English
The mirror of generating the front, and the front generation focusing on the vajra, the invitation, offering, praise, recitation until completion, bestowing the empowerment of wisdom and awareness. Then, the student joins their palms and says: Vajra Joyful Mother, please consider me! You are the precious treasure of the arising of desires, with the path of great bliss, liberate me from the four rivers! Thus he speaks. Child, this path of liberation and means, is hidden by all the Victorious Ones. In the great secret vehicle of means, in order to purify the bonds with purity, the food and drink of meat, blood, and water, and the four wisdoms of my bhaga, light, sucking, drawing, and the water of mind, are you able to drink? In response: Emaho! For the sake of the path of means and wisdom, there is nothing that I cannot do. I will use them. In order to awaken, please grant them to me! Three times. Then, the lama, taking the hand of the consort, hands it to the student: Unborn dharmadhatu, the mother of the arising of awareness, the consort with signs, the supreme adornment. From the play of inseparable means and wisdom, increase the mandala of bodhicitta. Supreme noble one, accomplish bliss, all fruits are pleasing. The adornment of the non-dual meaningful action, the purity of dharmata, may you obtain the supreme taste of joy, the power of great bliss! Oṃ sarva tathāgata mahā guhya prajñāśvara svabhāva ātmako'ham. Thus he speaks. Then, through the teachings of desire, increasing bliss, and the method of descending bliss, igniting the tummo, and teaching the methods of meditating on the channels, winds, and bindus, and the dish of great meat, and the food of excrement, and arura, and drinking the juice of crabapple, and bathing, anointing the body with oil and fragrance, and adorning with ornaments. The body and mind from emptiness, visualize as the wrathful mother, establish the five wrathful mothers in the five places, establish the four gatekeepers on the four limbs. From the space bam (Tibetan: བཾ་，Sanskrit Devanagari: वं，Sanskrit Romanization: vaṃ，Literal Meaning: bam) arises an eight-petaled lotus, marked with the blue e (Tibetan: ཨེ་，Sanskrit Devanagari: ए，Sanskrit Romanization: e，Literal Meaning: e), endowed with light. Visualize the student as Buddha Heruka, generate the five families in the five places, generate the four gatekeepers on the four limbs, in the secret place from hum (Tibetan: ཧཱུཾ་，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Meaning: hum) generate a red five-pointed vajra, visualize the five seed syllables of the father on the horns, and the three seed syllables on the three central channels, at the end visualize phat (Tibetan: ཕཊ་，Sanskrit Devanagari: फट्，Sanskrit Romanization: phaṭ，Literal Meaning: phat). Chewing fragrant pills mixed with honey, looking at the lotus fully blooming, engage in play with the four mudras. Bodhicitta
Chinese
即，从顶轮开始依次降到四个脉轮，生起四喜的智慧。自明智慧的体性，殊胜菩提心的体性，在金刚宝到达顶端时，抓住并收回。也就是通过抓住宝瓶气，通过字句的结合来抓住，通过身体的机关来抓住等等。在抓住明点的时候，如实地体验并认识到远离一切能取所取分别的俱生智，乐空无别的法性，无垢光明之义，如实地体验并认识到本来平等大性的见解，无二唯一明点的证悟。从两者的手中抓住，孩子你从轮回的苦海中，救度解脱后，刹那间，金刚虚空的智慧大，安住在伟大上师的位置上，一切都变成种姓的主人。独自占有土地，心满意足后，从大乐遍布的事业中，将三界作为儿子来摄取。这样呼气，并给予酬谢。第六个是功德，生起自生智慧，获得法身。第七个是未获得的过患，没有方便，胎儿被饿鬼喝掉，不产生究竟的果。第三个是大乐的灌顶也有七个，第一个是必要，为了以胜义谛来调伏所知，以及用毒来调伏毒。第二个是体性，贪欲的滋味，安住在二谛无别的智慧中，获得能获得之物，从聚集因缘的力量中产生。第三个是词义，无二的智慧，无生无灭，因为舍弃能取所取而自然解脱，所以称为具有安乐，那在何处显现呢？所以称为获得。第四个是数量，譬喻的和意义的安乐。通过那两个，也有有依和无依两种，以及能诠和所诠两种，本体和后随两种，本体俱生智和自性两种来了解。第五个是给予的方法，不让十二岁的明妃蓬头垢面，沐浴，装饰打扮，将饮食受用和坛城一起供养上师，然后按照如何适合的给明妃灌顶并结合。
English
That is, starting from the crown chakra, descending sequentially to the four chakras, generating the wisdom of the four joys. The essence of self-aware wisdom, the essence of the supreme Bodhicitta, when the Vajra jewel reaches the peak, grasp and withdraw it. That is, by grasping the vase breath, by grasping through the combination of syllables, by grasping through the body's mechanisms, and so on. At the time of grasping the bindu, truly experience and recognize the co-emergent wisdom that is free from all grasping and grasped concepts, the nature of reality of indivisible bliss and emptiness, the meaning of immaculate luminosity, truly experience and recognize the view of the great equality, the realization of the non-dual single bindu. Grasping from the hands of both, child, from the ocean of samsara, having liberated and freed you, in an instant, the great Vajra space wisdom, may you abide in the place of the great Guru, may all become lords of the lineage. Alone, having taken the land and been satisfied, from the activity of great pervasive bliss, take the three realms as sons. Thus exhaling, and giving thanks. The sixth is the merit, the arising of self-born wisdom, and the attainment of the Dharmakaya. The seventh is the fault of not attaining, the lack of means, the fetus being drunk by pretas, and the ultimate fruit not arising. The third, the empowerment of great bliss, also has seven aspects. The first is the purpose, to tame the knowable by ultimate truth, and to tame poison with poison. The second is the essence, the taste of desire, abiding in the wisdom of non-duality, obtaining what is to be obtained, arising from the power of accumulating causes and conditions. The third is the definition, the non-dual wisdom, without arising or ceasing, because of abandoning the grasped and the grasper, it is naturally liberated, therefore it is called having bliss, and where does it appear? Therefore it is called attainment. The fourth is the number, the bliss of example and meaning. Through those two, there are also two kinds of dependent and independent, and two kinds of signifier and signified, two kinds of substance and subsequent, the substance of co-emergent wisdom and the two kinds of nature to be understood. The fifth is the method of bestowing, do not let the twelve-year-old mudra maiden be disheveled, bathe her, adorn her, offer food, drink, enjoyment, and mandala to the Guru, and then empower and unite with the consort as is appropriate.
Chinese
应当这样做。在明妃的真实要害处，犹如新月之中，菩提心的明点白色如芥子般自然存在，以禅定专注，与具有秘密金刚智慧之味、bhaga的明点相连，并束缚于触感。将父尊的剩余菩提明点与空性相融合。之后，在流出的过程中，莲花之中存在的菩提被拇指和无名指取走，涂抹在明妃的舌头上。之后，父尊和母尊二者……。为了圆满地陈述自生忿怒本尊坛城之心要，以曼扎迎请身坛城的生起处，以诶亚嘿迎请降临。 扎 吽 班 霍 (ཛ༔ཧཱུཾ་བཾ་ཧོ༔，jaḥ hūṃ vaṃ hoḥ，jah hum vam hoh，扎 吽 班 霍) ，融入无二之中。进行供养、赞颂和念诵等各种仪式。前生本尊也如前一样，进行念诵等，直到获得自入。之后，将弟子的右手无名指和明妃的左手无名指用宝鬘束缚。从那根线的末端由金刚上师抓住，念诵：大乐即是法身，智慧方便得以圆满。此生以及生生世世，勿舍弃此成就之宝藏。一切胜者诸佛，圆满正觉皆由此而生。若舍弃，则金刚界自在威力，若不了解勾招和禅修，则金刚劫无边无际，亦无法获得法身。详细解释了其中的含义。之后，向弟子传授四喜灌顶的口诀：外四喜，内四喜，秘密四喜。其中，外四喜是：最初见到明妃，喜悦涌动而产生的喜。之后，明妃加持，以及手指相连等行为所产生的喜悦是胜喜。进行爱欲论典的行为是离喜。明妃和自身汗流浃背，身体瘫软是俱生喜。内四喜是：自身和明妃二者都观修四个脉轮，大乐轮是喜，受用轮是胜喜，法轮是离喜，化身轮是俱生喜。秘密四喜是：guhyavajra的根是喜，金刚的腰部是胜喜，金刚的宝瓶是离喜，金刚的顶端是俱生喜。这些每一个
English
It should be done like this. In the true essence of the consort, within something like a crescent moon, the white bodhicitta bindu, about the size of a mustard seed, naturally resides. Focus on it with samadhi, connect with the taste of the secret vajra wisdom and the bhaga bindu, and bind to the touch. Mix the remaining bodhi bindu of the father, which resides in the sky. Then, in the process of flowing, the bodhi existing in the lotus is taken by the thumb and ring finger and applied to the consort's tongue. Then, the father and mother both... In order to fully state the heart essence of the self-generated wrathful deity mandala, invite the place of arising of the body mandala with Manza, and invite the descent with Ehya He. Jaḥ hūṃ vaṃ hoḥ (ཛ༔ཧཱུཾ་བཾ་ཧོ༔，jaḥ hūṃ vaṃ hoḥ，jah hum vam hoh，Ja Hum Bam Hoh), merge into non-duality. Perform offerings, praises, and recitations as appropriate. The front generation deity is also done as before, performing recitations and so on, until self-entry is obtained. Then, bind the disciple's right ring finger and the consort's left ring finger with a jeweled garland. Holding the end of that thread, the vajra master recites: Great bliss is the dharmakaya, wisdom and means are perfected. In this life and in all lifetimes, do not abandon this treasure of accomplishment. All victorious Buddhas, perfect enlightenment arises from you. If abandoned, the power of Vajradhatu's wealth, if one does not understand attraction and meditation, then the vajra kalpa is endless, and one will not attain the dharmakaya. The meaning of this is explained in detail. Then, to the disciple, bestow the oral instructions of the four joys empowerment: the outer four joys, the inner four joys, and the secret four joys. Among them, the outer four are: the joy that arises from the initial sight of the consort, when bliss is stirred. Then, the joy that arises from the consort's blessing and the joining of fingers, etc., is supreme joy. Performing the actions of the Kama Sutra is separation joy. When the consort and oneself are sweating and the body is limp, it is coemergent joy. The inner four are: meditate on the four chakras in both oneself and the consort, the great bliss chakra is joy, the enjoyment chakra is supreme joy, the dharma chakra is separation joy, and the emanation chakra is coemergent joy. The secret four are: the root of guhyavajra is joy, the waist of the vajra is supreme joy, the vase of the vajra is separation joy, and the tip of the vajra is coemergent joy. Each of these
Chinese
我。明点四四相加为十六。二是集合道，四是结合道，十是知为秘密十地。如是接受口诀后，以子入于结合，安住于结合。安置一个金刚吽，收放时化为一个五峰金刚杵。其瓶上，观想嗡啊吽（ༀ་ཨཱཿ ཧཱུཾ་，梵文天城体：ओम् आः हूँ，梵文罗马拟音：om āḥ hūṃ，汉语字面意思：嗡啊吽）。顶端孔穴处观想一个黑色啪特（ཕཊ་，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪特），于bhaga处观想一个黑色啪特（ཕཊཿ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪特）。于此收放四瓣莲花。其中心观想一个蓝色埃（ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）三角形，其上观想一个红色吽（ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。之后对明妃做欲乐的教典部分。莲花开放，金刚杵一半束缚于莲花中。缓慢摇动时，坚硬的感受是地，微湿的颗粒是水，稍微温暖的是火。之后仔细观察觉知，快乐摇动是风。之后逆转快乐，以方便逆转，以禅定逆转，以手印逆转三种。第一个是快乐稍微摇动时，将金刚杵取出一点点，贴于腹部脊椎。收紧上半身的呼吸，菩提心得以逆转。以禅定逆转是，快乐稍微摇动时，收紧上半身的呼吸，以左右二脉与中脉的昆达相连。从左右脉进入呼吸，昆达到达的菩提心向上旋转逆转，观想白色清澈地逆转。手印是，从金刚杵的根部用两指按压到能承受的程度并逆转。从化身轮向上那样逆转。从金刚杵的根部到腰部，从顶端依次逆转。如是逆转时，金刚杵根部喜乐的四明点中的第三个明点开始，金刚杵腰部胜喜的第二个明点是，无分别念生起。此金刚杵顶端俱生位，月亮和太阳的明点，金刚杵和莲花各自的口中不掉落而抓住时，自证的胜义谛体验，即是普光地。此时，因位的双运日月混合，果位的双运智慧自显的本尊和，本尊母显现般无自性。此时无执着，是莲花者之地。于此以愿力的力量，出现二色身，即是文字轮大集会。