English
The actual offering and subsequent accumulation. First, after the empowerment, begin the true offering, with the outer offering of consumables preceded by the two waters, and the inner offering of the five meats and five nectars blessed as the nectar of wisdom. At this time, offer with the two offerings. The fourth point is the expansion of the subsequent accumulation: The lingam, that is, the symbols of the father and mother, for the two secret spaces, mantras should be applied. The secret space is invisible, purified into emptiness. From within emptiness, from Hūṃ (ཧཱུྃ, हूँ, hūṃ, seed syllable), the father's vajra, the outer form is the lingam itself, the inner is the five-pronged vajra, the center marked with Hūṃ (ཧཱུྃ, हूँ, hūṃ, seed syllable). From within emptiness, the lotus of wisdom, arising from Āḥ (ཨཱཿ, आः, āḥ, seed syllable), the outer form is the place of generation itself, the inner is the red three-petaled lotus, the tip of the pistil, that is, its center, should be marked with the letter Āḥ (ཨཱཿ, आः, āḥ, seed syllable). Since the letter Āḥ (ཨཱཿ, आः, āḥ, seed syllable) is explicitly stated on the lotus, the letter Hūṃ (ཧཱུྃ, हूँ, hūṃ, seed syllable) on the vajra is also implied by meaning. Similarly, the center of the lingam, that is, the vajra jewel, has the letter vaṃ (བཾ, वं, vaṃ, seed syllable), due to the combination, the ya (ཡ) prefix is dropped, it is the letter bhyāṃ (བྱཱཾ, भ्यां, bhyāṃ, seed syllable). Therefore, just as one visualizes bya (བྱཱ, भ्या, bhya, seed syllable) on the jewel, the visualization of the letter dya (དྱཱ, द्य, dya, seed syllable) in the center of the lotus pistil is also implied. That is, the white pistil is marked with the yellow dya (དྱཱ, द्य, dya, seed syllable), and the reddish-white jewel is marked with the red-black bya (བྱཱ, भ्या, bhya, seed syllable), as stated in other summarizing sadhanas. In the root and commentary tantras, when collecting mantras, the necessity of writing dya (དྱཱ, द्य, dya, seed syllable) and bya (བྱཱ, भ्या, bhya, seed syllable) without the omission of letters is also considered to be the mantra for blessing the two symbols. The letter da (ད) is the fire of the water element, which is white mixed with red. The ya (ཡ) prefix is the wind flowing in that channel. That is, the so-called parashuvashodyata, means like a battle-axe, splitting the channel of means, like a rope, binding the bindu, the top of the pistil channel is raised. The letter ba (བ) is the bindu. The ya (ཡ) prefix is the wind, indicating the wind that can move the wisdom channel element and the bindu, indicating that the bindu resides in the jewel's channel wheel. Byaghradzi means for the tiger skin lower garment or for destroying hatred and protecting the bindu. Visualizing the orifices of both blocked by the red and yellow phaṭ (ཕཊ, फट्, phaṭ, seed syllable) is to prevent leakage, because one possesses the wisdom capable of meditating on the non-duality of bliss and emptiness, therefore it is for the yogini.
Chinese
应当等持并且于生处善加守护。在那里，以不移动明点而执持，使四喜的智慧稳固，由此对天神身像加以增广，清净的身坛城即会显现为无垢无分别的乐空智慧。此后贪瑜伽，具足秘密供养和无上供养二者。加上之前的供养和誓言，此处具足四种供养。这些的所净是：十六岁或十二岁时，对诸作业生起力量，分别念变得粗大，心之力量圆满是：以智慧者混合而净治。安住于各自的作业是：以灌顶而净治。对于饮食衣物和住所等受用随意享用并且依止对境是：以供养而净治。依止与种姓相合或不合的男女对境，二根交合是：以贪著增广而净治。又有一些将身语意加持等同于母胎的阶段，也有将智慧者融入和交合的，但此处不欲如此。净治之果是：一切佛陀成为一种智慧是融入智慧者，获得圆满正觉的智慧时，一切佛陀会给自己灌顶，成为三界之法王是灌顶增广，在那里无量供养的陈设恒常生起是供养，具有交合之身，心续以无漏增广是以贪著作为道用。又如果与世间示现化身相联系，混合智慧是于离贪之行相中出家，行持苦行等，于大贪之行相中，自身修持五部坛城并且行持明妃行等。灌顶是在金刚座降伏魔众后，示现以离贪或有贪之身成佛之相，供养是生起广大供养的陈设，贪著是，为了调伏大贪的所化，示现贪著之行等。又，上者的成熟是获得远离二取之双运身是智慧。
English
One should maintain equanimity and properly protect the place of origin. There, by holding the bindu without moving it, the wisdom of the four joys is stabilized, and thus the deity's body is expanded. That very pure body mandala will appear as the bliss-emptiness wisdom, free from defilements and discriminations. This subsequent attachment yoga possesses both secret offering and unsurpassed offering. Adding the previous offering and vows, all four offerings are complete here. The objects to be purified are: at the age of sixteen or twelve, strength arises for all activities, discrimination becomes coarse, and the power of the mind is perfected: purify by mixing with a wisdom being. Abiding in one's own activities: purify by empowerment. Freely enjoying food, clothing, dwellings, and other enjoyments, and relying on objects: purify by offering. Relying on the union of the two organs with male and female objects that are compatible or incompatible with the lineage: purify by expanding attachment. Furthermore, some associate body, speech, mind, and blessings with the stages of the womb, and there is also the merging and union of wisdom beings, but this is not desired here. The result of purification is: all Buddhas becoming one wisdom is merging with a wisdom being. When the wisdom of perfect enlightenment is attained, all Buddhas will empower oneself as the Dharma King of the three realms, which is the expansion of empowerment. There, the arrangement of limitless offerings constantly arises, which is offering. Having a body of union, the mindstream is expanded by the stainless, which is using attachment as the path. Moreover, if associated with the manifestation of an emanation body in the world, mixing wisdom is renouncing in the mode of detachment and practicing austerities, etc. In the mode of great attachment, one practices the mandala of the five families and engages in the conduct of a consort, etc. Empowerment is subduing the maras at the Vajra Seat and showing the aspect of attaining Buddhahood in a detached or attached body. Offering is the arising of vast arrangements of offerings. Attachment is showing the conduct of attachment for the purpose of taming those to be tamed by great attachment. Furthermore, the maturation of the higher is the attainment of the non-dual body that has abandoned the grasping of two, which is wisdom.
Chinese
从“嘎”的种子字（藏文：ག，梵文天城体：ग，梵文罗马拟音：ga，汉语字面意思：嘎）和“吽”的种子字（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）中发出光芒，迎请十方诸佛菩萨善逝，从眉间，也就是眉间轮穴的关键之门进入。然后如实进入中脉，从眉间到头顶进入中脉的分支。头顶的“杭”字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）与菩提心的甘露一起，又从头顶经由中脉到达脐间。最初的元音字母与脐间的拙火“阿”字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）相触碰并结合的那一瞬间，观想诸佛化为明点自性，燃烧并融化，菩提心到达宝珠处。又与拙火融为一体，向上返回到头顶。为了反复体验上下降和下稳固的四喜，明点像火轮一样从头顶到宝珠再到头顶旋转并安住。瑜伽母，也就是佛母的身上的菩提心旋转的方式也是如此。然后，当明点从宝珠处散发时，观想佛母的明点也到达脉端，融为一体。迎请坛城化现之因的诸佛。虽然仅仅融化就有许多修持方法，但进入之门是眉间，行走之路是中脉，容纳之处是脐间的拙火，降落之方式是像火轮一样，父尊和母尊双方的明点旋转，这些都是此法的特殊之处。经文的词句是引用自根本续和金刚空行母的续部词句。这些所要净化的，光芒四射，是净化因业力而产生的强烈分别念。迎请诸佛是让那些寻求有生者进入，从他们融化到进入佛母莲花之间，是净化因双运的缘故，食香的轮转明点转移。净化的结果是，光芒和喜悦的声音遍布，是对众生散发大悲心，诸佛进入身体并融化，是令一切诸佛以大乐而欢喜，明点汇聚在口中，是化现到虚空边际。
English
From the seed syllable "ga" (Tibetan: ག, Devanagari: ग, Romanized Sanskrit: ga, Literal meaning: ga) and the seed syllable "hum" (Tibetan: ཧཱུཾ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: hum), light radiates, inviting all Buddhas and Bodhisattvas, the Sugatas, from the ten directions, entering through the key gate of the brow chakra, the space between the eyebrows. Then, enter the central channel, the Avadhuti, as it is. From the space between the eyebrows to the crown, enter the branch of the Avadhuti channel. The syllable "hang" (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: hang) at the crown, together with the nectar of Bodhicitta, again passes from the crown to the navel through the central channel. The initial vowel letter touches and unites with the tummo "a" (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: a) at the navel, adorned with a head circle, and at that very moment, visualize all those Buddhas as burning and dissolving into the nature of bindus, the Bodhicitta reaching the jewel point. Again, it merges into one taste with the tummo, reversing upwards to the crown. In order to repeatedly experience the four joys of descending and stabilizing, the bindu rotates and abides like a fire wheel from the crown to the jewel point and back to the crown. The way the Bodhicitta rotates in the body of the Yogini, the mother, is also the same. Then, when the bindu emanates from the jewel point, visualize that the mother's bindu also reaches the tip of the channel and merges into one taste. Invite the Buddhas, the cause of the manifestation of the mandala. Although there are many methods for accomplishing just the melting, the gate of entry is the space between the eyebrows, the path of travel is the Avadhuti, the place of absorption is the tummo at the navel, and the manner of descent is like a fire wheel, the rotation of the bindus of both the father and mother, these are the special characteristics of this dharma. The words of the text are quoted from the root tantra and the Vajra Dakini tantra. What is to be purified by these, the radiating light, is to purify the strong conceptual thoughts that arise due to the power of karma. Inviting the Buddhas is to allow those who seek existence to enter, and from their melting to reaching the lotus of the goddess, it is to purify the transference of the rotating bindu of the Gandharvas due to the cause of union. The result of purification is that the light and the sound of joy pervade, which is to bestow great compassion on sentient beings, the Buddhas enter the body and dissolve, which is to please all the Buddhas with great bliss, and the bindu gathers in the mouth, which is to manifest to the edge of space.
Chinese
以及金刚空行母中所说的那样，以颠倒的次第，从内到外依次结合。以大欲的自性，父母双运，产生极乐，以极喜的空内坛城，为了极度结合成就而生起并修持。此处是直接开示，因为此时没有说护轮和尸林，所以似乎可以不修，如果不想修也可以。既然修了宫殿，那么它的各种金刚座也必须修，那么通过暗示而得到，所以尸林和护轮等也修持为好。此处的所净是，子和女的众生的身体安住于胎藏中完全清净。清净的果是，从自续的智慧中幻化的坛城开展，以及将具缘的菩提萨埵安置于利他双运的果位，象征着生起自己的种姓。成熟的方式是，在智慧的次第中，获得俱生喜的地的最后，获得十六随念的开展，奠定那个基础。第三，开展和安立那些，是经文的词义解释和身坛城的现观陈述。第一，分为如何开展的方式和内外本尊的体性解说两部分。第一是：从脉的道路中，于一切处，殊胜瑜伽母众，于处与处决定结合。意思是说，有些版本中说是从根本的道路中，如果见到汉文版本需要考察，但意思是一样的。意思是，从所有脉的根本，阿瓦都帝（梵文天城体：अवधूत，梵文罗马音：Avadhūta，汉语字面意思：离垢者）的道路中，依次引导坛城的所有本尊，从心间开始，照射到各自的脉的道路中，从各自的清净和相应的处所，在一切处开展，殊胜的即至上的勇士和瑜伽母众，将所有本尊的处所和所有处所决定安立并结合。这是说，显示如何开展的方式。也就是在空内幻化极度广大坛城，以意供，以及那些本尊以随后的贪欲之乐而满足的自性极度喜悦