body, then the body has obtained it. Speech emits various sounds, speaks the Dharma, and expresses wonderful Dharmas. In this way, speech also obtains it. When samadhi descends upon the mind, and there is distraction and loss of memory, then the mind's empowerment is obtained. If the body obtains empowerment, then one obtains the Nirmanakaya through this. Likewise, speech is the Sambhogakaya. The mind goes to the realm of the Dharmakaya. The time and signs are explained very concisely. I will show the extremely concise time and signs. The outer time is when the fruit ripens, or when the grains are harvested. This is for the liberation of self-appearing fruits. The inner time is the first day of the waxing moon, or at the boundary of the waning moon. After realizing the single bindu, it is for the natural exhaustion of karma and habitual tendencies. Even if there are more than one fortunate one, the purpose of the yogi will not be accomplished. Bestow the empowerment upon a faithful, pleasing son, a single fortunate one. For the Buddhas who are complete in both, it is certain that they will not be devoured by demons. At the time of empowerment, the sun rises. The definite clarity of each word is seeing the basis of self-nature purity. For this, whatever signs may appear, there is no ritual for purifying sins. Because it has already been directly purified before. If the sky is clear without clouds, it unites with the realm of the Dharmakaya. Various lights
Chinese
光芒显现时，此乃报身刹土。 各种声音响起时，化身刹土中吐纳呼吸。 假如具足善缘者，此时精通身要，并且毫不动摇，七年即可到达穷尽之地。 如果失去语言的表达，这将在二十一个月时，到达法性穷尽之地。 精通心性且凭借风力，这具足善缘者在七个月内，一切显现都将穷尽。 假如对于智慧超群者，首先从有戏论开始，中间不间断地逐渐，如实圆满的修行方式，是对于最为殊胜者而言。 从这里开始非常稀有，在几天、几月、几年之间，将自己的体验融合，圆满地授予四种灌顶。 假如四种灌顶没有圆满，那么极其无戏论的灌顶，甚深之法的讲解是证悟之境。 仅仅授予这个就能获得灌顶。 仔细观察弟子的特征，与两三个等等的数量，结合弟子的财富程度。 上师凭借自己的经验，特别是在最佳时机确定讲解，为了让力量进入弟子。 如是，灌顶次第分别阐述之细则。 从灌顶次第分别阐述中，阐明清净之部分次第进入之方法，第二部分完毕。 有戏论之灌顶汇集是拉尊所作。 无戏论，极其无戏论，最极无戏论三者，化身喜金刚之根本，以及无垢友之阐明等六部分汇集，为了方便实修，让炯多吉所作。 四灌顶之时与征相，是无垢友所作。 大圆满心髓虽有众多灌顶之分类，但没有不包含于这些之中的。 唉呀！ 佛陀教法已至衰败之时，虽有无数善巧方便甚深之口诀，却不能仅凭知识，如同宝藏之目录。 因此，发起精进，放下世间俗务。 在未与自明智慧之宝藏相遇之前，身语意三不散乱地修持。 善哉！ 善哉！ 上一页 四灌顶之时与征相之细则 让炯多吉。 下一页
English
When the radiance dawns, this is the realm of the Sambhogakaya. When various sounds resound, breathing out in the realm of the Nirmanakaya. If someone is endowed with good fortune, at this time being skilled in the essential points of the body, and without wavering from that, in seven years they will reach the end. If the expression of speech is lost, this will be in twenty-one months, reaching the place where the nature of phenomena is exhausted. Being skilled in mind and through the power of wind, this fortunate one in seven months, all appearances will be exhausted. If for those with excellent intelligence, first starting with elaboration, without interruption in between, gradually, the method of truly perfecting practice, is for those who are most supreme. From here it is very rare, in days, months, and years, combining one's own experiences, completely bestowing the four empowerments. If the four empowerments are not completed, then the empowerment of utter non-elaboration, the explanation of the profound Dharma is the realm of realization. Merely bestowing this, one obtains empowerment. Carefully examine the characteristics of the disciple, and with numbers like two and three, combine with the measure of the disciple's wealth. The Lama, through his own experience, especially at the best time, determines the explanation, in order to let power enter the disciple. Thus, the details of the empowerment sequence are separately explained. From the separate explanation of the empowerment sequence, explaining the method of entering the pure parts in sequence, the second part is completed. The compilation of the empowerment with elaboration was made by Lhetsun. Non-elaboration, utter non-elaboration, and most utter non-elaboration, the root of the emanation Garab Dorje, and the elucidation of Vimalamitra, etc., the six parts are compiled, for easy practice, Rangjung Dorje made it. The time and signs of the four empowerments, were made by Vimalamitra. In Dzogchen Nyingtig, although there are many categories of empowerment, there is nothing that is not included in these. Alas! The teachings of the Victorious Ones have gone to the dregs, although there are countless skillful means and profound instructions, it is not enough with knowledge, like the catalog of a treasure. Therefore, generate diligence, abandon worldly affairs. Before encountering the treasure of self-aware wisdom, practice without distraction with body, speech, and mind. Mangalam! Mangalam! previous The Details of the Time and Signs of the Four Empowerments Rangjung Dorje next