Chinese
应当如此行事。将明点或光芒与蛇结合，这就是微细瑜伽。身、语、智慧、意，精勤修持自身，安住于自身之相，如其所是地显现。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、芒（藏文：མཾ，梵文天城体：म，梵文罗马拟音：maṃ，汉语字面意思：芒）、吽（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）清晰显现，以意专注于彼处，进行咒语的念诵仪轨。此处有些真实安住者，在风、水、大自在天和火之坛城的中央，身等其他种子字，经论的宣说者如是说。之后，安住于自己的禅定，智者不应区分自咒，不长不短。咒语应如所询问般念诵，以命气遍布。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）等种子字，身等应舒展。一切皆如意等加持，彼等以形、金刚等，于彼处供养后，以可观的胜乐，以勤奋之风勾召，融入各自的种子字中。如此次第而行，各自次第舒展三次，语、意、身应舒展。咒语之意应收摄，智慧种子于智慧中，一切时或恒常舒展。此处有些瑜伽士，真实具足微细明点，以微小等差别结合，于最初未生之自性中，观想身等，观想自己的菩提种子，禅定念诵之众安住。此乃念诵之仪轨。对于沮丧之心、懒惰和掉举，应进行胜观。如此被沮丧抓住后，以天女之歌激励，掉举则以明点结合等，以修持彼等而平息。以分析诸事物，应于心中作空性。以修持而疲惫时，应平息彼等，如此行持满足之仪轨。为了增长体验和力量，在头顶上方一箭之遥处，观想甘露坛城与甘露，观想具有白色嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，伴随甘露滴落之光。之后，甘露之自性流，恒常滴落，应以命勤之光勾召，具慧者应降临于身等。此乃满足之仪轨。如此稍作休息
English
Thus it should be done. By combining the bindu or rays with the serpent, this is subtle yoga. Body, speech, wisdom, and mind, diligently cultivate oneself, abide in one's own aspect, appearing as they are. Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: 嗡), Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Chinese literal meaning: 阿), Maṃ (Tibetan: མཾ, Sanskrit Devanagari: म, Sanskrit Romanization: maṃ, Chinese literal meaning: 芒), Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हु, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) clearly manifest, with the mind focused there, perform the ritual of mantra recitation. Here, some who truly abide, in the center of the mandala of wind, water, Great自在天, and fire, body and other seed syllables, the expounders of scriptures say. Afterwards, abide in your own samadhi, the wise should not distinguish their own mantra, neither long nor short. The mantra should be recited as asked, pervading with the life-breath. The seed syllables such as Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: 嗡), body and so on should be expanded. All are like the blessings of mind and so on, those with form, vajra and so on, after offering there, with the attainable bliss, beckon with the wind of effort, and place them into their respective seed syllables. This is the order to be done, each in order expand three times, speech, mind, and body should be expanded. The mind of the mantra should be gathered, the wisdom seed in wisdom, at all times or constantly expand. Here, some yogis, truly possess subtle bindus, by combining small and other distinctions, in the unoriginated nature of the beginning, contemplate the body and so on, contemplate your own bodhi seed, the assembly of meditation and recitation abides. This is the ritual of recitation. For a despondent mind, laziness, and agitation, one should practice vipassanā. Thus, having been seized by despondency, be encouraged by the song of the goddess, agitation then with the union of bindus and so on, pacify by meditating on them. By analyzing phenomena, emptiness should be made in the mind. If one becomes weary from moving through meditation, those should be pacified, thus perform the ritual of satisfaction. In order to increase experience and power, at a height of an arrow's length above the crown of the head, visualize a nectar mandala with nectar, visualize it possessing a white Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: 嗡) syllable, accompanied by the light of dripping nectar. Then, the nature of the nectar stream, constantly dripping, should be beckoned by the light of life-effort, the wise should descend it upon the body and so on. This is the ritual of satisfaction. Thus, rest for a moment
Chinese
诶！不被安乐执着所扰乱，以明点等作为前行，以不缺少的（方式）念诵真言。当想要行走之时，以及想要停止禅修之时，那时进行供养赞颂，享用甘露。如仪轨一般行持后，将身语意之金刚，收摄于表相的种子字中。所有幻化的坛城，都如仪轨一般次第（收摄）。应当禅修本来无生，是身语意的自性。如虚空般不被沾染，是无二智慧的自性。此乃事业之王尊的，三摩地中完全宣说。 示现祈愿等。 再次应当发起祈愿，为了众生利益的增上。我所积聚的善根，以及依止妙音金刚，愿我成为妙音金刚，救度众生痛苦。愿众生利益之方便圆满，以殊胜之胜利成就。众生轮回有多久，愿我利益众生到那时。以法与受用之云，三身完全安住，愿众生对我有期望，愿众生的愿望在我这里实现。在所有世间界中，刹那间在所有（世间界）中，以调伏之方便智慧，充满堪能与不具堪能者。某些非调伏之有情，若出现在三界之中，所有这些我都要引导到菩提道上。此乃祈愿文。以殊胜本尊之结合，从三摩地中起立后，瑜伽士的心无有执着，安住在显现的地位上，一切都是自己的本尊形象，或者自己种姓的次第，形象等都是金刚的体性，各自清净地安住。以无二智慧的自性，金刚持大尊的自性等，如何获得的境，无有疑惑地亲近。此乃无边之殊胜供养，诸佛已经如是宣说。以恒常无间断的结合，赐予菩提之果。若用于食物，则如先前一般，依靠享用甘露之仪轨。此乃外之火供，或者也可以由其他人来做。仅仅以意念思维，也能善妙地依靠。
English
E! Without being disturbed by attachment to comfort, recite the mantra with the preliminaries such as bindus, and in a complete manner. When one wishes to walk, and when one wishes to stop meditating, at that time, make offerings and praises, and partake of nectar. Having acted according to the ritual, gather the vajras of body, speech, and mind into the symbolic seed syllables. All the mandalas of emanation, gradually (dissolve) according to the ritual. One should meditate on the unborn from the beginning, which is the nature of body, speech, and mind. Like the sky, unblemished, it is the nature of non-dual wisdom. This is completely proclaimed as the samadhi of the supreme king of actions. Showing aspirations and so on. Again, one should make aspirations, for the sake of increasing the benefit of sentient beings. By whatever merit I have accumulated, and by relying on Manjuvajra, may I become Manjuvajra, liberating sentient beings from suffering. May the means for the benefit of sentient beings be complete, may it be accomplished with excellent victory. For as long as sentient beings are in samsara, may I benefit beings for that long. With clouds of dharma and enjoyment, may the three kayas completely abide, may beings have hope in me, and may their desires be fulfilled in me. In all the world realms, in an instant, in all (world realms), with the wisdom of skillful means of taming, may I fill the capable and the incapable. If some beings who are not to be tamed should arise in the three realms, may I lead all of them onto the path of enlightenment. This is the aspiration prayer. Through the union with the supreme deity, having arisen from samadhi, the yogi's mind is without attachment, abiding in the state of appearance, everything is one's own deity form, or the order of one's own lineage, forms and so on are the nature of vajra, abiding purely in their own state. With the nature of non-dual wisdom, the nature of the great Vajradhara, and the realms of how they are attained, approach without doubt. This is the supreme, limitless offering, which the Buddhas have truly spoken. Through constant and uninterrupted union, it bestows the fruit of enlightenment. If applying to food, then as before, rely on the ritual of partaking of nectar. This is the outer fire offering, or it can also be done by others. Even by merely thinking with the mind, one can rely on it well.
Tibetan
་པས་དེ་བཞིན་སྤྱོད། །ཕུང་པོའི་བུད་ཤིང་བ་སྲེགས་པ་ཡིས། །ཡེ་ཤེས་མེ་རུ་བླ་ན་མེད། །བདག་ཉིད་མཆོད་པ་ཉིད་ནི་བྱ། །གཞན་ནམ་རང་གི་ལྷག་པའི་ལྷ། །རྟག་ཏུ་འདོད་པའི་ཡོན་ཏན་གྱིས། །དམ་ཚིག་འདི་ནི་བདེ་གཤེགས་བཞེད། །སྔོམ་ལ་གནས་པས་ཇི་ལྟར་རྙེད། །བདག་ཉིད་དམ་ཚིག་མ་ཉམས་པས། །རྙེད་པས་ཉིན་མོའམ་མཚན་མོ་རུ། །ལེགས་པར་སྤྲོས་པས་ཡང་དག་སྤྱད། །གང་གིས་སེམས་ཅན་མཉམ་མེད་དོན། །སངས་རྒྱས་མཆོད་པ་མཆོག་ཡིན་ཏེ། །གང་ཡང་ལུས་ལ་སོགས་པའི་ལས། །སྙིང་རྗེའི་བསམ་པས་རྒྱལ་བ་སྟེ། །སྔགས་དང་ཕྱག་རྒྱའི་བདག་ཉིད་ཀྱིས། །དེ་ཀུན་དེ་ཡིར་འགྱུར་བ་སྟེ། །ལྷག་པའི་ལྷ་ཡི་སྦྱོར་བདག་ཉིད། །གང་ཉིད་ཐམས་ཅད་དུ་བྱ་སྟེ། །འདིའམ་གཞན་དུ་སྨན་པའམ། །ཕ་ཡིས་བུ་ལ་བསླབ་ཆེད་དུ། །འབྲས་བུ་མེད་ལ་ཕན་བསམས་པས། །ལས་ཀྱི་གནོད་པ་རྩོམ་པར་བྱེད། །ཤེས་རབ་ཐབས་ཀྱི་ཆོ་ག་དང༌། །དངོས་ཀུན་བདག་ཉིད་རིག་པ་ཡིས། །ནམ་མཁའ་དང་ནི་མཉམ་པའི་སེམས། །གཉིས་མེད་རྣལ་འབྱོར་མིན་ཞེས་འགྱུར། །དོན་ཡོད་གྲུབ་པའི་སྦྱོར་ལྡན་པས། །དེ་ཡི་འཁོར་ལོའི་དབུས་གནས་ཏེ། །ཇི་ལྟར་ཚུལ་བཞིན་དབང་བསྐུར་བ། །དམ་ཚིག་ཉམས་པ་བླང་བར་བྱ། །རང་གི་ཡེ་ཤེས་ཐུགས་ཟླ་རུ། །ཁམས་སྐྱེ་སྣ་ཚོགས་རྡོ་རྗེར་གནས། །ཟླ་བར་ཁཾ་ཡིག་བཅས་བསམས་ནས། །འོད་ཟེར་གྱིས་ནི་རྒྱལ་བ་བསྐུལ། །སླར་ཡང་འདི་ནི་ཁྱད་པར་ཏེ། །དབང་ བསྐུར་སྔོན་དུ་སོང་བ་ཡིས། །བླ་མ་བརྙས་ལ་སོགས་ཉེས་པ། །བཤགས་དང་སྦྱིན་དང་མཆོད་སྟོན་ནོ། །སྔར་གྱི་དབང་བསྐུར་བཞིན་དུ་ཁྲུས། །རང་གི་འཁོར་ལོའི་བདག་སྦྱོར་ལྡན། །ཐུན་མཚམས་གསུམ་དུ་བསྒོམ་བྱ་སྟེ། །ལས་དང་པོ་ཡིས་མཉམ་མར་བྱ། །རང་གིས་སྤྲུལ་པའི་དཀྱིལ་འཁོར་ནི། །སྔར་བཞིན་དུ་ནི་ཉེར་བསྡུས་ཏེ། །ཡེ་ཤེས་འཁོར་ལོར་མཉམ་སོན་པས། །ཤེས་རབ་སྙིང་རྗེར་ལྡན་པས་ཉལ། །ནང་པར་ཉལ་བས་ལྡང་བ་ན། །ལྷ་མོའི་གླུ་ཡིས་བསྐུལ་བ་སྟེ་།སྔར་བཞིན་བསྒོམ་པ་སྔོན་འགྲོ་པས། །རྟག་ཏུ་སྔགས་ཀྱི་བཟླས་པ་བརྩམ། །ཉེ་བའི་སྒྲུབ་པ་ནས་བརྩམས་ཏེ། །ཡེ་ཤེས་ཅུང་ཟད་ཐོབ་བདག་པོ། །སྔགས་ཀྱི་ཚུལ་ཁྲིམས་བརྟུལ་ཞུགས་ལྡན། །དང་པའི་ལས་དང་འདྲ་བར་བསྒོམ། །སྤྲོ་བ་དང་ནི་བསྡུ་པར་ལྡན། །སླར་ཡང་ཡང་དག་ཡེ་ཤེས་སོ། །སྐད་ཅིག་གིས་ནི་ཡེ་ཤེས་རྫོགས། །མཚན་མིན་རྣལ་འབྱོར་ཡང་དག་བསྟེན། །སོ་སོར་དཀྱིལ་འཁོར་ལ་གནས་པ། །རྟག་ཏུ་སྣང་བས་ཕན་པ་བསྒོམ། །འཁོར་ལོ་བདག་ཉིད་གཟུགས་ཀྱིས་ནི། །མཚན་མ་གཉིས་ནི་ཐོབ
Chinese
如彼行持是为佳。 焚烧蕴柴成薪火， 无上智慧之火焰， 自身即是供养者。 他或自之余尊前， 恒常欲乐之功德， 此誓如来所欢喜。 何处安住如何得？ 自身誓言不亏损， 得已昼夜勤精进。 善妙修饰而行持， 何者有情无等义， 供养佛陀最殊胜。 何者身等诸事业， 慈悲之心乃胜者。 咒语手印之自性， 彼等皆成彼性故。 余尊瑜伽之自性， 彼性一切皆应作。 于此于彼皆有益， 如父教子之意乐。 于无果者思利乐， 造作事业之损害。 智慧方便之仪轨， 诸法自性之觉性， 等同虚空之觉心， 不成无二瑜伽士。 具足义成瑜伽者， 彼之轮坛中央住。 如何如法而灌顶， 当取已坏之誓言。 自之智慧于心月， 界生种种金刚住。 于月观想含（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：kham，汉语字面意思：空）字等， 光芒催动诸胜者。 复此乃是胜异事， 灌顶先已行持故。 轻蔑上师等罪过， 忏悔布施及供养。 如昔灌顶而沐浴， 自之轮坛具瑜伽。 三时之间当修习， 初业令其成平等。 自之所化之坛城， 如昔一般而摄略。 智慧轮坛成平等， 智慧悲心具足眠。 清晨眠起之时分， 天女歌声所催动，如昔修习之前行， 恒常开始咒语诵。 从近成就而开始， 稍得智慧之主人。 咒之律仪苦行具， 如初事业一般修。 舒展以及摄略具， 复又真实之智慧。 刹那之间智慧圆， 无相瑜伽善修持。 各自安住于坛城， 恒常观想利益事。 轮坛自性以色身， 获得二种之相。
English
Thus, acting accordingly is excellent. Burning the firewood of the aggregates, Into the supreme flame of wisdom, Oneself is the offering. Before other or one's own remaining deities, With the merit of constant desire and joy, This vow pleases the Sugatas. Where does one abide, how does one obtain? Because one's own vow is not damaged, Having obtained, diligently strive day and night. Act by embellishing excellently, Whoever has beings of unequaled meaning, Offering to the Buddha is most supreme. Whatever actions of body and so on, The mind of compassion is victorious. By the nature of mantra and mudra, They all become that nature. The nature of union with the remaining deity, That nature should be done in all ways. Here or there, it is beneficial, Like a father's intention to teach his son. Thinking of benefiting those without result, One creates harm in actions. The ritual of wisdom and means, With the awareness of the nature of all things, A mind equal to space, Does not become a non-dual yogi. Possessing the yoga of accomplished meaning, Abiding in the center of that mandala. How to properly bestow empowerment, One should take back the broken vows. One's own wisdom in the heart moon, The elements born abide as various vajras. In the moon, contemplate the syllable Kham (Tibetan: ཁཾ, Devanagari: खं, Romanized Sanskrit: kham, Literal meaning: space), With rays of light, urge on the victorious ones. Again, this is a superior matter, Because the empowerment has already been performed. Faults such as despising the guru, Confession, giving, and offering are shown. Bathe as in the previous empowerment, One's own mandala possesses yoga. Meditate in three sessions, Make the initial action equal. The mandala of one's own emanation, Gather it together as before. When the wisdom mandala becomes equal, Sleep with wisdom and compassion. When waking up in the morning, Urged on by the song of the goddess, with the preliminary practices as before, Always begin the recitation of mantra. Starting from near accomplishment, The master who has slightly obtained wisdom. Possessing the discipline and asceticism of mantra, Meditate like the initial action. Possessing expansion and contraction, Again, the true wisdom. In an instant, wisdom is complete, Well practice the formless yoga. Each abiding in the mandala, Always contemplate beneficial things. The nature of the mandala with the colored body, Obtain the two signs.