English
Abandoning the flowers, like the great glorious Heruka, meditate with the secret consort. The outer is a circular cushion, the inner is a vast field. The secret consort dwells happily on the seat of a qualified woman. The Buddhas and Bodhisattvas of the past, and the Vidyadharas of the lineage, through the great blessings of one after another, bestow the empowerments according to the rituals taught in the Secret Mantra Vajrayana. Therefore, for the outer empowerment, abandoning the flower of knowledge, blessing the body, speech, and mind as Vajra, inside the vase empowerment, the crown ornament, the garland of flowers, the mudra, the bhaga, the vajra and bell, the five desirable qualities, the five ambrosias, the five meats, the substances for accomplishment, the five goddesses, the khatvanga, the vajra dagger, the life empowerment, the king, and the seal empowerment, etc., should be bestowed again as they are. Secondly, for the inner empowerment, blessing the wisdom mother, initiating the union of non-duality, bestowing the empowerment of Bodhicitta. Firstly, in the left position, as it is, combine as desired. Like the gestures of a dancer, the illusory mudra, from which rainbow-like clarity arises. For the sake of the manifestation of desire-wisdom, the light of various intertwined flames, bless the dissolving queen. Therefore, the disciple examines the qualified consort and offers her to the guru. When the guru speaks the Dharma, listen attentively. Bestow the empowerment, become skilled in the key points of the method of union, on the comfortable seat of empowerment, the guru dwells in the left position. The disciple requests the empowerment, and the guru grants it. The wisdom mother dwells peacefully and appropriately, in accordance with taming and so forth. In the heart of the self-deity yoga and the consort, purify ordinary actions with the light of A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A). From the state of non-objectification, from the seed syllable, as desired, visualize the form of the consort Kundali or Krodheshvari. This is the blessing of action. Establishing the deity in action and blessing it, manifesting as the form of the father-consort, mutually striving with various methods to please each other, acting like the gestures of a dancer. The appearance is emptiness of inherent existence, like the illusory deity body. From the great mudra, from the five places of the father, the five families, the five fathers and the retinue of heroes, and from the consort's.
Chinese
五处所具五明妃之心轮，以及父妃之四肢，门者父妃各自明晰，如是坛城，彼此不相妨碍，身色、手印、饰物等不相混杂，如彩虹般明澈。或者，父妃二者的事业心随意转变，犹如舞者的花园，以字句、真言和禅定，加持大吉祥父妃之身，并非庸常血肉之躯，而是心中顿然生起的显现，譬如幻化的景象。其中，父之身显现忿怒之具和毛发倒竖，妃之身显现皮囊和权杖。如彩虹般显现而自性空明。如是。之后，诸佛以智慧加持，为了不舍弃颠倒贪欲之乐，而是以实物受用，使贪欲于自性清净，从而使俱生之乐显现为圆满大智慧。父妃身之诸佛，具有世间瞻仰欢笑之光彩，彼等皆具大悲智慧之光芒，身色、手印、饰物等各种各样的光芒交织辉映。彼此互视，或心意相通，或手相触碰，或仅是亲吻，便从身之各处和菩提心中，放射出五五二十五道智慧之光，观想迎请自性本具之寂怒诸尊，安住于前方虚空。如仪轨所说，迎请、安住、供养、顶礼、供奉、赞颂。观想诸父融入父身，成为金刚国王，诸母融入母身，成为金刚母一切贤或克罗地舍瓦里本身。如是，观想诸佛众融入母身，加持为王妃。如是，主要宣说加持明妃，但也暗示了同时加持父尊。第二，开始交合：以父妃无二交合。如是说，父妃二者的空性密处受到加持，以乐之手印束缚，以无二之交合，使菩提心降于妃之宫殿，如花园般舒卷。于此之际，以大智慧誓言，莲花宝珍为饰，以大乐幻化之手印。
English
The five consorts with the mind wheel in the five places, and the four limbs of the Father and Mother, with the gatekeepers, the Father and Mother, each clearly visible. These mandalas should not obstruct each other, and the body colors, hand symbols, and ornaments should not be mixed, but should be as clear as a rainbow. Alternatively, the activities and minds of the Father and Mother can be transformed in any way, like a dancer's garden. Through letters, mantras, and samadhi, the great glorious Father and Mother's bodies are blessed, not as ordinary material bodies, but as manifestations that arise suddenly in the mind, like illusory appearances. From that, the Father's body manifests wrathful implements and hair standing on end, and the Mother's body manifests a leather bag and a staff. They should be clear, appearing like a rainbow but without inherent existence. Thus. Then, the deities are blessed by gathering the blessings of wisdom. In order to not abandon the pleasure of inverted desire, but to use actual substances, so that desire is purified in its own place, and the co-emergent bliss is revealed as great and perfect wisdom. The deities in the bodies of the Father and Mother, who have the radiance of worldly gazing and laughter, are blazing with the light of compassion and wisdom, and are adorned with various body colors, hand symbols, and ornaments. By looking at each other, or by connecting minds, or by touching hands, or by simply kissing, twenty-five rays of wisdom light, five from each place of the body and from the mind of bodhicitta, radiate forth. One should visualize inviting the peaceful and wrathful deities who are naturally present, and imagine them residing in the space in front. As in the practice manual, one should invite, seat, offer, prostrate, make offerings, and praise. One should visualize the Fathers dissolving into the Father, becoming Vajra King, and the Mothers dissolving into the Mother, becoming Vajra Queen, All-Good or Krodheshvari herself. Thus, one should visualize the assembly of deities dissolving into the Queen, and bless her as the Queen. Thus, although the blessing of the Mother is mainly taught, it is also implied that the Father is blessed in the same way. Second, beginning the union: Through the non-dual union of the Father and Mother. As it says, the empty secret places of the Father and Mother are blessed, bound by the mudra of bliss, and through the non-dual union, the mind of bodhicitta is brought down into the Mother's palace, expanding and contracting like a garden. At this time, with the great wisdom vow, the lotus is adorned with precious jewels, with the mudra of great bliss and illusion.
Chinese
象征着，法界大乐生起时，自明智慧从中发光。如实于空中显现，比无垢太阳的光芒更耀眼。菩提心如甘露般清净，即使超越三界，也以无缘大悲遍布，极喜悦所欲之事。观照超越光明的初始形象。这十二句词的次第应如此结合。在秘密注释中，详细的次第已阐述。如忿怒尊变动处所时所说，将在下文阐述。由于吽迦啰的密意，此时需要讲述秘密和稍微不同的内容，因此如注释所说，在此处再次引用并解释。父亲是智慧大手印的自性，与母亲明妃大誓言二者具备。空性秘密莲花和珍宝金刚安住于语的形态中，各自以红色ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་）和白色ༀ་（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：ༀ་）的菩提心自性来象征，加持使其具有法印，如忿怒尊时一样理解。为了成就安乐和殊胜的俱生喜乐之结合，所作的事业手印是，安住于幻化三摩地中，以四种结合的方式用手印象征。如忿怒尊时一样，以四手印执持、亲近、结合、交合，念诵吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，融入金刚中，从父亲的菩提心中，从一切处所，以ༀ་（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：ༀ་）字来摄集，以吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字来摇动，以ཕཊ་（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）字来降伏于母胎。如此生起法界自性的大乐菩提心，是自明智慧的体性。从中散发的光芒，如实平等地于空中显现，比晴朗天空中无垢太阳的光芒更加耀眼，菩提心远离执着，如秋季的月亮般清净，没有黑云的污垢。从那光芒散发出来，净化此地的三界器界，成为清净的所依和能依。从那之中超越，乃至十方虚空边际的清净刹土，菩提心以无缘大悲遍布，为了利益一切众生，给予暂时和究竟的安乐。
English
Symbolizing, when the great bliss of the Dharmadhatu arises, self-aware wisdom radiates from it. Just as it is, appearing clearly in the sky, it shines brighter than the light of the immaculate sun. The Bodhicitta is as pure as nectar, even surpassing the three realms, it pervades with impartial great compassion, greatly pleasing what is desired. Contemplate the initial form that transcends light. These twelve lines should be combined in this order. In the secret commentary, the detailed order has been explained. As it is said when the wrathful deity changes places, it will be explained below. Due to the secret of Hūṃkāra, it is necessary to explain the secret and slightly different content at this time, so as the commentary says, it is quoted and explained again here. The father is the nature of the wisdom Mahāmudrā, possessing both the mother, the great Samaya Vidyādhara. The secret lotus of emptiness and the precious Vajra reside in the form of speech, each symbolized by the nature of Bodhicitta, red Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：Aṃ) and white Oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), blessing them to have the Dharma seal, understood as in the case of the wrathful deity. In order to accomplish the union of bliss and the supreme co-emergent joy, the action Mudrā to be performed is, abiding in the illusory Samādhi, symbolizing with Mudrās in four ways of union. As in the case of the wrathful deity, holding, approaching, uniting, and copulating with the four Mudrās, reciting the syllable Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), merging into the Vajra, from the Bodhicitta of the father, from all places, gathering with the syllable Oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), agitating with the syllable Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), subduing into the womb with the syllable Phaṭ (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ). Thus, the great bliss Bodhicitta, the nature of the Dharmadhatu, arises, which is the essence of self-aware wisdom. The rays of light emanating from it, appearing equally in the sky, shine brighter than the light of the immaculate sun rising in the clear sky, the Bodhicitta is free from attachment, as pure as the autumn moon, without the stain of dark clouds. From that light radiating, purifying the vessel and contents of the three realms of this land, becoming a pure support and supported. Transcending that, even to the pure lands touching the edge of the ten directions of space, the Bodhicitta pervades with impartial great compassion, in order to benefit all sentient beings, giving temporary and ultimate bliss.
Chinese
为了能够获得，应当以身语意三方面的供养，充分悦意十方诸佛，之后，那些光蕴含着器界精华的加持，超越之后，安住于莲花之城，所有光之根本或者初始菩提心之滴，无二无别地融入或者融入，应当观想为极其清晰。这些是与有相三摩地的对境相结合的。或者，如果按照依靠方便而介绍的口诀窍诀来讲解，父亲方便大乐智慧之自性与莲花法界不离之誓言大印，如果与之分离，则俱生不明显，如果以之印持，则迅速增长，因此，通过如是见与合修之门。莲花之莲花与父亲之珍宝相结合，体验所获得的贪欲道的安乐。以方便摄持故不束缚，显示俱生智慧之义故成为殊胜，如幻之园林，那是象征的例子，或者，是理解意义的符号，因此，通过如是符号象征意义的智慧，在体验时，法界与无二无别之自性的大乐自然生起，是如此见，即各自自证智慧于自身显现，由此体验大乐之光，未被改造或者未被玷污的如实之心性虚空中显现的那些，比无垢太阳的光芒还要耀眼，因为具有不被其他显现所遮蔽的摧毁内在黑暗的力量。而且，所有分别的迷雾在法界中消散，但并非处于无心之昏昧状态，因为自证如实远离了遮蔽，所以自光格外明亮，即是安乐或者明亮或者觉性本身。那时，如同太阳没有黑暗的基础一样，胜义觉性菩提心，由于完全清净了能取所取的行境之有相的对境之边，因此，自性八十种分别念之见解，三界之心与心所生的一切，也远远超越，并且一切不离大空性之状态。那么，如果想知道如何做利他等事情，那么如此乐空或者明空无别