Chinese
祈请以空性充满，以极度充满，以广大，以极度广大，以成熟，以极度成熟，以解脱，以极度解脱来行广大之事。如是每座以二十一等数祈请后，六族五部的本尊融入光中，融入根本上师。收摄荟供置于自己顶上。上师以慈悲垂念于我，从顶上降临，于各种莲花日月之上，观想金刚萨埵大乐之身，一面二臂，双手于胸前交叉持金刚铃杵，拥抱明妃，发髻束起，余发披散，身着黄色法衣。明妃金刚慢母红色，右手拥抱父尊，左手于耳边摇动铃铛。父母双方皆以珍宝为头饰、耳饰、项链、臂钏、手镯、腰带、丝带等全身严饰，身着五彩丝绸裙，双足跏趺坐于金刚莲花座上。显现而无自性，具有百万日之光辉。观想顶上白色ༀ་（藏文，梵文：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间红色ཨཱཿ（藏文，梵文：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），心间蓝色ཧཱུྃ་（藏文，梵文：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。之后，将自己的身体、受用、福德、权势、三世的善根、安乐、吉祥、财富等一切圆满供养于上师。请您享用。祈请您赐予我灌顶加持。祈请您加持我的身语意三门成熟解脱。祈请您使一切佛的密意，上师的殊胜证悟，当下就在我的相续中生起。如此以强烈的虔诚心祈请一百零八遍等之后，上师父母以无执的方式放射出嬉戏的光芒，照耀十方。一切佛的身语意之加持力量汇聚，融入上师父母。父母交合，降下白红菩提心滴。我的业障、烦恼障、所知障全部清净，自身显现为金刚萨埵。从上师的额头发出白色ༀ་（藏文，梵文：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）带着光芒融入我的顶轮。清净身体的障碍。获得宝瓶灌顶。生起身体已经显现为化身之想。
English
Please grant that it be filled with emptiness, extremely filled, expanded, extremely expanded, ripened, extremely ripened, liberated, and extremely liberated. After supplicating in each session with twenty-one recitations, the six families and five aggregates of deities dissolve into light and merge into the root guru. Gather the tsok and place it on your crown. The guru, with compassion, descends upon my crown, and upon a lotus, sun, and moon seat, visualize Vajrasattva, the Great Bliss, with one face and two arms, holding a vajra and bell crossed at the heart, embracing his consort. His hair is tied up, with some strands loose. He wears a yellow dharma robe. His consort, Vajradhatvishvari, is red, embracing her consort with her right arm, and ringing a bell near her ear with her left. Both the guru and consort are adorned with jeweled crowns, earrings, necklaces, armlets, bracelets, girdles, and all kinds of ornaments. They wear skirts of five-colored silk. They sit in vajra and lotus posture. They appear but are without inherent existence, possessing the splendor of a hundred thousand suns. Visualize a white Oṃ (藏文，梵文：ओ，梵文罗马拟音：oṃ，汉语字面意思：seed syllable) at the crown, a red Āḥ (藏文，梵文：आः，梵文罗马拟音：āḥ，汉语字面意思：seed syllable) at the throat, and a blue Hūṃ (藏文，梵文：हुं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable) at the heart. Then, offer your body, possessions, fortune, power, the roots of virtue from the three times, happiness, prosperity, and all perfections to the precious guru. Please accept them. Please grant me empowerment and blessings. Please bless my body, speech, and mind to ripen and be liberated. Please grant that the intention of all Buddhas, the special realization of the precious guru, may arise in my being right now. After supplicating with intense devotion one hundred and eight times, the guru and consort, without attachment, emanate playful rays of light in all directions. The blessings of the body, speech, and mind of all Buddhas are gathered and dissolve into the guru and consort. They engage in union, and white and red bodhicitta descends. All my karma, afflictions, and obscurations are purified, and I myself become clear as Vajrasattva. From the guru's forehead, a white Oṃ (藏文，梵文：ओ，梵文罗马拟音：oṃ，汉语字面意思：seed syllable) with rays of light emerges and dissolves into my crown. The obscurations of the body are purified. The vase empowerment is obtained. Think that the body has manifested as the Nirmanakaya. Similarly, from the guru's
Chinese
从喉咙发出红色光芒的ཨཱཿ（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）。融入自己的舌头上。语言的障碍消除。获得语秘密的灌顶。语言解脱为报身。从心间发出蓝色光芒的ཧཱུྃ（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）融入自己的心中。意识的障碍消除。获得心智慧的灌顶。思维解脱为法身而想。之后，上师父母以欢喜的姿态从梵穴降临。在自己心中变成红色八瓣莲花的中央。在日月莲花座上，面带微笑。眼睛半睁半闭。内心充满喜悦。尽力专注于安住于白色和红色的上师父母。之后，上师父母化为光芒。与汇集三世所有佛陀的上师的ཀཱ་ཝཱ་ཙི་（藏文：ཀཱ་ཝཱ་ཙི་，梵文天城体：का वा चि，梵文罗马拟音：kā vā ci，汉语字面意思：迦瓦则）和自己的身语意三者无二无别地融合。三门差别的污垢消除。获得以智慧金刚语加持的灌顶。本体和秘密身显现啊！这样想之后。断绝三世的分别念，将心不加修饰地放松放置，持续一段时间。结束时回向善根：我以所做的善业。愿不久于世成佛。为了利益一切众生，以正法。救度众生脱离痛苦和热恼。在此未出现征兆之前，持续保持非常重要。如果未进入加持，就不会生起证悟。如果进入上师的加持，据说证悟会强制性地生起。征兆是，上等者将轮回显现证悟为法身。中等者将轮回显现观想为上师。同时生起乐、明、无分别的体验。下等者对轮回生起厌离心。对上师生起真实佛陀的认知。在梦中出现珍宝和佛土等清净的景象。一般来说，是密咒灌顶的特殊之处。在所有灌顶中，禅定的灌顶最深奥。在禅定之上，从上师处接受灌顶最为深奥。观想上师在心间中央，就不会出现心风等引起的癫痫发作。以及四大紊乱的所有疾病。以及邪魔的障碍都不会出现。据说会生起禅定的一切珍贵功德，对此自己有亲身体验的定解。即使有保密誓言，也仅仅以利他之心书写。
English
From the throat, a red ĀḤ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: A) emerges with rays of light. It dissolves into one's own tongue. The obscurations of speech are purified. One obtains the empowerment of secret speech. Speech is liberated into the Sambhogakaya. From the heart, a blue HŪṂ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) emerges with rays of light and dissolves into one's own heart. The obscurations of mind are purified. One obtains the empowerment of wisdom mind. One thinks of the mind being liberated into the Dharmakaya. Then, the Guru Father and Mother descend from the Brahma aperture in a joyful manner. In the center of one's own heart, which has transformed into a red eight-petaled lotus. On a sun and moon lotus seat, with smiling faces. Eyes half-open and half-closed. Hearts filled with joy. One focuses one's mind as much as possible on the white and red Guru Father and Mother who are vividly present. Then, the Guru Father and Mother dissolve into light. The KĀ VĀ CI (Tibetan: ཀཱ་ཝཱ་ཙི་, Sanskrit Devanagari: का वा चि, Sanskrit Romanization: kā vā ci, Chinese literal meaning: Ka Wa Chi) of that Guru, who embodies all the Buddhas of the three times, and one's own body, speech, and mind merge inseparably. The impurities of the three doors' differences are purified. One obtains the empowerment bestowed by the wisdom vajra words. May the essence and secret body be manifested! After thinking this way. Cutting off the thoughts of the three times, one leaves the mind uncorrected and relaxed for a long time. At the end of the session, one dedicates the merit: By this virtuous action that I have done. May I quickly attain Buddhahood without delay. For the benefit of all beings, through the sacred Dharma. May I liberate sentient beings from suffering and torment. It is very important to maintain this practice until signs appear. If blessings do not enter, experiences and realizations will not arise. If the Guru's blessings enter, it is said that experiences and realizations will arise forcefully. The signs are: the best is realizing samsara as the Dharmakaya. The intermediate is perceiving samsara as the Guru. The simultaneous arising of the experience of bliss, clarity, and non-conceptuality. The lowest is turning the mind away from samsara. And generating the perception of the Guru as the actual Buddha. In dreams, pure visions such as jewels and Buddhafields appear. In general, it is the special characteristic of secret mantra empowerment. Among all empowerments, the empowerment of samadhi is the deepest. Above that, receiving empowerment from the Guru is the deepest. By meditating on the Guru in the center of the heart, epilepsy caused by heart wind and so on will not occur. And all diseases of the disturbed elements. And all obstacles of evil spirits will not occur. It is said that all the precious qualities of samadhi will arise, and one has definite knowledge of this from one's own experience. Even though there is a seal of secrecy, it is written only with the intention of benefiting others.
Chinese
祈请寂护三根本众宽恕。谁人恭敬金刚上师您，谁人于头顶修持您，诸佛加持于彼人，彼人执持诸佛之密意。如是说。殊胜上师黑汝嘎之顶严，信奉与恭敬乃一切功德之基。如是等等，续部之教证不可胜数。三者，为守护阻碍，观想自之本尊黑汝嘎或任何智慧忿怒尊之心间，有一蓝色黑色的吽（ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽），观想生出无数个同样的吽（ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽）。从右鼻孔呼出，整个世间充满吽（ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽）的声音。从左鼻孔吸入，观想身体内部全部充满吽（ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽）的声音。口中长诵吽（ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽）。无论呼气吸气，都要观想内外之吽（ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽）充满喉咙之间。为消除障碍而长诵吽（ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽）。以吽（ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽）之加持守护四面八方。如是说。这些前行首先要逐一修持直至生起验相，之后也要在每次修法之初进行。无论修法时间长短，都不能舍弃之前的而直接进入之后的修法。从皈依发心开始，要以在之前的修法上不断累加之后修法的方式进行。所有修法结束之后，都要安住于无缘状态并回向善根。二者，正行分为二：外器内情的体性，以及，三摩地之次第。初者，根本偈颂云：具足决定之教证上师，为瑜伽士之利益，菩提心之引导，开示禅修之次第。如是说。 宣说上师与弟子及诀窍之三种体性：上师是通晓开示真实义之经续教言者，从普贤王如来次第相传四灌顶之河流未曾干涸者，加持证悟之桥梁未曾断绝者，口耳相传诀窍之要点未曾错谬者，无有自私自利之心而能摄受他人之上师。弟子之体性是对轮回生起厌离之心者，将名声等等今生之事抛之脑后者，具有对三宝不退转之信心，不轻视业果，获得灌顶且具有誓言，视上师为佛陀且能布施身受用者，对诀窍
English
I beseech forgiveness from the assembly of the three roots. Whoever reveres the Vajra Master himself, whoever meditates on him at the crown of their head, the Victorious Ones bless them. That one holds the Victorious Ones' intention. It is said, and, The crown ornament of the holy Guru Heruka himself, devotion and respect are the basis of all qualities. And so forth, there are countless scriptural citations from the tantras. Thirdly, in order to protect against obstacles, contemplate your own chosen deity Heruka, or any wrathful deity of wisdom, at their heart, think of a single dark blue Hūṃ (ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽). Countless such Hūṃ (ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽) arise. Exhaling from the right nostril, the entire realm of the world is filled with the sound of Hūṃ (ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽). Inhaling from the left nostril, think that the entire inside of the body is filled with the sound of Hūṃ (ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽). Recite the long Hūṃ (ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽) aloud. Whether exhaling or inhaling, think that the space between the throat is filled with the inner and outer Hūṃ (ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽). Recite the long Hūṃ (ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽) to clear away obstacles. Protect the directions and boundaries with the application of Hūṃ (ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，汉语字面意思：吽). It is said. These preliminaries should first be done one by one until signs appear. Later, they should be done at the beginning of every session. No matter how long or short the session, one should not abandon the former and engage in the latter. From taking refuge and generating bodhicitta onwards, one should do it in such a way that the latter is added to the former. At the end of all sessions, rest in aimlessness and dedicate the merit. Secondly, the main practice has two parts: the characteristics of the outer vessel and inner essence, and the stages of samādhi. Firstly: From the root text: The teacher who possesses definitive scriptural authority, for the sake of the yogi, the guidance of bodhicitta, shows the stages of meditation. It is said. It shows the three characteristics of the guru, the disciple, and the instructions: The guru is one who knows the tantras, scriptures, and instructions that reveal the definitive meaning, the river of the four empowerments has not dried up in succession from Kuntuzangpo, the bridge of blessings, experience, and realization has not been broken, the key points of the oral transmission instructions have not been mistaken, the guru who has no self-interest and can take care of others. The characteristics of the disciple are that they have generated a mind of renunciation towards samsara, they have turned their backs on the activities of this life such as fame, they have unwavering faith in the Three Jewels, they do not despise the cause and effect of karma, they have received empowerment and have vows, they see the guru as a Buddha and are able to give their body and possessions, to the instructions