English
Me. Adding four and four bindus makes sixteen. Two are the path of gathering, four are the path of union, and ten are known as the ten secret grounds. Thus, having received the instructions, the son enters into union, abiding in union. Place a single vajra Hūṃ, and in expanding and contracting, it becomes a single five-pointed vajra. On its vase, contemplate Oṃ Āḥ Hūṃ (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). At the hole of the tip, contemplate a single black Phaṭ (ཕཊ་，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪特) at the bhaga, a single black Phaṭ (ཕཊཿ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪特). Upon this, expand and contract a four-petaled lotus. In its center, contemplate a blue E (ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃) triangle, and upon it, contemplate a single red Hūṃ (ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Then, perform the parts of the desire teachings with the consort. The lotus opens, and the vajra is bound halfway into the lotus. When gently moved, the experience of hardness is earth, slightly moist particles are water, and slightly warm is fire. Then, when the awareness is closely observed, the moving of bliss is wind. Then, reverse the bliss, reversing by means, reversing by samādhi, and reversing by mudrā. The first is when bliss slightly moves, take out the vajra just a little bit, and apply it to the abdomen and spine. Tighten the breath of the upper body, and the bodhi is reversed. Reversing by samādhi is, when bliss slightly moves, tighten the breath of the upper body, with the two ro and rkyang nāḍīs connected to the kuṇḍa in the central nāḍī. From the ro and rkyang nāḍīs, breath enters, and the bodhi that has reached the kuṇḍa spirals upwards and reverses, contemplate that it reverses purely white. The mudrā is, from the root of the vajra, press down with two fingers to the extent that it can be endured and reverse. From the wheel of emanation, reverse upwards in that way. From the root of the vajra to the waist, and from the tip, reverse in sequence. When reversing in that way, from the third bindu of the four bindus of joy at the root of the vajra, the second bindu of supreme joy at the waist of the vajra is, non-conceptual thought arises. When the bindus of the moon and sun in the coemergent place at the tip of this vajra, the vajra and lotus are grasped without falling from their respective mouths, the experience of the ultimate truth of self-awareness is the ground of all-pervading light. At that time, the union of the cause, the mixing of the sun and moon, the union of the result, the deity of self-appearing wisdom, and the deity appear without inherent existence. At that moment, without attachment, it is the ground of the lotus-holder. There, by the power of aspiration, two form bodies arise, which is the great gathering of the wheel of letters.
Chinese
是地。那是与下乘相符的。之后，因果颠倒之乘是：日月明点在自己的位置上，顶端向上颠倒。逐渐攀升，到达金刚之根，是普光之地。之后，到达化身脉轮是莲花者。喜悦明点到达自己的位置。见到自性任运成就之坛城，是显现大圆满之地。如果菩提脱落，则常念红色菩提心吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），用拇指和食指取来吞入腹中。也给予明妃。在修道中生起无法思议的乐受之时，如果专注于此，则不需要明妃。如果专注于无常，即使无分别念消失，仍然执着于灌顶之义，又会生起无分别念。因此，应当安住于修行的意义上。第六个是功德：先行度母，以因果圆满道。第七个是过失：与此相反。如此，对于甚深内灌顶，明确地显示了灌顶的种类有三十七种。如果多于此数，则此处未被佛陀密意所阐释；如果少于此数，则灌顶不完整，因为经文中已说明。通过善用此口诀之经文即可知晓。最后的总结是后续的行动。首先，叙述灌顶的功德是：上师手持秘密宝瓶，如是说：手印头饰心要和，主尊骨鬘与，光彩幢幡田地伞。以及，本尊和法器装饰品和，修法物秘密灌顶三者。听闻禅修讲解事业五者。以及，从今以后，诸佛之子，没有所有恶趣和，长寿安乐圆满具足，成为高处解脱之主。顶礼十方四时的一切如来之身语意功德事业的清净无尽庄严轮的教令真谛。以及，大威德怖畏金刚的忿怒尊众的教令。以大真谛的加持，我金刚某某，愿这些种姓之子圆满幻化网饮血忿怒尊的五种灌顶。
English
Is the ground of that. That is in accordance with the lower vehicle. Then, the vehicle of reversing cause and effect is: the sun and moon bindu reversing at the apex in their own place. Ascending gradually, reaching the root of the vajra is the ground of all-pervading light. Then, reaching the emanation chakra is the lotus one. Rejoicing when the bindu reaches its own place. Seeing the mandala of self-existing spontaneous accomplishment is the manifestation of the ground of great assembly. If bodhi is lost, then always contemplate the red bodhicitta Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), take it with the thumb and forefinger and swallow it into the stomach. Also give it to the consort. At the time when the bliss of non-conceptualization arises through the path of union, if one focuses on that, then a consort is not needed. Even if non-conceptualization arises from dwelling on impermanence, still clinging to the meaning of empowerment, non-conceptualization will arise again. Therefore, one should abide in the meaning of meditation. The sixth is the benefit: the perfection of wisdom is brought forth first, the path is completed by cause and effect. The seventh is the fault: it is the opposite of that. Thus, for the profound inner empowerments, it is definitely shown that there are thirty-seven kinds of empowerment. If there are more than that, then it is not explained here by the secret of the Buddha; if there are fewer than that, then the empowerment is not complete as explained in the text. It is known by properly applying this very text of instructions. The final summary is the subsequent action. First, stating the benefits of empowerment is: the lama takes the secret vase in his hand and says this: Mudra, head ornament, essence, and, main deity, bone rosary, and, splendor, banner, field umbrella. And, deity and implements, ornaments, and, accomplishment substance, secret empowerment, the three. Hearing, contemplation, explanation, activity, the five abundances. And, from this time forward, sons of the Buddhas, there is no more of all the bad destinies, and, long life, happiness, perfectly complete, become the lords of high liberation. Homage to the truth of the command of the wheel of adornment, the pure, inexhaustible realm of the body, speech, mind, qualities, and activities of all the Tathagatas of the ten directions and four times. And, the command of the assembly of wrathful deities of the great terrifying Vajrabhairava. By the blessing of the great truth, may I, Vajra so-and-so, complete the five empowerments of the illusory net, blood-drinking wrathful ones, for these sons of lineage.
Chinese
既然已经灌顶，从今以后，请诸位佛子牢记于心。远离三恶道的种种痛苦，具备所有天界的安乐，证得解脱和一切智智的怙主五部佛陀的果位，愿能自然安住于大集轮的坛城中。此外，凭借此大灌顶的加持，愿此地以及所有国土，平息时节的错乱，消弭兵器的劫难，断绝人畜的疾病，风调雨顺，年年丰收，一切众生皆能具足安乐与圆满。如是宣说。接下来是第二，巩固灌顶，念诵“吽吽”。于是，安住于虚空中的所有本尊及其宫殿，全部化为光芒，融入金刚上师自身。愿（上师）身语意的光辉和光彩更加鲜明，心想比以前更加强大。这被称为巩固灌顶，是对金刚上师自身非常重要的。接下来是第三，祈愿。上师从法座上下来，手持金刚铃，佛母手持灯。所有金刚兄弟姐妹合掌，伴随着乐音： 吽！圆满所愿，自然成就，十方诸佛，以及佛子勇士瑜伽士们，都降临于此。于此殊胜秘密尸陀林坛城中，汇集了所有甚深教言和口诀。密咒之中，幻化网之法类，乘之中，乃是普摄之王道。以此极密珍藏之口诀，虽然并非一切众生皆可修习，然为断除三界轮回之痛苦，经由殊胜秘密尸陀林之灌顶，愿具足智慧和福分的弟子们，证悟秘密菩提心之真义！此外，愿从身语意功德之中，所生起的种种稀有奇妙之果，以及方便智慧利乐有情之事，皆能自然成就！如是摇动铃铛，抛洒鲜花，如鲁嘎（愤怒尊）般绕坛城三匝。接下来是第四，宣说学处。从今天开始，你，我的孩子，就是嘿汝嘎（饮血尊），我
English
Since the empowerment has been conferred, from this time forward, may all the sons of the Buddhas keep this firmly in mind. Separated from all the sufferings of the three lower realms, possessing all the happiness of the higher realms, attaining the state of liberation and the all-knowing lord, the five Buddha families, may you spontaneously abide in the mandala of the Great Assembly Wheel. Furthermore, through the blessings of this great empowerment, may this place and all lands pacify the disturbances of the seasons, eliminate the calamities of weapons, cut off the diseases of humans and animals, have timely rainfall, and have perpetually good harvests. May all beings be endowed with happiness and perfect well-being. Thus it was proclaimed. Next is the second, to consolidate the empowerment, by reciting "Hūṃ Hūṃ." Then, all the deities residing in the sky, together with their palaces, dissolve into light and merge into the Vajra Master himself. May the splendor and radiance of (the master's) body, speech, and mind become even more vivid, and may the thought be that he is even more powerful than before. This is called consolidating the empowerment, which is extremely precious to the Vajra Master himself. Next is the third, to make aspirations. The master descends from the throne, holding the vajra bell, and the consort holds the lamp. All the vajra brothers and sisters join their palms together, accompanied by music: Ho! Perfecting intentions, spontaneously accomplishing, Buddhas of the ten directions, as well as the sons of the Buddhas, heroes, and yogis, all descend here. In this supreme secret charnel ground mandala, all the profound teachings and instructions are gathered. Among the secret mantras, the class of the illusory net of power; among the vehicles, it is the all-encompassing royal path. With this extremely secret treasure of instructions, although it is not something that all beings can practice, in order to cut off the suffering of the three realms of samsara, through the empowerment of the supreme secret charnel ground, may the disciples who possess intelligence and fortune realize the true meaning of the secret bodhicitta! Furthermore, may whatever rare and wonderful fruits arise from the qualities of body, speech, and mind, and may the activities of skillful means and wisdom for the benefit and happiness of beings be spontaneously accomplished! Thus, ringing the bell and scattering flowers, like a Rulu Gar (wrathful deity), circumambulate the mandala three times. Next is the fourth, to declare the precepts. From today onward, you, my child, are Heruka (blood-drinking deity), I
Chinese
如是吩咐道，你这孩子应当照做。如是说。本尊观修之方法，誓言守护之规矩，以及所有应学之处，皆应殷重奉行。其后第五，施放朵玛，朵玛分割为三份。第一份，名为法界之朵玛，行埋藏之仪轨。中间一份，名为智慧嬉戏之朵玛，行火供。最后一份，名为大悲化现之朵玛，供养所有事业之空行护法，施放残食。不向外展示，于内行四业之舞。其后第六，祈请吉祥，抬起白食子，抛撒鲜花，广行吉祥之仪轨。其后第七，感谢上师，弟子们顶礼并以头触碰上师之足。其后第八，收摄坛城，分配，守护身体，以剩余之瓶水沐浴道友姐妹们。坛城之足垫，彩粉颜料，以及瓶之装饰，火供之灰烬等，送至大河之中。守护斋戒一日。其后第九，回向无上菩提。一切行止皆不离本尊，融入光明之中。自身行止，行住坐卧，受用四时，修持之时，为了觉性，一切皆观想为坛城本尊，于名言之执着中解脱。如是说。幻化忿怒尊之灌顶阶梯圆满。如是幻化忿怒尊之灌顶圆满后，为了使诸本尊之灌顶稳固，观修本尊与观修心髓二者之中，观修本尊者，即先前鲜花所落之本尊，如此确认：此即是。其后，赐予心咒随许，以音声确认。将灌顶物置于头顶，行灌顶，以事业确认。亦即从一开始就如实确认，犹如认识金子一般，此乃本尊之确认。其后，以近取之方式，将一切显现声响皆受用为本尊与宫殿坛城，是为取道。将一切显现为本尊之相，确信其为心性，是为于本尊中嬉戏本尊。视一切为本尊之自性。安住于彼状态之中。