Chinese
如果未在此处连接发送，则如此说。 这样，世俗菩提心的灌顶次第就完成了。 想到要如理地履行那些在那些情况下获得的誓言。 以“主要的如何”等承诺。 献上感谢的曼荼罗。 以“从今以后”等供养和回向善根。 无论如何，后续仪轨应按照修法进行。 幻网的诀窍抄写完毕。 这是经部的灌顶仪轨。 这种纯正的自语佛法，难道不会成为具慧者的光荣吗？ 世俗菩提心的秘密灌顶仪轨章节结束。
English
If not connected and sent here, it is said like this. Thus, the sequence of the mundane Bodhicitta empowerment is completed. Thinking that the vows obtained in those circumstances should be fulfilled properly. Vowing with "how the main one" etc. Offering the mandala of gratitude. Offering and dedicating merit with "from now on" etc. In any case, the subsequent rituals should be performed according to the method of practice. The secret instruction of the Illusion Net has been copied. This is the empowerment ritual of the Sutra. This pure self-language Dharma, will it not become the glory of the discerning? The chapter on the secret empowerment ritual of mundane Bodhicitta ends.
Chinese
之故。从上师的身躯放射出光芒，各自接触到自身，犹如阳光净化雾气一般，观想所有罪障都得以清净。念诵百字明咒，尽力而为。之后，双手捧着鲜花合掌，祈请如下： 祈！具德一切佛之主，金刚上师请垂念我。真实义之殊胜者，愿今日显现于我。如是念诵三遍。如此祈请的回应是： 汝，未来佛陀具慧者，为生起无上智慧之故，修习续部进入三秘密。观看自己的镜子。如此教诲后，首先通过譬喻、表征、意义三方面，展示所入之境——界智二无别胜义菩提心的坛城，从而生起定解。譬喻是外在陈设的图绘坛城。表征是内在身体的坛城，将在各自的心间观修。其所象征的意义坛城是秘密心性的坛城。一切轮涅之法都汇集于心。心性即是界智二无别，本初未生的法性，以阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的形象来表示。心（藏文：ཙིཏྟ，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：心）之宝宫，十六瓣莲花的中心有两个阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），是界——普贤佛母和智——普贤佛父。花瓣上的十六个阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是智慧的妙用显现八识聚，以及界的妙用显现八境。一切都汇集于界和智，自性觉悟本初即是界智无别，三坛城无杂圆满安住。如此显现，以无勤作的智慧证悟并体验，即是安住于秘密坛城。现在为了证悟此，所作的灌顶是： 你们身体的七支坐法要稳固不动，语气的要点是气息平稳。心意的要点是各自在自己的心间，观想十六瓣莲花，中心有两个阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），花瓣上各有一个，所有这些都是白色、明亮、发光的，闪闪发光地安住，将觉知专注于此，不要散乱地安住。所有阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）显现而无自性
English
Therefore, rays of light emanate from the body of the Lama, touching each individual, and just as sunlight purifies mist, visualize that all sins and obscurations are purified. Recite the Hundred Syllable Mantra as much as possible. Then, with hands cupped together holding flowers, join palms and pray as follows: O glorious Buddha, Lord of all, Vajra Lama, please consider me. Supreme and sacred meaning of truth, may it be revealed to me today. Say this three times. In response to such prayer, [the Lama] says: You, wise one, future Buddha, for the sake of generating unsurpassed wisdom, practice the tantras and enter the three secrets. Look into your own mirror. After this instruction, first, through the three aspects of example, symbol, and meaning, the mandala of the ultimate Bodhicitta, the indivisibility of space and awareness, which is to be entered, is shown, thereby generating certainty. The example is this mandala painted in a design displayed externally. The symbol is the inner body mandala, which will be meditated upon in the heart of each individual. The mandala of meaning, which it represents, is the secret mandala of mind itself. Furthermore, all phenomena of samsara and nirvana gather into the mind. Mind itself is the nature of space and wisdom, indivisible, primordially unborn, represented by the form of the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). In the palace of the precious Citta (Tibetan: ཙིཏྟ, Sanskrit Devanagari: चित्त, Sanskrit Romanization: citta, Chinese literal meaning: mind), the two A's (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) at the center of the sixteen-petaled lotus are the space, Samantabhadri, and the wisdom, Samantabhadra. The sixteen A's (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) on the petals are the display of the skill of wisdom, the eight consciousness aggregates, and the display of the skill of space, the eight objects. Since all gather into space and wisdom, self-awareness is primordially indivisible from space and wisdom, and the three mandalas are completely present without mixture. Experiencing and realizing this arising with effortless wisdom is abiding in that secret mandala. Now, the empowerment given to realize this is: You all, bind the seven points of the body immovably. The key point of speech is to keep the breath even. The key point of mind is to visualize a sixteen-petaled lotus in your own heart, with two A's (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) at the center and one on each of the petals, all of which are white, clear, and blazing, shimmering and abiding. Entrust awareness to this and remain without distraction. All the A's (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) are apparent but without inherent existence.
Chinese
保持在显现为空性的状态中。就像镜子的蒸汽凝聚一样，所有花瓣的“阿”字都融入中心的两个“阿”字中。这两个字也融合在一起，逐渐缩小，变得越来越细微。将觉性安住在远离造作和执着的明空状态中。专注地观察它的自性，甚至连明空和无分别的念头都无法找到。超越思维和言语的意义，自然解脱，自然觉醒。清澈而不动摇，明亮而不分别，没有边际和偏颇，就像晴朗天空的中心。远离一切戏论，那就是法界与觉性无二无别的自生智慧，所以要认识它。这样教导说。像这样，无二自生，远离边际，这本身就是灌顶为普遍性的见地。因此，从《遍照佛身明点灌顶续》第八品中提取的灌顶章节的词句，应如实地进行灌顶，不要分心倾听。上师也安住在法界与觉性无二无别的状态中，用悦耳的声音这样说：瑜伽士们精通口诀的确定意义，并且已经成为智慧自然成就的自性，对于他们来说，觉性之王已经获得了自主权，即使灌顶也不需要，不灌顶也已经圆满。那是因为什么呢？因为诸天之王调伏了自续，利益众生。它的点金术即使被认为是黄金，也显现为黄金，并且比其他黄金纯净八十倍。即使一两黄金接触到一千两铜，也仍然显现为黄金。同样，伟大的菩萨如果获得了菩提心的力量，即使没有灌顶，一切也从一开始就被灌顶为菩提心的佛，一切法也从一开始就自然成就为佛，不仅因果之法没有分别，而且甚至连佛和众生也没有二元对立地进行灌顶。就像如意宝珠一样，能够随心所欲地产生所需之物。从一开始，在广阔的虚空中，没有什么可吝惜的，对于普贤王如来也没有什么可分别的，因此，为了灌顶普遍性的见地，这里这样说。一切法皆是虚空界，超越一切事物和相状，如虚空般本然存在，智者无法改变它。同样，心的相
English
Maintain the state of appearing as clarity and emptiness. Just as the steam of a mirror condenses, all the "A"s of the petals dissolve into the two "A"s at the center. Those two also merge into one, gradually shrinking and becoming more subtle. Rest the awareness in a state of clear bliss, free from calculation and attachment. By gazing intently at its own nature, even the mere thought of clear bliss and non-discrimination cannot be found. The meaning beyond thought and expression, self-liberated, self-aware. Clear and unwavering, bright and non-discriminating, without limits or partiality, like the center of a clear sky. Being free from all elaborations, that is the self-born wisdom of the indivisibility of space and awareness, so recognize it. Thus he instructed. Like that, the non-dual self-arising, free from extremes, that itself is the empowerment into the all-encompassing view. Therefore, the words of the empowerment chapter extracted from the eighth chapter of the *Vairochana Bindu Empowerment Tantra* should be conferred exactly as they are, listen without distraction. The lama also, remaining in equipoise in the state of indivisibility of space and awareness, says in a melodious voice: Those yogis who are skilled in the definitive meaning of the instructions and have become the nature of spontaneously accomplished wisdom, for them, the king of awareness has become autonomous, even if empowered it is not necessary, even if not empowered it is complete. Why is that? Because the king of gods has tamed the lineage, benefiting beings. Its alchemy, even if considered gold, appears as gold, and is eighty times purer than other gold. Even if one ounce of gold touches a thousand ounces of copper, it still appears as gold. Similarly, if a great being has gained power over bodhichitta, even without empowerment, everything is empowered from the beginning as the Buddha of bodhichitta, and all dharmas are spontaneously accomplished as Buddha from the beginning. Not only are all the dharmas of cause and effect without separation, but even the so-called Buddha and sentient beings are empowered without duality. Just like a wish-fulfilling jewel, which produces whatever is desired, from the beginning, in the vast expanse, there is nothing to be miserly about, and for Samantabhadra there is nothing to discriminate about, therefore, for the sake of empowering the all-encompassing view, it is said here. All dharmas are the realm of space, transcending all things and characteristics, abiding primordially like space, the wise cannot alter it. Likewise, the nature of mind.
Chinese
所有这些。如是之性超越改造。如果这样认识到本初即是，那么还需要灌顶吗？三千世界未经改造的法性虚空，三界本初即清净。三界手印坛城圆满，三毒甘露菩提心。身语意三者本初即是智慧本尊，一切无有缺失功德圆满。由于没有比大乐更好的，所以所有灌顶无需再灌顶即已圆满。所有佛与有情，以及因和果等等，以无二的智慧，即是菩提心的灌顶。名字和词语以及文字，还有乘的差别所有这些，谁能知晓究竟一味，即是获得菩提心的灌顶。无数劫的时间里，无论经历了多少事情，如果知晓三时没有变化，即是获得菩提心的灌顶。无论做了多少事情，比如业和重大之业等等，因为在菩提的意义上没有寻找，所以诸佛说没有寻找。烦恼、业和痛苦，以及执着、分别、相的业等等，如同莲花不沾水一样，菩提心没有沾染。所有灌顶和誓言，以及如是事业所有，做了没有过失是好的道路，不做也是菩提心。外即是内，内即是外，所有显现皆是自明觉醒。没有言说的词语和文字，生老病死迁变的分别念。如是不改造的菩提心，不寻找安住即是本初清净。没有变化所以任运成就。这被称为见解本初广大灌顶。如是证悟无二自生时，即使不特意努力，誓言也不会违犯。不舍弃行为任运成就，成就的果位最终圆满，事业无需勤作任运成就，因此，无需努力修持道路上的每一个法，即是圆满的灌顶。第九品《随意倾注之灌顶》中如是说，请好好谛听。然后是无有誓言违犯的灌顶：知晓一切皆是自心，本初即是普贤王如来，对于没有偏袒、大小增益的授记而证悟，誓言也不会违犯，灌顶也未得。
English
All of these. Suchness is beyond modification. If one realizes that it is primordially so, then is there any need for empowerment? The three thousand worlds are the unaltered expanse of dharmata. The three realms are primordially completely pure. The three realms are complete within the mandala of the mudra. The three poisons are the nectar of bodhichitta. The three of body, speech, and mind are the wisdom deities. All are without fault, and qualities are perfect. Since there is nothing other than great bliss, all empowerments are complete without having to be conferred. All Buddhas and sentient beings, and causes and results, etc., are non-dual wisdom, which is the empowerment of bodhichitta. Names, words, letters, and all the distinctions of vehicles, whoever knows them as ultimately one, has obtained the empowerment of bodhichitta. In countless kalpas, no matter how many actions have passed, if one knows that the three times are unchanging, one has obtained the empowerment of bodhichitta. Whatever actions are done, such as karma and great karma, etc., because there is no searching for the meaning of bodhi, the Buddhas have said that they do not search. Afflictions, karma, and suffering, and the actions of grasping, conceptualization, and signs, etc., just as water does not cling to a lotus, bodhichitta is not stained. All empowerments and vows, and likewise all activities, if done, are a good path without fault, and if not done, it is also bodhichitta. Outer is inner, and inner is outer, all appearances arise as self-awareness. There are no words or letters to express it. Birth, death, transference, and all conceptualizations are likewise the unaltered bodhichitta. By not searching and leaving it as it is, it is primordially pure. Because it is unchanging, it is spontaneously accomplished. This is called the view, the primordially vast empowerment. When one realizes the non-dual self-arising in this way, even if one does not make a special effort, there is no violation of vows. Without abandoning conduct, it is spontaneously accomplished. The result of accomplishment is ultimately perfected, and activities are spontaneously accomplished without effort. Therefore, there is no need to strive for each and every dharma on the path, and this is the empowerment of complete accomplishment. In the ninth chapter, "The Empowerment of Spontaneous Effusion," it is said, "Listen well." Then, the empowerment of not violating vows is: knowing that all is one's own mind, and that one is primordially Samantabhadra Buddha, and realizing the prophecy without partiality, greatness, or smallness, there is no violation of vows, and the empowerment is not obtained.