English
Therefore, that person sells secret mantras as merchandise, proclaiming to have deceived all the Buddhas. Therefore, he obtains the empowerment of the wisdom power of the true Bodhicitta, mainly to purify the obscurations of habitual patterns and the stains of the migrating bindu, and to be able to practice the three mandalas of the path without mixing, completely and fully, which is the meditation on the true Bodhicitta. He is thus made capable of realizing the wisdom Vajra fruit. The subsequent actions have three general topics: explaining the four ways of taking the path, explaining the six obstacles, and imparting the instructions on self-generated meditation. The first general topic, regarding the four ways of taking the path, has four points. First, the way of taking the vehicle as the path, which is Atiyoga divided into three categories of Anu Yoga, which has six points. The entrance is: entering through the gate of having nothing to enter. The view is: believing that there is no establishment of samsara and nirvana in the self-born wisdom, therefore it is naturally liberated, transcending acceptance and rejection. As it is said in the Sutra of the Great Commentary on the Mind: "Self-born wisdom needs no seeking, Effortless, supreme, peaceful nature, After liberation, it shows liberation, The path is also like that." The discipline is: guarding against transgressing vows such as non-existence and confusion. The meditation is: in the self-born wisdom, whatever appears arises as the play of Dharmata, therefore it is meditation free from fixation. As it is said in the Kun Dus: "Unfabricated Bodhi is Suchness, In the Dharmata where there is no meditation, Meditation is without fixation, Samadhi cannot be established." The conduct is: whatever appears arises as the play of Dharmata, therefore there is no acceptance or rejection. The fruit is: abiding in the ground of the wisdom supreme, the fruit of effortless, spontaneously accomplished. Second, the way of taking the deity as the path is: in the play of great bliss, the non-duality of space and wisdom, when appearing as the form of the deity, father and mother, it is taken as the path without mixing, completely and fully. Third, the way of taking the essence as the path is: the three entries, abidings, and risings of the winds appear as the sound of the three syllables, through ĀḤ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) to recognize that all appearances and existence are unborn, through HŪṂ (Tibetan: ཧཱུཾ་, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) to recognize that it is unobstructed, through OṂ (Tibetan: ༀ་, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) to recognize that it is non-dual. As it is said in the General Collection Sutra: "The nature of mind is the nature of letters, Various letters appear as HŪṂ (Tibetan: ཧཱུཾ་, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), The Victorious Ones are the nature of letters, The mudra is perfected in OṂ (Tibetan: ༀ་, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), All is the nature of letters, The unborn secret letter ĀḤ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah)." Like this, it is taken as the path. Fourth, taking empowerment as the path
Chinese
。秘密灌顶圆满的河流有两种，应当修学与此相关的甚深圆满次第的道路，作为河流相续的瑜伽。第二个总义，六扼要中，于何处灌顶之处是：先前于法界清净刹土，之后于具有相的处所。由谁灌顶的上师是：先前由普贤王如来等，之后由具有灌顶加持传承的殊胜上师。于何者灌顶的弟子是：先前是智慧海等眷属，之后是具大福分，行持智慧双运的瑜伽士。灌顶何种灌顶是：先前是果时灌顶，之后是包含基础和道路的秘密灌顶圆满的河流。为何灌顶？为了见到自己具有的法性的自性面容。如此灌顶的必要是：不是将果延迟到未来，而是有必要在当下获得证悟。第三个总义，诀窍安心禅修的引导中有二，第一，与世俗菩提心的灌顶相关的圆满次第，首先修学守护度母的口诀，观想自己明观为金刚萨埵，身体内部是巨大的空性，在无有遮障的中央，有中脉，左右二脉插入鼻孔，下端在脐下四指处进入中脉，于头顶观想上师父母，祈请。之后，观想疾病、邪魔、罪障全部清净，呼出浊气。稳固、动摇、轮回、涅槃的一切精华都以风的形象吸入，生命之钉在脐下合拢，不散乱地保持，风进入中脉，生起明、乐、无分别的觉受。稍微不适则放松，无法忍受则呼出浊气是关键。如此修习的功德是，金刚笑所造的此口诀中说：如果守护度母，则能获得智慧之橛，由此也能变得无所缘，由此能掌握日月运行。如此说。第二，安乐明点的口诀有二，第一，上门འ
English
There are two kinds of complete secret empowerment rivers. One should train in the profound paths of the completion stage related to them as a continuous river of yoga. The second general topic is the six constrictions. Where is the place of empowerment? Previously, it was in the Akanishta Dharmadhatu, and later in places with characteristics. Who is the master who empowers? Previously, it was Samantabhadra, etc., and later it was the holy lama who has the lineage of empowerment blessings. Who is the disciple to be empowered? Previously, it was the assembly of Jnanacakra, etc., and later it was the yogi who has great fortune and practices wisdom and skillful means equally. What empowerment is given? Previously, it was the empowerment of the time of fruition, and later it was the complete river of secret empowerment that includes the base and the path. Why empower? In order to see the face of one's own nature of reality. The need for such empowerment is that the result is not delayed to the future, but there is a need to attain realization in the present. The third general topic, the instructions on the key points of mind meditation, has two parts. First, the completion stage related to the empowerment of conventional bodhicitta. First, one should train in the instructions for holding Tara. Visualize oneself clearly as Vajrasattva, the inside of the body is a great emptiness, in the center without obscurations, there is the central channel. The two channels on the right and left insert into the nostrils, and the lower ends enter the central channel four fingers below the navel. Visualize the guru father and mother on the crown of the head and pray. Then, visualize that diseases, evil spirits, and sins are all purified, and exhale stale air. All the essence of stability, movement, samsara, and nirvana is inhaled in the form of wind. The life nail is joined below the navel and held without distraction, so that the wind enters the central channel and the experience of clarity, bliss, and non-conceptuality arises. If you feel a little uncomfortable, relax, and if you can't bear it, exhaling stale air is the key. The benefit of practicing in this way is that in this instruction made by Vajra Laughter, it says: If you hold Tara, you will get the wisdom dagger, and from that you will become unobservable, and you will be able to grasp and move the sun and moon. So it is said. Second, there are two instructions for the bliss bindu. First, the upper doorའ
Chinese
关于控制精液的口诀是：其他如前。观想头顶、喉咙、心间、肚脐四个脉轮，以及肚脐下方火轮中央燃烧的火焰精华“让”字（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）。观想肛门处的气轮，以及头顶上白色、具有安乐性质的“吽”字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）。然后如前控制气息，当上行气通过鼻道而来，肛门的气轮摇动时，二者撞击火焰中央的“让”字（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），火焰变得炽热、锋利、纤细而明亮，在中脉中向上燃烧，接触到“吽”字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），以头顶上师的安乐热能供养。巨大的喜悦化为甘露融入“吽”字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）。从“吽”字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）中降下如细丝般清澈明亮、具有安乐性质的菩提心，融入“让”字（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），为火焰提供养料，使其更加猛烈地燃烧。由此，月亮融化为甘露，其精华充满全身，一心专注于燃烧和滴落，身体自然而然地生起巨大的安乐。二是下门三界嬉戏的口诀：观想自身为种姓总集金刚萨埵，在五个部位观想五部佛，在四个肢体观想四门守护。无论是事业手印还是智慧手印，都可以。观想金刚界自在母，在五个部位观想五位明妃，在双手、面部和莲花处观想四位秘密明妃。从空性秘密的“吽”字（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起金刚三字，从“阿”字（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）中生起莲花花蕊，以“赫利”字（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利）加持。在明妃的莲花中央，观想黑汝嘎九尊坛城。然后，先进行后生乐的行持，金刚和莲花交合，以等入的声音迎请遍布虚空的诸佛，化为大欲融入自身和明妃。后生乐之火融化白分，菩提心依次降临，在喉咙等四个部位自然生起四喜，每一个都要具备保持、返回、散布的要点。当菩提心作为金刚宝降临时，以此供养莲花坛城，无漏地保持，安住于事物俱生智的显现中。再次以强烈的“吽”字（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）引导和四种变化等方式，将日月二者混合向上引导，在肚脐等处体验下稳固的四喜之末，在头顶体验自性俱生智，每一次结束时也要扭
English
The oral instructions for controlling semen are: Other things being as before, meditate on the four chakras of the crown, throat, heart, and navel. Below the navel, in the center of the fire wheel, visualize the essence of fire, the syllable "ram" (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让) blazing. At the anus, visualize the wind wheel. At the crown, visualize the white syllable "ham" (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽), which is of the nature of bliss. Then, holding the breath as before, when the upper wind comes through the nostrils and the wind center of the anus moves, the two strike the "ram" (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让) in the center of the fire. The flame becomes hot, sharp, thin, and clear, and blazing upwards in the central channel, it touches the "ham" (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽), offering the bliss and warmth to the guru at the crown. Great joy melts into nectar and dissolves into the "ham" (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽). From the "ham" (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽), bodhicitta, clear, bright, and of the nature of bliss, descends like a fine thread and dissolves into the "ram" (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让), fueling the fire and causing it to blaze even more intensely. This melts the moon into nectar, and its essence fills the entire body. By holding the mind one-pointedly on the blazing and dripping, great bliss naturally arises in the body. Secondly, the oral instructions for the play of the three realms through the lower gate are: Visualize oneself as the Vajrasattva who is the union of all families, with the five families in the five places, and the four gatekeepers in the four limbs. Whether it is a karma mudra or a wisdom mudra, either is fine. Visualize Vajradhatvishvari, with the five consorts in the five places, and the four secret consorts in the two hands, face, and bhaga. From the emptiness secret "hum" (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arise the three vajra syllables, and from "ah" (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) arise the lotus stamens, marked with "hrih" (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利). In the center of the consort's lotus, visualize the mandala of the nine deities of Heruka. Then, since the practice of subsequent attachment precedes, the vajra and lotus are joined together. All the Buddhas pervading space, invited by the sound of absorption, dissolve into great desire into oneself and the vidya. The fire of subsequent attachment melts the white element, and the bodhicitta descends in stages, naturally giving rise to the four joys in the four places, such as the throat. Each one should be complete with the key points of holding, reversing, and spreading. When the bodhicitta comes as a vajra jewel, it offers to the lotus mandala, and by holding it without leakage, one abides in the arising of coemergent wisdom of things. Again, by forcefully guiding with "hum" (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and the four changes, the sun and moon are mixed and guided upwards. At the navel and so on, one experiences the last of the four joys of lower stability, and at the crown, one experiences the coemergent wisdom of self-nature. At the end of each one, also twist and