English
Oḍ! Thus praised. Having offered and praised in this way, the assembly of deities rejoiced, dissolved into light, and merged into one's own heart. Again, in the center of the mirror mandala, in the palace of the great liberation of Dharma origin, Vajravarahi and Hayagriva, the father and mother, holding red curved knives and skull cups. Surrounded by the assembly of the lineage of lamas. From one's own heart, five-colored rays of light radiate, transforming all appearances and existences into five offering goddesses. Filling the sky, they hold various offering clouds and make offerings. The assembly of deities in the mandala of lamas and dakinis are extremely pleased and equally absorbed, causing the stream of bodhicitta to descend, and the clouds of nectar, which have become one taste with the nectar of the skull cup. Emanated goddesses make offerings to the assembly of deities in the mandala of the lama and yidam. Oṃ āḥ hūṃ hrīḥ (Tibetan, Sanskrit Devanagari: ओँ आः हूँ ह्रीः, Sanskrit Roman transliteration: oṃ āḥ hūṃ hrīḥ, literal Chinese meaning: Om Ah Hum Hrih), Maha Rini Sara Jasa Riya Jnana Pancha Amrita Kha Hi (Tibetan, Sanskrit Devanagari: महा रिणि सरा ज स्रिया ज्ञाना पञ्च अम्रिता खः हि, Sanskrit Roman transliteration: mahā riṇi sara ja sriyā jñāna pañca amṛta khaḥ hi, literal Chinese meaning: Great Rini Sara Ja Sriya Jnana Five Amrita Kha Hi) Sprinkle drops of nectar. Again, in order to fulfill the joy of the three root deities, the activity of the feast offering goes first. With strong devotion and longing for the lamas of the vidyadhara lineage, constantly praying, the master and disciples perform together. As before, after offering the feast offering, make aspirations and auspicious wishes. Oṃ āḥ hūṃ (Tibetan, Sanskrit Devanagari: ओँ आः हूँ, Sanskrit Roman transliteration: oṃ āḥ hūṃ, literal Chinese meaning: Om Ah Hum). The prayer of the lineage, such as "All dharmas are pure from the beginning, wisdom," can be adjusted to add or omit the intermediate lineage as needed. In order to closely represent the meaning of the extremely secret mantra, the vows are proclaimed: The special vows of the profound four empowerments, without the need to protect, the order of view and conduct of the primordially protected and primordially pure, with firm vows, repeat after me: Oṃ āḥ hūṃ hrīḥ (Tibetan, Sanskrit Devanagari: ओँ आः हूँ ह्रीः, Sanskrit Roman transliteration: oṃ āḥ hūṃ hrīḥ, literal Chinese meaning: Om Ah Hum Hrih)! Without the need to protect, etc. In order to make it a special vessel, the wisdom is bestowed: Do not be distracted to other places, please meditate single-pointedly on this key point. The disciple's body key point possesses the seven dharmas of Vairochana. The speech key point, let the breath relax naturally. The mind key point, starting from the mature shoulders, etc. Direct your single-pointed focus towards samsara. Through the power of its sound and light, and the unfeigned devotion that arises towards the lama, the rays of light that radiate from the lama's heart, etc. From the lama, yidam, etc., lead the disciple in, gently dissolving.
Chinese
观想上师以能使弟子相续生起殊胜智慧的能力加持，并信受。以香和音乐等降临加持。第二、正行方面：将自解脱的能取所取之智慧，于当下要害处降下，从超离意识之觉性的本面，以五种方式指示于自身。第一，依于安住而指示，故莫散乱，务必认识此义！哦，具种姓者！从“顷刻”等至“务必认识”。如是行持，虽显现为安住，然实无所住。此乃指示了知心性离戏之安住方式之方法。第二，依于似心游移之去处而指示：众弟子起身，依次以眼之姿态观望四方虚空，观想身体从虚空中央向外游移。噫玛噫玛等至“是空性”。如是行持，虽显现为来往，然实则未曾去往任何地方，此乃指示了悟无来往之义的方法。第三，依于似心生起之处而指示：噫玛，具种姓之子，汝之心等至“观待生”。如是行持，虽显现为生起心念，然实则无从此生起之处，故于此无生之根源，安住于不可言说之义中！噫玛，具种姓之子，汝谛听！等至“令知晓”。如是行持，便能了悟心之自性无所从来，无所安住，亦无所灭，不成立生灭，超越因缘，本初未生之安住方式。第四，显现与心识本自解脱为法性之庄严，于六识之境，指示无执、通透、本然之自性。首先，依于眼识之境，以色指示境与心识显空无根：汝于自身前方之虚空中央，观想五部佛之身像，圆满具足装饰与装束，明亮清晰，并观视，领会此义！噫玛，具种姓者等。如是行持，便能于显现为色法上执
English
Visualize that the master blesses you with the ability to generate special wisdom in your mind, and have faith. Bestow blessings with incense and music. Second, the main part: The wisdom of self-liberation of grasping and fixation is brought down to the key point of the present moment. From the face of awareness beyond the mind, five methods of pointing out the naked face to oneself arise. First: Because it is based on abiding, it is pointed out, so do not be distracted, and be sure to recognize the meaning of this! O son of lineage! From a moment etc. to recognize it. By doing so, although it appears to abide, it does not abide anywhere. This is a method of showing how to understand the meaning of the state of mind that is free from elaboration. Second, the introduction based on the place where the mind seems to wander is: The students stand up and look at the sky in four directions in sequence with their eyes, and meditate on the body moving out from the center of the sky. Kye ma kye ma etc. is empty. By doing so, although it seems to come and go, it does not actually go anywhere from the state of abiding. This is a method of realizing the meaning of no coming and going. Third, the introduction based on the place where the mind seems to arise is: Kye ma son of lineage, your mind etc. Look at what happened. By doing so, it seems that thoughts arise and arise, but in reality, there is no place where it arises from this, so rest in the meaning that cannot be expressed anywhere because the root of arising from this is separated! Kye ma son of lineage, listen! etc. to know. By doing so, the nature of the mind does not arise from anywhere. It does not abide anywhere. It does not stop anywhere. It is not established in arising and ceasing. It is beyond cause and condition. This is a method of realizing the meaning of the state of being unborn from the beginning. Fourth, appearance and mind are inherently liberated as the ornament of Dharma, so in the realm of the six aggregates, the introduction to the unattached, transparent, and natural nature. First, based on the object of the eye, the introduction to the emptiness of the object and mind based on form is: In the center of the sky in front of you, visualize the body of the five victorious families, complete with ornaments and attire, bright and clear, and look at it and understand the meaning of this! Kye ma lineage etc. By doing so, it is held to appear as a form
Chinese
执著者的心没有根基， 因为脱离了根本。由于它所执著的对境的色，除了心之外，在任何地方都不成立，因此，这是能见到显空无生的方法。 再者，在耳的对境中，开示声音发出的对境心，即声空脱离根本，请听各种悦耳和不悦耳的声音，从而理解此义！ 奇哉！具种姓者等。这样做了之后，执著声音发出者的心性，因为脱离了根本。由于它所听的对境的声音，除了心之外，在任何地方都不成立，因此，这是能见到声空无灭之义的方法。 再者，在鼻的对境中，开示气味感觉的对境心，即觉空脱离根本，请用鼻子嗅各种好坏气味，从而理解此义！ 奇哉！具种姓者等。这样做了之后，执著气味感觉者的心性，因为脱离了根本。由于它所感觉的对境的气味，除了心之外，在任何地方都不成立，因此，这是能见到觉空无住之义的方法。 再者，在舌的对境中，开示味道品尝的对境心，即味空脱离根本，请用舌头品尝各种美味和不美味的味道，从而理解此义！ 奇哉！具种姓者等。这样做了之后，在舌的对境中，执著味道品尝者的心性，因为脱离了根本。由于它所品尝的对境的味道，除了心之外，在任何地方都不成立，因此，这是能见到味空无相之义的方法。 再者，在身的对境中，开示所触体验的对境心，即触空脱离根本，脱掉肩膀上的衣服，在身的对境中，体验身体所触碰到的各种柔软和粗糙的触觉，从而理解此义！ 奇哉！具种姓者等，脱离。这样做了之后，在身的对境中，执著所触者的心性，因为脱离了根本。由于它所执著的对境的所触，除了心之外，在任何地方都不成立，因此，这是能见到触空无执之义的方法。 再者，在意的对境中，让生起快乐和痛苦，喜欢和不喜欢，贪恋和嗔恨等等的各种分别念，从而理解此义！ 奇哉！具种姓者等，如是。这样做了之后，在意的对境中，执著所生起的法的心性，因为脱离了根本。
English
The mind of the clinging one has no basis, because it is separated from the root. Since the form of the object it clings to does not exist anywhere other than in the mind, this is the method for seeing appearance and emptiness as unborn. Furthermore, in the realm of the ear, the object-mind of sound, the emptiness of sound, is introduced as being rootless. Listen to various pleasant and unpleasant sounds, and understand this meaning! O, noble lineage, etc. By doing so, the mind that grasps the sound that is heard is without a root. Since the sound of the object that is heard does not exist apart from the mind, this is the method for seeing the meaning of sound and emptiness as unceasing. Furthermore, in the realm of the nose, the object-mind of smelling odors, the emptiness of sensation, is introduced as being rootless. Smell various good and bad odors with the nose, and understand this meaning! O, noble lineage, etc. By doing so, the mind that grasps the sensation of odors is without a root. Since the odor of the object that is sensed does not exist apart from the mind, this is the method for seeing the meaning of sensation and emptiness as without abiding. Furthermore, in the realm of the tongue, the object-mind of tasting flavors, the emptiness of taste, is introduced as being rootless. Taste various delicious and unpleasant flavors with the tongue, and understand this meaning! O, noble lineage, etc. By doing so, the mind that grasps the tasting of flavors in the realm of the tongue is without a root. Since the flavor of the object that is tasted does not exist apart from the mind, this is the method for seeing the meaning of taste and emptiness as without focus. Furthermore, in the realm of the body, the object-mind of experiencing touch, the emptiness of touch, is introduced as being rootless. Remove the clothes from the shoulders, and in the realm of the body, experience the feeling of touching various soft and rough touches with the body, and understand this meaning! O, noble lineage, etc., separated. By doing so, the mind that grasps the touch in the realm of the body is without a root. Since the touch of the object that is grasped does not exist apart from the mind, this is the method for seeing the meaning of touch and emptiness as without grasping. Furthermore, in the realm of the mind, let various thoughts such as happiness and suffering, liking and disliking, attachment and aversion arise, and understand this meaning! O, noble lineage, etc., as it is. By doing so, the mind that grasps the phenomena that arise in the realm of the mind is without a root.