English
When I see (a disciple) adorning himself with wisdom, diligence, and so on, my mind generates a feeling of joy in the three times. If I hear about the qualities proclaimed in the scriptures and oral instructions, and the disciple's mind expands like the sky, I will believe with a heart of joy, devotion, and longing that is in accordance with the guru's intentions. Especially the Lama Vajra who is considered special, the fortunate one, whatever he does with body, speech, and mind, he does virtuous deeds without deceit or flattery. Merely seeing his face and remembering his form destroys all common defilements in the continuum, such as the five heinous crimes and the ten non-virtuous actions. Like the rays of the sun, he pacifies suffering, and it is certain that he is the Victorious One of the three times. Therefore, the disciple should also know that the guru's body, speech, and vajra qualities are such, and constantly, without distraction, rely on him with his own mind. And according to how the guru's intention and heart desire, he should please him in every way with respectful mind through the three doors, and always offer offerings without attachment to body and possessions. Such a person is a son of the lineage and should be taken in. The fortunate one who becomes a field of bliss is like planting a seed in fertile ground that does not fail. He ascends the great throne of realization through the indivisible vajra method. In an instant, he gains certainty, cuts off hope and fear, and receives the prophecy that he will realize the state of the Sugata, the self-luminous awareness. With the end of time, whatever thoughts arise are immediately liberated, and therefore he is placed on the ground of fruition. Then, how should this situation be examined? By the one who teaches the characteristics of the vajra guru, when does he realize the disciple's faith and other qualities with the clear manifestation that I have seen with my own eyes? Or does he know through the signs and symbols of speech of body, speech, and mind whether others have Dharma or not? Or through divination, dreams, and omens, the prophecies of Dharma protectors and dakinis? Or should he judge by the divination of whether both minds are happy or not? If he is suitable as a vessel, then the oral instructions are infused into his mind by skillful means, or if he has already obtained and realized them, he ascends the seat of the vajra-holder guru. After the guru has understood his lineage, in order to ripen the fortunate one in the state of great bliss, he should bestow the key instructions according to the order of wisdom. For this, first prepare a feast gathering and request.
Chinese
灌顶是给予的次第，现证之方便的次第，刹尼札嘛即次第，悉地即相遇且见，羯磨即业已完成。༈ 这是勤奋努力身与心的事业，对于具器者以实物和语言指示，安住于与明点之体性不分离之处。平凡和特意所作的三门之欲求和戏论全部止息。不是所说的预言，因为声音言说无法触及。一切寂静下来，乃是具缘弟子的心之坛城中，以证悟之流，大乐自生的瑜伽士，没有偏袒之故。如是证悟若不修持，则如狮子被绳索束缚，想要前往空旷之处。秘密真言幻化的总集，是证悟的康庄大道吗？或者教法各乘的差别，以何种方式适合心智的次第？自己随心所欲地从平凡之门以下行事业，次第随所欲而行。开示之后，最终以大乐之自在王来念诵，直至圆满。如是证悟，则显现声响一切皆于觉性中自在解脱，譬如明亮燃烧的珍宝幻相吗？精华提取物、药物和玛吉达。任何具足方便的瑜伽士，所应舍弃的，即转变为觉性无生之界。于大乐中证悟大方便，即具足见行禅定时，行为和事业的法，无余的一切，以任何方式，于一切，随顺自己和他人的想法，从那个门径中行持。如是所寻之方便之门，如何随心所欲地寻找。这在共同中似乎是努力，但对于证悟而言，这是无需努力的事业。因此，无论为了自己和他人而勤奋努力做什么，那位瑜伽士的意图是没有行为和寻找。因此是无有辛劳和勤奋努力的道路。༈ 嗡 班匝 索朗 玛朗（藏文，वज्र सु लं म लं，vajra su laṃ ma laṃ，金刚，善，吗，吗）。宣说的空行母的征兆或与神通预言相结合，玛玛 汝汝 哲达 阿比 札萨 萨瓦哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。以此咒语，空行母在梦中显示弟子相续清净与否。首先，弟子获得成就的征兆的神通之成就，和
English
The initiation is the order of giving, and the order of the method of realization, Kshani Dhrama is the order, Siddhi is meeting and seeing, Karma is the work that has been completed. ༈ This is the work of diligence and effort of body and mind, for the worthy vessel, it is indicated by objects and words, abiding in the place inseparable from the nature of Bindu. All desires and elaborations of the three doors, ordinary and intentional, cease. It is not the prophecy to be spoken, because the sound speech cannot touch it. When everything becomes silent, it is in the mandala of the mind of the fortunate disciple, with the stream of realization, the yogi of great bliss self-arisen, without partiality. If you realize it like that but do not meditate, it will be like a lion tied with a rope, wanting to go to the open space. Is the collection of secret mantras a great road to realize the illusion? Or the differences of each vehicle of the teachings, how does it suit the order of the mind? Whatever you want from the ordinary door to the lower work, the order goes as you wish. After teaching, finally recite with the King of Great Bliss Freedom until perfection. If you realize it like that, then all appearances and sounds are freely liberated in awareness, like a bright burning jewel illusion? Essence extracts, medicines and Makita. Any yogi who has the means, what should be abandoned, is transformed into the realm of unborn awareness. Realizing the great means in great bliss, that is, being in the state of view, practice, and samadhi, the law of behavior and action, all without remainder, in any way, in everything, according to the thoughts of oneself and others, practice from that door. Thus, the door of the means to be sought, how to seek as one wishes. This seems to be an effort in common, but for realization, this is a work without effort. Therefore, no matter what diligence and effort is made for oneself and others, the intention of that yogi is without action and seeking. Therefore, it is a path without hardship and diligence. ༈ Oṃ Vajra Su Laṃ Ma Laṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning). The signs of the speaking Dakini or combined with clairvoyance prophecies, Mama Ruru Chitta Abhi Prasa Svaha (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning). With this mantra, the Dakini shows in dreams whether the disciple's lineage is pure or not. First, the accomplishment of clairvoyance of the signs of how much the disciple will achieve,
Chinese
是有关联的。认识到作为有意义的容器的方式后，应从大方便的结合中逐步开始。 ༈ 学生的根器有大小无量的差别，按照各自乘的次第来教导。如果随顺自己想要的愿望，那么各自的宗派就如前面所说的次第一样。前面所说的虚假灌顶，从高到高地生起智慧的次第。因为远离了意义，所以断除了分别念的戏论和世俗的希望与恐惧，无论怎样安乐地放下，一切都显现为如是性。如果心的目标被抓住并依次安住，那么分别念本身就会成熟为大乐，觉性就会变成那如是性未被改造的实物。 ༈ 或者，将要宣说同时解脱的方法。对于一个实物意义，如果心的分别念的差别，无论是细微的部分还是相等的部分都产生，那么通过那个门，菩萨学生就会毫不费力地进入清净的身体。之前已经完成的事情，之后是梵天大灌顶。如果诸佛的清净意趣传授给一些有缘者，那么有缘者会在极短的时间内，自身变成菩萨或心性本身变成大英雄，与诸佛的意趣相同。安住于世俗的事物中，谁以大智慧普遍照耀，以无漏的彼岸到达顶峰，从根源产生并且没有被它触及，到达那里。无余众多功德的才能觉性无有偏颇，以方便在同一时间圆满。 ༈ 被分别念八乘的宗派所转变的，对于没有学习宗派的世俗执着实物分别念的人来说，是本来的。具有神变的诸天、龙、夜叉等都会听闻并生起信心。如果想要随顺自己想要的愿望来成就，那么首先在共同的坛城中，按照下面所说的，用十八种方式来清净，并守护十一天不出现障碍等。放下猛烈的世间，通过观察能否进入寂静处来转变心力。如果学生自己的心对世间的执着分别念没有任何戏论，那么就给予大乐的诀窍。 ༈ 体验
English
It is related. Having recognized it as a meaningful vessel, one should gradually begin from the union of great means. ༈ Due to the differences in the students' capacities, which are vast in size, the teachings are given according to the order of each vehicle. If one follows the aspiration of whatever one desires, then the tenets of each school are as the order previously stated. The artificial empowerments mentioned earlier generate wisdom in a progressive order. Because it is devoid of meaning, the elaborations of conceptual thought and ordinary hopes and fears are cut off, and however comfortably one lets go, everything is clear as suchness. If the mind's focus is grasped and remains in order, then conceptual thought itself will ripen into great bliss, and awareness will become the unaltered reality of suchness. ༈ Alternatively, the method of liberation in one instant will be taught. For a single object of meaning, if all the distinctions of mental thought, whether subtle or equal, arise, then through that door, the bodhisattva student will effortlessly enter the pure body. What was done before, then the great Brahma empowerment. If the pure intention of the Buddhas is conferred upon some fortunate ones, then that fortunate one will, in an instant, become a bodhisattva or the very nature of mind will become a great hero, the same as the intention of the Buddhas. Abiding in ordinary things, who is all-pervading with great wisdom, having reached the peak with the immaculate transcendence, arising from the root and not touched by it, having gone there. The talent of unimpeded awareness of countless qualities is perfected at the same time by skillful means. ༈ For someone who is transformed by the tenets of the eight vehicles of conceptual thought, who is an ordinary person attached to reality and conceptual thought without having studied the tenets, it is the original state. Gods, nagas, yakshas, and others who possess miraculous powers will listen and develop faith. If one wishes to accomplish according to one's own aspiration, then first in the common mandala, purify with eighteen methods as described below, and protect against obstacles for eleven days, and so on. Having abandoned the fierce world, transform the power of the mind by examining whether one can enter a solitary place. If the student's own mind has no elaborations on worldly attachments and conceptual thoughts, then give the essential instructions of great bliss. ༈ Experience
Chinese
证悟生起显现之时，乃是智慧之究竟。 确信是胜者之子。 断绝希冀与疑虑，不愿解脱，与善逝同等。 证悟串习之智慧无有限量，与虚空边际相同。 证悟之智慧，如海之深广，无二无别，波涛汹涌亦无所畏惧。 虽然没有显现的威力。 证悟的功德，伟大的力量，在智慧的境界中圆满，如迦陵频伽、狮子幼崽一般。 那么，如果证悟了，为何不能成办自他一切利益呢？ 例如，狮子被关在多孔的铁笼中，用绳索捆绑，无法跳跃；或者脸被套在铁环中，无法发出声音一样。 或者，像老鹰的翅膀被捆绑收拢，无法飞翔一样。 虽然智慧真实地在心中显现，但由于没有圆满自他无边利益的能力。 即使解开了执着心的铁索。 也像被串习的习气所束缚。 这是从圆满中说的。 被动摇的分别念之风所煽动搅乱。 没有把握住清净心之流动。 没有到达智慧之本体，如是之性的深处，而是落入边见。 智慧不离边，证悟的伟大力量没有成熟，没有自然成就。 此外，这里没有证悟和禅定的仪轨次第，因为远离了勤作之河流。 首先，对于没有愚昧的所化，上师以方便向其展示显有之实体的三身和任运成就之坛城。 自明觉在圆满六境的坛城中显现，不与智慧之身相混，通过体验来满足。 通过耳传口诀将体验的诀窍传入耳中。 将心性置于无有偏颇之境，无有取舍，展示具有广大体验的禅修口诀。 对于非法器者，进行打上封印的仪轨，这在头发的过患中已经说明了。 自性。 加持。 历史。 不被体验所欺骗的吉祥物品。 心生欢喜。 具备所有增长体验的条件，如果不具备，就会感到沮丧，从而产生障碍。 与自己的心相合，是体验快乐之处