English
This is the method of meditating on the topknot between the mothers. How does it become one taste? Like the sun, etc., giving the empowerment of bodhicitta and dissolving, etc. Then, setting up the armor of that, etc., and then, etc., with the four vajras and the ten winds of the heart, etc., and also, etc., with the semen, and the source of dharma, etc., blessing them to be the nature of the obscurations of clear light. The armors are like topknots, a red lotus, a blue eastern Be Blang, white on top and red on the bottom, Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：Aṃ), Haṃ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Haṃ), the sun and moon residing above and below in the center of the dharma source. Then, from the thin veins to the ultimate abiding blessing of 'thus it is,' which is called the samadhi of blessing. The King of Bliss, etc., is subsequent, becoming many embodied beings here, etc. All of the, etc., is vajra recitation, in samsara, the mind that moves towards objects, and the fruit is the uninterrupted wisdom body, the nature of the karmic imprints of wind. The mantra is also its face, the method of Vajra Jaḥ (藏文，梵文天城体：वज्र ज，梵文罗马拟音：vajra jaḥ，汉语字面意思：Vajra Jaḥ) is like the moon, etc. On a blue lotus and a moon seat, Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), outward is the clear object, focusing only on the strength of heart and bliss, and abiding is focusing on the moving appearance and the clear Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), and entering is collecting the external appearances and focusing only on the rays of light. That is the ultimate truth from the perspective of the temporary, and the other is the conventional. Then, with the recitation of the conventional, the conduct of wandering, etc., is up to the completion of the great secret mantra of the emanation body, etc. Then, entering into clear light is elaboration, etc., all sentient beings dissolve into bindus and receive the four empowerments, and contemplating as Vajrasattva, reciting Oṃ Kāya (藏文，梵文天城体：ओं काय，梵文罗马拟音：oṃ kāya，汉语字面意思：Oṃ Body), etc., having done, having done, etc. Some say that it is included in the conduct itself, and it is okay to not have this. Then, entering into clear light and abiding in equanimity is Oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), etc. How is it? Great bliss, etc. Those are the samadhi of the topknot that purifies the womb-born. Again, rising into the body is explanation, which is enlightenment. Up to the point of saying that the moon and the moon, etc., are generated by the five manifest enlightenments. If one does not enter during the session break, then for the conduct it is the cause, which is entering after blessing the four vajras, this is...
Chinese
能生起修习。如果想要在座间起身，那么观想四金刚等是显现的。其晚上的朵玛仪轨等，从黑汝嘎吉祥到宝藏之间赞颂并祈祷。以戒律等迎请安住后，以香等供养，以分别念等赞颂并祈请摄受。金刚阿惹哩等的世间朵玛，到纳塔霍之间献花，之后是于界中安住自性，这样就是朵玛仪轨。之后等以行为，食物等的食物瑜伽，睡眠是梦等醒梦瑜伽合起来显示，以及光明瑜伽的睡眠，咒语等的起身，对此无实事之相是不分别一切，空性是常恒的。如果问如何根不灭，方法等，以此安乐也稳固。之后与教言结合是从如梦到分别开解之间。毛发等是光芒四射，化身散布，菩提心之流的满足，脉等以自性充满，即具足四种差别，清净自性是身体清净，安乐之王是随贪，小续中朵玛加持也，自性以生起之六字种子令生起自性明亮安立仅仅是，除了初十供养。谁等念诵之数量即瑜伽真实圆满。其他从极秘密之间是书写佛像之仪轨，四金刚及其种子智者是二重法生。观修等是，观修本尊即迎请智慧尊并灌顶。如何观修于坚固之事物如热湿生般仅仅以咒语，拥抱先行的更为赞叹。之后作供养赞颂容忍祈祷。如是说。顶端唯一是金刚，金刚是九尖的，后者是五尖的。以吽 智 昂 吽 芒 康 邦 仲 标记者，具有欢喜缠绕。
English
It can generate practice. If you want to get up during the session, then visualize the four vajras, etc., as manifest. The evening torma ritual, etc., from Heruka Pal to Treasure, praise and pray. Invite to stay with precepts, etc., and offer incense, etc., and praise with discrimination, etc., and pray for acceptance. The worldly torma of Vajra Arali, etc., offer flowers between Natha Ho, and then settle the nature in the realm, so this is the torma ritual. Then, etc., with behavior, food, etc., food yoga, sleep is dreams, etc., waking dream yoga is combined and shown, and sleeping in the yoga of luminosity, mantras, etc., getting up, the aspect of no reality is not discriminating everything, emptiness is constant. If you ask how the senses do not cease, methods, etc., with this, happiness is also stable. Then, combining with the teachings is from like a dream to the point of distinguishing and explaining. Hair, etc., is radiant, emanations spread, satisfaction of the stream of bodhicitta, veins, etc., are filled with self-nature, that is, possessing four differences, pure self-nature is body purification, the king of bliss is following greed, in the small tantra, the blessing of torma is also, the nature is to make the nature of arising clear and established with the six seed syllables of arising, only, except for the tenth offering. The number of recitations of who, etc., is the yoga of true perfection. Others, from the extremely secret, is the ritual of writing Buddha images, the four vajras and their seed wise men are the double dharma birth. Meditation, etc., is, meditating on the deity, that is, inviting the wisdom deity and initiating. How to meditate on a solid thing like heat and moisture, just with mantras, embracing the preceding is more praised. Then make offerings, praises, tolerance, and prayers. So it is said. The single tip is the vajra, the vajra is nine-pointed, and the latter is five-pointed. Marked with Hūṃ Jri Aṃ Hūṃ Maṃ Khaṃ Paṃ Bruṃ, it has joy and entanglement.
Chinese
金刚四咒是：嗡啊吽嗡 萨瓦 布达 达吉尼 耶 吽 啪等围绕，是能触摸的大串。开眼等是：首先请安住，之后驱除障碍，洗净污垢，开眼，灌输四种权力，做坚固安住等。以何种方式书写呢？是书写者等。然后是每月初十的仪式，班杂等是各种供品。五铁钩等的种子字是五部和四母的。金刚是在脐轮的太阳和嗡字朝下。金刚四的加持是：嗡 嘎雅 瓦嘎 चित्त 嘉 瓦吉ra 斯瓦 巴瓦 秀达 萨瓦 达玛 嘎雅 瓦嘎 चित्त 嘉那 瓦吉ra 斯瓦 巴瓦 秀多 昂。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）说是这样。手供是手加持等。对空行母和护法做巴林，在之前所说的禅定次第的最后，有前生念诵等，以及内外后续赞颂朵玛等的供养。同样是修持瓶，以及任何等的少女供养，需要什么呢？是佛金刚上师等。总之，最终以那些使自相续清净等，如加持的禅定从下面生起一样。为了成就，从外到所知之间做火供。对此，特别喜欢轮是观想圣母，是灌顶的最终。这些等在其他地方详细说明。然后是圆满次第，是明点的瑜伽，拙火，以及生起暖相的行为，那些是，不坏明点是蓝色吽（ཧཱུྃ，hūṃ，hūṃ，吽）。界是前方的虚空，不可说是明点等光明。要修多久呢？是光明稳定，梦等进入月亮。虚空之路是空性的处所，不能执持相，药地是巴嘎，莲花是与太阳一起，从无垢甘露的吽（ཧཾ，haṃ，haṃ，哈）中产生。喜欢等是融入，暖相是火等，尸林等是从那之后要修的，说是这样。那稳定是梦相光等，验相是鹿等，是相。
English
The mantra of the four vajras is: Om Ah Hum Om Sarva Buddha Dakini Ye Hum Phet, etc., surrounded, and they are the great rosaries of touch. Opening the eyes, etc., is: First, invite them to be seated properly. Then, dispel obstacles, wash away impurities, open the eyes, bestow the four empowerments, and perform the stable abiding, etc. How should it be written? It is the writer, etc. Then there is the tenth-day ritual of the month, etc. Bantu, etc., are various offerings. The seed syllables of the five iron hooks, etc., are those of the five families and the four mothers. The vajra is the sun in the navel and the Om facing downwards. The blessing of the four vajras is: Om Kaya Vak Citta Jñana Vajra Svabhava Shuddha Sarva Dharma Kaya Vak Citta Jñana Vajra Svabhavashuddho'ham. It is said like this. Hand offering is hand blessing, etc. Make balim to the dakinis and the guardians of the directions, and at the end of the previously mentioned samadhi sequence, there are front generation recitations, etc., and outer, inner, and subsequent praises, torma, and other offerings. Similarly, accomplish the vase, and whatever, etc., is the offering of young women. What is the need? It is the Buddha Vajra Master, etc. In short, ultimately, with those who purify their own mind-streams, etc., like the blessing samadhi arises from below. For the sake of accomplishment, perform the fire offering from the outer to the knowable. In this, particularly liking the wheel is meditating on the noble mother, which is the ultimate of empowerment. These, etc., are explained in detail elsewhere. Then, the completion stage is the yoga of bindus, tummo, and the activity of producing heat signs, those are. The indestructible bindu is the blue Hum (ཧཱུྃ，hūṃ，hūṃ，Hum). The element is the space in front, and the inexpressible is the jyoti, such as the bindu. How long should one meditate? It is when the jyoti is stable, dreams, etc., enter the moon. The path of the sky is the place of emptiness, unable to grasp signs. The medicinal field is bhaga, the lotus is with the sun, and it arises from the uncontaminated nectar Hum (ཧཾ，haṃ，haṃ，Ham). Pleasure, etc., is absorbed, the heat sign is fire, etc., and the charnel ground, etc., is to be meditated on from then on, it is said like this. That stability is dream signs, light, etc., and the experience sign is deer, etc., is a sign.
Chinese
于行持上，第二和第三也是词的布施，请务必清楚了解修持的要点。从“之后”等词语的意义来看，坛城的就近集合，似乎与其他仪轨大致相同，因此这里没有写出，但需要了解一些细微的差别，从上师处请教后，回向各自的律仪传承等善根，以及作“贡衮”等结尾。此乃无偏颇的殊胜大乐之道，是从圣地而来，毫无瑕疵的。 吉祥如意！ 顶礼尊贵上师莲足。愿一切众生皆能安住于究竟大乐之境。以如是发愿为前导，略微阐释与持明母嬉戏瑜伽相关的圆满次第之义。在此无上口诀中，有专注、幻化、拙火、光明、大乐等。其中，第一个又分为细微和极细微瑜伽两种。第一个是心专注于日月字上，第二个是不缘于空性。两者皆于法轮中央的阿瓦都提内修习。于幻化三者中，等持安住于无分别。有时修习本尊上师幻化等，反复安住于无分别中，睁大眼睛直视。后得于相遇时以正念守护，暂时以幻化之意乐为主。梦境则观想喉间莲花及明点，最终消融，安住于无分别。之后，无论生起何种念头，都要了知是梦境。此时，也修习宝瓶气、白明点等诀窍。之后，利根者首先修习梦境，钝根者则安住于光明中。拙火之前行，是使明点和气变得堪能，其中，第一个是执持金刚念诵等，增长则是观想顶上月亮等，获得稳固后，置于眼中与色等混合。置于四轮之脐，则会出现见到各种刹土等。二者中，于下行消除时，修习法生等，于掌握命气时，则修习金刚
English
Regarding the practice, the second and third are also the giving of words. Please be sure to clearly understand the key points of practice. From the meaning of words such as "after that," the close gathering of the mandala seems to be roughly the same as other rituals, so it is not written here, but it is necessary to understand some subtle differences. After asking the guru, dedicate the merits of each vow lineage, etc., and make endings such as "Kongkun." This is the unbiased and excellent path of great bliss, which comes from the holy land and is flawless. May there be auspiciousness! I prostrate with reverence to the lotus feet of the glorious and venerable lamas. May all sentient beings abide in the ultimate state of great bliss. With such aspiration as the preliminary, I will briefly explain the meaning of the completion stage related to the yoga of the vidyadhara consort. In this unsurpassed oral instruction, there are focus, illusion, tummo, luminosity, great bliss, etc. Among them, the first is further divided into subtle and extremely subtle yoga. The first is to focus the mind on the sun and moon letters, and the second is not to focus on emptiness. Both are practiced within the Avadhuti in the center of the Dharma wheel. Among the three illusions, equanimity abides in non-discrimination. Sometimes practice the deity, guru, illusion, etc., and repeatedly abide in non-discrimination, staring straight ahead with wide eyes. Afterwards, protect with mindfulness when encountering, temporarily focusing on the intention of illusion. For dreams, visualize the lotus and bindu in the throat, and finally dissolve, abiding in non-discrimination. Afterwards, whatever thoughts arise, know that they are dreams. At this time, also practice the key points of vase breathing, white bindu, etc. Afterwards, the sharp-witted first practice dreams, and the dull-witted abide in luminosity itself. The preliminary practice of tummo is to make the bindu and prana capable. Among them, the first is to hold the vajra recitation, etc., and the increase is to visualize the moon on the crown of the head, etc. After gaining stability, place it in the eyes and mix it with form, etc. Placing it in the navel of the four wheels will cause one to see various Buddha-fields, etc. Among the two, when eliminating the downward flow, practice the Dharma birth, etc., and when mastering the life force, practice the vajra.