English
Having impoverished oneself in order to please them, one desires to attain supreme and common siddhis, and for that purpose, one should supplicate for empowerment. Then, the master himself, like the glorious Great Blood Drinker, having settled comfortably on a stable seat, should bestow the empowerments in the manner taught in the Vajrayana, with great blessings of the lineage. Furthermore, the consort situated on the left side of the master, possessing the proper characteristics, should be properly arranged with postures and so forth. And, as desired, through visualization, she is transformed into the Primordial Mother or the Kroḍīśvarī, thus blessing her body. The father and mother deities appear as divine forms, striving in various ways to please each other, acting like dancers, appearing but without inherent existence, the deity body like an illusion is the Mahāmudrā. From this, in the various places of the father and mother deities' bodies, the deities of the mandala are unobscured by each other, their forms unmixed, appearing clearly like rainbows. Then, in order to purify ordinary desire without abandoning it in its own place, and to manifest the great innate bliss wisdom, the deities of the father and mother deities' bodies gaze with smiles and possess the radiance of laughter, they are blazing with the light of compassion and wisdom, their body colors, implements, ornaments, and various adornments are filled with light, and due to causes such as gazing and kissing each other with mutual affection, from the various places of the body and from the bodhicitta, rays of wisdom light of various colors emanate, inviting the peaceful and wrathful deity assembly from the dharmadhātu. The fathers dissolve into the father, becoming Vajra King, and the mothers dissolve into the mother, the consort is blessed as Vajra Queen, Kroḍīśvarī, or Primordial Mother. Having blessed the secret places of the father and mother, urged on by the signs of bliss, through the non-dual union, the bodhicitta is brought down into the mother's womb, and the visualization of gathering and dispersing is done properly. Having thus received the non-dual bodhicitta of the father and mother, because these bodhicittas are inseparable from the wisdom of all the Tathāgatas, therefore, among all the siddhis, it becomes the most supreme or the greatest, therefore, relying on it...
Chinese
务必由师徒二人认真对待如何期望获得灌顶和加持的次第。然后，如前一样加持身体和行为令人满意且具足相好的，吉祥的修行者种姓的明妃。为了授予智慧灌顶，交给弟子，通过结合方便和气脉，以升降散布菩提心的方式，使认识自生俱生之乐。然后，通过布施的方式，将二次第所摄的口诀的深奥要点全部传授给弟子。特别是如实体验生起次第的一切意义和心性自生之智慧，就是认识所表之义的俱生，即获得第四灌顶。像男人的身体以装饰品而美丽一样，那些以获得灌顶的功德而使自相续美丽的修行者们，以三门行为调柔的姿态，将惭愧和谨慎之心置于近处。在持守共同誓言和修行之时，无论发生什么情况，都要忍耐，不被睡眠、饮酒和懈怠所控制，努力对上师恭敬，修持本尊和咒语。对于一切誓言物，舍弃凡夫的贪执，以安住于接受结合解脱之甚深瑜伽的大誓言的方式，来实现成就。第二，修行的正行，有息灾修行和忿怒修行两种。第一种，有观修三摩地的坛城，以及供养和修持两种。第一，为了在此生证得佛果，为了熟悉三身之地，应当修持三种三摩地。首先，一切法安住于不可言说的法界，与此相应，也以有境智慧以无所缘的方式，或者以意义而安住于修持真如之三摩地。此后，以证悟一切法为法界自性的智慧，自然生起大悲，由此观修对未如此证悟的一切众生普遍显现之三摩地。然后，无生之因
English
Both the master and the disciple should earnestly attend to how the order of empowerment and blessings is desired. Then, as before, bless the auspicious consort of the practitioner's lineage, whose body and conduct are pleasing and endowed with characteristics. In order to bestow the wisdom empowerment, entrust her to the disciple, and through the methods of union and wind practice, in the manner of raising, lowering, and spreading the bodhicitta, cause the recognition of the naturally arising, co-emergent bliss. Then, through the gate of generosity, fully instruct the disciple in all the profound key points of the instructions encompassed by the two stages. In particular, experiencing all the meanings of the generation stage and especially the self-arising wisdom of mind itself, just as it is, is the recognition of the co-emergent that is signified, which is the attainment of the fourth empowerment. Just as a man's body is beautiful with ornaments, those practitioners whose minds are beautiful with the qualities of having received empowerment, with the demeanor of tamed conduct in the three doors, having placed the mind of shame and caution nearby, should endure whatever circumstances arise without being controlled by sleep, alcohol, or laziness during the time of upholding the general samaya and practice. They should strive to respect the lama and practice the deity and mantra. For all samaya substances, abandon the ordinary mind's clinging and attachment, and through abiding in the great samaya of accepting the profound yoga of union and liberation, they should manifest accomplishment. Second, the actual practice has two aspects: peaceful practice and wrathful practice. The first has two aspects: meditating on the mandala of samadhi, and offering and practicing it. First, in order to accomplish Buddhahood in this very life, and in order to become familiar with the ground of the three kayas, one should practice the three samadhis. First, all phenomena abide in the inexpressible dharmadhatu, and in accordance with this, one should abide in the samadhi of meditating on suchness, either with the wisdom of the subject in a non-objective manner, or in meaning. After that, with the wisdom that realizes all phenomena as the nature of the dharmadhatu, and with great compassion naturally arising from it, one should meditate on the samadhi that appears to pervade all sentient beings who have not realized it in this way. Then, the cause of non-arising
Chinese
从根本或自性中显现的，心的自性应观想为白色阿字形态的因，显现为定之智慧。如是，从三种三摩地的神变中，自身显现为金刚萨埵身，从其心间散发埃等，净化五浊，观想清净之五大次第累积，与须弥山一起，被智慧之火焰光芒照耀而遍布。在自身的心间或眉间，观想一个能转变成任何事物的深蓝色种子字བྷྲཱུྃ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆），因为它已成为空性、寿命、武器、顶髻转轮王和宫殿等的种子。从བྷྲཱུྃ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）中，以光芒的形式散发出无数微小的བྷྲཱུྃ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆），使一切器情充满智慧的光芒。以慈悲之心，使一切有情界无边无际地充满。作为其标志，深蓝色的光芒清晰地显现，触及到母续空行母，被视为本尊，充满希望；触及到菩萨和佛陀，因供养而欢喜，并依次被视为兄弟、朋友和殊胜之子，并以殊胜的方式领会。之后，那些光芒再次聚集，བྷྲཱུྃ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）自身融入光中，变成一颗如意宝珠般的光团。由此，如前一样进行散摄，从而在由五种珍宝组成的、极其美丽的、具备尺度和特征、一切庄严圆满的宫殿中，主尊金刚萨埵等，具足救护一切众生的大悲心，身语意功德事业的坛城，五部等的幻化网之轮或嬉戏所散发的光芒的诸佛。殊胜金刚萨埵五身五智圆满，如续部所说之教言，身色各自清晰显现，大手印等四印，以及绸缎和珍宝等庄严，跏趺坐等坐姿，以及九种寂静姿态等身之仪态，都应无误地了解。与瑜伽士的智慧相结合，如摩诃瑜伽般次第生起，或如阿努瑜伽般，从法界智慧无二无别的状态中，仅仅念诵心髓
English
From the basis or nature, manifestly clear, the nature of mind should be visualized as the cause in the form of the white letter A, appearing as the wisdom of Ting. Thus, from the miraculous transformations of the three samadhis, one's own self appears as the body of Vajrasattva, from whose heart emanates E, etc., purifying the five degenerations, and one should meditate on the pure elements stacked in layers, together with Mount Meru, pervaded by the blazing light of wisdom. In one's own heart or between the eyebrows, contemplate a single dark blue syllable བྷྲཱུྃ་ (Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Boom), which can transform into anything, as it has become the seed of emptiness, life, weapons, the universal monarch's crown, and palaces, etc. From བྷྲཱུྃ་ (Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Boom), countless tiny བྷྲཱུྃ་ (Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Boom) emanate in the form of rays of light, illuminating all containers and contents with the light of wisdom. With compassion, fill all sentient beings limitlessly and without center. As a sign of this, a dark blue light clearly appears, touching the mother tantra dakinis, being seen as the chief of the family, full of hope; touching the Bodhisattvas and Buddhas, being pleased by offerings, and being regarded in order as brothers, friends, and supreme sons, and understood in a supreme manner. Afterwards, those rays of light gather again, and བྷྲཱུྃ་ (Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Boom) itself dissolves into light, becoming a wish-fulfilling jewel-like orb of light. From this, perform the emanation and absorption as before, so that in a supremely beautiful palace made of five precious jewels, possessing measure and characteristics, a place complete with all ornaments, the main deity Vajrasattva, etc., possessing great compassion to protect all beings, the mandala of body, speech, mind, qualities, and activities, the deities of the wheel of illusion or play emanating from the five aggregates, etc. The glorious Vajrasattva, the five bodies and five wisdoms being fully accomplished, according to the teachings of the tantra, the body colors appearing distinctly, the four mudras such as the great hand seal, and the ornaments such as silks and jewels, and the postures such as the lotus posture, and the nine peaceful attitudes, etc., the aspects of the body's demeanor should be understood without error. Combined with the yogi's mental skill, gradually generate as in Maha Yoga, or as in Anu Yoga, from the state of indivisibility of the sphere of reality and wisdom, merely reciting the essence
Chinese
应当以如圆满之神或大圆满一般，于本来真谛无别成就、离思之自性中成就之诸神坛城，以证悟之方式修习。第二，如是生起誓言坛城时，迎请融入智慧轮，以外内秘密之方式，以寂静之供养令欢喜，乃是修近大威力之成就，为咒之念诵或修近之义而行持彼等方式。因此，应分出念诵室，并以自前之光芒放收之观想，念诵寂静之精要，于一座之末，行持供赞与取成就等。第二，于忿怒尊之修法中，有真实修法与以大修法取成就二者。初者有四，即寂静转为忿怒，迎请并献供，敬献修近，劝请立誓并令欢喜。初者，如是先行寂静之修近后，为使瑜伽士以智慧之力迅速获得身语意之殊胜成就，应开始修持忿怒尊之坛城。修行者为与诸神相应，应从下部乘之意义与象征二门中，以大象生皮等八种尸林庄严完全装饰，而进入修持。彼亦为自身不动者，以智慧之眼观视三有，见寂静不能调伏者以忿怒调伏，以智慧之猛烈见地而动。以法性无任何事物，故显现任何事物。故先前寂静时之五大、须弥山、宫殿及座垫等，则转变处所。于猛烈之五大次第堆积之须弥山顶上，观想尸林之宫殿为恐怖之境或地。其后，不动明王父母则转为忿怒尊，父亲为五智合一之自性金刚黑汝嘎，与法界之母大誓言母卓迪夏瓦里母显现，应开始无二之结合。于父母之虚空莲花与珍宝上，安立（ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：盎）与（ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），不舍欲妙为友