English
Yes. The navel is the lower knot. The cooked mark is the mouth of the Makara fish. The two feet should be known as auspicious. Because the deities are complete within the body, it is accomplished as a single stake. Thus it is said. From the Tantra of the Great Yoga of the Secret Root of the Kīla, it is said: For the self-arisen certainty of the Kīla, there are four distinctions. With the Kīla of self-awareness and wisdom, one plants the objects and dharmas into the Dharmadhatu; with the Kīla of great compassion, one plants sentient beings of the three realms; with the Kīla of secret Bodhicitta, one plants it into the space of the consort; with the Kīla of symbolic substance, one plants it into the seven transgressions. Thus it is said. Vajra is non-dual, it is said to be the immutable Dharmakaya. The meaning of the non-duality of the wisdom of the Kīla, it is said that the Dharmadhatu and wisdom are connected. Thus it is said. The master abides in the place of empowerment, and the disciples, deities, and vases, etc., should be arranged in the place of empowerment. Thus it is said. The Vajra Dharmadhatu is immutable, it is the youthful form body, the two. Thus it is said. Burning is transformed into the karma of fire, suppressing the earth is also the same, throwing should be known as the zor. Thus it is said. Mantras are collected from chapter 27 of the Tantra Explaining the Great Vajra Kīla. From the Kīla Activity Tantra: Water and headdress Vajra, bell, name, and king are given. Thus it is said. Then there is the secret empowerment, the royal family, the old family, the Brahmin, a maiden with lineage and auspicious marks, twelve, sixteen, eighteen years old. There is Siphaga Bur. She possesses these marks of a maiden, white flesh and red teeth, hair coiled to the right like a willow branch, eyes long like a lotus, the space between the eyebrows is not interrupted, able to practice asceticism. Or the maiden with auspicious marks is, blue-green like an Utpala. On the four fish days of the four fences, she transforms the four methods of grasping, has non-conceptual compassion, and has faith in the Dharma. Possessing these, one performs the secret empowerment. With the mudra of the signs of accomplishment, empower that secret instruction. Combined with the three heats, give the three empowerments to those who possess the vows. Intoxicated with bliss, one becomes unconscious, perform the instruction empowerment in that way. The wisdom-jnana empowerment, for those with auspicious wisdom, adorned with various fragrances, in the methods of churning and stirring, not...
Chinese
意念乃极度生起。 欢喜与胜妙欢喜， 现前欢喜自性欢喜， 金刚界之自在母， 是为行进口诀。 如是说。第四灌顶是为授予， 定解风之自性， 与波拉卡郭拉合用， 自性乐轮相互生起。 不可执取亦不可言说， 远离一切分别念， 自性光明住于彼， 施予词等灌顶之自性， 摧毁证悟之习气。 如是说。事业之风说是命， 是为有情造色身。 能作之风有两种， 因与果二者。 因当知为五种， 遍行下泄与， 与火一同安住之风， 命与上行之风， 是为因，极度宣说。 果之风有五种， 行与种种行， 正行与极行， 如是决定行。 以彼等十种风， 事业乃种种成办， 故名能作风，极度宣说。 以彼等十种风， 于一切轮之处， 菩提心乃转移， 安乐亦如是生起， 月，名为上方转移。 此品之间咒语多。如是说。会供品第十三。男女瑜伽士左右，身语表征各自供养。如是说。于会供轮之时，不可伸直腿，亦当断绝外语，莫笑，安住于秘密语。天众之数量亦如是，内外秘密之供品亦，供养于诸天。享用食物会供，男女勇士双运，以菩提心之乐供养。烦恼种种分别念亦，以彼之光芒焚烧。对于外在障碍者，以光芒焚烧。以大禁行之行，是为会供轮。对于有分别念者会供秘密。男女勇士具禁行，具誓言者作会供。唱诵金刚歌，布施食子于空行众。如是说。具誓言者
English
The thought arises exceedingly. Joy and supreme joy, Manifest joy, self-nature joy, The sovereign mother of the Vajra realm, Are the instructions for proceeding. Thus it is said. The fourth empowerment is to be bestowed, Surely knowing the nature of wind, And combining Bola and Kakkola, The self-nature bliss wheel arises mutually. Unseizable and unspeakable, Free from all conceptual thoughts, The self-nature clear light abides there, Bestowing the self-nature of word and other empowerments, Destroying the imprints of realization. Thus it is said. The wind of action is said to be life, It is what forms the body of sentient beings. The acting wind is of two kinds, Cause and effect, two aspects. Cause should be known as five kinds, All-pervading, downward-clearing, and The wind that dwells together with fire, The life and upward-going wind, Is said to be the cause, greatly proclaimed. The wind of effect is of five kinds, Moving and variously moving, Rightly moving and exceedingly moving, Likewise, definitely moving. With these ten winds, Action is variously accomplished, Therefore it is greatly proclaimed as the acting wind. With these ten winds, In all the places of the wheels, The bodhichitta is transferred, And bliss is likewise generated there, Moon, it is called the upward transfer. In this chapter, there are many mantras. Thus it is said. Chapter 13 on the Gathering. Male and female yogis, right and left, offer individually with body, speech, and symbolic gestures. Thus it is said. During the times of the gathering circle, one should not stretch out one's legs, and one should also abandon external talk. Do not laugh, abide in secret speech. The number of deities is also the same, and the outer and inner secret offerings are also offered to the deities. Enjoy the food gathering, and the union of male and female heroes, offer with the bliss of bodhichitta. Also, the afflictions and various conceptual thoughts are burned by its rays. For those who create external obstacles, burn them with rays. The gathering circle is done with the conduct of great asceticism. The gathering circle is secret to those with conceptual thoughts. Male and female heroes possess asceticism, those with vows perform the gathering circle. Sing the vajra song, give torma to the assembly of dakinis. Thus it is said. Those with vows
Chinese
瑜伽士，應當勤奮於此事業。會供輪有上、中、下三種，即外、內、密三種。為了彌補違犯誓言，舉行內部的會供輪。會供積累福德之時，以及生起無分別智慧之時，舉行秘密的會供輪。無論以這三種會供輪中的哪一種，都能夠清淨業障，引導至解脫之道。如是說。出自普巴食肉夜叉燃燒續：朵瑪是所有事業中最殊勝的，在所有事業之前進行。如是說。具有五種智慧的甘露，是從加持經典中產生的物質，獻上後，誓言得以圓滿，事業得以成就。如是說。紅色的本性是貪著，能夠攝受並執行各種事業，是所有殊勝誓言物質中最殊勝的。如是說。又出自普巴秘密根本大瑜伽真實續：安住是脈，流動是風，不壞的是菩提心。如是說。大圓滿虛空廣大續中說：對於外境的言說，由於執著於真實的念頭，不隨順生起的感受，因此不會迷失於世俗凡夫。這個自明自心的精髓，由於以憶念、念頭、意識的形態，不修習存在與不存在的境，因此不會迷失於常斷的邊見。依靠經文、理證、口訣，通過聽聞、思維、見解而產生信心，領悟甚深智慧的含義，因此不會在無記中尋找。對於不可思議的意義心意堅定，通過遣除沉沒和掉舉兩種，不貪著沉沒和掉舉的滋味，因此不會迷失於心之執持的禪定之處。對於外境的顯現，因為不與自己的心相聯繫，由於五根的識不停止，因此不會迷失於無想。對於這個自生自顯，以心的勤作的對治，不捨棄分別念而自性寂靜，因此不會迷失於聲聞的滅盡。對於外在的十二緣起，依靠它們，心的流動，不修習阻斷念頭的空性，因此不會迷失於獨覺的心。將所有境都以意識歸納於心，勝義是自己覺性的意義，由於不修習自證的剎那，因此不會迷失於唯識的見解。將這些境都視為世俗，通過正理來破斥，由於不修習空性的相狀。
English
Yogis should diligently engage in this activity. There are three types of Tsokhor (assembly wheel): superior, intermediate, and inferior, namely outer, inner, and secret. In order to make amends for broken vows, the inner Tsokhor is performed. When accumulating merit through Tsok offerings, and when generating non-conceptual wisdom, the secret Tsokhor is performed. Through any of these three Tsokhors, one can purify obscurations and lead to the path of liberation. Thus it is said. From the Kilaya (Phurba) Flesh-Eating Yaksha Burning Tantra: Torma is the most supreme of all activities, it precedes all activities. Thus it is said. Nectar endowed with the five wisdoms, is a substance that arises from blessed scriptures. By offering it, vows are fulfilled and activities are accomplished. Thus it is said. The nature of Rakta (red offering) is attachment, it can subdue and perform various activities, it is the most supreme of all wondrous vow substances. Thus it is said. Furthermore, from the Kilaya Secret Root Great Yoga Authentic Tantra: Abiding is the nadi (channel), moving is the prana (wind), and indestructible is revealed as Bodhicitta (mind of enlightenment). Thus it is said. In the Great Perfection Vast Expanse of Sky Tantra: Regarding the terminology of external objects, due to clinging to the thought of reality, not following the arising sensations, therefore one does not stray into ordinary worldlings. This essence of self-aware mind, due to the forms of memory, thought, and intellect, not meditating on existent and non-existent realms, therefore one does not stray into the extreme of permanence and annihilation. Relying on scripture, reasoning, and pith instructions, through hearing, thinking, and view, generating faith, grasping the meaning of profound wisdom, therefore one does not seek in the unstated. With mind steadfast on the inconceivable meaning, through eliminating both sinking and excitement, not clinging to the taste of sinking and excitement, therefore one does not stray into the place of mental fixation and meditation. Regarding the appearance of external objects, because it is not connected with one's own mind, since the consciousness of the five senses does not cease, therefore one does not stray into non-perception. In this very self-arising, self-appearing, with the antidote of mental effort, without abandoning discursive thoughts, naturally pacified, therefore one does not stray into the cessation of the Shravakas (Hearers). Regarding the external twelve links of dependent origination, relying on them, the flow of mind, without meditating on emptiness that obstructs thoughts, therefore one does not stray into the mind of the Pratyekabuddhas (Solitary Realizers). Gathering all objects into the mind through intellect, the ultimate meaning is the meaning of one's own awareness, since one does not meditate on the moment of self-awareness, therefore one does not stray into the view of Cittamātra (Mind-Only). Considering all these objects as conventional, through refuting them with valid reasoning, since one does not meditate on the emptiness of characteristics.