English
At the front gate of the navel chakra, the seed syllables of the six realms, Sutri (Tibetan: སུ་ཏྲི་, Sanskrit Devanagari: सुत्रि, Sanskrit Roman transliteration: sutri, literal Chinese meaning: Sutri) and its antidote Om (Tibetan: ༀ, Sanskrit Devanagari:, Sanskrit Roman transliteration: oṃ, literal Chinese meaning: Om) Yam (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Roman transliteration: yaṃ, literal Chinese meaning: Yam) reside. On the left, the self-existing vein has three petals, red in color, crescent-shaped, with the letters Du (Tibetan: དུ་, Sanskrit Devanagari:, Sanskrit Roman transliteration: du, literal Chinese meaning: Du) and Pre (Tibetan: པྲེ་, Sanskrit Devanagari:, Sanskrit Roman transliteration: pre, literal Chinese meaning: Pre), and the antidote syllable Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hum) resides. In the back, the wisdom vein has one petal, yellow in color, square-shaped, with the letters A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: A) and Ni (Tibetan: ཎི་, Sanskrit Devanagari: णि, Sanskrit Roman transliteration: ṇi, literal Chinese meaning: Ni), and the antidote syllable Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Roman transliteration: āḥ, literal Chinese meaning: Ah) resides. In the front, the merit vein has one petal, blackish-red in color, triangular-shaped, with no letters. It is the basis for ignorance and habitual tendencies. The condition of the veins is like this, and the complete state of activities and so on is as mentioned above. E, in the triangular frame of the fire seed syllable Ram (Tibetan: རཾ་, Sanskrit Devanagari: रं, Sanskrit Roman transliteration: raṃ, literal Chinese meaning: Ram), the wind seed syllable Yam (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Roman transliteration: yaṃ, literal Chinese meaning: Yam) is on the left and right, like Roma, Gonsa, Jangma, Lusa, Uma, Avadhuti, residing like the fire deity. In this way, in the manner of a fire offering, one inherently possesses it, and from Yam (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Roman transliteration: yaṃ, literal Chinese meaning: Yam), wind arises, striking Ram (Tibetan: རཾ་, Sanskrit Devanagari: रं, Sanskrit Roman transliteration: raṃ, literal Chinese meaning: Ram), from Ram (Tibetan: རཾ་, Sanskrit Devanagari: रं, Sanskrit Roman transliteration: raṃ, literal Chinese meaning: Ram), fire arises, and the fire melts the bindus in the vein places, which are like solidified butter and fat, and bindus flow from the two veins on the left and right, gradually filling Kundar and the four chakras, and the blessings of the guru and yidam descend, gradually filling the chakras. Relying on the mudra at the lower gate, the third empowerment introduces wisdom to its own place, which should be known from the oral instructions. The outer courtyard, triangular in shape, is the activity of wrathful deeds; the middle courtyard, square in shape, is the activity of increasing deeds; the various knots, round in shape, are the activity of pacifying deeds; the treasure-shaped crescent is the activity of magnetizing deeds. Its meaning is that the arising of the four places also possesses the nature of the shapes of the four activities, that is, the positions of the four chakras: the navel is earth, the heart is water, the throat is fire, and the crown is wind, so the four elements arise in the four vein places, and the activities are naturally accomplished. Similarly, in the secret realm, in the space of the consort, the four activities are naturally possessed, that is, the place of reliance is the vein and the reliance is the bindu. Possessing and perfecting the ten beneficial empowerments, the five power empowerments, the three profound empowerments, and so on. Among them, the ten beneficial empowerments reside within oneself: the eight consciousness aggregates reside in the five wisdoms, which is the empowerment of the crown ornament; the left and right veins reside like braids, which is the empowerment of the braids; the positions of the chakras, the consonants and vowels reside like a rosary, which is the empowerment of the rosary; the Ham (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Roman transliteration: haṃ, literal Chinese meaning: Ham) at the crown, the body is covered and connected by veins from head to toe, which is the empowerment of armor; consciousness and senses are not confused.
Chinese
顶上自显现为胜幢，观想诸尊安住于坛城中为手印灌顶，眉间大乐轮，伞上安住吽字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）为伞盖灌顶，脉轮四处充满明点为宝瓶灌顶，五种誓言物自性安住，享用饮食为饮食灌顶，五字自性安住，五种心要安住于自身。五种能力灌顶安住于自身：耳朵的莲管中有听声音的明点和清净的脉，所以是听闻灌顶；喉咙和舌头能发出声音，明点和元音字母安住，所以是讲述灌顶；昆达里尼和不坏明点无分别，所以是禅定灌顶；心间法轮的脉瓣上四种事业自然安住，四肢行持事业，所以是事业灌顶；脉和明点行持一切事业，五肢圆满五部和一切法，所以是金刚持一切教言灌顶安住于自身。甚深的三种灌顶是：脉中明点如雪般自性安住，所以是秘密灌顶；脉和明点的乐产生俱生喜，自性安住，所以是智慧甘露灌顶；二者无别，智慧本自安住，所以是大乐灌顶。如此安住，认识并修持，要从上师口中得知。༈ 供养方面，秘密是父母内部的三毒，外在是五妙欲，眼对色，耳对声，鼻对香，舌对味，身对触，意对法。脉的生脉、命脉、昆达里尼、拉拉那脉、大肉脉等处，寿命等甘露自性安住是供养，即五种誓言物本自具有安住于自身是供养。广大仪轨中说：为了勾招、执持以及同样地，聚集和融合而成就意义，制伏和不舍弃，成为自在，喜乐的妙音响彻十方。极其妖娆的光辉炽燃，如意宝珠鬘炽燃，美妙动听悦意的光辉炽燃，美貌动人的姿态摇曳于十方。完全满足，品尝守护融入，见解如珍宝堆炽燃，甘露明亮流淌，文殊菩萨。如此等等。任何时候这些都安住于自身，并不离开它，自性
English
At the crown, self-manifestation as the victory banner, visualizing the deities residing in the mandala as the mudra empowerment. At the forehead, the great bliss wheel, with the syllable Hum (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hum) residing on the umbrella, as the umbrella empowerment. The four chakra places filled with bindus as the vase empowerment. The five samaya substances naturally abiding, enjoying food and drink as the food and drink empowerment, and the five seed syllables naturally abiding, the five essences abiding within oneself. The five power empowerments abiding within oneself are: In the ear's lotus stem, there is a clear bindu for hearing sounds, with a clear channel, so it is the hearing empowerment. Sound arises from the throat and tongue, with bindus and vowel letters residing, so it is the speaking empowerment. The kundalini and indestructible bindu are non-conceptual, so it is the meditation empowerment. At the heart, the four activities naturally reside on the petals of the Dharma wheel's channels, and the four limbs perform actions, so it is the activity empowerment. The channels and bindus perform all actions, and the five limbs complete the five families and all dharmas within oneself, so it is the Vajradhara all-encompassing teachings empowerment abiding within oneself. The three profound empowerments are: Bindus like snow naturally abiding in the channels, so it is the secret empowerment. From the bliss of the channels and bindus, co-emergent joy naturally abides, so it is the wisdom-jnana empowerment. The two are inseparable, and jnana naturally abides in its own place, so it is the great bliss empowerment. Having introduced such abiding, one should learn about practice from the guru's mouth. ༈ As for offerings, the secret is the three poisons within the father and mother, and externally, the five desirable qualities: eye to form, ear to sound, nose to scent, tongue to taste, body to touch, and mind to dharmas. In the root channels, life channel, kundalini, lalana channel, great flesh channels, etc., the nectar of life and so on naturally abides, which is the offering, i.e., the five samaya substances inherently abiding within oneself are the offering. In the extensive ritual, it says: "For the sake of attracting, holding, and likewise, gathering and uniting to accomplish meaning, subduing and not abandoning, becoming free, the sweet sound of bliss proclaims in the ten directions. The splendor of extreme allure blazes, the garland of wish-fulfilling jewels blazes, the sweet and captivating sound of splendor blazes, the beautiful forms move in the ten directions of conduct. Completely satisfying, tasting, protecting, and dissolving, the view blazes as a heap of jewels, the nectar flows clearly, Manjushri." And so on. Whenever these abide within oneself and do not stray from it, naturally.
Chinese
胜义和自性界胜义，七或者界，耶果三者圆满故胜义之。是谛实。譬如如意树和珍宝自在宝珠，如意成就一样。七或三者一切皆为自性之因。世界坚固容器和动摇内涵等，即轮涅一切法。自生之智慧自显现而显现之性，于自性上无有实物成立，此乃殊胜之法身大。此乃自性或者自然而然如此安住。从业之外的果所获得之微尘许亦无有。此为何故？因为诸法皆于果位成熟之故，以及除此之外无有可行之处。如是胜义即是道之自性，入此而至圆满之间安住并串习，最终显现果，故而分道之基、道、果三者。胜义即是轮涅一切之生处，无有能遍所遍，故而十方无余轮涅一切。自生之大智慧如芝麻油般周遍。自生智慧彼者无有事物和相，无有方所而周遍显现，故而为一切手印之自性之因。诸法皆安住于如是之性中。如是胜义上无有轮涅之诸法剩余。胜义无有造作而安住之性，无有边际，界无有遮蔽而自明智慧。彼者无有止息，显现为方便手印之种种，为轮涅一切之自性之因。彼亦无有以生起因缘四者等之名相所诠释之自性之因，且不混杂。以完全圆满故亦称作圆满。第三个是真谛无别之异体执着之。寂灭和轮回之诸法，无有法性和有法二者，因为从根本上轮涅之种姓非为常恒。各自之色、声、香、味、触。法等轮涅之各自差别之名言假立一切。
English
The ultimate truth and the essence, the realm of ultimate truth. Seven or the realm, the three of primordial result are complete, therefore, the ultimate truth is the truth. For example, like the wish-fulfilling tree and the precious wish-fulfilling jewel, desires arise as needed. All seven or three of these abide as the cause of essence. The stable container of the world and the moving contents, etc., all the phenomena of samsara and nirvana. The self-arisen wisdom, appearing through its own manifestation, does not have any substantial existence in its essence. This is the great Dharmakaya. It abides in this way by nature or spontaneously. There is not even a particle to be obtained by a result other than karma. Why is that? Because all phenomena have matured into the state of fruition, and there is no place to go beyond that. Thus, the ultimate truth is also the essence of the path. Abiding and familiarizing oneself with it until entering and completing it, ultimately manifesting the result, therefore, the basis of the path is divided into the three: the path, and the result. The ultimate truth is the source of all samsara and nirvana, without pervader and pervaded, therefore, the great self-arisen wisdom pervades all ten directions of samsara and nirvana like sesame oil. That self-arisen wisdom, without substance or characteristics, appears everywhere without direction, therefore, it is the cause of the essence of all mudras. All phenomena definitely abide in such a state. Likewise, there are no phenomena of samsara and nirvana remaining in the ultimate truth. The ultimate truth, abiding without fabrication, is the self-illuminating wisdom without end, the realm without obscuration. That which is unceasing, appearing as various skillful means of mudras, is the cause of the essence of all samsara and nirvana. That, too, is not mixed with the cause of essence, which is not designated by names such as the four causes and conditions. Because it is completely perfect, it is also called perfection. The third is the truth of non-duality, clinging to different objects. All phenomena of nirvana and samsara are not two, the nature of phenomena and that which possesses phenomena, because the lineage of samsara and nirvana is not eternal from the beginning. The specific forms, sounds, smells, tastes, and touches. Phenomena, etc., all the terms designated as names for the specific differences of samsara and nirvana.