English
As instructed, you, my child, must do as told. Thus it is said. The method of meditating on the Yidam, the rules for keeping vows, and all that should be learned, must be diligently practiced. Then, fifth, the offering of the Torma should be performed, and the Tormas should be divided into three parts. The first part is called the Torma of the Dharmadhatu, and the ritual of burying it as treasure should be performed. The middle part is called the Torma of Wisdom's Play, and it should be offered in a fire offering. The last part is called the Torma of Compassionate Emanation, and all the Dakinis and Dharma Protectors of the Karma should be offered to it, and the leftovers should be discarded. Do not show it to outsiders, but perform the dance of the four activities inside. Then, sixth, offer auspicious prayers, raise the white tsal and scatter flowers, and perform the auspicious ritual extensively. Then, seventh, give thanks to the Lama, and the disciples should prostrate and touch the Lama's feet with their heads. Then, eighth, gather the Mandala, distribute, protect the body, and bathe the Dharma sisters with the remaining vase water. The Mandala's footrest, the colored powder pigments, the vase's decorations, and the ashes of the fire offering should be carried to a great river. Keep a one-day fast. Then, ninth, dedicate to unsurpassed Bodhi. All conduct should be inseparable from the deity, dissolving into light. One's own conduct, walking, sitting, sleeping, enjoying the four times, when practicing, for the sake of awareness, visualize everything as the Mandala deity, and be liberated from attachment to concepts. As it is said. The ladder of empowerment of the Illusory Wrathful One is complete. Thus, after the empowerment of the Illusory Wrathful One is complete, in order to make the deity empowerments stable, between meditating on the deity and meditating on the essence, meditating on the deity is to identify the deity on whom the flower fell earlier, confirming: This is it. After that, grant the essence mantra, confirming with sound. Place the empowerment substance on the head and perform the empowerment, confirming with activity. That is, confirming from the beginning as it is, like recognizing gold, this is the deity's confirmation. Then, in a close way, enjoying all appearances and sounds as the deity and the Mandala of the palace is taking the path. Deciding that all appearances as deities are the nature of mind is playing as the deity in the deity. Seeing everything as the nature of the deity. Abiding in that state.
Chinese
观修之法。四种威仪与本尊不分离是行为。不离于此是誓言。成熟是果。瑜伽士的住法如大象被葡萄酒灌醉一般。直接地，学习小座禅的直接方法。也就是，我们观想自身显现为本尊，在头顶观想一个红色明点，如豆子般大小。然后，在一肘的高度上，观想一个白色明点，如豆子般大小。然后，从左鼻孔出现一个红色光芒，如豆子般大小，击中头顶的红色明点。以此为助缘，红色明点发出光芒，利益众生。击中菩萨，供养令其欢喜的供品。光芒收回，融入红色明点。即使思维明点融化为光，也从左鼻孔出现白色光芒，击中上方的白色明点。光芒照耀，利益众生。击中如来，令其欢喜，收回，融入白色明点。它降下并融入红色明点。融入心间，心的中央。红白融合，从头顶梵穴向下融化。它本身在心间中央，红白融合的自性，在乐空无二的状态中放下心。这被称为观修本尊的窍诀。观修窍诀有上门和下门两种。首先是到达中等座禅的直接方法。在自己空荡荡的身体中，脉阿瓦都帝粗细如箭杆，外红内白。上端连接小尖端，下端连接大皱褶，那是命脉。骨架脉轮和下门风脉轮有两万分支。肚脐是生法宫，心是法轮，瓶颈是受用轮。头顶是伞盖。观想身体为一个巨大的佛塔。在头顶，有一个不坏的明点，是ཧཾ་（藏文，हं，ham，吽）的自性，如豆子般大小，从中发出光芒照耀十方。供养圣众，利益众生，收回，击中上方的字母ཧཾ་（藏文，हं，ham，吽）的明点。它融化为光。观想自己的根本上师以佛塔顶部的形式安住。将意识注入其中，上师也融化为光，从头顶梵穴
English
The method of contemplation. The four modes of conduct, not separating from the deity, are conduct. Not deviating from that is the vow. Maturation is the fruit. The way a yogi sits is like an elephant intoxicated by wine. Directly, learn the direct method of small meditation. That is, we visualize ourselves as the deity, and on the crown of the head, we visualize a red bindu, about the size of a bean. Then, at a height of one cubit, we visualize a white bindu, about the size of a bean. Then, a red light, about the size of a bean, emerges from the left nostril and strikes the red bindu on the crown of the head. With this as a condition, light radiates from the red bindu, benefiting sentient beings. Striking the bodhisattvas, offering offerings that please them. The light retracts and dissolves into the red bindu. Even if you think of the bindu dissolving into light, a white light emerges from the left nostril and strikes the white bindu above. The light shines, benefiting sentient beings. Striking the Tathagatas, pleasing them, retracting, and dissolving into the white bindu. It descends and dissolves into the red bindu. Dissolving into the heart, the center of the heart. Red and white merge, melting down from the Brahma aperture at the crown of the head. It itself is in the center of the heart, the nature of the union of red and white, letting go of the mind in the state of indivisible bliss and emptiness. This is called the pith instruction for contemplating the deity. There are two types of pith instructions for contemplation: the upper gate and the lower gate. The first is to arrive directly at the middle meditation. In your own empty body, the nadi Avadhuti is as thick as an arrow shaft, red on the outside and white on the inside. The upper end connects to a small tip, and the lower end connects to a large wrinkle, that is the life force. The skeletal chakra and the lower gate wind chakra have twenty thousand branches. The navel is the generation palace, the heart is the Dharma wheel, the throat is the enjoyment wheel. The head is the umbrella. Contemplate the body as a great stupa. On the crown of the head, there is an indestructible bindu, the nature of ཧཾ་ (Tibetan, हं, ham, Hūṃ), about the size of a bean, from which light radiates in all ten directions. Offering to the noble ones, benefiting sentient beings, retracting, and striking the bindu of the letter ཧཾ་ (Tibetan, हं, ham, Hūṃ) above. It dissolves into light. Contemplate your root guru as residing in the form of the top of the stupa. By placing awareness in it, the guru also dissolves into light, from the Brahma aperture at the crown of the head.
Chinese
上一页\t被称为《经部灌顶传承蜂蜜河流》第三函第二部分内灌顶之河流中的幻化忿怒尊灌顶仪轨。 绒敦多吉贝。\t下一页
English
In the center of one's own heart, place your awareness, blended with your own consciousness, in a state of abandonment. Now, the meditation on the bliss of the lower gate is as follows: Again, visualize a red bindu, the size of a pea, on your own crown. Visualize a white bindu, the size of a pea, one arrow-length above it. The red one is the aspect of wisdom, and the white one is the aspect of skillful means. Then, infuse awareness into the red bindu. Since it is the nature of desire, meditate on it trembling. Because its trembling becomes the immediate cause, the white bindu also trembles. Then, it descends and dissolves into the red one. Red and white mix inseparably. As it dissolves downwards from the crown, abide in the indivisibility of bliss and emptiness in the center of the heart. These are the key instructions for meditation on the empowerment of Mahayoga. The ladder of Mahayoga empowerment is complete. सुप्रतिष्ठ वज्र ये स्वाहा। (藏文，सुप्रतिष्ठ वज्र ये स्वाहा，supratiṣṭha vajra ye svāhā，Well established, Vajra, hail!) Checked and finalized. previous\tThe empowerment ritual of the Wrathful Heruka of Illusion, from the river of inner empowerments, the second part of the third volume of "The Honey Stream, Known as the Sutra Empowerment Tradition." Rongton Dorje Pal. \tnext