English
Me, secret offering, eight-legged and Om Diya etc., and glorious Vajra Dakini. Etc., to the supreme body free from birth and destruction, the all-victorious mother with red light, the three realms embodied. Possessing a body adorned with a collection of qualities, with vajra limbs. I always prostrate to the mother who gives birth to all Buddhas. Whoever is Yama's mother, and then the Blessed One who bewilders, the one who protects all times. The mother who frightens others, and whoever is the stainless Yogini's sovereign, the wrathful mother. Abiding on the wheel, with one face and four arms, blue and white and golden in color. Green and resembling smoke, dancing, I prostrate at their feet with my own head. Then, if the great root mantra of the Yogini is elaborated, it is said to be praise and encouragement, after which the torma is offered. Om Sarva Bhaksha Kamoni Sarva Bhaksha Shodhani Guhya Vajra Ni Krodheshvari Sarva Dravya Vya Vini Shodhaya Shodhaya Hum. Having recited for a long time, enjoy the tsok, and its ritual should be understood elsewhere. Then make offerings and praises, and make requests for accomplishments and desired meanings, and recite the hundred-syllable mantra many times. Inferior mantras and inferior rituals, whatever has become inferior actions, the supreme and bestower of accomplishments, may those goddesses forgive. Existence and peace, etc., equality, attachment, and destroying attachment. Your nature of all things is like space, and so is form. May the protector, with the heavy water of great compassion, fill the mind, and may you accept and cherish the lord of the goddesses. Please grant me all activities and accomplishments without obstacles, and quickly attain the state of glorious Heruka himself. Anoint the body with the sandalwood of morality, wear pure clothes with meditation, scatter flowers of the limbs of enlightenment, please dwell in such comfort. Goddesses, measure, etc. Ja Hum Bam Hoh. The wheel of the mandala dissolves into oneself. To the worldly ones, your sentient beings, etc. Om Gaccha Gaccha Svabhavanam Krittantena Tatha Gaccha Sarva Buddha Shca Visarja Ya Mama Karma Kuru Svaha. By uttering the syllable A, open the mandala. At the navel, wear armor of Om Bam etc.
Chinese
将头饰系在弟子的头顶上。帕ra底 格ri合那 斯瓦m。伊芒 萨特瓦 玛哈 巴拉。（藏文）接受吧！这个大勇士！金刚萨埵现在是你的。（梵文天城体，Pratigṛhṇa stvaṃ imaṃ sattvamahābāla，梵文罗马拟音，Prati-grihna stvam imam sattva maha bala，汉语字面意思，接受吧！这个大勇士！）等等。观想双眼因嗡的光芒而明亮，然后解开面罩。或者也有不解开眼罩的情况，这是直接的指示。然后让弟子观想坛城清晰显现。进入结束。献曼达。女神身之金刚是，顶礼赞叹幻化王。您的果位无与伦比，祈请今日赐予我。同样地，女神语之……不坏大海……您的……赐予我……意之……安乐之……您的……我……智慧之……顶礼赞叹智慧王。您的果位无与伦比，祈请今日赐予我。祈请三次。然后，观想弟子们在莲花日轮上，从邦字化为金刚瑜伽母。或者按照本尊生起法，直到种姓主的头饰。如果不能做到那样，据说可以省略安立盔甲和迎请智慧尊。然而，经文的直接指示是，生起本尊，灌顶，安立盔甲只是种子字。嗡 萨瓦 达塔嘎达 嘎雅 瓦吉ra 斯瓦巴瓦 阿特玛 阔杭。（藏文，梵文天城体，oṃ sarvatathāgatakāyavajrasvabhāva ātmako'haṃ，梵文罗马拟音，oṃ sarva tathāgata kāya vajra svabhāva ātmako'ham，汉语字面意思，嗡，一切如来身金刚自性我）。这是宝瓶灌顶。观想上师与无二的五部佛的自性金刚萨埵或黑汝嘎父母双运。观想品尝舌头上的红白菩提心，并给予和饮用。观想甘露融入脐轮的邦字。从中燃烧火焰，融化顶轮的杭字，安住于安乐之中。嗡 阿 吽。嗡 萨瓦 达塔嘎达 瓦嘎 瓦吉ra 斯瓦巴瓦 瓦特玛 阔杭。（藏文，梵文天城体，oṃ sarvatathāgatavāk vajrasvabhāva vātmako'haṃ，梵文罗马拟音，oṃ sarva tathāgata vāk vajra svabhāva vātmako'ham，汉语字面意思，嗡，一切如来语金刚自性语我）。这是秘密灌顶。说将弟子转化为黑汝嘎的自性金刚萨埵。舍弃女性之身而成为其他，成为薄伽梵之身。舍弃乳房而变成宝瓶，其余部分即是大自在。从这个确定来看，似乎是改变女神的名字，而不改变手印等，随你喜欢。然后交付圆满的印相，将金刚置于头顶上。此女神与你相应，此为一切佛所赞叹，在无二和无我的，五种欲望中行持吧。这样说。他变成了金刚亥母，双运。
English
Tie the headdress on the disciple's head. Prati grihna stvam. Imam sattva maha bala. (Tibetan) Accept! This great hero! Vajrasattva is now yours. (Sanskrit Devanagari, Pratigṛhṇa stvaṃ imaṃ sattvamahābāla, Sanskrit Romanization, Prati-grihna stvam imam sattva maha bala, Chinese literal meaning, Accept! This great hero!) etc. Visualize the two eyes illuminated by the light of Om, and then untie the mask. Or there are cases where the blindfold is not untied, which is a direct instruction. Then let the disciple visualize the mandala clearly. Entry complete. Offer the mandala. The Vajra of the goddess's body is, I prostrate and praise the King of Illusions. Your state is unparalleled, please grant it to me today. Similarly, the goddess's speech... Imperishable Ocean... Yours... Grant me... Mind... Bliss... Yours... Me... Wisdom... I prostrate and praise the King of Wisdom. Your state is unparalleled, I pray that you grant it to me today. Pray three times. Then, visualize the disciples on the lotus sun disc, transforming from Bam into Vajrayogini. Or according to the generation of the deity, up to the headdress of the lineage lord. If you cannot do that much, it is said that you can omit the establishment of armor and the invitation of the wisdom being. However, the direct instruction of the text is that the generation of the deity, the empowerment, and the establishment of armor are only seed syllables. Om Sarva Tatagata Kaya Vajra Swabhava Atmako'ham. (Tibetan, Sanskrit Devanagari, oṃ sarvatathāgatakāyavajrasvabhāva ātmako'haṃ, Sanskrit Romanization, oṃ sarva tathāgata kāya vajra svabhāva ātmako'ham, Chinese literal meaning, Om, the self-nature of the body vajra of all Tathagatas). This is the vase empowerment. Visualize the guru as inseparable from the five Buddha families, the nature of Vajrasattva or Heruka in union. Visualize tasting the white and red bodhicitta on the tongue, and giving and drinking it. Visualize the nectar dissolving into the Bam syllable at the navel chakra. From that, flames burn, melting the Ham syllable at the crown chakra, and abide in bliss. Om Ah Hum. Om Sarva Tatagata Vak Vajra Swabhava Vatmako'ham. (Tibetan, Sanskrit Devanagari, oṃ sarvatathāgatavāk vajrasvabhāva vātmako'haṃ, Sanskrit Romanization, oṃ sarva tathāgata vāk vajra svabhāva vātmako'ham, Chinese literal meaning, Om, the self-nature of the speech vajra of all Tathagatas). This is the secret empowerment. Say to transform the disciple into the nature of Heruka, Vajrasattva. Abandon the female form and become another, become the form of the Bhagavan. Abandon the breasts and become a vase, the rest is the Great Self. From this determination, it seems that the names of the goddesses are changed, but the hand symbols etc. are not changed, as you like. Then deliver the complete mudra, placing the vajra on the head. This goddess is in accordance with you, this is praised by all Buddhas, practice in the five desires of non-duality and selflessness. Say this. He became Vajravarahi, in union.
Chinese
当与明妃拥抱时，是瑜伽明晰的识。具有贪欲的第二种结合，认为是随后的瑜伽。无勤作的极度瑜伽，是殊胜的第三种乐。除了三种大瑜伽之外，是无相的刹那。从结合、漏失和堕落中，据说能见到四刹那。忆念安乐的体验而入定，在四处用坛城作辰砂的明点。嗡啊吽昂（藏文，梵文天城体：ओँ आः हूँ आं，梵文罗马拟音：oṃ āḥ hūṃ āṃ，汉语字面意思：嗡啊吽昂）。嗡 萨瓦 达塔嘎达 चित्त 瓦日拉 斯瓦巴瓦 阿玛嘎 昂（藏文，梵文天城体：ओँ सर्व तथागत चित्त वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ sarva tathāgata citta vajra svabhāva ātmako'ham，汉语字面意思：嗡，一切如来，心，金刚，自性，我）。是智慧本智的灌顶。然后身体要诀配合呼气。自身观为金刚萨埵双运如幻。吸气入内。观想其从外向内融入于无所缘中入定。然后安乐空性无别，从彼中起立为本尊身。美女如虚空之宝，即使遣除一切有为造作，那也是广大之作意。啊火，光明灿烂的美女啊！以贪恋和合于智慧美女，从有为和无为中解脱。即使在劫或千劫之中，也应以修习此智慧而安住。啊热 啊热 啊火。是第四灌顶。如主尊如何等，献曼扎。然后如共同仪轨。从今起等，应如是作，如古昔藏人的仪轨亦可。印度上师的仪轨是，献曼扎和供品后，今日我生有果，今天活着也有果，今天生于佛族，我今成为佛子。学生应如是复诵。后续的作法与之前供养时相同。此派别中，睡眠、起身和饮食瑜伽等，因无特殊差别，故不赘述。总的来说，此论典是从甚深意义的二次第中引申出来，没有详细阐述次第，那些是由上师的口诀来详细开示的。加持的仪轨，有些是由措钦（人名）补全的，但论典的直接开示唯有此才是殊胜的。意义应在论典之上领悟。谁不住于边而趋向中道，从无来去中于有之诸处，以无缘大悲不缘众生，而度脱一切众生。
English
When embracing the consort, it is the yogic clear consciousness. The second union with desire is considered subsequent yoga. Effortless, extremely yoga is the supreme third bliss. Other than the three great yogas, it is a momentary without characteristics. From union, leakage, and falling, it is said that the four moments are seen. Remembering the experience of bliss, meditate in equipoise. At the four places, make sindhura bindus with the mandala. Om Ah Hum Am (Tibetan, Devanagari: ओँ आः हूँ आं, Romanized Sanskrit: oṃ āḥ hūṃ āṃ, Literal meaning: Om Ah Hum Am). Om Sarva Tathagata Citta Vajra Svabhava Atmako'ham (Tibetan, Devanagari: ओँ सर्व तथागत चित्त वज्र स्वभाव आत्माकोऽहम्, Romanized Sanskrit: oṃ sarva tathāgata citta vajra svabhāva ātmako'ham, Literal meaning: Om, all Tathagatas, mind, vajra, nature, I). It is the empowerment of wisdom and primordial awareness. Then, with the body posture, exhale. Visualize oneself as Vajrasattva in union, like an illusion. Inhale the air. Meditate in equipoise, without object, visualizing it dissolving from the outside in. Then, from that inseparable bliss and emptiness, arise as the deity's form. The beautiful one is like a jewel in the sky, even though all compounded elaborations are reversed, that is a vast intention. Ah ho, radiant beauty! By attachment and union with the beautiful wisdom one, liberation from the compounded and uncompounded. Even for a kalpa or a thousand kalpas, abide by practicing this wisdom. Ah re Ah re Ah ho. It is the fourth empowerment. As the main deity, etc., offer the mandala. Then, as the common practice. From today onwards, etc., should be done, as the practice of the ancient Tibetans is also acceptable. The practice of the Indian guru is to offer the mandala and offerings, then, today my life has fruit, today being alive also has fruit, today I am born into the Buddha family, today I have become a Buddha's child. The students should repeat this. The subsequent actions are the same as before during the offering. In this tradition, sleeping, rising, and food yoga, etc., are not elaborated because there are no special differences. In general, this text is derived from the profound meaning of the two stages, without elaborating on the stages in detail, those are explained in detail by the guru's oral instructions. The ritual of blessing, some have been completed by Tsenma (name), but only this direct teaching of the text is excellent. The meaning should be understood on top of the text. Whoever does not abide at the extremes but goes to the middle way, from the absence of coming and going to all places of existence, with unobjective compassion, without objectifying sentient beings, liberates all beings.
Chinese
此举真是太神奇了！向如此的至尊上师顶礼！虽然在此处将口诀很好地结合起来，但孩童的心识却在意义上四处游荡。因此，如有错谬，请诸位圣者宽恕。衮噶宁波在此处所作的辨析，无论有何功德，我都毫无傲慢。纵然有，也愿一切众生得以解脱！这些难道不会使殊胜的意义改变吗？ 此为出自猎人教言中的名为“施予安乐”之修法，为了至尊上师塔隆塘巴的缘故而特意提及名号。我，达热纳塔，以顶戴不夺之慈悲的自在主至尊衮噶扎西的教言，于二十三岁时著成。校对完毕。愿吉祥广大！ 三界所敬礼，至尊度母之怙主，敬礼殊胜上师，将口诀完全书写。于此生中不改变的，赐予大乐之殊胜果，非为他人所宣说，此乃适合具缘者。此处为大成就者夏瓦里的口诀。成就者导师瑜伽自在者英雄名为之论典圆满次第口诀第三，此修持时，修习拙火和欢喜融入中的任何一个，最后修习收摄光芒，最初修习明咒之三摩地二者结合，拙火，欢喜融入，收摄光芒，各自修习也可以，全部按次第修习则认为道圆满，此三者中我的金刚阿阇黎以后者为准。此明咒之三摩地也首先作为基础的方式修习，各自首先修习圆满次第，以明咒之三摩地进行提升，进行介绍等作为实践。明咒之三摩地也称为金刚萨埵之三摩地。修习这些的实践是这样的：首先通过积资净障和共同道来调伏自相续，之后观想自己为金刚亥母，首先观想猪面的鼻子，之后观想眼睛，面容，下垂的耳朵，獠牙，青色，脉轮的鼻孔，面容和