English
All of these are not obtained through effort, but through the power of self-arisen realization. By bestowing the power of ultimate Brahma, all the powers obtained have been fully demonstrated. Why is there no bestowal here? Because the result of empowerment is reached as it is self-arisen, and it does not come from elsewhere. Because there is no obtaining of results. Therefore, all that exists within oneself is manifestly obtained. By showing that things do not change, realization does not change, the power of Vajra Brahma arises, and one becomes accustomed to realization. Everything is perfected and dissolves into great bliss. HO! Therefore, all the Buddhas of the three times, the essence of the profound instructions cherished in their hearts, that which should be obtained, is that itself. This is shown by the great method (kha), so it is perfected in oneself (ka). OM (Tibetan: ༀ, Sanskrit Devanagari: ओम्, Sanskrit Romanized: om, Literal meaning: Om), is a symbol indicating that awareness manifests as the five wisdoms, which is the body. Phenomena and existence are spontaneously accomplished, great bliss, non-conceptual. The unconditioned nature is the space of bliss. Since spontaneous accomplishment manifests as three, it arises in the self-arisen space. The self-arisen wisdom is all-pervasive, and its power is not obstructed anywhere, perfected in the space of awareness. Self-arisen awareness is great bliss. Qualities are spontaneously accomplished and perfected, the space of awareness is vast. In the great bindu of non-elaboration, nature manifests as all phenomena. HUNG (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Literal meaning: Hung), the root of the mind is clearly one. Non-conceptual wisdom, in the mind of enlightenment, all phenomena are clear, therefore, it is an unattached realm free from grasping and conceptualization. Self-awareness does not conceptualize anything. All the kings of wisdom are thus clear. Not conceptualizing anything, it ripens into great bliss. Again, that very great emptiness, not in any direction, without conceptualization, without an object. Letters, conceptualization, the movement of the mind, are exhausted and separated at the same time. Wisdom, self-awareness, is shown as the nature of all-separation. A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanized: a, Literal meaning: A) is a symbol of the mother's birth. The image of self-awareness is the wisdom body. The awareness that manifests clearly in the space of bliss is the bindu of emptiness. Since it is separated from all aspects of one's own continuum, the non-conceptual, incomparable great illusion, the play of wisdom, arises. The wisdom space of pure illusion. Self-awareness is the nature of wisdom illusion. It is manifestly clear in self-arisen illusion. Spontaneously accomplished illusion is unconditioned. The self-awareness of great bliss illusion is clear. That illusion is also the great quality, the precious jewel of the spontaneous accomplishment of one's own mind. Self
Chinese
智慧如虚空般无边无际，金刚之身。 幻化的智慧，化现之相。 因其光明，能成办一切众生之利益，故显现为三界之影像。 以上所说的身语意三字，即是与此表征相应，故此教法能从轮回的希望与恐惧中救护，故应与真言一同了解。 金刚乃无生之义，心性置于珍贵心之中央并寻觅之。 亦应远离分别念之障碍之风，或杂质外散之风，故表征、语言与觉性融入无生之中，故行持自然断绝。 何时传授这些灌顶呢？即是觉性显现与加持之时，故在黎明时分传授。 如何修持呢？首先进行虚假的与真实的灌顶，然后以修持的方式，将以上所说的密语，以觉性之状态结合并传授。 如王子孩童流浪一般。 如是的王子一般。 流浪的王子从贫民之地，被众人认出，告知你乃国王，解开表征，故灌顶为护持眷属之王。 金、银、铜、铁之转轮王，依次统治四大部洲、三洲、二洲、一洲。 以八力调伏四大部洲，以四军围绕，成为一切力量之主，此为灌顶。 如是譬喻，有缘分的种姓之子。 以表征使觉性自显，获得意义自然成就之解脱。 意义自性，不造作，通过离于表征与意义之次第，给予直接指示的口诀。 三界显现光明，显现为任运成就之三身。 幻化之智慧任运成就。 一解脱则一切解脱，应传授幻化口诀之方便。 对任何事物都无执着，乃是智慧之界，应将心安住于此。 以上师之方便，使智慧直接显现。 指示说，时间即是刹那，时间之尽头自然成就。 一切法从根本上未成立之义，无论显现什么，存在什么，都是幻象和水月
English
Wisdom pervades like the expanse of the sky, the Vajra body. The illusory wisdom, the form of manifestation. Because of its clarity, it can accomplish the benefit of all beings, therefore it appears as the reflection of the three realms. The three syllables of body, speech, and mind mentioned above, that is, corresponding to this symbol, therefore this teaching can save from the hopes and fears of samsara, so it should be understood together with the mantra. Vajra is the meaning of unborn, the mind itself is placed in the center of the precious heart and sought. Also, one should be free from the wind of the interruption of conceptualization, or the wind of outward scattering of impurities, so the symbol, language, and awareness dissolve into the unborn, so the activity naturally ceases. When should these empowerments be taught? It is the time when awareness arises and blessings occur, so it is taught at dawn. How to practice? First, perform the artificial and real empowerments, and then, in the way of practice, combine and teach the secret words mentioned above in the state of awareness. Like a prince, a child wandering. Like that prince. The wandering prince is recognized by the people from the land of the poor, and told that you are the king, unraveling the symbol, so the empowerment is to protect the king of the retinue. The wheel-turning kings of gold, silver, copper, and iron successively rule the four continents, three continents, two continents, and one continent. Subduing the four continents with eight powers, surrounded by four armies, becoming the master of all powers, this is the empowerment. Like that analogy, the son of a fortunate lineage. With symbols, awareness is self-manifested, and liberation of meaning spontaneously achieved is obtained. The nature of meaning, uncreated, through the sequence of separation from symbol and meaning, gives the oral instructions of direct indication. The three realms manifest clearly, appearing as the spontaneously accomplished three bodies. The illusory wisdom spontaneously accomplished. One liberation is all liberation, the means of the magical oral instructions should be taught. Without attachment to anything, is the realm of wisdom, the mind should be placed in it. By the means of the Guru, wisdom directly manifests. It is indicated that time is a moment, the end of time is naturally accomplished. The meaning that all dharmas are not established from the root, whatever appears, whatever exists, is illusion and water moon.
Chinese
如虹霓和阳焰般获得体验，由于无所畏惧，于大乐的虚空中明晰。此体验乃是无分别方便之智慧，如未加修饰的自然一般，以有相智慧方便而享用。诸佛之意趣豁然洞达，此有相智慧大乐，虽现前显现，然众人难以领悟，因非对境故不可见。自性圆满，无有成就。若离此权能，则过失与罪障乃是分别之自体，相之结缚不得解脱，如是宣说。 于是，有幸享用大乐，或具此种性者，以风与动摇结合之道，象征大乐之印封，以何者印封于何处，则彼即于彼之自性中显现，即由彼所生之无分别智慧中，一切任运成就之大乐，当以自显现之嬉戏而成就，如是总义中宣说。 动摇与不动摇中，动摇者乃风。虽与其一同安住，然因分别之染污，故不能见不动摇者。空性与乐不间断，以具相续而明晰之智慧，彼即是大乐之自性，当引入不动摇之虚空中。 复次，风之差别者，风有二种，何者为二，即觉性心之风与物质运行之风。物质有三种，持命者乃安住义之风，依于心之精华之精华阿唐（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），不运行，与命根一同安住，乃是知之所依。寿命终结之时，与精华一同运行，彼即是身体之脉络之执持者，于彼处与精微物混合，乃是精华之风，安住于昆达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），缓慢运行。糟粕则向外运行，并向内进入，分别身体之精华与糟粕，并作生起之事业。从脐向上，令心、喉、诸根运行。由此所分之糟粕为眼屎、鼻涕等。精华转为诸根，而作见等。从脐向下运行之精华生起安乐，糟粕则排出大小便与精液。觉性之风，法性光明而无分别，故为一，依于彼之
English
Having gained experience like rainbows and mirages, being fearless, it is clear in the expanse of great bliss. This experience is the wisdom of non-discrimination, like the unadorned natural state, enjoyed through the skillful means of conceptual wisdom. The enlightened intent of the Buddhas is fully realized. This conceptual wisdom of great bliss, although manifestly apparent, is difficult for all to comprehend, and because it is not an object, it is not seen. It is complete in itself, without accomplishment. If separated from this power, the faults and errors are the self of conceptualization, and the knot of signs will not be untied, as taught. Therefore, whoever is fortunate enough to experience great bliss, or is of that lineage, seals it with the great bliss that symbolizes the path of combining wind and movement. By sealing what with what, it becomes clear in its own essence, and in the non-discriminating wisdom generated by it, all spontaneously accomplished great bliss should be achieved through the play of self-appearance, as taught in general terms. Among movement and non-movement, movement is the wind. Although it dwells together with it, because it is defiled by conceptualization, the non-moving is not seen. The wisdom that is clear with continuity, without interruption between emptiness and bliss, is the essence of great bliss, and should be brought into the expanse of non-movement. Furthermore, the distinction of wind is that there are two types of wind. What are they? The wind of the mind of awareness and the wind that moves matter. There are three types of matter. The life-sustaining wind is the wind of abiding meaning. It relies on the essence of the heart's essence, A-thung (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), does not move, and dwells together with the life force, serving as the basis of knowing. At the time of the end of life, it moves together with the essence, and it holds the channels of the body, mixing with nutrients there. This is the wind of essence, dwelling in Kundhara (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), moving slowly. The waste moves outward and enters inward, separating the essence and waste of the body, and performing the work of arising. From the navel upwards, it causes the heart, throat, and all the senses to move. The waste separated by this is eye mucus, nasal mucus, and so on. The essence becomes the senses, and causes seeing and so on. The essence that moves downward from the navel generates bliss, and the waste excretes feces, urine, and semen. The wind of awareness, the nature of reality is clear and without discrimination, so it is one. Relying on that,
Chinese
显现为也扎八识或不可估量的忆念和分别。清净之气以一次迁徙在根达里流动。一次投射是从脉外和气向外流动。当知识所依，即内外之业气被掌握之时，所有向外流动的忆念和觉知都融入内在，因此觉知被掌握。气被掌握并融入之法的加持，使自续的知识止息，自燃的智慧生起，甚为奇妙。忆念和觉知显现为大乐智慧的自显之嬉戏身。从无有勤作的自显中，自然成就之法，即不散乱地依止它而成就。那无有偏执的自生智慧极为殊胜。证悟它，自然不退转，是为殊胜之法。若具福者欲于此生获得智慧之王，则以半月或昼夜之间，以计算迁徙的十二个短暂的禅定间隙，断除、修习、精进并接受，则智慧觉知的稳固之橛得以安立。念头止息，远离寂静之气，自然回转。远离缘于五欲的一切对境。圆满安乐之时，禅定间隙即使昼夜亦可成就。无有散乱的安乐智慧，因此获得无漏明点的成就。亦能获得如何将显有转化为大乐。此法胜于其他解脱之乐，是为殊胜道。因即是果，因此是无有因果次第的究竟。首先修习气，即以方便掌握这内外流动的粗气。于日夜二时中，二万一千六百为四大的气，也区分从左右二侧流动的数量。迁徙的禅定间隙有十二个。清净的安乐法性之气迁徙至根达里是一次流动。分别轮回之气，污垢十一，大多维持生命而流动。迁徙即是十二。以方便将那污垢融入清净根达里之迁徙，且不向外散布。那气即是此禅修次第