English
Also do. I and the vidyādhara, both without any specific focus, transform into emptiness. From within emptiness, the Bhagavan glorious Heruka, with a blue body... to... possessing the play of enjoyment. At the hearts of both father and mother, Oṃ (Tibetan, Sanskrit Devanagari: ओ, Sanskrit Roman transliteration: oṃ, Literal Chinese meaning: Om)... to... At the vajra's navel is Hūṃ (Tibetan, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Literal Chinese meaning: Hum). At the mother's bhaga is Hrīḥ (Tibetan, Sanskrit Devanagari: ह्रीः, Sanskrit Roman transliteration: hrīḥ, Literal Chinese meaning: Hri)... to... The father and mother, marked by white Oṃ (Tibetan, Sanskrit Devanagari: ओ, Sanskrit Roman transliteration: oṃ, Literal Chinese meaning: Om), enter into equal union, manifesting the four joys of arising and reversing. Not desire, not detachment from desire. Not focusing on the central channel. Only by abandoning these three, is co-emergent enlightenment spoken of. Wherever the faculties decline, and my own nature completely declines, the realization of co-emergent joy is that. Ask clearly from the lama's mouth. Thus it is said. Remove the face covering. Thus, by obtaining the wisdom empowerment, one gains control over the path of action and wisdom, becomes equal to the twelfth bhumi, and manifests the state of dharmakaya. Then, for the sake of the fourth empowerment, offer the mandala. By the kindness of your lotus feet, I have obtained the three kinds of principal empowerments. Today, the fourth precious one as well, please grant me kindness and protection. Three times. To that which, at the time of arising, the faculties and objects disappear, I prostrate. Awakening the hidden heart of the wise, afterwards is the manifestation of joy, the beautiful form of the victorious ones. The wisdom that dwells from the beginning in one's own lineage, when it arises manifestly, the apprehended and the apprehender appear to vanish, and because there is no distinction between what is realized and what realizes, the nature of mind is co-emergent joy, in all its aspects. Thus it is also said, in the Great Seal Bindu, the pure, stainless light of various kinds, nowhere does it dwell, it is not arising, not ceasing, it is constantly arising, and it is also supreme. Thus it is said. Those who commit the five inexpiable sins, and those who ignorantly commit evil deeds, and beings who are born in lower realms, by merely seeing the mandala, will be liberated. By manifestly entering into the mandalas, one will be born in a pure realm. With a mind of intense union, even if one does not attain accomplishment in this life, one will attain accomplishment in the next life. If the empowerment is genuine and endowed with generosity, one will attain accomplishment life after life. In those seven lives of his, even without practice, one will attain accomplishment. Whoever is endowed with meditation, if they keep
Chinese
从（此）以后，此生因业力未成，暂且于失坏誓言者，莫说获得成就，连人身也难得。无论何者，上师传承的，次第而来之彼觉性，修行者心想能成就。如是宣说誓言。如是获得第四灌顶，有权修习大手印，与金刚持者同等，俱生身将现前。如是说。主尊如何等三遍。献上酬谢的曼扎。从今开始等回向善根。此时的供施食子之末尾，应尽力做护摩和会供轮等。那些是自己进入并受灌顶。引导弟子并灌顶，也因念诵相同的仪轨词句而能成就，故未重复述说。之后，陈设后行仪轨的供品并加持，以涂香等乃至 ശബ്ད（梵文天城体，śabda，梵文罗马拟音，声音）供养。以金刚和等赞颂。献甘露，祈请所愿，念诵百字明忏悔，祈请本尊返回沙坛城，若是布画则做安住，沙坛城仪轨于日夜相连之时，前几日做安住，后日做返回祈请，最后自己穿戴盔甲，祈愿和吉祥等与共同（仪轨）相同。甚深智慧之眼清净所见时，于信心之心中有何不动摇之机会？与决定之经论相符而善巧结合的，此坛城仪轨也能利益有情。以此善根，愿世尊金刚悲悯力，金刚佛母之乐所嬉戏者，与无等彼者相同而受用者，与秘密之主同等而成就。 如此，名为《真实性显明》之吉祥佛颅坛城仪轨，是嘉瓦堪巴达热纳塔所说。吉祥！通晓黑行派的胜乐轮坛城仪轨，应当进入此（仪轨）。
English
From then on, this life is not accomplished by karma. For those who have broken their vows, let alone attaining accomplishment, even obtaining a human body is difficult. Whoever it may be, the lineage of the guru, the very awareness that comes in succession, the practitioner thinks that it can be accomplished. Thus, the vows are declared. Having obtained the fourth empowerment in this way, one has the authority to practice Mahamudra, is equal to Vajradhara, and the innate body will manifest. Thus it is said. The main deity, how, etc., three times. Offer the mandala of gratitude. From now on, etc., dedicate the merit. At the end of the offering torma at this time, homa and tsok kyi khorlo, etc., should be done as much as possible. Those are for oneself to enter and receive empowerment. Guiding the disciple and bestowing empowerment, too, can be accomplished by reciting the same ritual words, so it is not repeated. After that, arrange the offerings for the subsequent ritual and bless them. Offer with argham and so on up to shabda. Praise with vajra and so on. Offer nectar, pray for wishes, recite the hundred-syllable mantra for confession, and pray for the deity to return to the sand mandala. If it is a cloth painting, then perform the stabilization. In the case of the sand mandala ritual being continuous day and night, perform the stabilization on the previous days, and on the later days, perform the return prayer. Finally, put on armor and perform aspirations and auspiciousness, etc., which are the same as the common ones. When the profound eye of wisdom sees clearly, what opportunity is there for unwavering faith in the heart? This mandala ritual, which is skillfully combined in accordance with the definitive scriptures, will also benefit beings. By this virtue, may the power of the compassionate Vajra Lord, the one who delights in the bliss of Vajra Yogini, the one who enjoys the same as the incomparable one, become equal to the lord of secrets. Thus, this ritual of the glorious Buddha Skull mandala, called "Clarifying Reality Itself," was spoken by Gyalwakhampa Taranatha. Mangalam! Having understood the Chakrasamvara mandala ritual of the tradition of the black practitioner, one should enter into this one.
Chinese
猛力地进行宝瓶气。有时观想上下之气以搅动的方式混合，有时观想它们各自分离。如果感到不适，就放松。在适当的时候，根据情况决定吞咽多少口中的气息，这就是真正的宝瓶气，即第五个观想阶段。这些是微细瑜伽。关于拙火与金刚诵，拙火瑜伽有三种形式。第一种是：清晰地在身体上安立三脉四轮。身体的中央是中脉，粗细如中等箭杆，颜色蓝色，上端插入顶轮，下端插入脐下四指处。右侧是红色罗玛脉，左侧是白色江玛脉，两者的下端几乎插入中脉的下端，上端插入左右鼻孔。脐部是化身轮，有六十四个脉瓣，颜色如纯金般金黄，其中心在中脉内，在太阳坛城之上，观想一个蓝色的ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ）。心间是法轮，有八个脉瓣，颜色黑色，其中心在中脉内，在月亮坛城之上，观想一个黑色的ཧཱུཾ་（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ）。喉咙是受用轮，有十六个脉瓣，颜色红色，其中心在中脉内，观想一个红色的ཨོཾ་（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：ཨོཾ）。顶轮是大乐轮，有三十二个脉瓣，颜色白色，其中心观想一个白色的ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ཧཾ）头朝下。在肛门处观想蓝色的半月形风坛城，其上观想红色的三角形火坛城。然后是排浊气，首先进行几次左右交替呼吸，然后首先弯曲身体，逐渐像风箱一样运动，从鼻孔发出ཧཱུཾ་（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ）的声音，排浊气三次。然后弯曲身体的上半部分，脸朝下，从口中发出“哈尔”的声音，排浊气三次。然后迅速吸入上气，通过罗玛和江玛脉进入，到达中脉的下端。猛烈地收缩下气，搅动肛门的气，使火燃烧，火气混合，从中脉进入，接触到脐部的ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ），ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ）中燃起非常热的蓝色拙火，猛烈地燃烧中脉的
English
Hold the vase breathing tightly. Sometimes, visualize the upper and lower winds mixing in a swirling manner. Sometimes, visualize them separating. If you feel uncomfortable, relax. When appropriate, decide how much of the air in your mouth to swallow, depending on the situation. This is the actual vase breathing, the fifth visualization stage. These are subtle yogas. Regarding Tummo with Vajra recitation, there are three forms of Tummo yoga. The first is: clearly establish the three channels and four chakras on the body. In the center of the body is the central channel, about the size of a medium arrow shaft, blue in color, with its upper end inserted into the crown chakra and its lower end inserted four fingers below the navel. On the right is the red Roma channel, and on the left is the white Kyangma channel, with the lower ends of both almost inserted into the lower end of the central channel, and the upper ends inserted into the left and right nostrils. The navel is the emanation wheel, with sixty-four petals, golden in color like pure gold, with its center inside the central channel, above the sun mandala, visualize a blue Aṃ (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ). The heart is the Dharma wheel, with eight petals, black in color, with its center inside the central channel, above the moon mandala, visualize a black Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ). The throat is the enjoyment wheel, with sixteen petals, red in color, with its center inside the central channel, visualize a red Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：ཨོཾ). The crown is the great bliss wheel, with thirty-two petals, white in color, in its center visualize a white Haṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ཧཾ) facing downwards. At the anus, visualize a blue crescent-shaped wind mandala, and above it, visualize a red triangular fire mandala. Then, expel the impure air. First, do several rounds of alternating breaths, then first bend the body, gradually move like a bellows, and expel the impure air three times from the nostrils with the sound of Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ). Then bend the upper part of the body, face downwards, and expel the impure air three times from the mouth with the sound of "Hal." Then, quickly inhale the upper air, passing through the Roma and Kyangma channels, reaching the lower end of the central channel. Vigorously contract the lower air, stirring the air at the anus, causing the fire to blaze, the fire and air mix, enter from within the central channel, and touch the Aṃ (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ) at the navel. From the Aṃ (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ), a very hot blue Tummo fire blazes intensely, burning the central channel.
Chinese
觸及內脈心間的吽字，從吽字放射出無量光芒，充滿七萬二千條脈絡之中，並使安住其中的菩提心融化，光芒從毛孔中向外散發，匯集眾生身語意三者的精華，以及地水火風等元素界的精髓，還有諸佛菩薩的一切加持。從毛孔進入。這些和七萬二千條脈絡的菩提心都匯集到頭頂。從頭頂的ཧཾ་（藏文，梵文天城體HAM，梵文羅馬擬音haṃ，漢語字面意思：種子字）產生的菩提心一同降下，逐漸通過中脈，以如沐浴般的方式，旋轉，菩提心融入心間的吽字中，這樣觀想是拙火的第一個觀想，即觀想次第的第六個。第二個是光芒從毛孔中向外散發之間與之前相同。之後，器情世界的精華從自己的頭頂進入。這些和從ཧཾ་（藏文，梵文天城體HAM，梵文羅馬擬音haṃ，漢語字面意思：種子字）產生的菩提心一同通過中脈，在心間的吽字腰部的位置燃燒滴落並交合。有時菩提心的力量變得強大，拙火的火焰從吽字的足鉤處降低一指左右，並觀想到達菩提心的流動處。有時拙火的火焰變得強大，拙火從吽字的 नाद（藏文，梵文天城體Nāda，梵文羅馬擬音nāda，漢語字面意思：聲音）處升高一指左右時，也觀想菩提心的流動也同樣向上縮短，並屏住寶瓶氣，這是拙火的第二個觀想，即觀想次第的第七個。第三個是其他與之前相同，燃燒滴落於臍間交合而修習，這是拙火的第三個觀想，即觀想次第的第八個。或者，這些拙火不與寶瓶氣的氣功結合，而是在氣息自然流動的狀態下修習，呼氣時拙火燃燒。吸氣時，從ཧཾ་（藏文，梵文天城體HAM，梵文羅馬擬音haṃ，漢語字面意思：種子字）降下菩提心。安住時，燃燒滴落於交合而修習。其中有內部的三種，修習時，三個觀想次第也可以一次性引導，或者以容易理解的方式修習為一個觀想次第，即觀想次第的第九個。如此