English
From the Tantra it is said: All things are devoid of entity, Abandon grasping and apprehended. Aggregates, realms, and sense-bases, The equality of dharmas without self. One's own mind is primordially unborn, Emptiness is its very nature. Explaining the meaning of what was said. Also, from the Two Examinations Tantra: This wisdom is like a subtle fire, Like a vajra in the center of the sky. It is stainless, ultimate, and peaceful. You yourselves are also its fathers. Explaining the meaning of what was said. Also, from the Condensed Bliss Supreme: It has the nature of unreal things, Like the sky, it is without stain. The emptiness wisdom vajra, Completely purifies into emptiness. The meanings of what was said, as they appear in the mandalas of the Three Joys Secret Tantra, are explained and introduced. In short, the bliss-emptiness wisdom that arose at the time of the previous third empowerment appears as the union of the male and female deities, the lords of the mandala, or the male and female lords of the family, like a rainbow appearing in the sky, as a body with the seven limbs complete. Since that kind of body is not separate from bliss-emptiness wisdom, one should settle the mind in the state of non-grasping of the great bliss wisdom of bliss-emptiness union. As a symbol of receiving the fourth empowerment, the face covering is removed. Thus, you have received the introduction to the fourth empowerment in the mandala of ultimate bodhicitta through the door of mere words. The defilements and habitual tendencies of body, speech, and mind are purified. You have the authority to practice the path of Mahamudra. The fruit, the Dharmakaya, is realized. Saying this is the fourth word empowerment, the ritual of bestowing the previous three empowerments. Then, the first of the three vows, the giving of the vidya vow: The teacher and you are the main deities of the mandala. For women or single women, visualize the lord of the family, raising the right hand upwards. The teacher touches with the left hand. Visualize giving the vidya. Visualize placing the right hand with the vajra on the student's head. Making the Buddhas abiding in the sky as witnesses. Here you are the witnesses. I entrust this to you. This pleasing vidya, you should rely on, Praised by the Buddhas as worthy of offering, By other means one will not attain Buddhahood, This triple world is also the truth. Therefore
Chinese
因此不要与此分离， 你永远也不要这样做。 这是所有佛陀的， 无上的明妃誓言。 任何愚昧者， 如果违背此誓言， 他就没有至上的成就。 这是明妃誓言的仪轨。 接下来是给予金刚誓言： 进行净化。 从空性中，观想弟子们的有法五烦恼和五蕴的自性不可得，从空性中，从“པཾ” （藏文，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：莲花）中生出莲花，从“ཨ་”（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）中生出月轮，其上，从“ཧཱུྃ” （藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出金刚，以“ཧཱུྃ” （藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志。你们的五烦恼和五蕴的自性，观想为金刚萨埵，身色白色，一面二臂，右手持金刚杵，左手持摇铃并摇动，具有发髻等一切庄严，与自己相同的明妃金刚慢母，与她交合的身体。 额头上是“ཨོཾ”（藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙是“ཨཱཿ”（藏文，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊），心间是“ཧཱུྃ”（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从心间的种子字放出光芒，迎请十方诸佛化现为金刚萨埵的形象。 ཛཿཧཱུྃ་བཾ་ཧོཿ（藏文，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：降 吽 棒 霍）。融入你们之中，无二无别。观想从“ཧཱུྃ”（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出的具有尺度和特征的金刚杵，给予你们的右手。 此乃一切佛， 金刚萨埵之手所持。 依仗持金刚之誓言， 你也应当时常受持。 誓言的执持之处是头顶，因此要发愿将其置于头顶。念诵：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་སིདྡྷི་བཛྲ་ས་མ་ཡ། ཏིཥྛ་ཨེ་ཥ་ཡ་ཧཱུཾ་དྷ་ར་ཡཱ་མི་བཛྲ་སཏྭ་ཧཱུཾ། ཧི་ཧི་ཧི་ཧི་ཧཱུྃ།（藏文，梵文天城体： ॐ सर्व तथागत सिद्धि वज्र समय तिष्ठ एषय हुं धरयामि वज्र सत्त्व हुं। हि हि हि हि हुं，梵文罗马拟音：oṃ sarva tathāgata siddhi vajra samaya tiṣṭha eṣaya hūṃ dharayāmi vajra sattva hūṃ। hi hi hi hi hūṃ，汉语字面意思：嗡，一切如来成就金刚誓言，安住，趋入，吽，我受持金刚萨埵吽，嘿嘿嘿嘿吽）。这是执持金刚誓言的仪轨。 父续的四座坛城不需要使用誓言，从授记开始进行。 母续的佛陀颅骨、胜乐金刚和喜金刚等所使用的誓言如何进行呢？上师应观想弟子们在坛城的主尊中，刹那间显现父母双尊，迎请智慧的 轮。 ཛཿཧཱུྃ་བཾ་ཧོཿ（藏文，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：降 吽 棒 霍）。现在你们都显现为本尊的自性，以心咒赞颂三遍，右手持达玛茹鼓，左手持颅碗，手肘处持有卡杖嘎。
English
Therefore, do not be separated from this, you should never do that. This is of all the Buddhas, the supreme vidyāvrata. Any ignorant one, who transgresses this, will not have the supreme accomplishment. This is the ritual of the vidyāvrata. Next is the giving of the vajravrata: Perform purification. From emptiness, visualize that the students' conditioned five afflictions and the nature of the five skandhas are unattainable. From emptiness, from "paṃ" (Tibetan, Devanagari: प, Romanized Sanskrit: paṃ, Literal Chinese meaning: lotus) arises a lotus, and from "a" (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: no) arises a moon disc, upon which, from "hūṃ" (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: hūṃ) arises a vajra marked with "hūṃ" (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: hūṃ). Visualize that your five afflictions and the nature of the five skandhas are Vajrasattva, with a white body, one face, and two arms, the right hand holding a vajra, the left hand holding and ringing a bell with a handle, adorned with a topknot of hair and all ornaments, with a consort who is the same as oneself, the vidyā Vajragarvī, in union. On the forehead is "oṃ" (Tibetan, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: om), on the throat is "āḥ" (Tibetan, Devanagari: आ, Romanized Sanskrit: āḥ, Literal Chinese meaning: ah), and in the heart is "hūṃ" (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: hūṃ). From the seed syllable in the heart, radiate light, and invite all the Buddhas of the ten directions to manifest as Vajrasattva. jaḥ hūṃ baṃ hoḥ (Tibetan, Devanagari: जः हुं बं होः, Romanized Sanskrit: jaḥ hūṃ baṃ hoḥ, Literal Chinese meaning: descend hūṃ baṃ hoḥ). Dissolve into you, indivisibly. Visualize that the vajra arising from "hūṃ" (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: hūṃ), possessing measure and characteristics, is given to your right hand. This is all the Buddhas, held in the hand of Vajrasattva. Rely on the vajravrata, you should also always hold it. The place of holding the vrata is the crown of the head, so make the aspiration to place it on the crown of the head. Recite: oṃ sarva tathāgata siddhi vajra samaya tiṣṭha eṣaya hūṃ dharayāmi vajra sattva hūṃ। hi hi hi hi hūṃ (Tibetan, Devanagari: ॐ सर्व तथागत सिद्धि वज्र समय तिष्ठ एषय हुं धरयामि वज्र सत्त्व हुं। हि हि हि हि हुं, Romanized Sanskrit: oṃ sarva tathāgata siddhi vajra samaya tiṣṭha eṣaya hūṃ dharayāmi vajra sattva hūṃ। hi hi hi hi hūṃ, Literal Chinese meaning: Om, all Tathagata accomplishment vajra samaya, abide, approach, hūṃ, I hold Vajrasattva hūṃ, he he he he hūṃ). This is the ritual of holding the vajravrata. The four mandalas of the father tantra do not require the use of vratas; proceed from the prophecy onwards. How is the vrata used for the mother tantra's Buddha skull, Chakrasamvara, and Hevajra, etc.? The teacher should visualize the students as the main deities of the mandala, the father and mother, appearing instantaneously, and invite the wheel of wisdom. jaḥ hūṃ baṃ hoḥ (Tibetan, Devanagari: जः हुं बं होः, Romanized Sanskrit: jaḥ hūṃ baṃ hoḥ, Literal Chinese meaning: descend hūṃ baṃ hoḥ). Now that you all appear as the nature of the deity, praise with the heart mantra three times, holding a damaru in the right hand, a skull cup in the left hand, and a khaṭvāṅga at the elbow.
Chinese
ཨཾ་ག 祈请赐予顶髻梵线的加持。此金刚萨埵之手印，于外于内皆真实存在。因此，颅器、钲及容器，由布施勇父及佛母执持。此时，念诵心咒三遍至关重要。现在，观想由人骨制成的不动佛蓝色轮，具有镇压大地之等持。耳环为红色阿弥陀佛，具有等持。颈饰为黄色宝生佛，具有最胜布施之等持。手镯为白色毗卢遮那佛，具有菩提最胜之手印。腰饰为绿色不空成就佛，具有救度布施之等持。持有骨灰、供品、颅器或梵线三者之一。观想金刚萨埵白色，手持金刚杵和铃，一切皆显现为圆满报身。从您们和上师的心间，放射出光芒。迎请十方诸佛和菩萨，显现为五部和金刚萨埵之相。无别融入。扎吽让霍。观想从彼等融化所生之轮和耳环等，具足量度和特征。以各自之三字明加持后，观想融入各自之位置般赐予加持。此金刚萨埵之手印，于外于内皆真实存在。顶髻为不动佛之轮，由布施勇父及佛母执持。嗡 达ra 达ra 达ra 亚 达ra 亚 玛ra 玛ra 班匝 德嘎 帕特 梭哈。三遍。此金刚萨埵之手印，于外于内皆真实存在。为那恰之自性阿弥陀佛，由布施勇父及佛母执持。嗡 班匝 达玛 萨玛亚 萨埵 吽 呼噜 呼噜 阿若勒嘎 帕特 梭哈。三遍。此金刚萨埵之手印，于外于内皆真实存在。颈之念珠为宝生主，由布施勇父及佛母执持。嗡 班匝 苏玛 达摩。 贝达 玛哈 萨玛亚 匝 阿吽。 惹那 德嘎 帕特 梭哈。三遍。此金刚萨埵之手印，于外于内皆真实存在。手镯为毗卢遮那佛，由布施勇父及佛母执持。嗡 舍 舍 达 帕ra 玛 舍 效达 诶 嘿 亚 嘿 贼 那 贼 嘎 帕特 梭哈。三遍。此金刚萨埵之手印，于外于内皆真实存在。腰带。
English
Visualize bestowing the braided thread of Brahma on the crown of the head. This mudra of Vajrasattva is truly present both externally and internally. Therefore, the khatvanga, cymbal, and container should be held by the giving hero and heroine. At this time, it is important to recite the essence three times. Now, visualize the blue, immovable wheel made of human bone, possessing the samadhi of pressing down the earth. The earrings are red Amitabha, possessing samadhi. The necklace is yellow Ratnasambhava, possessing the samadhi of supreme giving. The six bracelets are white Vairochana, possessing the mudra of supreme enlightenment. The belt is green Amoghasiddhi, possessing the samadhi of refuge-giving. Hold either ashes, offerings, the khatvanga, or the three braided threads. Visualize Vajrasattva as white, holding a vajra and bell, all appearing as the complete enjoyment body. From the hearts of yourselves and the guru, rays of light emanate. Invite all the Buddhas and Bodhisattvas of the ten directions, appearing in the forms of the five families and Vajrasattva. They dissolve without separation. Dza Hum Tram Hoh. Visualize that the wheel, earrings, etc., arising from their melting, are complete with measure and characteristics. After blessing them with their respective three mantras, visualize bestowing the blessing as if they dissolve into their respective places. This mudra of Vajrasattva is truly present both externally and internally. The wheel of Akshobhya is on the crown of the head, held by the giving hero and heroine. Om Dhara Dhara Dhara Ya Dhara Ya Mara Mara Vajra Dhik Pat Svaha. Three times. This mudra of Vajrasattva is truly present both externally and internally. Amitabha, the nature of attachment, is held by the giving hero and heroine. Om Vajra Dharma Samaya Sattva Hum Hulu Hulu Aro Lik Pat Svaha. Three times. This mudra of Vajrasattva is truly present both externally and internally. The necklace is the Lord of Jewels, held by the giving hero and heroine. Om Vajra Surma Ta Mo. Vidha Maha Samaya Tsa Ah Hum. Ratna Dhik Pat Svaha. Three times. This mudra of Vajrasattva is truly present both externally and internally. The bracelets are Vairochana himself, held by the giving hero and heroine. Om Sha Sha Ta Para Ma Sha Shva Ta E Hya Hi Jina Jik Pat Svaha. Three times. This mudra of Vajrasattva is truly present both externally and internally. The belt.