English
For the sake of residing in the absence of Bodhi, I beseech the Protector to grant me empowerment. After praying in this way three times, tie the blindfold as before. Then, visualize the consort as possessing all perfect qualities, and entrust her to you for the sake of accomplishing the meaning of siddhi. This desirable consort should be relied upon, as observed by all the Buddhas. Through the union of Vajra and attachment, experience the supreme bliss. Buddhahood cannot be attained through other means. This triple world is also true. Therefore, you should always remain inseparable in samsara. This is the supreme conduct of wisdom of all Buddhas, the unsurpassed one. Whoever foolishly transgresses it will not have the supreme siddhi. Then, that goddess also said: "Eating feces and urine, blood and semen as well. Likewise, with utmost respect for the excellent woman, in the lotus of the bhaga. Child, are you delighted? Child, please tell me how you are at ease." After asking this, visualize: "Eating feces and urine, etc., why am I not delighted by the goddess? Always respecting the excellent woman, in the lotus of the bhaga itself." Answer in this way. Then she said: "Ema, my lotus is the place where all bliss arises. If one relies on it through rituals, then I will be in front of him, causing the Buddhas to rejoice, etc., acting in the lotus as it should be. The King of Great Bliss himself always resides here. Bhendza Moksha Ho (Tibetan, Devanagari script, Romanized Sanskrit, Chinese literal meaning)." Think in this way. Then, the exposition of that very reality: "As long as the yogi does not emit the Bodhicitta, the ornaments obtained at that time will not be lost. What other bliss is born from joy? If the Bodhicitta, which has become the treasure of all siddhis, is spilled, then the aggregates of consciousness will be victorious, and there will be no displeasing siddhi. The union of the Vajra of space, by touching, creates great wonder, whoever generates joy, he is the one who creates supreme joy. In the midst of the absence of joy, look at the symbol and make it stable. In the places where the sky of the lotus is pressed down by the navel of the Vajra. By sitting in the Vajra posture, with the mind in the jewel, looking at the place of dwelling. Whatever is the arising of wisdom, that is called the nature of wisdom. It is neither desire nor non-desire, it does not fixate on the middle way."
Chinese
于有情众生，秘密之事不可示。自身之蕴不可轻毁。诸法之自性不可分割。于恶毒常舍慈爱。法性不可衡量。不欺骗具信有情。恒常依止誓言。对于智慧自性之女性，不述说过失之罪。瑜伽士不应乞讨游荡，不应舍弃瑜伽。恒常不断念诵密咒。恒常依止誓言等。若然诽谤上师，如是，誓言变得放逸之时，彼时以此绘制坛城，于诸善逝前忏悔罪业。今汝与生俱果，因此善住于此。与誓言天众同等，安住无疑。与诸佛金刚持一同，皆赐予长寿灌顶。三界之大国政，乃是示现为胜者之主。今日从魔获胜，善妙安住于殊胜城市。今日汝即是佛陀，获得此果无疑。如是令心成为殊胜与金刚之性。依止自身之誓言，不悦意亦赐予安乐。今日众生速得安乐，汝等将依止与金刚萨埵同等之恒常性。如是说。主尊如何开示，彼等一切我皆行持。如是说三遍。为酬谢之义，献曼扎。从今起等，善根回向菩提。之后宣说谛实力：诸法如影像，清净明亮无垢染，不可执取亦不可说，从因与业中真实生起，如是彼性定然生起。以此真实力，坛城之影像清晰，愿诸弟子皆能无碍见。说三遍。弟子之预备与弟子之灌顶之行为，应知为灌顶仪轨无误。第三、后行之行为：补充供品，如上加持。嗡（藏文：ཨོཾ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡） 赫利（藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：hrīḥ，汉语字面意思：赫利） 什地（藏文：ཥྚཱིཿ，梵文天城体：，梵文罗马拟音：ṣṭīḥ，汉语字面意思：什地）等，以供养外物，如上供养内物，以阿耶杰杰等赞颂，并作各种乐器之声。薄伽梵阎魔
English
To sentient beings, secrets should not be revealed. One's own aggregates should not be disparaged. The nature of all dharmas should not be divided. Always abandon love for the malicious. The nature of dharma should not be measured. Do not deceive faithful sentient beings. Always rely on vows. To women who are the nature of wisdom, do not speak of the faults of wrongdoing. Yogis should not wander begging, and should not abandon yoga. Always constantly recite secret mantras. Always rely on vows and so on. If one reviles the guru, in that way, when vows become unrestrained, at that time, draw the mandala and confess sins to the Sugatas. Today, you are endowed with birth and fruit, therefore, dwell well here. There is no doubt that you will abide equally with the vow deities. Together with the Buddhas, Vajradhara, may all grant the empowerment of longevity. The great kingdom of the three realms is shown to be the lord of the victorious ones. Today, victorious over the maras, may you dwell well in the supreme city. Today, you yourself are the Buddha, there is no doubt about attaining this. Thus, make the mind supreme and of the nature of vajra. Rely on your own vows, which, though unpleasant, bestow bliss. Today, beings quickly attain bliss, and you will rely on the constant nature equal to Vajrasattva. Thus it is said. As the chief one has commanded, I will do all of those. Say this three times. Offer a mandala for the sake of gratitude. Starting from today, etc., dedicate the merit to enlightenment. Then, proclaim the power of truth: All dharmas are like reflections, pure, clear, and without defilement, ungraspable and unspeakable, truly arising from cause and action, thus, that nature will surely arise. By that power of truth, may the image of the mandala be clear, and may all disciples see it without obstruction. Say this three times. The preparation of the disciple and the act of empowering the disciple should be known as the flawless ritual of empowerment. Third, the subsequent actions: replenish the offerings, bless them as before. Oṃ (藏文：ཨོཾ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：hrīḥ，汉语字面意思：赫利）Ṣṭīḥ (藏文：ཥྚཱིཿ，梵文天城体：，梵文罗马拟音：ṣṭīḥ，汉语字面意思：什地）etc., with outer offerings, and inner offerings as before, and praise with Aye Kye Kye etc., and make the sound of various musical instruments. Bhagavan Yama,
Chinese
顶礼五根转位嫉妒阎罗死主！ 顶礼彼等后，当说此。 此处，关于学修四级瑜伽次第的导师吉祥持之见解是： 前行和正行二者中，初者为积资净障二者。 当知我已撰写极简略之引导文。 导师吉祥持之见解所证悟之见，于生起次第之时，虽亦说及先前之观察。 然圆满次第之见，如黑品末章之释文中，所引勇士萨惹哈之歌诀，且如与之相符而说者，故须于歌诀藏中广为领悟。 大导师智足之见解亦如是。 于二次第中，观空之方便不同之理，于正行中。 形之瑜伽为第一瑜伽， 咒之瑜伽为随瑜伽， 加持之瑜伽为极瑜伽， 智慧之瑜伽为大瑜伽，共有四者。 其中初者有三： 自加持之次第， 显现加持之次第， 俱生加持之次第。 初者是： 根器中等之人，观修十三尊之坛城， 心专注于坛城之轮圆满本身。 或根器上等和下等之人，心专注于俱生独一。 即使已圆满观修坛城，然最终收摄于根本独一。 之后，如是自身刹那间明观为红色阎罗死主之身，连同座垫直至火焰山之间。 于彼之上稍作系念。 之后中断，又如先前般观修。 如是反复多次，令其明晰。 观修一次。 于彼之上稍作系念后，彼身亦非血肉之实体， 而是颜色鲜明而闪耀， 如彩虹般摇曳， 如火焰般光明灿烂。 观修二次。 于彼之上稍作系念后， 此非庸常能取所取之显现， 而是圆满佛陀阎罗死主之体性，自心本初即为清净之自性。 如是坚定之我慢，再再
English
I prostrate to Yama, the Lord of Death, the transformed state of the five sense consciousnesses of jealousy! Having prostrated to them, I shall explain this. Here, the view of the glorious teacher is the method of meditating on the four stages of the completion stage yoga. Among the two, preliminary and actual, the first is the accumulation and purification. Know that I have written a very concise instruction manual. The view realized by the glorious teacher's view, although the previous analysis is also explained in the context of the generation stage. However, the view of the completion stage is like the explanation in the last chapter of the Black One, quoting the Doha of the hero Sarahaha, and it is said to be in accordance with it, so it must be understood in detail in the Doha Treasury. The view of the great teacher Yeshe Zhap is also the same. In the two stages, the method of meditating on emptiness is different in the actual practice. The yoga of form is the first yoga. The yoga of mantra is the subsequent yoga. The yoga of blessing is the very yoga. The yoga of wisdom is the great yoga, there are four. The first has three: the stage of self-blessing, the stage of appearance-blessing, and the stage of union-blessing. The first is: a person of medium ability meditates on the mandala of the thirteen deities, and focuses the mind on the complete wheel of the mandala itself. Or a person of superior or inferior ability focuses the mind on the single innate one. Even if the mandala has been completely meditated upon, it is ultimately absorbed into the single root. Then, in this way, instantly visualize oneself as the red Yama, Lord of Death, with his seat, clearly between the mountains of fire. Focus the mind on that for a moment. Then interrupt, and meditate again as before. In this way, repeat again and again to make it clear. One meditation session. After focusing the mind on that a little, that body is also not a solid entity of flesh and blood, but a color that is clear and shimmering, flickering like a rainbow, and shining brightly like a flame. Two meditation sessions. After focusing the mind on that a little, this is not an ordinary appearance of grasping and being grasped, but the nature of the complete Buddha Yama, Lord of Death, the nature of one's own mind that has been pure from the beginning. Such firm pride, again and again.
Chinese
生起。观想次第三。第二是，安住于自己加持自己的次第，从自己的心间放出光芒。触及一切显现，所有器情从原始以来安住于坛城之轮，现在显现的障碍消散清净。从空性中刹那间所有器成为清净无碍的宫殿，所有情显现为阎罗死主之身。对此，强烈地生起一切皆为智慧之本体的想法。观想次第四。第三是，从空性中刹那间自己和一切显现明明白显现为本尊身，心专注于此。对此，不作彼执而平等安住。之后，这些也显现而无自性，如幻如化。如此强烈地修习无实有的意念。又在那样的状态中坦然安住。观想次第五。第二，咒语的次第分正行和支分两种。第一种分加行、正行、后行三种。第一种有四种风的修法，第一种是བྱཱ་གྷྲ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）：结跏趺坐，双手结等持印。念诵ཧ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）从口中缓慢地呼出气息三次，结束时向外按压。又缓慢地向内吸气，吸气结束时，双脚的膝盖和双手握拳按在地上，身体弯曲的状态下，从喉咙的管道中通过，从鼻子里发出ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的声音并吹气。之后，身体姿势恢复正常，将气息吸入并尽可能地屏住。对此，只观想中脉。其中，红色的བཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和白色的ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）上下运行，上下在中脉上下两端相遇，最终将心专注于二者融合的明点上。第二种是བཱ་རཱ་ཧ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）：结跏趺坐，双手掌覆盖在双膝上。首先稍微屏住呼吸，在呼气的同时，从之前的身体姿势开始，中间用手掌拍打腋窝和肋骨，从鼻子里发出像猪一样的声音，一次呼吸多次呼出。对此，也观想自身为本尊身，三脉，从脐轮的ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中燃烧火焰，顶轮的ཧཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）融化充满中脉，将心专注于此，这是新派法称论的介绍补充。
English
Generation. Three visualization rounds. The second is: Abiding in the stage of self-blessing oneself, light radiates from one's heart. Touching all appearances, all containers and contents have been abiding in the wheel of the mandala since the beginning, and now this veil of appearance is cleared and purified. From emptiness, in an instant, all containers become pure and unobstructed palaces, and all contents are visualized as the form of Yama, the Lord of Death. With regard to all of this, strongly generate the thought that everything is the essence of wisdom. Fourth visualization round. The third is: From emptiness, in an instant, oneself and all appearances clearly appear as deity forms, and the mind is focused on this. Without clinging to it, abide in equanimity. Then, these are also appearances without inherent existence, like illusions. Thus, strongly cultivate the thought of non-reality. Again, abide calmly in that state. Fifth visualization round. Second, in the stage of mantra, there are two parts: the main part and the auxiliary part. The first has three parts: preliminary, main, and subsequent. The first has four wind exercises. The first is Byāghra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思): Sit in the lotus position, with hands in equipoise. Saying "Ha" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), slowly exhale from the mouth three times, and at the end, press outwards. Then slowly inhale, and at the end of the inhalation, place both knees and fists on the ground, and in a bent posture, pass through the throat passage and exhale from the nose with the sound of Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Afterwards, restore the body posture to normal, inhale and hold the breath as much as possible. For this, only visualize the central channel. Within it, the red Vaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and the white A (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) move up and down, touching the ends of the central channel at the top and bottom, and finally focus the mind on the bindu where the two merge. The second is Vārāha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思): Cover the two knees in the lotus position with the palms of the hands. First hold the breath slightly, and while exhaling, from the previous body posture, strike the armpits and ribs with the palms, and make a pig-like sound from the nose, exhaling many times with each breath. For this, also visualize one's own body as the deity form, the three channels, the fire burning from the A (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) at the navel chakra, and the Haṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) at the crown chakra melting and filling the central channel, and focus the mind on this, as supplemented by the introduction of the new Phya-pa school.