Chinese
从其事业力中，具有力量的金刚珍宝增长，如雪山融化，显现曙光。如是，在此期间，通过结合的方式，应获取殊胜的成就。如是说。秘密金刚瑜伽士的烦恼断绝，如日落西山，获得身与智慧的禅定体验，称为显现曙光。此外，在开始修持大法时，应制作坛城和半月形，进行遮蔽，压制魔障，清晰观想宫殿。将瓶等转向，从大乐法界中升起饮血星宿等，分别祈请诸神，并供养新摆设的供品。国王的替身，噶玛，以及贞女，金刚国王，应修持大法之语。坛城诸神的放射光芒，收摄轮回涅槃的精华，如炼丹般进行，并如法念诵。此外，对于其他人，夜晚时分，通过嬉戏的方式，从天神处获取成就；半夜时分，通过诛杀的方式，从敌人处获取成就；黎明时分，通过结合的方式，从明妃处获取成就；以及通过三摩地获得两种成就，应如所说般了解。其中，结合与诛杀如前所述，特别是在此，强调通过结合的方式获取成就。第三，通过吽声赞颂供养物品，聚集成就，获得身语意的加持，以及灌顶加持。如是说。其中，获取成就的仪轨是，如法修持结合的菩提心甘露五种，并混合，以及将盛满鲜血的大铜器置于左右，生起忿怒坛城，直至迎请、供养等全部圆满后，以吽和最初三摩地的意念，向智慧萨埵的坛城祈请成就等。一切声音和谐，与虚空边际相同的坛城。如是等等，念诵迎请词，并清晰观想自身为智慧身，与眷属一同。瓶，法界之宫殿，与红色智慧光芒相连，念诵吽，一次性观想。外器
English
From its powerful activities, the Vajra Jewel increases, like snow melting from a mountain, appearing as the dawn. Thus, during this time, through the means of union, one should obtain the supreme accomplishment. So it is said. The afflictions of secret Vajra Yogis are cut off, like the sun setting in the west, and the experience of Samadhi of body and wisdom is attained, which is called the appearance of dawn. Furthermore, when beginning the great practice, one should create the Mandala and half-moon shape, perform shielding, suppress obstacles, and clearly visualize the palace. The vases are turned, and from the realm of great bliss, blood-drinking stars are raised, and so forth, individually inviting the deities and offering prayers, and also arranging newly prepared offerings as appropriate. The king's substitute, Karma, and the virgin, the Vajra King, should accomplish the great practice of speech. The radiating light of the Mandala deities, gathering the essence of Samsara and Nirvana, is done like alchemy, and the recitation is done accordingly. Moreover, for others, in the evening, through playful means, one obtains accomplishments from the deities; at midnight, through the means of subjugation, one obtains accomplishments from enemies; at dawn, through the means of union, one obtains accomplishments from the vidyadhari; and one should understand that one obtains two kinds of accomplishments through Samadhi, as it is said. Among these, union and subjugation are as previously explained, but here, in particular, it is emphasized that one obtains accomplishments through the means of union. Third, through the sound of Hūṃ, praise and offer the substances, gather accomplishments, obtain the blessings of body, speech, and mind, and empowerment. So it is said. Among these, the actual ritual for obtaining accomplishments is to properly practice the union of the five Bodhicitta elixirs, mix them, and place two large copper vessels filled with blood on the left and right, generate the wrathful Mandala, and after completing the invocation, offering, and so forth, with the intention of Hūṃ and the initial Samadhi, request accomplishments from the Mandala of the Wisdom Sattva, and so on. All sounds are harmonious, in the Mandala equal to the extent of space. Thus, and so on, recite the words of invocation, and clearly visualize oneself as the Wisdom Body, together with the retinue. The vase, the palace of the Dharmadhatu, connected with the red light of wisdom, recite Hūṃ, and visualize it once. Outer vessel
Chinese
所有这些都包含在月亮精华力量的宫殿中，所有众生都变成了成就的物质。所有逝者及其眷属都从法界中显现出智慧身，像芝麻荚一样充满前方的天空，并观想光芒四射、清晰明亮，这是第一个吽字的含义。然后，用吽字和菩提心水、肉、血等供品，以及吽字，献上两次血供，观想内外秘密的各种供品使之欢喜，这是第二个吽字的含义。然后，吽。在平等法界的无量宫殿中，等等，念诵祈请赐予成就的词句，并用吽字献上三次血供，通过誓言的加持，为了使此地的修行者们能够获得身语意成就，现在是赐予成就的时候了，通过声音的清净，誓言得以加持，观想成就被赐予，这是第三个吽字的含义。因此，将成就的物质与第一个吽字的含义结合起来，通过吟诵和歌唱，加持成就，这是最初的预备阶段。然后是中间三个吽字的含义。吽。所有逝者都在平等誓言的境界中，等等，念诵赞颂和普通供养的词句，从我的誓言处发出智慧的光芒，用各种供品供养诸神，使之欢喜，并观想从诸神的誓言处发出无尽的光芒，净化我的业障，变成成就的容器。然后，用吽字献上一次血供，再次用各种供品供养，观想使之欢喜，这是中间吽字的第一个含义。然后，吽。众主、众之主、大吉祥黑汝迦，等等，念诵对各个神灵的供养和各自获得成就的词句。用吽字献上一次血供，从智慧光芒的顶端发出许多铁钩，将主要本尊父或母等任何要获得成就者融入前方班扎的血光中，观想身语意坛城被光芒照亮，稳定地存在，这是中间吽字的中间含义。然后，用吽字献上一次血供，嗡白色，阿红色，吽蓝色
English
All of these are contained within the palace of the power of the lunar essence, all beings are transformed into the substances of accomplishment. All the Sugatas and their retinues emerge clearly as wisdom bodies from the Dharmadhatu, filling the space in front like a pod of sesame seeds, and visualize it as radiant and clear, this is the meaning of the first Hūṃ. Then, with the word Hūṃ, and offerings such as bodhicitta water, meat, blood, etc., and the word Hūṃ, offering the blood twice, contemplate that the various outer, inner, and secret offerings please them, this is the meaning of the second Hūṃ. Then, Hūṃ. In the boundless palace of the realm of equality, etc., reciting the words of supplication to bestow accomplishments, and offering the blood three times with the word Hūṃ, through the blessing of the vows, in order for these practitioners here to receive the body, speech, and mind accomplishments, now is the time to bestow accomplishments, through the purification of sound, the vows are blessed, contemplate that the accomplishment is bestowed, this is the meaning of the third Hūṃ. Thus, combining the substances of accomplishment with the meaning of the first three Hūṃs, through chanting and singing, blessing the accomplishment, this is the initial preliminary stage. Then, the meaning of the middle three Hūṃs. Hūṃ. All the Sugatas are in the state of equal vows, etc., reciting words of praise and ordinary offerings, from my place of vows, rays of wisdom light emanate, offering various offerings to the deities, making them happy, and contemplate that from the place of the deities' vows, endless rays of light emanate, purifying my obscurations, transforming into a vessel of accomplishment. Then, offering the blood once with the word Hūṃ, again offering with various offerings, contemplate making them happy, this is the first meaning of the middle Hūṃ. Then, Hūṃ. Lord of hosts, master of hosts, great glorious Heruka, etc., reciting the offerings to each deity and the words to obtain their respective accomplishments. Offering the blood once with the word Hūṃ, from the tip of the wisdom light, many iron hooks emanate, merging the main deity, father or mother, or whomever is to be accomplished, into the light of the blood of the bhanga in front, contemplate that the mandala of body, speech, and mind is illuminated by light, remaining stable, this is the middle meaning of the middle Hūṃ. Then, offering the blood once with the word Hūṃ, Oṃ white, Āḥ red, Hūṃ blue.
English
Ga sam da sal hung. On the vajra of the tongue's samaya. Saying such as that, and Kaya Siddhi Om. Saying such as that, by the body, speech, and mind seeds dissolving into me, myself manifestly becoming the body, speech, and mind mudra of that deity, becoming the body of the great mandala bindu play and the meaning mandala of the union of nature, that itself is what obtains actual accomplishment, it is the final intention of the intermediate Hung. Likewise, for each deity up to Kasing Goma, one should do praise, recitation, offering, supplication, and taking accomplishment. The powerful mothers, one should gather the speech bhayo and rala of the loom, and not gather the body. Thus, praising the deity and propitiating, offering to the dvala and supplicating, having done that, by that very tsala, gathering accomplishment, dissolving into myself in the form of the body, speech, and mind seed, that is the intention of the intermediate three Hungs, that is, in between the tsala of taking accomplishment from each individual deity. Then, Hung. Gone to bliss, wrathful king chief. Saying such as that, one should offer all the number of recitations of approach and accomplishment to the deity. Then, the sadhaka rising, all the substances arranged on the mandala, blessed by the Amrita mantra into the nature of great nectar, becoming the five desirable qualities. Om. Full moon mandala, precious power, etc., the words of gathering accomplishment, saying the words, one should think that all the body and wisdom, radiance, splendor, glory, and qualities from the ten directions dissolve into the substance of accomplishment. Then, holy water vajra buddha. Saying such as that, with one section of verses, throwing a flower garland. Ho, Bhagavan, great glorious Shri Heruka, etc., supplicating to bestow accomplishment. Then, one should take accomplishment from the substances, first, the eastern Bhanda, on which is written the secret name and the accomplishment supplication, shaking that with the vajra of the gathered accomplishment of alcohol. Hung. Auspiciously named vajra kapala. Saying such as that, taking one or three gulps. The great meats of the sadhana are also eaten here. After that, one should take supreme accomplishment, and also take accomplishment from all the various substances commonly arranged. Then, taking accomplishment from the previously arranged sadhana substances, first, taking accomplishment from the body and wisdom. Hung. Pacifying by wrath towards wrath. Saying such as that, the body and letters of each deity
Chinese
将彼等融入三处并绕行。同样，对于灯、金刚铃，也以各自获取加持之语来获取加持，即是吽字末尾三字的意旨，是为圆满获取诸佛身语意加持之末所行之事。如是，修行者我获得加持，并以加持之物加持、灌顶其他弟子。首先，上师我于坛城西方以土涂抹，并竖立金刚橛之手印，观想坛城诸尊于前方虚空眉间以上，光明如翅交织而住。以“那摩，明王灯清净”等语，向弟子祈请灌顶，并令其登上铺设兽皮之广大法座。念诵“吽哈”等咒语，观想大吉祥父母及其眷属融入我身。复念诵“吽”等语，观想坛城诸尊圆满融入我身，由此修法之物，我获得加持。念诵“吽，具吉祥之瓶尊”等语，开启甘露之器，首先供养上师，然后供养坛城诸尊，然后我获得身语意之加持，自身获得灌顶与加持后，欲求加持之弟子们，以啦嘎雅达嘎之舞绕行，并以“嗡，法性清净金刚坚固”等语，祈请赐予加持。然后，弟子抛掷鲜花，抛掷智慧之花并加持，以及抛掷绸缎物品之花并灌顶，两次抛掷鲜花时，弟子们手持鲜花，念诵一百零八遍ra la，绕坛城三圈之时，各自脉轮之八瓣ra la，连同光芒净化，融入鲜花。观想其融入上师之脉轮而欢喜，念诵“嗡，绸缎秘密胜义之主”等语并抛掷。然后，上师手持甘露，念诵“种姓之子汝”等语并立誓。然后，为了加持，令弟子安住于坛城中央，观想我父母双尊之脉轮，以及虚空中智慧之光，如利刃般迅速众多，净化弟子之业障。吽
English
They are merged into the three places and circumambulated. Similarly, for the lamp and vajra bell, the blessing is obtained with the words of taking the respective blessings, which is the meaning of the three final syllables of Hūṃ, which is done at the end to fully obtain the blessings of the body, speech, and mind of all the deities. Thus, may I, the practitioner, obtain the blessing, and may I bless and empower other disciples with the substance of the blessing. First, the master himself smears the west side of the mandala with earth, and raises the mudra of the vajra dagger, and visualizes all the deities of the mandala in the space in front, up to the eyebrows, with the light like intertwined wings. With "Namo, King of Knowledge, pure lamp," etc., he prays to the disciple for empowerment, and has him ascend the great throne covered with animal skin. Reciting mantras such as "Hūṃ Hā," he visualizes the great glorious father and mother together with their retinue merging into himself. Again, reciting "Hūṃ," etc., he visualizes all the deities of the mandala merging completely into himself, and from that practice substance, he obtains the blessing. Reciting "Hūṃ, glorious and endowed vase supreme," etc., he opens the vessel of nectar and first offers it to the lama, then offers it to the deities of the mandala, and then he obtains the blessing of body, speech, and mind, and after he himself has obtained empowerment and blessing. The disciples who desire the blessing circumambulate with the dance of la ga ya da gar, and with "Oṃ, Dharmata pure vajra firm," etc., they pray for the granting of the blessing. Then, when the disciple throws the flower, he throws the flower of knowledge and blesses it, and when he throws the flower of silk cloth substance and empowers it twice, the disciples hold the flowers and recite ra la one hundred and eight times, and when they circumambulate the mandala three times, the eight petals of each of their chakras, together with the rays of light, are purified and dissolve into the flower. He thinks that it pleases by dissolving into the master's chakra, and recites "Oṃ, Lord of the supreme secret of silk cloth," etc., and throws it. Then, the master holds the nectar and recites "Son of the lineage, you," etc., and makes a vow. Then, for the blessing, the disciple himself remains in the center of the mandala, and he visualizes the chakra of his father and mother, and the light of wisdom from the sky, sharp and swift like a swarm of sparks, purifying the disciple's karma. Hūṃ