Chinese
之后，学习吉祥金刚童子的行为，修持，行持，这是方便。好，说三遍。誓言是，将一切众生视为天和天女，实际利益他们。如果违犯，用强烈的后悔来弥补，或者重新受持。生起次第的传承圆满了。
English
Then, learn the conduct of glorious Vajrakumara, practice, and act accordingly, this is the means. Good, say it three times. The samaya is to recognize all sentient beings as gods and goddesses, and actually benefit them. If violated, make amends with strong regret, or take it again. The transmission of the generation stage is complete.
Chinese
东方是瓶的物质，南方是秘密灌顶的物质，西方是智慧明妃，北方是四灌顶的物质。然后是西方的第三灌顶，有十种：五位王子以瓶灌顶，精进禅修，精进书写，听闻续部，讲说续部，念诵咒语，这是十种。南方是秘密灌顶，有十种：上师父母的明点放在舌头上，头饰和项链各两个，金刚铃杵各两个，颅鼓和骨笛，六个不可忍受的金刚橛，享用五肉五甘露。西方是智慧灌顶，有三种：依靠具相明妃，依靠智慧法界，依靠自明智慧。北方是句义灌顶，有三种：金刚萨埵虚空灌顶，金刚童子的意灌顶，如是之性的三摩地灌顶。第二，在实修方面，在弟子准备阶段：皈依、发菩提心，沐浴，遮面，献花，直至事业荟供结束。弟子这样祈请：吽！上师佛陀金刚持，有情金刚橛之神，金刚童子的持明者之主，因为没有圆满获得四灌顶，所以在六道轮回的泥潭中沉溺，在无明黑暗的虚空中漂泊，因为见到轮回的巨大痛苦，所以上师佛陀金刚持，我皈依于主尊怙主，祈请以智慧明灯的光芒，遣除无明黑暗，祈请以慈悲方便的钩索，从轮回的泥潭中救拔。这样祈请。上师给予这样的回答：吽！金刚童子的持明者你，为了修持秘密真言大方便，需要圆满甚深的四灌顶，对于殊胜的灌顶，誓言非常重要，获得灌顶却没有誓言，如同自己斩断自己的生命，如同在亿万劫中处于无间地狱，因此你能守护誓言吗？这样询问。弟子再次这样承诺：吽！上师佛陀金刚持，身语意的誓言，即使为了生命也不放弃，我一定守护誓言。这样做。然后上师说：吽！谛听，具慧的种姓之子，为你展示秘密坛城，观看这个大坛城，现在生起极大的信心，信
English
The substance of the vase is in the east, the substance of the secret empowerment is in the south, the wisdom vidyā is in the west, and the substance of the four empowerments is in the north. Then, the third empowerment in the west has ten aspects: the five supreme sons bestow the vase empowerment, diligently meditate, diligently write, listen to the tantras, explain the tantras, and recite mantras, these are the ten. The secret empowerment in the south has ten aspects: the bindu of the guru father and mother is placed on the tongue, two headdresses and necklaces, two vajras and bells, a skull drum and flute, six unbearable phurbas, and enjoying the five meats and five amṛtas. The wisdom empowerment in the west has three aspects: relying on a qualified vidyā, relying on wisdom dharmadhātu, and relying on self-aware wisdom. The word empowerment in the north has three aspects: Vajrasattva bestows the sky empowerment, Vajrakumāra bestows the intention empowerment, and the samādhi of tathatā bestows the empowerment. Secondly, in practice, during the preparation of the disciple: taking refuge, generating bodhicitta, bathing, veiling the face, offering flowers, until the end of the activity assembly. The disciple prays like this: Hūṃ! Guru Buddha Vajradhara, deity of the Vajrakīla of existence, lord of the vidyādharas of Vajrakumāra, because I have not fully received the four empowerments, I am drowning in the mud of the six realms of samsara, wandering in the space of ignorance and darkness, because I see the great suffering of samsara, therefore, Guru Buddha Vajradhara, I take refuge in the main protector, I pray that the light of the lamp of wisdom will dispel the darkness of ignorance, I pray that the hook of compassionate means will pull me out of the mud of samsara. Thus pray. The guru gives this answer: Hūṃ! Vidyādhara of Vajrakumāra, you, in order to practice the great means of secret mantra, need to complete the profound four empowerments, for the supreme empowerment, the samaya is very important, if you receive the empowerment but do not have the samaya, it is like cutting off your own life, like being in Avīci hell for billions of kalpas, therefore, can you keep the samaya? Thus he asks. The disciple again makes this promise: Hūṃ! Guru Buddha Vajradhara, the samaya of body, speech, and mind, I will not give up even for my life, I will definitely keep the samaya. Thus he does. Then the guru says: Hūṃ! Listen, son of a wise family, I will show you the secret mandala, look at this great mandala, now generate great faith, believe.
Chinese
关于图像的指示：介绍清晰且不可识别之物。正如吉祥金刚童子的意旨，于空性且无我的等持中，以无法用言语表达的无分别智慧，通过象征来指示。这是名为第四句义灌顶，是无误且未加修改的四种灌顶。圆满金刚橛的四种灌顶，连同口传，是莲花国王的完整实践。 皈依上师释迦童子！生起本尊的咒语和手印之传承是： “炽燃的忿怒尊，不可忍受， 于身之界中，生起我！” 以此生起身，身有三种。首先，生起誓言萨埵；然后，生起三摩地萨埵；之后，融入智慧萨埵，生起无二之萨埵。也就是首先以慈悲之心启发一切众生，刹那间观想一切法为空性，刹那间圆满忆念生起金刚童子。然后，也生起眷属，并生起守护轮。进行结界、忏悔和积累资粮。这是誓言萨埵。然后，观想智慧之集合为空性，修持三种三摩地。生起三种寂止萨埵有三种方式：根器上等者刹那间圆满忆念生起；根器中等者通过三种仪轨生起；根器下等者从四种生起方式生起。第一种方式是：在慈悲心中，以虹光的方式，化生三种寂止。由于没有任何分别念的阻碍，所以是纯粹的智慧集合，因此是最好的。第二种是通过三种仪轨生起：首先是语文字的仪轨，然后是意手印的仪轨，最后是身圆满的仪轨。首先，在各自的座垫上，清晰地观想一个像吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。然后，放出光芒，供养圣众，利益有情。收回融入字中，变成意手印九股金刚杵。从中放出光芒，成办二利。收回后，变成身圆满的金刚童子。清晰地观想身色和手印。这是从十忿怒尊到门守护神的解释。
English
Regarding the instructions on images: Introducing what is clear and unrecognizable. Just as the intention of glorious Vajrakumara, in the samadhi of emptiness and selflessness, the non-conceptual wisdom, which cannot be expressed by words, is indicated through symbols. This is called the fourth word empowerment, the four empowerments that are unerring and unmodified. The complete four empowerments of Vajrakila, along with the oral transmission, are the complete practice of King Padma. Homage to Guru Shri Kumara! The transmission of mantra and mudra for generating the deity is: "The blazing wrathful one, unbearable, In the realm of the body, generate me!" Thus, there is the generation of the body, which has three aspects. First, generate the Samaya Sattva; then, generate the Samadhi Sattva; after that, infuse the Jnana Sattva, generating the non-dual Sattva. That is, first, arouse compassion for all beings, and in an instant, meditate on all dharmas as emptiness. In an instant, generate Vajrakumara in complete recollection. Then, also generate the retinue and generate the protective wheel. Perform the boundary, confession, and accumulation of merit. This is the Samaya Sattva. Then, meditating on the collection of wisdom as emptiness, practice the three samadhis. There are three ways to generate the three Dhyana Sattvas: the person of superior faculty generates in complete recollection in an instant; the person of intermediate faculty generates through three rituals; and the person of inferior faculty generates from the four modes of birth. The first way is: in the state of loving-kindness and compassion, generate the three Dhyanas as apparitional beings through a rainbow-like path. Since there is no interruption by any conceptual thought, it is purely a collection of wisdom, therefore it is excellent. The second way is to generate through three rituals: first, the ritual of the speech syllable; then, the ritual of the mind mudra; and finally, the ritual of the complete body. First, on their respective seats, clearly visualize a letter like Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ). Then, radiate light, make offerings to the noble ones, and benefit sentient beings. Gather back and dissolve into the syllable, transforming into the mind mudra, a nine-pronged vajra. From that, radiate light, accomplish the two benefits. Gathering back, it transforms into the complete body, Vajrakumara. Clearly visualize the body color and hand implements. This is the explanation from the ten wrathful deities to the door guardians.
Chinese
因此，所有生起次第都以此就足够圆满了。第三是，所有众生都从四种生处产生，因此，为了净化他们，寂静本尊也从四种生处生起。也就是，自身根本以化生的方式生起，与父母空行母的秘密处加持。之后，从所生的空中，散发出十个相连的吽（ཧཱུྃ，hūṃ，hūṃ，种子字）。从那之中变成十忿怒尊，这是胎生。从二十个红白明点中产生二十个头和面容，这是卵生。这十二个橛守护尊之外没有其他生起之法。身体一旦形成，就像影子形成一样出现，这是从湿热中产生的。像这样生起的本尊众，不要观想成是自续的。那么应该如何观想呢？观想显现而无自性，如同虚空中的彩虹一般。观想清晰而无分别，如同镜子中的影像一般。身生起，手印的传承圆满了。
English
Therefore, all generation stage practices are completed with this. The third is that all sentient beings are born from the four types of birth, so to purify them, the peaceful deities who purify them are also generated from the four types of birth. That is, the root self is generated in the manner of miraculous birth, blessing the secret place of the father and mother dakinis. Afterwards, from the space that has been formed, emanate ten connected HŪṂs (ཧཱུྃ，hūṃ，hūṃ，seed syllable). From that, the ten wrathful deities are born, which is womb-born. From twenty red and white bindus, twenty heads and faces arise, which is egg-born. There is no generation other than these twelve phurba protectors. When the body is formed, it appears like a shadow is formed, which is born from heat and moisture. Those deities generated in this way should not be meditated upon as being self-existent. How should they be meditated upon then? Meditate on appearance as being without inherent existence, like a rainbow in the sky. Meditate on clarity as being without conceptualization, like a reflection in a mirror. The generation of the body, the transmission of the mudras is complete.
English
Dissolving into subtle emptiness is abiding in suchness. Then, in an instant, rising with the triple palace is seeing as fatigue. Then, with the pride of being Vajrakumara himself, one should perform the four conducts. Third, meditating on indivisible union is sealing with the three indivisibilities. What are they? Body clear, empty, indivisible, the body of light appearing but without inherent existence is the seal of the Nirmanakaya. Speech resounding, empty, indivisible, the peaceful sound of Dharma is the seal of the Sambhogakaya. Mind awareness, empty, indivisible, great bliss is the seal of the Dharmakaya. Among these, first, meditate on being utterly pure as a deity. Second, meditate on the form. Last, meditate on pride. This is called the mantra practitioner's path of the deity. The instructions on meditation samadhi are complete.
Chinese
为了在东方积聚资粮而收集智慧，为了在南方调伏魔鬼而立桩。为了在西方调伏罗刹而前往楞伽，为了在北方清净障碍而宣说证人。在那外护的夜晚，进行息灭事业，正直共同的事业七或九种。安置桩。外结界有两种：显现的是人的结界，不显现的是鬼的结界。第一种是：对地方长官说：“在我的修行未完成之前，不要放纵伤害，请您守护。”鬼的结界有两种：将四大天王以鸟瞰的方式交付，将十忿怒尊以强盗的方式交付。第一种是：在修行室的外部四个方向，堆砌四个土堆。在四种树木上，悬挂四大天王的四个形象，生起誓言者，融入智慧尊，用金酒和绿松石供养，交付事业并安放。第二种是十忿怒尊：在修行室的十个方向挖掘十个坑，在那里迎请十方守护神，将十根橛变成十忿怒尊，融入智慧尊，进行供养赞颂，交付事业并安插。上面堆砌一个土堆。然后绘制邪魔的林伽，进行勾招和遣返，放入狗头骨中，用芦苇包裹，压在门槛下，进行盛大的驱逐仪式。然后，在木牌上绘制阎罗死主，生起誓言者，融入智慧尊，进行供养和赞颂，悬挂在外门上，交付事业。然后，再次在木牌上绘制盘绕的甘露，融入智慧尊，进行供养和赞颂，悬挂在内门上。然后是建造坛城：像土地仪轨一样勘察土地，建造坛城。像镜子一样平整，夜晚摆放鲜花，准备神像。第二天早上，用酥油画线。观想眷属轮坛城。从中午开始涂色。人骨用白色，坟地砖头用红色，尸体灰烬用黑色。尸体坑里长出的青苔用绿色。在上面安放物品和神橛，陈列装饰品和幡幢，进行正直的事业，缓慢修行，念诵和绕橛。将显现的一切观想为吉祥的身相，将听到的声音观想为金刚橛的声音，将忆念的一切都观想为心性的法性，在明朗朗的状态中，持续数月或数年进行修行。隐藏的六字真言贯穿其中。