English
On a flat sun and moon, draw the mudras of the various deities as small as sesame seeds. If that cannot be done, then learn with wisdom, as mentioned above, combining the mandala of the heart in the space of the consort. O wise Acharya (teacher)! What preparations should be made beforehand? One called "Bather," meaning one with simple thoughts, who is twelve, twenty-two, or twenty-five years old. It is not said to be older or younger than that. She has three qualities of the body: she is beautiful to look at, her body is soft, and her gait is graceful. She has three qualities of speech: she speaks little and avoids lying, her speech is gentle, and her voice is as sweet as a young maiden. She has three qualities of mind: she is sharp-witted, has great faith, and is highly intelligent. She has three qualities of conduct: She is immediately calm, appears trustworthy, and is pleasant to be around. The secret qualities are: she is obedient and easy to get along with. Such a person with the characteristics of a consort is indispensable by name. To expect accomplishment without her is like hoping to bear fruit without land. Therefore, purify the bath as if writing letters. Then, mix incense and sesame oil produced from letters and apply it to the body. Mix letters, unsweetened flour, and honey to make pills the size of juniper berries, which is a sacred method produced from the mouth. Then, adorn her with various jewels such as earrings and necklaces, and clothes such as cotton cloth. Then, place her on a seat and arrange offerings. If this consort has high realization and is endowed with meditation and faith, bless her simultaneously with your own principal deity. If she does not have these qualities, How should the principal deity bless her? Place her well as your own consort. Place the Invincible Mother on her right hand, the Corpse-Raising Mother on her left hand, and the Wrathful Frown Mother on her mouth. On the outer lotus, do not forget the hair-raising mother. On her crown, generate Samantabhadri from the syllable Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om). From the syllable Ah (Tibetan: ཨཾ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah), generate White-Clad Mother on the tongue. In the heart, generate Buddha Eyes Mother from the syllable Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). In the navel, generate Mamaki Mother from the syllable Sa (Tibetan: ས, Sanskrit Devanagari: स, Sanskrit Romanization: sa, Chinese literal meaning: Sa). On the inner lotus, generate Vow Tara from the syllable Ha (Tibetan: ཧ, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Chinese literal meaning: Ha). Clearly visualize their body colors and implements. Then, the meditation mandala of the forty-two Buddhas.
Chinese
生起，迎请，并以自己的所有供品也供养。然后，从空中，各种姓氏的佛母，以及带有妩媚姿态的八位明妃，从菩提心中发出，带着意念供养。然后，想要获得如来功德的弟子沐浴后，遮住眼睛，拿着黄金和毗琉璃等无吝惜的珍宝，舍弃悭吝之心，将心专注于莲花坛城，祈请想要获得一切智智，文字的种子没有被破坏。然后，在莲花坛城上撒布。然后，阿阇黎以舍弃八法两边的思想，从弟子的左手以拇指抓住，以“孩子，来这里”的秘密语引导，放在右边。自己观想为本尊并加持，舍弃亲疏而安放。然后，用涂有甘露的帷幕隔开，阿阇黎观想自己为本尊，在与佛母相合之处观想五部和四忿怒尊，譬如如来以神通将三千世界全部纳入一粒芥子中一样。 在具足四十二种空行金刚界自在母的功德中，迎请并融入三世诸佛及其眷属。然后，如果知道明点本身或生者没有形成蕴、界、处，那么对于像有情一样的欲望之物，谁会满足呢？应当以不满足之心享用。那时，以智慧知道虚空中的佛陀安住而未生，字母（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）二者无有结合，生起令一切佛陀欢喜的智慧，从下方生起而勾招，转变幻化轮，在那里倾泻并安放如海般的甘露，这本身就是令一切佛陀欢喜的供养，因此经中也说：“以交缠的大供养双运，以自身欢喜而令欢喜”。所谓“门半开”，以（藏文：ཧཱཾ，梵文天城体：ह्रां，梵文罗马拟音：hrāṃ，汉语字面意思：啥）字半开门，体验快乐后也勾招并再次倾泻。最终从无尽的海洋中，在宫殿的外院与四十二位佛陀及其眷属一起。
English
Generate, invite, and also offer with all your own offerings. Then, from the sky, the consorts of various lineages, and the eight mind-maidens with graceful postures, emanate from the bodhicitta and offer with intention. Then, the disciple who desires to obtain the qualities of the Tathagata bathes, covers his eyes, and takes hold of precious jewels such as gold and lapis lazuli without stinginess, abandoning the mind of miserliness, focusing his mind on the lotus mandala, and prays to desire the wisdom of omniscience, the seed of the letters is not destroyed. Then, scatter on the lotus mandala. Then, the Acharya, with a mind that has abandoned both sides of the eight worldly dharmas, grabs the disciple's left hand with his thumb and guides him with the secret words "Child, come here" and places him on the right. He generates himself as the deity and blesses him, abandoning closeness and distance and placing him. Then, separate with a curtain smeared with nectar, the Acharya visualizes himself as the deity, and in the place of union with the consort, visualizes the five families and the four wrathful deities, just as the Tathagata uses his miraculous power to include all three thousand worlds in a single mustard seed. In the accomplishment of the forty-two aspects of the Vajradhatu Ishvari, invite and dissolve the Buddhas of the three times together with their retinues. Then, if it is known that the bindu itself or the one born has not formed aggregates, elements, and sense bases, then who would be satisfied with desirable objects like sentient beings? One should enjoy with a mind of non-satisfaction. At that time, with wisdom knowing that the Buddhas in the sky abide without being born, the letters (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hum) and (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal meaning: Phat) two without combination, the wisdom that pleases all the Buddhas arises, and from below, one should attract by arising, reversing the wheel of emanation, and there pouring and placing nectar like an ocean, that itself is the offering that pleases all the Buddhas, therefore it is also said in the scriptures: "With the great offering of entwined union, please by pleasing oneself." The so-called "half-open door", with the (Tibetan: ཧཱཾ, Sanskrit Devanagari: ह्रां, Sanskrit Romanization: hrāṃ, Literal meaning: Hram) syllable half-opening the door, after experiencing bliss, also attracts and pours again. Finally, from the inexhaustible ocean, in the outer courtyard of the palace, together with the forty-two Buddhas and their retinues.
Chinese
居住于其中。 ученик 导师抬脚发出帕的声响，门被打开。 右手金刚杵进行切割，并向弟子传授手势。 吽，我是所有胜者的上师。 这样训诫之后。 用拇指和食指弯曲马蹄。 所有神灵都变成了金刚萨埵。 用五股金刚舌取出，融入弟子的舌头中。 就在那时，三时的一切法， 三界的一切众生， 十方的一切胜者，都显现为大乐菩提心，因此被称为普遍倾注的王道。 那么金刚王的意念是： 无数如芥菜籽般白色而闪亮的金刚萨埵降临。 光芒烧毁了身语意三门的一切习气。 身体显现为法性，心显现为智慧。 心脏的法轮有八个脉瓣。 三个是法性的脉，一个是智慧的脉，三个是自性的脉，一个是功德的脉。 那么，法性的脉中有一道黄色的光，苏（藏文，梵文天城体，सु，梵文罗马拟音，su，汉语字面意思）和德日（藏文，梵文天城体，त्रि，梵文罗马拟音，tri，汉语字面意思）安住于其中。 那么，阿赖耶识就安住于其中。 智慧的脉中，一道蓝色的光芒中，阿（藏文，梵文天城体，अ，梵文罗马拟音，a，汉语字面意思）和尼（藏文，梵文天城体，णि，梵文罗马拟音，ṇi，汉语字面意思）安住于其中。 那么，意就安住于其中。 自性的脉中，一道红色的光芒中，贝（藏文，梵文天城体，प्रे，梵文罗马拟音，pre，汉语字面意思）和度（藏文，梵文天城体，दु，梵文罗马拟音，du，汉语字面意思）二者存在。 那么，烦恼的意就安住于其中。 功德的脉中，一道红黑色的光芒中，睡眠安住于其中。 那么，阿（藏文，梵文天城体，अ，梵文罗马拟音，a，汉语字面意思）和尼（藏文，梵文天城体，णि，梵文罗马拟音，ṇi，汉语字面意思）二者在呼吸的糟粕中运行。 苏（藏文，梵文天城体，सु，梵文罗马拟音，su，汉语字面意思）和德日（藏文，梵文天城体，त्रि，梵文罗马拟音，tri，汉语字面意思）二者在脉的糟粕中运行。 贝（藏文，梵文天城体，प्रे，梵文罗马拟音，pre，汉语字面意思）和度（藏文，梵文天城体，दु，梵文罗马拟音，du，汉语字面意思）二者在血液的糟粕中运行。 那些脉的光芒是智慧自性的脉，如同白色的丝线，或者像拉紧的弓弦。 像用十根马尾辫抓住一样安住。 在那之中，血液的精华如同未破碎的朱砂盒。 呼吸的精华如同存在于金沙之下的蒸汽。 热量的精华如同镜子的光芒。 五蕴聚合在各种颜色的光芒之中。 菩提心是无有戏论的明点。 安住着非八识聚的自性身。 那么，金刚王的意念是，金刚萨埵的光芒烧毁了六字，因此三个识连同睡眠， 都变成了智慧之光。 融入到大乐之中。 那本身什么也没有完成。 我生起一切
English
Residing therein. The student, the master, lifted his foot and uttered "Phaṭ," and the door opened. The right hand cut with the vajra, and the student was shown the mudrā. "Hūṃ, I am the master of all victors." After this instruction. The thumb and forefinger are used to bend the horse's hoof. All the deities become Vajrasattva. Taking it with the five-pronged vajra tongue, it is infused into the student's tongue. At that moment, all the dharmas of the three times, all sentient beings of the three realms, and all the victors of the ten directions are revealed as great bliss bodhicitta, so it is said to be the universal pouring of the royal way. Then, the thought of the Vajra King is: countless white and glistening Vajrasattvas, like mustard seeds, descend. The light burns all the habitual tendencies of body, speech, and mind. The body is revealed as dharmatā, and the mind as jñāna. In the heart, the wheel of dharma has eight petals of nāḍīs. Three are the nāḍīs of dharmatā, one is the nāḍī of jñāna, three are the nāḍīs of self-nature, and one is the nāḍī of qualities. Then, in the nāḍī of dharmatā, there is a yellow light in which Su (藏文，梵文天城体，सु，梵文罗马拟音，su，汉语字面意思) and Tri (藏文，梵文天城体，त्रि，梵文罗马拟音，tri，汉语字面意思) reside. Then, the ālaya resides there. In the nāḍī of jñāna, in a blue light, A (藏文，梵文天城体，अ，梵文罗马拟音，a，汉语字面意思) and Ṇi (藏文，梵文天城体，णि，梵文罗马拟音，ṇi，汉语字面意思) reside. Then, the mind resides there. In the nāḍī of self-nature, in a red light, Pre (藏文，梵文天城体，प्रे，梵文罗马拟音，pre，汉语字面意思) and Du (藏文，梵文天城体，दु，梵文罗马拟音，du，汉语字面意思) both exist. Then, the afflicted mind resides there. In the nāḍī of qualities, in a reddish-black light, sleep resides. Then, A (藏文，梵文天城体，अ，梵文罗马拟音，a，汉语字面意思) and Ṇi (藏文，梵文天城体，णि，梵文罗马拟音，ṇi，汉语字面意思) both run in the dregs of breath. Su (藏文，梵文天城体，सु，梵文罗马拟音，su，汉语字面意思) and Tri (藏文，梵文天城体，त्रि，梵文罗马拟音，tri，汉语字面意思) both run in the dregs of the nāḍīs. Pri (藏文，梵文天城体，प्रे，梵文罗马拟音，pre，汉语字面意思) and Du (藏文，梵文天城体，दु，梵文罗马拟音，du，汉语字面意思) both run in the dregs of blood. The light of those nāḍīs is the nāḍī of the self-nature of jñāna, like a white silk thread, or like a stretched bowstring. It is held and abides as if grasped by ten horsehairs. From within that, the essence of blood is like an unbroken vermilion box. The essence of breath is like the steam that exists beneath the gold earth. The essence of heat is like the radiance of a mirror. The five aggregates are in the midst of lights of various colors. The bodhicitta is a bindu free from elaboration. The svabhāvakāya, which is none of the eight aggregates, resides there. Then, the thought of the Vajra King is that the light of Vajrasattva burns the six syllables, so the three consciousnesses, along with sleep, all become the light of jñāna. Having merged into mahāsukha. That itself is not accomplished in any way. I generate all