English
Verses: In the center of the emptiness realm like the sky, like the mandala ritual with the measure of a billion measures, the thought of practice, offering, and empowerment. The master who knows the ritual empowers the disciple there. In between. The words of the water empowerment, all the Buddhas are born from the three secrets of body, speech, and mind vajra. What is its nature and what is empowered? All the three realms are revered, giving the empowerment to obtain the position. Like that. The small empowerment of the self-master is the wisdom of the male disciple who visualizes the Tathagata Vajradhara. Or be pleased with the real or imaginary female vidyadhara. With the sixteen-year-old wisdom mother girl, only practice the union of bliss and emptiness, which is the practice of the small empowerment of the Vajra Acharya. No. The ultimate secret instruction of the master's empowerment is that this sentence is said after the empowerment of the great master, and it is also said before the secret empowerment and so on. The meaning is this, the secret master's empowerment, etc., should not be said to anyone. If you tell a non-vessel, then at that time, the extremely sharp Shula three-pointed spear is held in the hands of the yogini mothers of the sky. With this, whoever violates the oath, that is, whoever destroys the oath by revealing the secret. This spear pierces him extremely. So it is said. The wonderful secret empowerment, absorbing bodhicitta from Bhaga, if not, then eat the tsatsa mixed with white three, sweet three, and spicy three. It is the object of bodhicitta and the mandala Bhaga. The secret and hidden empowerment is the second. Moreover, this is not only a general secret, but also needs to be kept secret for a few people who are capable of vase empowerment. The empowerment of wisdom and wisdom is that after the master guru gives the mudra to the disciple, he practices the union of bliss and emptiness with equal entry. Therefore, when the happiness of the thirteen grounds or ten grounds to be described below is obtained, it is said that it is the wisdom combined with the wisdom mother. The fourth empowerment is briefly stated as the extreme joy of desire, the joy of being free from desire, and the one who transcends desire. Happiness arises in the central channel.
Chinese
首先，从不可得之中，为了象征性地描绘出那些事物的概貌，显现出光明。心的内在安乐，无分别的自性，乐空，由于不会产生不同的形态，所以不变不惧，极其微细而恒常。第四种智慧，没有前后刹那，也不在处所来回。仅仅是导师大灌顶之名的显现，从二合之中也成就了不变，是伟大的梵行苦行者。成就无漏大乐者即是导师。获得大灌顶者，虽然对心明点的转移具有贪恋，却以虚伪欺骗妇女。以梵行伪装，为了装满钵盂而像比丘一样显现，这不是金刚上师应有的行为。第二十，显示上师的必要行为是：寺庙、灌顶和开光等一切所需的土地仪轨和准备，绘制坛城等是上师的行为。自己进入坛城，为弟子灌顶，三昧耶的仪轨，忏悔罪过并进行净化，以及令他人净化。精通各种事业和成就的三昧耶。是传授经文和三昧耶的仪轨，这是觉沃（阿底峡尊者）的解释。护摩四事业的八种或十二种分类。以佛像、佛塔、经书、法器、房屋、花园、树木、水池、湖泊等，以及开光和供养仪轨两种，是圣物迁逝和寺庙等的前行。以及金刚杵、铃、念珠。甘露瓶，以及珍宝或骨饰六种手印。即精通这五种的尺度、形状、特征、加持、持有方法等，佛像的尺度，以及利益亡者的最终仪轨。遣除障碍和作恶者，以及贪欲者。禅修，以及用物品和咒语进行守护的各种方法。各自念诵的方法和各种方便。以及胆病等自生之病和鬼神以及瘟疫这三种，用药物和咒语以及幻轮进行守护并以寂静来调伏。以及增长自生寿命和受用的诀窍。以及对弟子和教法具有信心的国王和施主等家族兴旺的仪轨，即延续政权和
English
Firstly, from the undiscernible, in order to symbolically depict the general outline of those things, luminosity appears. The inner bliss of the mind, the non-conceptual nature, bliss and emptiness, because different forms do not arise, it is unchanging, fearless, extremely subtle and constant. The fourth wisdom has no prior or subsequent moments, nor does it travel to and fro in places. Merely the manifestation of the name of the great master's empowerment, from the union of two also accomplishes the immutable, is a great celibate ascetic. The one who has accomplished the great bliss of non-leakage is the master. The one who has obtained the great empowerment, although possessing attachment to the transference of the mind's bindu, deceitfully slanders women with falsehood. Disguising as celibacy, appearing like a monk in order to fill the alms bowl, this is not the proper conduct of a Vajra Master. Twentieth, showing the necessary actions of the master: the land rituals and preparations needed for monasteries, empowerments, and consecrations, drawing mandalas, etc., are the actions of the master. Entering the mandala oneself, bestowing empowerment upon disciples, the rituals of Samaya, confessing transgressions and purifying them, and causing others to purify. Being skilled in the Samaya of various activities and accomplishments. It is the transmission of scriptures and the rituals of Samaya, this is the explanation of Jowo (Atisha). The eight or twelve divisions of the four activities of Homa. With Buddha images, stupas, scriptures, ritual implements, houses, gardens, trees, ponds, lakes, etc., and the two rituals of consecration and offering, are the preliminaries for the passing of sacred objects and temples, etc. And the vajra, bell, and rosary. The vase, and likewise the six mudras of jewels or bone ornaments. That is, being skilled in the measure, shape, characteristics, blessings, methods of holding, etc., of these five, the measure of Buddha images, and the final ritual of benefiting the deceased. Averting obstacles and evil-doers, and those with desire. Meditation, and various methods of protection with substances and mantras. The methods of reciting each mantra and various means. And diseases of the nature of phlegm, etc., and spirits and the three plagues, protecting with medicine and mantras and magical wheels, and subduing with pacification. And the key instructions for increasing natural lifespan and enjoyment. And the ritual for the prosperity of the families of kings and householders, etc., who have faith in disciples and the teachings, that is, continuing the reign and
Chinese
役使国王等，诛杀极难调伏者，驱逐出境。内部分裂，压制六根，即行使权力和暴力，这些对人与非人的施用方法，以及建造寺庙的方法。仪轨，即第二十九个，这些是倾心于密咒的金刚阿阇梨的事业。各种所需之物。第二十一个，指向其他续部，事业集合指向其他续部。同样，金刚阿阇梨的事业是，成就的汞等。炼丹术和持明物，以及身体和受用的持明三者。各种事业，即不确定的事业集合，以及成就的修法。如时轮金刚和金刚瑜伽母等所说，未在密咒和三摩地中开示的多种药物配方。这些都在续部和各种续部中明显地宣说。如是宣说。两种注释则从地基仪轨开始，将所有药物配方都归于度母的管辖。从各种续部中宣说。在此为了配方的意义而解释。不仅如此，无论宣讲哪个母续，重要的续部有这些：桑布扎和。合修金刚瑜伽母和。座四，同样金刚帐。律仪生起续和月密明点和。不动至上和。诛法的金刚持。前者被说成是阎罗敌的十万续，时轮注释中说是瑜伽随行，是父续。毗瓦巴的幻轮中说是从三十万中取出，明显只是红阎魔敌，所以是母续。同样，黑怖畏三法和。按照藏地的翻译。阎魔敌红尊。第十九章是父续，这里明显是第二十二章。各种度母大续和。即各种度母的证悟，名为三千颂，主要宣说集合，说是至上瑜伽续。咕噜咕咧的分别和。独发母的。大小两种分别和。那十一个就是瑜伽母续。利益一切，在何处没有事业集合的地方。如何适合就如何做。从那些中。
English
Subjugating kings and others, killing those who are extremely difficult to tame, and expelling them from their lands. Dividing internally and suppressing the six senses, that is, exercising power and violence, these methods of application to humans and non-humans, and the methods of building temples. Rituals, that is, the twenty-ninth, these are the activities of a Vajra Acharya who is devoted to mantras. Various necessities. The twenty-first, referring to other tantras, the collection of activities refers to other tantras. Similarly, the activities of a Vajra Acharya are, accomplished mercury and so on. Alchemy and Vidyadhara substances, and the three Vidyadharas of body and enjoyment. Various activities, that is, uncertain collections of activities, and the method of accomplishing attainments. As explained in the Kalachakra and Vajrayogini, etc., many kinds of medicine formulas not taught in mantras and samadhi. These are clearly proclaimed in the tantras and various tantras. Thus it is proclaimed. The two commentaries, starting from the ground ritual, attribute all medicine formulas to the jurisdiction of Tara alone. It is proclaimed from various tantras. Here it is explained for the meaning of the formula. Moreover, no matter which Mother Tantra is taught, the important tantras are these: Sambuta and. Hevajra Vajrayogini and. Catuhpitha, similarly Vajrapanjara. Samvara Samuccaya Tantra and Chandra Guhya Tilaka and. Achala Anuttara and. Vajradhara of Shin Tibetan. The former is said to be the hundred thousand tantras of Yamari, the Kalachakra commentary says it is Yoga Anusara, which is explained as Father Tantra. In Virupa's illusion wheel, it is said to be extracted from three hundred thousand, it is clearly only Red Yamari, so it is Mother Tantra. Similarly, the three cycles of Black Yamantaka and. According to the Tibetan translation. Red Yamari. Chapter Nineteen is Father Tantra, here it is clearly Chapter Twenty-two. Various Tara Great Tantras and. That is, various Tara's realizations, called three thousand shlokas, mainly proclaiming the collection, it is said to be Anuttara Yoga Tantra. The discrimination of Kurukulle and. Ekajati's. The two discriminations, large and small, and. Those eleven are the Yogini Tantras. Benefiting all, where there is no collection of activities. How to suit, how to do. From those.
Chinese
因为需要补充，所以显示比其他所有母续的结合更加盛大的荟供。其他各自不共有的那些，要知道是各种各样的续和续以及那本身。要写下来。虽然所有广大的根本续不需要补充，但在争论时期所宣说的简略续的种类，那些全部都是简略的，所以需要。第二十二，四灌顶的智慧广说分为十二，第一，隐藏在许多其他续中是吧。然而在其他的，即经部和瑜伽续以下，以及一些无上瑜伽部中，也隐藏在那些中。这部续是哪些以前所说的，即在广大的续中或者吧。第二，仅仅说一点点体性，就是不了解的孩童们，乃至地狱和畜生也，心中恒常存在的自性俱生的大乐，胜义谛的四灌顶的智慧在轮回涅槃的一切时候都不会改变。吧。因为不是由因缘聚合所造作，所以说是自生自性法身显现。第三智慧和第四智慧的差别是，由业和智慧手印和结合的因缘所生，并且有生灭，所以是不恒常的缘故。从智慧波罗蜜多的手印所生的智慧不是四灌顶的智慧。第四，世俗谛胜义谛的差别是，业和智慧手印是，在胜义谛中不是智慧的因胜义谛。即业手印是显现为微尘的界，智慧手印是串习分别念的显现而已。胜义谛是离于考察，即离于分别和用词语表达的一切意义。是吧。因此，胜义谛的手印就是这个，这样用智慧考察之后，是不能用语言说出来的。诺。第五，遮止对安乐的错乱，就是世间凡夫们因为贪欲而喜欢欲望，心极度散乱，不认为俱生的安乐是殊胜的。同样，禅定者和，声闻缘觉和，波罗蜜多者，对欲望和，离贪者从寂静所生的所有喜乐和，对于显现的容貌手印形象执着心所生的意乐和，串习明点瑜伽和，微细瑜伽，稍微转变风息。
English
Because it needs to be supplemented, it shows the assembly offering that is more magnificent than the union of all other mother tantras. Those others that are not common to each other, know that they are various tantras and the tantra and that itself. It should be written down. Although all the vast root tantras do not need to be supplemented, the types of concise tantras that were proclaimed during the time of strife, all of those are concise, so it is necessary. Twenty-second, the extensive explanation of the wisdom of the four empowerments is divided into twelve, first, hiding in many other tantras is ba. However, in others, namely the Sutra Pitaka and the Yoga Tantra and below, and also in some Anuttarayoga, it is also hidden in those. This tantra is what was said before, namely in the vast tantras or ba. Second, just saying a little bit about the nature, is that ignorant children, even hell beings and animals, the great bliss of innate nature that always exists in the mind, the wisdom of the four empowerments of ultimate truth does not change in all times of samsara and nirvana. Ba. Because it is not created by the aggregation of causes and conditions, it is said to be the self-arisen nature Dharmakaya appearing clearly. The difference between the third wisdom and the fourth wisdom is that, because it arises from the causes and conditions of karma and wisdom mudra and union, and has birth and death, it is impermanent. The wisdom arising from the wisdom paramita mudra is not the wisdom of the four empowerments. Fourth, the difference between conventional truth and ultimate truth is that, karma and wisdom mudra are, in ultimate truth, not the cause of wisdom ultimate truth. Namely, the karma mudra is the realm that appears as dust, and the wisdom mudra is just the appearance of habituating to conceptual thoughts. Ultimate truth is free from examination, namely free from all meanings expressed by concepts and words. Is ba. Therefore, the mudra of ultimate truth is just this, after examining it with wisdom, it cannot be expressed in words. No. Fifth, preventing confusion about happiness is that ordinary worldly people, because of desire, like desire objects, and their minds are extremely distracted, and they do not consider innate happiness to be supreme. Similarly, meditators and, Sravakas and Pratyekabuddhas and, Paramita practitioners, for desire and, all the joy and happiness arising from solitude of those who are free from attachment and, the mental pleasure arising from clinging to the appearance of faces and mudras, and, habituating to bindu yoga and, subtle yoga, slightly changing the breath.