English
The empowerment of the names of the four gate bell goddesses. It is shown by the seed syllables of each mantra. Next, when practicing the mandala, the mandala for empowerment is: the vajra, that is, the mandala of the nature of the five families, should be drawn. Oh! How to draw it? With a horse-headed support? The interior is adorned with eight pillars. It is perfectly endowed with the four lines of the root line. The outer perimeter is a vajra fence and a mountain of fire. Outside of that are the eight great charnel grounds. Those should also be drawn. The signs are: in the center of the square, place a blue lotus tree. In the eastern corner, draw a white, peaceful lotus tree. In the northern corner, draw a yellow vase. In the western corner is a burning iron hook. A blue sword should be placed in the southern square. Peaceful Tara and Increasing Tara, as well as Empowering Tara. Are the signs of the Killing Taras. In the four corners, draw the goddess Taras of the four families. Draw one beautiful lotus each, matching the color of the deity. Iron hooks, etc., lassos, chains, bells, etc., should be placed in order on the doors in the east, south, west, and north. The great lord, endowed with ten powers and invincible by others, subdues all gods, asuras, and spirits. Wrathful deities such as Yama, etc., are also placed in the corners. Southeast is Yama. Southwest is Achala. Northwest is Hayagriva. Northeast is Amrita. The signs of the eight goddesses who perform activities. The retinue of the <left and right of the horse-headed one>. Should be drawn on the outer perimeter. In the two commentaries it says: outside the essence there are three activities. Is that what is thought? The method of practice is that in the center of the drawn mandala, one's self abides. By scattering the collection of vajra signs. Purify the realms of sentient beings. With clouds of offerings, fill the realm of space. Utterly scatter. Unfading flowers and camphor. Correctly obtain from the supreme bhaga. Offer with the wheel of yoginis. The upward transference is: it is also said that the nine gates such as the eyes, are definitely blocked by the seed syllables of the eight goddesses such as the chandala woman, and accompanied by the union of wind. Increase the chakras of the five nadis, from the shape of the stupa at the junction of the nadis. The top of the life-tree central channel is connected to the brahmarandhra.
Chinese
自生的风心，以弓箭的结合进行口诀的迁转，哦！利益是即使造作五无间罪，以此也能从恶趣中解脱，对此毫无疑问，这是咒语的力量。从理性的苦行中，虚伪的行为就是那理性本身，应当行持理性的苦行，穿戴人皮或者被丢弃的抹布旧布，或者裸体的苦行象征着远离戏论，这是必须安住于此的标志。如此行持后，对于苦乐的疑惑之心全部舍弃，无论如何行持，此显现，全部以分别念摄集于享用五欲的安乐中，将世间的五欲全部摄集为五位明妃，食用肉酒等恶食，依止手印等看似恶劣的行为，智慧越来越增长，即使是微小的行为，也能成就最为接近无上菩提。哦！略微讲述誓言，其中，此为金刚，是不可作为箭的誓言。誓言虽多，但根本是上师的誓言，从谁处上师灌顶，即获得瓶灌顶的上师，更不用说，成为一位上师的所有同门，都要视为本尊而恭敬，特别是金刚姐妹，要视为与度母同等，并修持。金刚上师自身，以及上师的明妃或随顺的上师，即我等开示智慧之所依的明妃，也是此无上续部中被赞为殊胜的缘起上师。多！更甚者，金刚上师喇嘛与一切佛相同，不可跨越其影子，更不用说诅咒和轻蔑了。特别是明妃和弟子在随顺贪欲时，不需要跨越、沾染和守护谨慎，有些需要减半。然而，弟子是上师所喜爱的明妃，即令上师欢喜的明妃，即主母。明妃和上师二者的眼睛等九门所出的眼屎和唾液等，不...
English
The self-arisen wind-mind, through the union of bow and arrow, accomplishes the transference of pith instructions. Oh! The benefit is that even if one commits the five heinous crimes, one will be liberated from the lower realms, without a doubt. This is the power of mantra. From the asceticism of reason, the false conduct is that very reason itself. One should practice the asceticism of reason, wearing human skin or discarded rags, or the asceticism of nakedness symbolizes being free from elaboration, and this is a sign that one must abide in. Having acted in this way, all doubts about happiness and suffering are abandoned, and however one acts, this appearance is entirely gathered into the bliss of enjoying the five desires with all discriminations. Gathering all the five worldly desires into five goddesses, eating meat and alcohol and other bad foods, relying on mudras and other seemingly bad behaviors, wisdom increases more and more, and even a small action can accomplish becoming very close to unsurpassed Bodhi. Oh! Briefly explaining the vows, among them, this is the vajra, which is the vow not to be used as an arrow. Although there are many vows, the root is the vow of the guru, from whom the guru bestows empowerment, that is, the lama who has received the vase empowerment, not to mention, all fellow disciples who have become one guru must be regarded as yidams and respected, especially the vajra sister, who must be regarded as equal to Tara and meditated upon. The vajra guru himself, as well as the guru's consort or the compliant guru, that is, the consort who is the basis for introducing my wisdom, is also praised as the supreme causal guru in this unsurpassed tantra. Do! Even more so, the vajra guru lama is equal to all Buddhas, and one should not step over his shadow, let alone curse or despise him. In particular, when consorts and disciples follow desire, there is no need to step over, be contaminated, or guard against carelessness, and some need to be halved. However, the disciple is the consort beloved by the guru, that is, the consort who pleases the guru, that is, the mistress. The eye secretions and saliva, etc., that come from the nine gates of the consort and the guru, such as eye mucus and saliva, are not...
Chinese
不分别的饮食，同用一个器皿食用，了知一切法平等性，以天瑜伽和清净心，明妃亲近上师，献上，给予，作为媒介。与上师一同享受欲望时，明妃可以使用上师的床垫。与上师行乐时，应该怎么做呢？明妃的手握住上师的金刚杵，爱抚、摩擦，使其坚挺。自己将诺布（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）放入优尼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中，用肢体紧紧拥抱。发出爱语和“呜”的声音等，以欢愉呻吟之声，令上师欢喜。由于对上师的爱恋，或以牙齿轻咬，或以指甲轻柔地划出痕迹，或拉扯、爱抚等。以及，吸吮上师的舌头和嘴唇等，或者用嘴将糖等食物喂入上师口中。对上师怀着恭敬和爱恋，毫无顾忌地放纵自己。在床垫和身体部位等处，因爱恋而亲吻，这没有过错。因为这是令上师欢喜的方法。不仅没有过错，而且能获得一切利益和成就。因为具有密咒的誓言，所以那位贤善的明妃能恒常获得。明妃应以恭敬之心，用口亲吻上师的尤扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即金刚杵。用头顶礼上师的隐秘处，如果上师的菩提心流出。那么，从莲花中取出，作为誓言物自己食用。如果上师想要品尝誓言物的明点，就从自己的优尼中取出明点，与蜂蜜等混合。做成“擦热”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），让上师吸吮莲花并献上。在交合、瑜伽轮时，即使需要自己坐在上师身上等，也没有过错。因为所做的一切都是为了令上师欢喜的缘故。依靠瑜伽轮的行事是，以何种瑜伽呢？以度母瑜伽。方法如何呢？对于时间、想法、装束、面朝方向等未明确说明的部分，应按照共同的法来理解。对于书写底稿中不明确的部分，用青稞或布或绸缎或善
English
Eating undistinguished food and drink from the same vessel, understanding that all dharmas are equal, and with the yoga of the deity and a pure mind, the consort approaches the lama, offering, giving, and acting as an intermediary. When enjoying desire together with the teacher, the consort may use the teacher's bedding. When engaging in pleasure with the teacher, what should be done? The consort's hand holds the teacher's vajra, caressing and rubbing it, making it erect. She inserts the jewel (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) into her yoni (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), embracing tightly with her limbs. Uttering loving words and sounds like "oo," with joyful moans, she inspires the lama's heart with delight. Due to affection for the lama, she may gently bite with her teeth, or lightly scratch with her fingernails, or pull, caress, and so on. And, she may suck on the lama's tongue and lips, or feed the lama sugar and other foods with her mouth. With reverence and affection for the lama, and without hesitation, she indulges herself. Kissing the bedding and body parts out of affection is not a fault. Because this is a method for pleasing the teacher. Not only is there no fault, but all benefits and siddhis are obtained. Because she possesses the vows of mantra, that virtuous consort always obtains them. The consort should respectfully kiss the teacher's yuza (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), i.e., the vajra, with her mouth. She should bow her head to the teacher's secret place. If the lama's bodhicitta flows out, then she should take it from her lotus and eat it herself as a samaya substance. If the lama wishes to taste the bindu of the samaya substance, she should take the bindu from her yoni, mix it with honey, etc., make it into "tsa ru" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and have the teacher suck on the lotus and offer it. During intercourse and yoga wheel practices, even if it is necessary to sit on top of the teacher, etc., there is no fault. Because whatever is done is for the purpose of pleasing the teacher. The activities that rely on the yoga wheel are: With what yoga? With Tara Yoga. What is the method? For those aspects that are not clearly stated, such as time, thought, attire, direction of gaze, etc., they should be understood according to common dharma. For those aspects that are not clear in the written text, use barley, cloth, silk, or virtuous
English
Write on tree bark. For wrathful actions, write on raw meat, cloth, or human skin, etc. For unclear ink, use white sandalwood for pacifying actions, good fragrance for increasing actions, saffron and red sandalwood for subjugating actions, and poisonous blood for wrathful actions. Use saffron to protect men, and camphor for women. The pen should also be made of similar materials. The method of accomplishment is to consecrate it. Add the necessary fragrances, wrap it, and then practice. Perform the Zorma throwing ritual in a manner that subdues the wrathful. For subjugation, either offer or suppress. Mostly offer for pacifying and increasing actions. For protection, offer and then wear it. Who can practice it? Those who have recited the root mantra, completed the recitation and accomplishment of the four activities, and also completed the required recitations. Then, various activities are explained. From here, until becoming invulnerable to weapons. The protection of the Goddess of Light is mostly similar to this, and it is explained in great detail in the seventh chapter of the Samputa Tantra. The power of the root dharani. From the edge of the clothes to the descent of power, it is also explained in the eighth chapter. Those aspects of Guru Sam. This is also the explanatory lineage of this tantra. In the Samputa, it says: "The arising of Tara will be explained." This is explaining the meaning of the arising of Tara. Some collections of activities are said to be of various Taras. Outside the circumference. (ཀ) Make the shape of Utpala flowers in the four directions and four corners. Each Utpala flower is marked with three Tams (藏文：ཏཱཾ，梵文天城体：ताṃ，梵文罗马拟音：tāṃ，汉语字面意思：当). Write the central letter horizontally. Most of the others should be written clockwise. The entire circumference of the wheel's center should be round. "Om Prasanna Ratna Tara Amrita Mukhi, the face of nectar, Amrita Chakshuni Lochani. Sarva Artha Sadhani. Sarva Sattva Vashamkari. Sti Va woman or Purusho Va man or Raja king Novo Vashya also called Kuru subdue Tam (藏文：ཏཱཾ，梵文天城体：ताṃ，梵文罗马拟音：tāṃ，汉语字面意思：当) seed Svaha." In this way, place the circumference in the center. It is also acceptable to write on the outer circumference. Jowo said to write on the first, but not on the other two. The yellow ten-spoked wheel, with a red lotus petal on each spoke, the essence being the ten letters in the center. In the center: Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) Between the two letters, include the name and imperative, as in the case of the third wheel. Atisha's commentary says this is just a name. The sun of man is the target. The method of writing.