English
If this occurs, and later the sky is clear and cloudless, it is a sign of pure conduct. If it hasn't occurred before but occurs later, it is because of impure conduct. Therefore, purify it with virtuous deeds that are in accordance with oneself. If it occurs in the body, then create a hundred thousand tsatsas; if it occurs in speech, then recite the Vajrasattva mantra three hundred thousand times; if it occurs in the mind, then recite a hundred thousand times the combinations of letters, Ali and Kali. Doing this is very effective. For a medium level, do half of these. For a lower level, do one-third of these. If there is no obscuration from the beginning, then in each respective direction, the sky will become azure blue. If the conduct is pure, then it will continue to be like that later. The times of purity and impurity of body and speech should also be calculated. For those who are impure, they should be compensated by virtuous deeds as before. If the actions of body and speech are purified, for those who do not fall into the three realms: in the stage of the body, one will see special rainbow images, and images of supreme transformations; in the stage of speech, one will hear special sounds such as dragons; in the stage of mind, one will remember supreme thoughts and wonderful things. This is a sign that the son's sins are completely purified. Like this, at the time of distinguishing the fortunate mind-son, the guru should keep silent and abide in the state of the direct realization of reality. Then, on the morning of the day after the completion of three days, the guru should arrange five mandalas in the charnel ground: the first is various grains, the second is flowers, the third is incense, the fourth is medicine, and the fifth is various jewels such as gold, and arrange them according to the disciple's abilities. Then, in order to please the dakinis, one should arrange as abundant a feast offering as possible, and the various distinctions of outer and inner offerings. Then, signal to one disciple and call him over. The disciple must not let the guru leave until he has completed the empowerment. Then, the disciple prostrates, and the guru asks: 'Child, who are you?' The disciple should answer three times: 'I am the fortunate mind-son.' Then, the guru says: 'Since that is so, enter into the state of self-existing great perfection, the extremely non-elaborate state.' Then, offer the mandalas in order. Then, the disciple stands upright, with palms joined at the heart, and comes naked into the guru's heart mandala.
Chinese
抛掷意念，不散乱是关键。然后，上师口中发出“阿阿阿”的声音，充满力量，身体跳跃摇动，口中说话正直，心生喜悦和行为等，这是智慧的喜悦增长的征兆。上师用手势示意“向东方虚空界远处去”，这是进入坛城。同样，指示本智之神，以及虚空广大的灌顶等，都依赖于手势，从而赋予了前所未见的自显智慧，自然光明的自性。然后，由精通的上师来解脱上述所说的手势之语的口诀。这样灌顶后，回到自己的住所，举行盛大的欢乐宴会。因此，需要完整无遗地完成所有荟供的剩余。以上讲述了第六个极其无造作的灌顶如何授予。现在讲述第七个极度无造作的灌顶的次第：所谓“极度”，是指意在最深奥之处；所谓“无造作”，是指从行为和错觉中转变心意，预先训练心的自性。这也在于，这是瞬间或一瞬间圆满灌顶，也就是积累无数荟供等差别，陈设无数内外供品的差别。询问弟子“孩子，你是谁？”，弟子应回答三次“我是具缘的心之独子”。然后，上师允许说：“既然如此，就进入自性圆满大法的未作之心的坛城吧。”然后，弟子献上珍贵的曼扎，向上师祈请一次，说：开启心之坛城是：唉玛，具德金刚持！具德心之坛城，以太阳的千道光芒，斩断药和根，从菩提心生起。请向上师展示心的精要！应祈请三次。然后，上师为弟子确定身体的坐姿为化身的坐姿，以及三身的坐姿，以及身体的
English
Casting the mind, non-distraction is key. Then, the lama utters "Ah Ah Ah" with force, causing the body to jump and sway, the speech to be upright, and the mind to be joyful and active, etc., which are signs of the increase of the bliss of wisdom. The lama gestures, "Go far away in the eastern sky realm," which is to enter the mandala. Likewise, pointing out the deity of innate wisdom, and the empowerment of vastness of the sky, etc., rely on gestures, thereby bestowing the self-appearing wisdom never seen before, the self-nature of natural luminosity. Then, the skillful lama should unravel the oral instructions of the gestures mentioned above. Having thus empowered, one goes to one's own residence and holds a grand feast of joy. Therefore, it is necessary to completely fulfill all the remaining of the tsok. Thus, the sixth, extremely unelaborated empowerment, how it is bestowed, is shown. Now, the seventh, the order of how to bestow the utterly unelaborated empowerment, is shown: "Utterly" refers to the intention of the most profound; "unelaborated" refers to turning the mind away from actions and delusions, and training in the nature of mind beforehand. This also involves completing the empowerment in an instant or a single session, which means accumulating countless distinctions of tsok, etc., and arranging countless distinctions of outer and inner offerings. The teacher asks the student, "Child, who are you?" and the student should answer three times, "I am the sole son of the fortunate mind." Then, the lama grants permission, saying, "Since that is so, enter the unmade mind mandala of the self-perfected Great Dharma." Then, the student offers a precious mandala and makes a request to the lama once, saying: Opening the mandala of the mind is: Ema, glorious Vajradhara! The mandala of the glorious heart, with a thousand rays of the sun, cuts off medicine and root, arising from Bodhicitta. Please show me the essence of the heart! One should make the request three times. Then, the lama determines the student's physical posture to be the posture of the Nirmanakaya, as well as the postures of the three kayas, and likewise the physical
Chinese
还应进行六种疾病铁树的铃声等不同的做法。对此，要习惯于身体的坐姿，还要练习眼睛的观看方式，如化身等。然后是关于化身佛土的授记，然后是报身和法身佛土的授记。用语言说：唉玛，有缘者，东方有称为现喜的佛土。在那里，用大象的姿势观看，用狮子的跳跃姿势跳跃，用鹏鸟在空中飞翔的姿态前往。像这样，按照仪轨中出现的那样去做，然后才能显现法性。第三，以缓慢的门为目标，以天空空旷无云为境，以觉性不离于此三者，用经文来指示。如是所问之第三十三。为了使身体的安置成熟，对于尚未成熟的灌顶仪轨，分七个部分来讲述。现在是第一章的所问之第三十四，身体的安置，讲述作为依靠灌顶之因的誓言，分为两部分来讲述的第一部分。讲述誓言的简要安排，如无分别的菩萨天子等，经文中已明确说明。第二，也讲述灌顶时的誓言，如誓言身等，经文中也已明确说明。如是回答之第三十四分为两部分来讲述。现在是第一章的身体安置第三十五，讲述对语言的普遍运用，以心智来把握的见解，分为两部分来讲述的第一部分。讲述对语言的运用产生信任，如再说等，经文中已说明。第二，讲述行者与语言的相符，如粗略的分别等，经文中已说明。现在是第一章的身体安置第三十六，讲述超越语言，无戏论的法性，分为两部分来讲述的第一部分。讲述无边圆满的见解，语言未生未成，也就是超越语言的意义。觉性的智慧最初未形成语言，所以现在也没有出现在语言中，最终也不是用语言来解脱。也就是在相续中产生无法用语言表达的法性意义时，因为法性没有仅仅形成语言，所以知道它不依赖于语言而是空性的，那本身
English
Different practices such as the ringing of the six diseases iron tree should also be performed. To this, one should become accustomed to the posture of the body, and also practice the way of seeing with the eyes, such as the incarnate body. Then there is the prophecy about the pure land of the incarnate body, and then the prophecy about the pure lands of the enjoyment body and the dharma body. In words: Ema, fortunate ones, in the east there is a pure land called Manifest Joy. There, look with the posture of an elephant, leap with the leaping posture of a lion, and go with the gait of a garuda soaring in the sky. Like this, do as it appears in the ritual, and then the nature of reality will be manifested. Third, with a slow door as the target, with the sky empty and cloudless as the object, and with awareness inseparable from these three, indicate with scripture. Thus, the thirty-third of what was asked. In order to ripen the placement of the body, the initiation ritual that has not yet ripened is explained in seven parts. Now is the thirty-fourth of what was asked in the first chapter, the placement of the body, explaining the vows as the cause for relying on empowerment, the first part explained in two parts. Explaining the brief arrangement of the samaya, such as the non-conceptual bodhisattva son, etc., is clearly explained in the text. Second, also explaining the vows at the time of empowerment, such as the vow body, etc., is also clearly explained in the text. Thus, the thirty-fourth of the answers is explained in two parts. Now is the thirty-fifth of the placement of the body in the first chapter, explaining the view of universally using words and grasping with the mind, the first part explained in two parts. Explaining that one should have faith in the application of words, such as saying again, etc., is explained in the text. Second, explaining the correspondence between the practitioner and the words, such as coarse discriminations, etc., is explained in the text. Now is the thirty-sixth of the placement of the body in the first chapter, explaining the nature of reality that transcends words and is without elaboration, the first part explained in two parts. Explaining the view of boundless completeness, words are unborn and unformed, that is, the meaning that transcends words. The wisdom of awareness was not initially formed into words, so it does not appear in words now, and ultimately it is not liberated by words. That is, when the meaning of the nature of reality, which cannot be expressed in words, arises in the continuum, because the nature of reality is not merely formed into words, one knows that it does not rely on words but is emptiness, that itself
Chinese
现在，因为了知而没有了迷惑习气的根基，所以语言的分别念自然解脱。它的体验就像哑巴做梦一样。通过上师的口诀，在相续中生起不共的体验，因为断绝了语言的边际，所以称为超越语言。那个体验也像用一粒盐确定了味道，就确定了所有盐的味道一样。那也是因为超越了语言而无法言说，因为所有的戏论边际都圆满了，所以是超越取舍的。像这样，对于远离边际、完全圆满的大圆满来说，是超越了破立的边际。那也是对声闻等保密的，通过这部名为《成就决定出现的声变》的续部，依靠明觉金刚链的现量道，自己了知自己的明觉，融入明觉中。像这样，在没有用语言成立的情况下，显示了远离边际、完全圆满的见解。现在，第二是显示超越语言实际的见解。那也是因为聚集的身体的边际清净，从四大元素的束缚中解脱；表达的语言以基为执着的业清净，从语言的边际分别念中解脱；流动的意念的边际清净，从意念分别念的语言的见修行中解脱；执着的习气执着清净，从前后流动中解脱；束缚的烦恼的断除清净，从进入三界的断除中解脱。那也是因为所有显现都增长为光明和颜色，所以迷惑自然止息。所有分别念都增长为智慧，所以了知一切平等性。自性增长为无二，所以身体的运作中断。将所有这些归纳为一体的身体就是明觉金刚链。那也是自己明觉的智慧法性现量确定的法性是，无论显现什么，都是平等性，与任何事物都不混合，所以断绝了轮回和涅槃的界限。从中产生名为超越语言现量的次第。像这样，从第六个显示超越语言无戏论的法性中分为二来显示。现在，依靠第一品的身体安置的第七个现量要诀窍诀，以四种方式显示清空三界，第一，