Chinese
顶礼上师。之后是第四部分，无上瑜伽密续的乘。外道是能仁的传承，内道是方便的传承两种。第一种一般说有三种，用羯磨和瑜伽两种坛城来绘制。在坛城上画出标记，在坛城的一个角上，按照羯磨坛城摧毁一切的方式建造。之后进行瑜伽坛城的准备仪轨，然后画线。上方画香的滴。放置与本尊数量相同的花束。生起金刚界坛城。迎请，供养赞颂，祈请等等。花朵
English
Namo to the venerable Lamas. Then, the fourth part, the vehicle of the unsurpassed secret mantra. The outer path is the lineage of Shakyamuni, and the inner path is the lineage of skillful means, two types. Generally, the first is said to have three, drawn with the two mandalas of Kriya and Yoga. Draw marks on the mandala, and in one corner of the mandala, construct it in accordance with the Kriya mandala that destroys all. Then, perform the preparatory rituals for the Yoga mandala and draw the lines. Place a drop of incense on top. Arrange bouquets of flowers equal to the number of deities. Generate the Vajradhatu mandala. Invite, offer praise, make requests, and so on. Flowers
Chinese
嘎 观：行持是沐浴和清洁。果报是获得三种姓氏金刚持的地位。此时若要修习禅定，观想自己头顶上有白、红、蓝三色明点重叠。白色明点放光，净化众生的罪障。触及如来，献上令佛欢喜的供品。光芒收回融入头顶，观想本尊文殊菩萨，身色黄色，一面二臂，手持宝剑和青莲花。然后红色明点和蓝色明点融入心中。如此观想身语意三门与如来的身语意成为一体，行持四种行为。柱子般不可动摇是行持贪欲的所依。若修习克里亚的六支瑜伽，何处宣说之处，先前在瓦拉纳西宣说，后来在莲花彩虹洲灌顶。由谁灌顶的导师，先前由薄伽梵灌顶，后来由大学者寂天灌顶。向谁灌顶的对象，先前向菩萨金刚手灌顶，后来向导师月光焰灌顶。灌顶什么，须弥山、佛塔和如意树等灌顶二十六种殊胜灌顶。为何如此，先前金刚手被薄伽梵的慈悲所摄受，后来在器情圆满之时显现。如是说，上师具有清净的功德，弟子具有法器，具有业缘，以不退转的精进，能够请教甚深之义，询问取舍，具有信心的誓言，为了随顺这些而灌顶。必要是灌顶珍宝须弥山，具有获得威力和特殊能力之必要，灌顶佛塔，具有获得法身之必要，灌顶如意树，具有如意成就所愿之必要等，这二十六种灌顶就是如此。ཨིྀཊ྅྅྅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。然后是瑜伽的灌顶，上师进行自入，向本尊祈请灌顶，兄弟姐妹
English
Ga Gom: The practice is bathing and cleansing. The result is attaining the state of Vajradhara of the three lineages. If you want to practice meditation at this time, visualize three stacked bindus of white, red, and blue on the crown of your head. Light radiates from the white bindu, purifying the sins and obscurations of sentient beings. Touching the Tathagata, offer pujas that please the Buddha. The light gathers back and dissolves into the crown of your head. Visualize the deity Manjushri, with a yellow body, one face, and two arms, holding a sword and a blue lotus. Then the red bindu and the blue bindu dissolve into your heart. Thus, contemplate the three doors of body, speech, and mind as being the essence of the Tathagata's body, speech, and mind, and practice the four types of conduct. Being immovable like a pillar is the basis for practicing attachment. If you practice the six-limbed yoga of Kriya, the place where it was spoken was previously spoken in Varanasi, and later empowered in the Isle of the Rainbow of Lotus Flowers. The teacher who empowered it was previously empowered by the Bhagavan, and later empowered by the great scholar Shantideva. The object to whom it was empowered was previously empowered to the Bodhisattva Vajrapani, and later empowered to the teacher Chandra-ulkarajwala (月光焰). What was empowered were the twenty-six supreme empowerments, such as Mount Meru, stupas, and wish-fulfilling trees. Why is this? Previously, Vajrapani was embraced by the compassion of the Bhagavan, and later it was revealed when the vessel and its contents were complete. As it is said, the lama possesses the qualities of purification, and the disciple possesses the vessel, has karmic connections, and with unwavering diligence can inquire about the profound meaning, ask about what to take and leave, and possesses the vows of faith. The empowerment is given to follow these. The necessity is that empowering the precious Mount Meru has the necessity of obtaining power and special abilities, empowering the stupa has the necessity of obtaining the Dharmakaya, and empowering the wish-fulfilling tree has the necessity of fulfilling all desires as desired, and so on. These twenty-six empowerments are just like that. ཨིྀཊ྅྅྅ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). Then there is the empowerment of Yoga. The teacher performs self-entry and requests empowerment from the deity, brothers and sisters.
Chinese
全部沐浴。驱逐邪魔并授予宝瓶灌顶。然后瑜伽的灌顶分为十个根本和六十四个分支来授予。将灌顶物放在头上并融入相续。为了建立对那个灌顶生起信赖的所依，观想自己心间有五种巨大的精华，它们从原始以来就存在，是五种姓和五种智慧的自性。对此，观想自己头顶有一个白色明点，如豌豆大小。当它清晰时，念诵“从虚空中央，明点降临”，让那个白色明点从上到下，融入心间的五种精华，观想与五种姓无二无别地融合。那是胜义无相的自性。五种姓存在，并且五种姓显现为金刚界坛城的本尊，这是世俗智慧的显现。从那二者无别的状态中，心自然安住，据说这是灌顶生起信赖的所依。对此，如果加入瑜伽的解释，那么在何处授予的处所是天、鸟、声音、树木的园林，金刚界的坛城中。由谁授予的导师是伟大的导师库玛蒂授予。授予的对象是谁，是金刚鹏、名声等。授予的是什么灌顶，是瑜伽吉祥六十四灌顶。原因是，薄伽梵吉祥遍照佛赞说了伟大的功德的缘故。需要什么，需要通过获得它来成就吉祥。然后，为了使灌顶安住，进行缘起加持。献酬谢，以头顶受持双足，给予随许，收摄坛城。完毕！！
English
All are bathed. Expel the obstacles and bestow the vase empowerment. Then, the yoga empowerment is divided into ten roots and sixty-four branches to bestow. Place the empowerment substances on the head and infuse them into the continuum. To establish a basis for generating trust in that empowerment, contemplate that in the center of one's heart, there are five great essences, which have existed from the beginning as the nature of the five families and five wisdoms. For this, contemplate a white bindu, about the size of a pea, on the crown of one's head. When it is clear, recite, "From the center of the sky, a drop descends," and let that white bindu descend from above and below, merging with the five essences in the center of the heart, contemplating that they merge inseparably with the five families. That is the ultimate, signless nature. The five families exist, and the five families appear as the deities of the Vajradhatu mandala, which is the appearance of conventional wisdom. From that state of being inseparable, the mind naturally abides, which is said to be the basis for the arising of trust in empowerment. To this, if the explanation of yoga is added, then the place where it is bestowed is in the grove of gods, birds, sounds, and trees, in the Vajradhatu mandala. The teacher who bestows it is the great teacher Kumati who bestows it. The object to whom it is bestowed is Vajra Garuda, Fame, and so on. The empowerment that is bestowed is the sixty-four auspicious yoga empowerments. The reason is that the Bhagavan, the glorious Vairochana Buddha, praised the great qualities. What is needed is the need to achieve auspiciousness by obtaining it. Then, in order to make the empowerment abide, perform the auspicious consecration of interdependence. Offer thanks, hold the feet on the crown of the head, give permission, and gather the mandala. Finished!!
English
After cleaning well, smear with the five pure substances. Then perform the establishment of the branches. Starting from the central palace, on a convenient flat ground, draw an eight-petaled lotus mandala, decorate it with beautiful colors, and finally surround it with a vajra fence. The arrangement of substances and offerings on it is as follows: In the center, place a treasure vase and so on, marked with a crossed vajra, filled with pure water and twenty-five kinds of five essences. Decorate the mouth and neck of the vase, and attach a protective thread. On the east petal, place a treasure vessel containing the commitment line, on the south, place vajra bells and tormas, on the west, place vase substances, and on the north, place a full bandha of nectar. Above the central palace, place five colors in five treasure vessels, five wisdom lines, and three commitment substances of nectar. In front of the vajra master, place five clan vases, each with its respective heart mantra written on it. Arrange all the outer and inner offerings completely. Then, the master puts on white clothes and walks in the short-sleeved manner. Set the boundaries with the ten wrathful deities, confess from the primordial equality, take the vow with "Samantabhadra the Supreme," the Buddhas of the three times bestow blessings, and bless the pūjās in order. Perform the short-sleeved praise of the peaceful deities and so on. Also perform the wrathful deity rituals briefly. Then, dispel obstacles, fumigate with gugul and fragrant incense, purify the vase for all activities with the three syllables raṃ yaṃ khaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and contemplate emptiness as the wisdom of śūnyatā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：emptiness). Visualize the outside of the vase as a burning charnel ground, and the inside as a treasure palace. Within it, visualize a sun seat called Surya Mandala. Above it, from the rays of a green hūṃ, recite: oṃ bignanatakṛt amṛta kundali hana hana hūṃ phaṭ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Om, Vighnanata, Krit, Amrita, Kundali, Hana, Hana, Hum, Phat.). Visualize green nectar swirling, holding a crossed vajra in the right hand and a bell in the left. Bestow empowerment with the five wisdoms, crown with Karma Heruka, invite and merge the wisdom being, and request to remain steadfast. Starting with Samantabhadra, offer alternately with the four consorts. Offer medicine with "Mahāpañca amṛta kha hi," offer torma with baliṃta, offer the remainder with collected samādhi, offer with the union and liberation mantra, praise in the ten directions and four times, and make the aspiration of the five oceans. Then, join the two fingers and touch the vase, reciting: Om Ah
Chinese
融入后，观想线之体性转为身语意。之后，上师面向东方，弟子面向西方，将线头交给佛母，并伴随音调。名为“吽”字，是金刚部的自性，为了净化嗔恨之体性，祈请赐予殊胜加持。念诵嗡 嘛哈 舜亚达的咒语，观想线转为空性之智慧。之后，念诵“嗡”字和阿达热夏咒语，观想如镜之智的体性转为白色竖线。之后，以“梭”字和萨曼达咒语，观想平等性智的体性为黄色线。以“昂”字和扎达贝夏咒语，观想妙观察智的体性为红色线。以“哈”字和德热达阿努咒语，观想成所作智的体性转为绿色线。之后，观想所有线绳合一，如从真实成就之事业仪轨中所出，将“尸陀林秘密胜义坛城”改为：大集经，密咒幻化网坛城中，从无二菩提心之散聚中，以此金刚智慧大线之布设，宫殿坛城如意自然成就。嗡 阿 吽 梭哈。念诵后，将线绳缠绕，观想转为五智或身语意功德事业二十五之体性。之后，手持誓言之线，念诵嗡 阿 吽，加持为身语意，融入线绳中。名为“嗡”字，是如来身之自性，为了净化身体之体性，祈请赐予殊胜加持。念诵嘎雅班匝。名为“昂”字，是语之自性，为了净化语之体性，念诵瓦嘎班匝。名为“吽”字，是意之自性，为了净化意之体性，祈请赐予加持，念诵则达班匝。之后，将所有线绳收拢，于无边无动摇之，瑜伽平等顿超中，绘制愤怒威猛之事业，安住之量宫。嗡 阿 吽 班匝 嘉纳 玛德 扎玛 吽。念诵后，观想每根线都具有三重九股，如果能背诵从普贤到歌之智慧之间的短轨，就去做。之后，金刚铃之开光
English
Having dissolved, contemplate the essence of the line transforming into body, speech, and mind. Then, the teacher faces east, and the disciple faces west. Handing the end of the line to the consort, accompanied by intonation: The letter "Hūṃ" is the nature of the Vajra family. For the sake of purifying the substance of hatred, please grant the sacred blessing. By reciting the mantra of Oṃ Mahāśūnyatā, contemplate the line transforming into the wisdom of emptiness. Then, reciting the letter "Oṃ" and the mantra Ata Risha, contemplate the essence of mirror-like wisdom transforming into a white upright line. Then, with the letter "Sva" and the mantra Samanta, contemplate the essence of the wisdom of equality as a yellow line. With the letter "Āṃ" and the mantra Pratibhesha, contemplate the essence of the wisdom of discernment as a red line. With the letter "Ha" and the mantra Trita Anu, contemplate the essence of the wisdom of accomplishing activities transforming into a green line. Then, contemplate all the threads as one, and as it comes from the practice manual of true accomplishment, changing "charnel ground secret supreme mandala" to: In the great gathering scripture, in the mandala of the secret mantra illusion net, from the scattering and gathering of non-dual Bodhicitta, by laying down this great Vajra wisdom line, the palace mandala is spontaneously accomplished as desired. Oṃ Āḥ Hūṃ Svāhā. By reciting this, entwine the threads and contemplate them transforming into the essence of the five wisdoms or the twenty-five qualities of body, speech, mind, qualities, and activities. Then, holding the samaya line in hand, reciting Oṃ Āḥ Hūṃ, bestow blessings as body, speech, and mind, dissolving into the thread. The letter "Oṃ" is the nature of the Sugata's body. For the sake of purifying the substance of the body, please grant the sacred blessing. Recite Kāya Vajra. The letter "Āṃ" is the nature of speech. For the sake of purifying the substance of speech, recite Vāka Vajra. The letter "Hūṃ" is the nature of mind. For the sake of purifying the substance of mind, please grant blessings, recite Citta Vajra. Then, gather all the lines together, in the boundless and unmoving, yoga equality Tögal, draw the wrathful and fierce activities, the abiding palace. Oṃ Āḥ Hūṃ Vajra Jñāna Mati Krama Hūṃ. After reciting this, contemplate each line as having three sets of nine strands. If one can recite the short practice from Samantabhadra to the wisdom of song, then do so. Then, the consecration of the Vajra bell.