Chinese
於我過去之天及於後，生起十六母神並作迎請。 亦佈置外方護方尊之壇城，略作供養讚頌及念誦後， 勾招林伽誅殺儀軌，獻供及食子。 由三摩地之門，取忿怒尊之七種灌頂。 弟子祈請受持律儀時， 生起本尊，迎請，本尊像置於頂上， 觀想由本尊化身，降伏暴惡。 授予忿怒尊之念珠，給予咒語之念誦傳承。 融入咒字，並施予忿怒尊之念誦觀想。 授予寶劍、顱骨劍、杖、索之隨許。 融入手印，變幻所表徵之雲。 彼等受為身語意之灌頂。 世間及出世間之食子， 五肉甘露酒等，為功德灌頂。 十字杵隨許，為事業總體之灌頂。 從勸請世間及出世間之天尊後， 勾招林伽，安住於已逝及世間者。 分開守護及福德四種和合。 以橛及所表徵物擊打，而誅殺之。 轉識，並獻血肉為食子。 天尊與誓句混合，為忿怒尊之灌頂。 屍墊、牛皮、虎皮、人頭鬘， 及髮冠、蛇飾、橛、六種手印。 陳設莊嚴，稱為大手印之灌頂。 忿怒尊七灌頂之廣軌如是。 如是彼等灌頂之次第，若僅授予弟子之灌頂， 則於彼末尾，僅給予禪修念誦之傳承即可。若僅授予瓶灌頂，並欲成辦忿怒尊之事業， 而於彼灌頂勤求義利者，則忿怒尊之略灌頂是於隨許之末尾給予，廣灌頂則於他日給予。 欲修圓滿次第者，亦給予勝義灌頂，若無特別祈請，則僅授予瓶灌頂，及未圓滿念誦者，不作忿怒尊之廣灌頂。 無論如何，於弟子灌頂之事業圓滿後，若能成辦，則作寂靜之火供，並執持弟子右手無名指，由金剛阿闍黎之左手執持，繞弟子之身，獻注油三次左右，花等燃燒物亦由弟子奉獻於金剛阿闍黎，並稱念弟子之名
English
To the deities of my past and to the future, generate and invite the sixteen Matrikas. Also arrange the mandala for the protectors of the outer directions. After making offerings, praises, and a little recitation, Invoke and draw in the linga, perform the killing ritual, and offer the torma. Through the door of Samadhi, take the seven empowerments of the Wrathful One. When the disciple requests and takes the vows, Generate the deity, invite it, and place the deity's image on the crown of the head. Visualize emanations from the deity subduing evil. Bestow the wrathful rosary and give the transmission for mantra recitation. Integrate the mantra syllables and instill the wrathful recitation visualization. Bestow the subsequent permission of the sword, skull sword, staff, and lasso. Integrate the hand implements and emanate clouds of symbols. Accept these as empowerments of body, speech, and mind. Tormas of worldly and transworldly realms, The five meats, nectar, and alcohol are the empowerment of qualities. The crossroads subsequent permission is the general empowerment of activities. From urging the worldly and transworldly deities, Invoke the linga, abiding in the deceased and the worldly. Separate the four combinations of protection and merit. Kill by striking with the kīla and the symbolized object. Transfer consciousness and offer blood and flesh as torma. Mixing the deity and samaya is the empowerment of the Wrathful One. A corpse cushion, ox hide, tiger skin, garland of heads, And crown, snake ornaments, kīla, six hand implements. Adorned with ornaments, it is said to be the empowerment of the Great Seal. This is the extensive sequence of the seven empowerments of the Wrathful One. In such a sequence of empowerments, If only the disciple's empowerment is given, then at the end of it, only the transmission of meditation and recitation should be given. If only the vase empowerment is given and one wishes to accomplish the activities of the Wrathful One, And seeks the meaning of that empowerment, then the condensed empowerment of the Wrathful One is given at the end of the subsequent permission, and the extensive empowerment is given on another day. For those who wish to practice the completion stage, the supreme empowerment is also given. If there is no special request, then only the vase empowerment is given, and the extensive empowerment of the Wrathful One is not performed for those who have not completed the recitation. In any case, after the activity of empowering the disciple is completed, if it can be accomplished, then a peaceful fire offering should be performed, and the disciple's right ring finger should be held by the Vajra Master's left hand, and after circling the disciple's body, offer about three times of pouring ghee, and the disciple should also offer flowers and other burning substances to the Vajra Master, and mention the disciple's name.
Chinese
那等修习的差别是，所缘本身会变成多种形态。又将诸佛放入嘴里，变成心中的菩提心。从结合处后来显现轮等手印的形态，又再次收摄，心专注于安住于结合处。轮的显现和收摄是身佛随念，莲花的显现和收摄是语佛法随念，金刚的显现和收摄是意金刚随念，宝剑等的显现和收摄是部族随念，显现十三尊神之相是忿怒尊随念，修习安乐是誓言随念，共有六种。这是随念的支分。又迎请诸佛和菩萨放入嘴里，在心中变成月亮上的明点。也将结合处的明点向上提，融入心中的明点。对那个明点进行显现和收摄，这是等持的支分。这些是最初的瑜伽。之后，如果是完整的坛城就进行收摄，如果不是那样，就刹那间圆满生起宫殿和主尊，圆满其余的支分。在心中观想日轮上的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），这是个别思维的支分。从那发出光芒，这是获得显现的支分。从那显现三有而扩展。往回收摄，观想为唯心，这是意义的同一方面。那四者是专注于咒语。将光芒往回收摄，将吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）安住于明空无二，这是专注于心。再次获得光芒放射，从那扩展所作之事，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）变成不动，这是见道的意义。这是观察身金刚生处。事物这些没有产生等等，以及如果专注于身语意等等，念诵并修习空性，这是观察语金刚生处。下行清扫向上运行，结合处的勃噜姆（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃噜姆）通过中脉到达鼻尖。从蓝色金刚到芥子大小的脐间，太阳上以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志，从右鼻孔的通道显现，从左边收摄，融入心中的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，这是观察意金刚生处。三处
English
The distinctions of meditating on those are that the object itself will transform into many forms. Also, putting the Buddhas into the mouth, it transforms into the mind of enlightenment in the heart. From the juncture, later manifesting the forms of hand implements such as wheels, again contracting and holding the mind on abiding in the juncture. The manifestation and contraction of the wheel is the recollection of the body Buddha, the manifestation and contraction of the lotus is the recollection of the speech Dharma, the manifestation and contraction of the vajra is the recollection of the mind vajra, the manifestation and contraction of the sword and so on is the recollection of the family, manifesting the form of the thirteen deities is the recollection of the wrathful ones, and meditating on bliss is the recollection of the samaya, there are six in total. These are the limbs of recollection. Also, inviting the Buddhas and Bodhisattvas and putting them into the mouth, in the heart they transform into a bindu on the moon. Also, drawing the bindu of the juncture upwards, it dissolves into the bindu of the heart. That very bindu should be manifested and contracted, this is the limb of samadhi. These are the initial yoga. After that, if it is a complete mandala, then contract it, if it is not like that, then generate the palace and the main deity completely in an instant, and complete the remaining limbs. Meditating on Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) on the sun disc in the heart, this is the limb of individual discrimination. From that, light radiates, this is the limb of obtaining appearance. From that, the three realms manifest and expand. Contracting inwards and meditating as mind-only, this is the same aspect of meaning. Those four are focused on mantra. Contracting the rays of light inwards, placing Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in indivisible clarity and emptiness, this is focused on the mind. Again, obtaining the radiating of light, from that, the accomplished deeds expand, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) becoming immovable, this is the meaning of the path of seeing. This is examining the birthplace of the body vajra. These things are unborn, and so on, and if focusing on body, speech, and mind, reciting and meditating on emptiness, this is examining the birthplace of the speech vajra. By the downward clearing and upward moving, the Bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃噜姆) of the juncture reaches the tip of the nose through the central channel. From the blue vajra to the navel the size of a mustard seed, the sun is marked with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), manifesting from the path of the right nostril, contracting from the left, dissolving into the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the heart, this is examining the birthplace of the mind vajra. The three places
Chinese
于彼处安置三金刚，如现观般执持我慢，从中光芒四射，所有佛陀都汇集为四天女之相，化为红色明点之相。各自融化，父亲的宝处显现白色，母亲的鼻尖显现红色，交合处显现白里透红的光彩，对此强烈专注。观察三门的一切生处。再次修习后得之乐，如现观般执持我慢，从虚空中生起供养天女等，如现观般行持，是为后得之行。这些是后得瑜伽。如此在二种次第的道上获得稳固后，绘制修行坛城，与明妃一同行持有相之行，是为明妃之行。此称为圆满瑜伽。对此稍有稳固后，舍弃外坛城等，仅仅修习光明之起落，以外缘或智慧手印作为界限，入定时，一切法皆为乐空无二之智慧，出定时，对于该智慧之显现不间断，一切显现声响皆显现为本尊身，对此反复修习。一切行为举止也了知为彼之自性，是为怙主普观。此乃大瑜伽。这些与密集智慧足等之法，在道之次第上极其相似。并且，在此续王中，第五品中宣说了虚空秘密加持等，第七品中宣说了勾召血和勾召精液等之真实意义。此外，第七品、第十五品和第十八品中的诸多金刚语，瓦阿噶绕赞扎之论以各种真实意义的解释，阐明了成就之义，此乃诸位智者成就者之上师们所修持的。导师天生月以及香译师智吉祥所翻译的这些殊胜生圆次第之论典，虽有某些自诩为智者之人无端诽谤，然应知其如石女之语。于此宣说，殊胜窍诀之甚深四瑜伽之殊胜论典，由拉里达所造。
English
There, arrange the three vajras, and hold the pride like Abhisamaya. From that, rays of light emanate. All the Buddhas are gathered in the form of the four goddesses, and transformed into the form of a red bindu. They melt individually, with white appearing in the father's jewel, red appearing at the tip of the mother's nose, and a white and red glow appearing at the point of union. Focus intensely on this. Examine the sources of all three doors. Again, meditate on the bliss of the subsequent attainment, and hold the pride like Abhisamaya. From within the sky, generate offering goddesses and so on, acting like Abhisamaya, which is the activity of the subsequent attainment. These are the subsequent yogas. Thus, having gained stability on the two stages of the path, draw the mandala of practice, and engage in activities with characteristics together with the vidya, which is the conduct of the vidya. This is called the complete yoga. Having gained some stability in this, abandon the outer mandala and so on, and practice only the rising and falling in clear light. Use external conditions or the wisdom mudra as a boundary. During meditative equipoise, all phenomena are the wisdom of indivisible bliss and emptiness. During the subsequent attainment, repeatedly train in the uninterrupted appearance of that wisdom, with all appearances and sounds appearing as the bodies of deities. Understand that all activities are also of that nature, which is the Protector All-Seeing. This is the great yoga. These are very similar to the methods of the Compendium of Wisdom Feet and so on, and the stages of the path. Moreover, in this very king of tantras, the fifth chapter speaks of the blessings of the secret space, and the seventh chapter speaks of the definitive meaning of drawing blood and drawing semen. Furthermore, the Vajra words in the seventh, fifteenth, and eighteenth chapters are explained by the treatise of Va Akara Chandra with various definitive meanings, which is practiced by the wise and accomplished gurus. These excellent generation and completion stage treatises translated by the teacher Divine Source Moon and Zhang Lotsawa Sherab Lama, although some who claim to be wise slander them without reason, should be understood as being like the words of a barren woman. Here it is said: The supreme and profound instructions, the supreme treatise of the four yogas, were composed by Lalita.