Chinese
洛普上部事业之修法精要，大乐甘露之精华。达玛室利。 洛普上部事业之修法精要，大乐甘露之精华。达玛室利。 名为洛普上部事业之修法精要，大乐甘露之精华之文。金刚橛之上部事业之修法精要，名为大乐甘露之精华。顶礼上师与吉祥金刚童子。 不变大乐橛，于有寂之轮，无数次，增殖双运金刚持，顶礼上师坛城本尊。 事业金刚橛，上部事业成佛之方便，犹如大乐甘露之精华，实修修法精要明晰易行。 此有三：所缘境，修法之方便，成就之果。 第一，所获之悉地是二利圆满。 第二，依于上部事业而成就菩提，依于下部事业而诛杀怨敌魔障二者。此处宣说上部事业，其中有修法之基础和进入修法之次第二者。第一是，如《意续》所说：上师眷属处圆满，修法之物及时节。 如是五种圆满，即：以何修之上师，具足方便与慈悲；与何一同修之眷属，关联之眷属具足誓言；于何处修之处所，吉祥圆满；依于何物而修之资具，一切汇集；于何时修之时节，一切良善。如是五种圆满，是修法事业之基础。 第二，修法之次第真实义。旧文之中，以成熟教导本身为主，先行忏悔和断除之仪轨之后，以建造坛城为关联而占据土地为代表，仅略微展示了土地仪轨等。然而，在此以依赖于集会修法之略微模仿为主的意乐教导之修供方式中，考虑到当今之人难以付诸实践，因此将隐晦之处进行清晰整合，提炼精华而书写。其中有三：修法之前行仪轨，正行念诵
English
The essential practice of the upper work of Rokphur, the essence of great bliss nectar. Dharma Shri. The essential practice of the upper work of Rokphur, the essence of great bliss nectar. Dharma Shri. This is the text called "The Essential Practice of the Upper Work of Rokphur, the Essence of Great Bliss Nectar." The essential practice of the upper work of the Vajrakila, called "The Essence of Great Bliss Nectar." I prostrate to the Guru and the glorious Vajrakumara. Immutable great bliss Kila, in the wheel of samsara and nirvana, countless times, increasing the union of Vajradhara, I pay homage to the Guru Mandala deity. The activity Vajrakila, the method of attaining enlightenment through the upper work, like the essence of great bliss nectar, the practical practice is clear and easy to spread. This has three: the object of focus, the means of practice, and the result of accomplishment. First, the attainments to be gained are the perfection of both benefits. Second, there are two: attaining enlightenment by relying on the upper work, and subduing enemies and obstacles by relying on the lower work. Here, the upper work is taught, which includes establishing the basis of practice and entering the actual stages of practice. The first is, as stated in the Gonggyu: "The teacher, retinue, and place are perfect, the substances and time of practice." Thus, there are five perfections: the teacher who practices, possessing skillful means and compassion; the retinue who practices together, the associated retinue possessing samaya; the place where one practices, a place of auspiciousness and complete virtue; the materials on which one relies to practice, all the accumulations; the time when one practices, all goodness. Thus, these five perfections are the basis for the work of practice. Second, the actual order of practice. In the old texts, focusing on ripening instruction itself, after first performing the rituals of confession and severance, and in connection with building the platform, taking the land as an example, only a slight indication of the land ritual, etc., appears. However, in this method of devotion and instruction that relies mainly on the slight imitation of gathering practice, considering that it is difficult for present-day individuals to put into practice, I will write by clearly integrating the obscure points, condensing the essence. There are three: the preliminary rituals of practice, the main practice of recitation.
English
Having written the syllable LAM at the center of the GYAD, cover the seal with earth. Visualize the body, speech, and mind, and the nine-tiered Mount Meru pressing down upon it, and the wrathful deity tormenting with dance. Yogis should link their hands in a chain and perform a dance, either completing all four activities or condensing it into just a fierce dance. The method for affixing the door plaque is: on the inside of a sheep's shoulder blade, write the essence mantra and offering formula on the back of the Lord of Death of Karma, affix it to the outside of the door lintel, and purify it. From emptiness, from the syllable HUNG arises Yamari, smoky black, holding a skull staff and a noose, standing on top of a buffalo and the hooves of a water buffalo trampling down evil spirits. The wisdom being is invited with VAJRASAMAJAḤ. Integrated with JAḤ HŪṂ BAṂ HOḤ. Offer with ARGHAM etc. Offer the torma with OṂ YAMARĀJA IDAṂ BALIṂ TA KHA KHA KHĀHI KHĀHIḤ. Focus on the image of the evil spirit on the seat. By YAMA DAMSRI TRIYAṂ JAḤ HŪṂ BAṂ HOḤ, summon and integrate the evil spirit, visualizing the seat of Yama being pressed down by the hooves of a buffalo. HŪṂ! In the palace of the great secret, spontaneously accomplished, to Yama, the Lord of Karma, as the Bhagavan Yama has said, now the vidyadhara practitioner will practice this great secret Dharma teaching. These are precious jewels. All the gods, demons, and spirits of the eight classes who harm and obstruct this, are your retinue and servants. Please speak of the Dharma of maturation. Until the yogi of supreme secret attains the unsurpassed fruit, do not release this place and above. On the boundary of the great mandala, may you be able to stabilize the vajra branch. YAMARĀJA SAMAYA STVAṂ. After reciting this, scatter flowers and perform the stabilization. The inner boundary is: place ten kīlas of acacia wood bound with garlands of flowers in front. Visualize yourself clearly as Vajrakumara, and from your heart, emanate ten syllables HŪṂ, which dissolve into the kīlas, completely transforming them. The upper part is in the form of a wrathful deity, and the lower part is in the form of a blazing kīla. Recite the SUMBHA mantra. Visualize the wrathful deity, the subduer, summoning the obstructing forces of the ten directions and spreading them on the seat of the kīlas. HŪṂ! Those who subdue the enemies and obstructing forces of the ten directions, the ten kings of wrath who bring about the end, the upper body is the great wrathful deity, and the lower part is the wisdom kīla.
Chinese
涂抹完毕。第五是画线：将棉线的线绳三股合一。上师从西向东，观想自己变成金刚童子和画线的种姓之母。念诵“扎扎”并将线头递过去。自己右手的五指观想为五部佛父，左手的五指观想为五部佛母。观想佛父佛母以贪欲平等结合的空中，线绳由菩提心白云串珠产生，然后将线绳放入掌间。吽。以此五智之线，于此坛城画线。法界与智慧光芒照耀，空中显现善逝宫殿。嗡啊吽。苏扎萨玛耶吽。这样，第一根梵线在天空上下各画三遍，观想天空和器世界自然而然地，在禅定的坛城中清晰闪耀。同样，第二根梵线等八根大线，不混淆方向，与通常一样在空中画线。然后用沾有线灰的线绳，像通常一样画梵线和角线。在梵线四个方向上，从十六个大分开始，从内开始，第一和第六个画一半，外面的画完整。第二和第七个分成四份。第五和第八个舍弃中间，画两端。第三个接触外线，画成圆形。而且在两个半截中，各画一个小分，从里面的和梵线相交的西边开始，中心尺寸左右有记号，与东边的梵圆相交的有三个。连接起来就是脐间的法生线。从箭线顶端分出大分的一半。大分的一个和一个半，以及一个都画成圆周。马落处左右从根部开始，十字架、羊和牛背等，因为是共同的，所以像通常一样画。第六是混合添加：在坛城中央布置香的线点和花朵的组合。以瞬间的禅定将这些组合变成天神。迎请智慧尊，融入，进行供养赞颂念诵。加持内供后，盛大地供养药供。对剩余的药物念诵：嗡 班扎 亚克叉 卓达 哈纳 哈纳 吽 啪特。这样加持后，就成了誓言水，然后放置。
English
Having smeared it. Fifth is drawing lines: The cotton thread is made by combining three strands. The teacher faces from west to east, imagining himself as Vajrakumara and the lineage mother of the line-drawing. Reciting "Dza Dza" and handing over the end of the thread. The five fingers of one's right hand are visualized as the five male Buddhas of the lineages, and the five fingers of the left hand are visualized as the five female Buddhas of the lineages. Visualizing that from the sky where the male and female Buddhas are equally engaged in desire, the thread arises as a string of white clouds of bodhicitta, and then placing the thread between the palms. Hūṃ. With this thread of the five wisdoms, draw lines on this mandala. As the expanse and wisdom radiate light, the palace of the Sugatas becomes clear in the sky. Oṃ Āḥ Hūṃ. Sūtra Samaye Hūṃ. Thus, the first Brahma line is drawn three times each above and below the sky, visualizing that the sky and the world of containers naturally, in the mandala of meditation, become clear and radiant. Similarly, the second Brahma line and so on, the eight great lines, without confusing the directions, are drawn in the sky in accordance with the general practice. Then, with the thread smeared with line ash, draw the Brahma lines and corner lines as usual. On the four sides of the Brahma line, starting from the sixteen large divisions, starting from the inside, the first and sixth are drawn halfway, and the outer ones are drawn completely. The second and seventh are divided into four parts. The fifth and eighth are discarded in the middle, and the two ends are drawn. The third touches the outer line and is drawn in a circle. Moreover, in each of the two halves, a small division is drawn, starting from the west where the inner one and the Brahma line intersect, the center size has marks on the left and right, and there are three intersecting the eastern Brahma circle. Connecting them is the Dharma-arising line in the navel. From the tip of the arrow line, half of the large division is divided. One and one and a half of the large divisions, and one each are drawn in a circle. From the base on the left and right where the horse lands, the cross, ram, and ox back, etc., are drawn as usual because they are common. Sixth is mixing and adding: In the center of the mandala, arrange the sandalwood paste dots and the clusters of flowers. With a moment's meditation, transform these clusters into deities. Invite the wisdom beings, merge them, and perform offerings, praises, and recitations. Having blessed the inner offering, offer the medicine offering extensively. Recite over the remaining medicine: Oṃ Vajra Yakṣa Krodha Hana Hana Hūṃ Phaṭ. Having blessed it in this way, it becomes the samaya water, and then it is placed.
Chinese
现在是白色的颅鬘。八辐轮是黄色的。侧面是红色的。周围是深蓝色的金刚鬘。船头是绿色的。走廊和门的方向的颜色。墙壁是红色、黄色、白色三种颜色混合的颅骨墙。红色的欲衣是供养天女。黄色的父嘎上有颅骨图案。网的基础是黑色的，用新鲜的骨头、颅骨等装饰。腿和手的骨饰。脊椎骨的箭杆。地基的幡伞、胜幢，以及田地的柱子。四匹马的下落处装饰着彩色的骨网和摩羯鱼。莲花轮、野兽下方的十字架、周围的莲花、尸林、石墙、火焰山都与通常的一样。在诸神的位置上，画上与身体、手印、种子字或自身颜色相同的明点。第八，加持和安置物品：上师加持后，工匠将它们安置在各自的位置。对此，以完全解脱三界的定来加持金刚橛。将装满黑豆的铁器皿，按照主尊和眷属的坐姿竖立，放置在前方。以 स्वाभाव (svabhāva) 净化。从空性中，每个吽字都是深蓝色的，从每个吽字中生出蓝色的金刚杵，并以吽字为标志。念诵一遍主尊、十忿怒尊和门神的咒语。观想主橛是金刚童子父母，眷属是十忿怒尊父母、食肉门神等一切都显现为各自的身形、装饰、服饰、手印，下方是燃烧的金刚橛。如仪轨中所述，像生起金刚橛物质坛城中的殊胜子一样，以各自的咒语和猛烈的物质进行击打、熏香、涂抹三种行为，以增益光彩。然后是安置：吽。金刚童子的持明者们。以这一颂祈请。观想从不变的法身中，化现为色身智慧的忿怒众，以金刚橛的形象降临，安住在各自的位置。吽。从中央，自生圆满之神。薄伽梵金刚童子和。大母轮圆满母。化身手印眷众等。为了不以寂静调伏者。而以猛烈的行为来调伏。诸大神的交错之座