Chinese
是放置的氣味，以及黃金在地下存在的蒸氣。 在那裡面，在各種顏色的光芒之中，安住著菩提心無所造作的明點，其本質的身。 如此了知所淨，淨化六字種子等，三識連同睡眠和五根轉化為智慧之光，融入大樂，彼者顯現卻無任何實質，遠離一切我執生起，是智慧上師的地位。 「吽（ཧཱུྃ，hūṃ，种子字）自身以長音連接」，是為了生起本尊。 覺性無任何實質的智慧精華明點，彼者在白色吽（ཧཱུྃ，hūṃ，种子字）上閃耀著長音。 轉化，意識連接，發願吽（ཧཱུྃ，hūṃ，种子字）清晰，即是「一切皆是大樂之界」，意為圓滿即是彼性。 「不為善惡業所縛」，意為本來菩提心即已成佛於大樂之中，故不受業力所支配。 「非由禪修與修持所生」，意為彼者是真實執著之因。 「清淨心性乃珍寶藏」，意為心性任運成就功德之譬喻。 「以大悲之智慧」，意為「自生智慧轉為業力之忿怒尊，成為一切忿怒之王」，意為願彼智慧轉為自顯現之忿怒尊，是為發願。瑜伽士是，子的心意文字吽（ཧཱུྃ，hūṃ，种子字）長音完全轉化，自身清晰且圓滿為大勝黑汝嘎，於其心間供養，即是黑汝嘎。 於彼心間有薩努黑汝嘎，即三處九地的忿怒尊，思維其身色、手印及裝飾圓滿，於身語意中圓滿成佛。 ཤྲཱི་མ་ཧཱ་སུ་ཀ་བཛྲ་བོ་དྷི་ཧཱུཾ་ཧོ་ཨོཾ་（Śrī mahā sukha vajra bodhi hūṃ ho oṃ，吉祥大樂金剛菩提 吽 吼 嗡），意為於唐洛（thang log）之處，心意菩提心金剛之光，具足大樂五智，圓滿成佛，故轉為大樂。 為使其具能力，總體而言，應以顱器之頭飾，以及田野之冠冕，藍色與紅色來進行灌頂。 為了指示智慧自住之灌頂，因欲求智慧安住於自性之中，「從具相明點中善獲」，意為凡具福分者，具苦行、具覺性者，欲求獲得第四灌頂者。
English
It is the smell of what is placed, and the vapor of gold existing underground. Inside that, in the midst of various colors of light, dwells the body of essence, the bodhicitta, a bindu free from elaboration, which is nothing at all. Thus, knowing what is to be purified, by purifying the six syllables along with the seed syllables, the three consciousnesses together with sleep and the five senses are transformed into the light of wisdom, which is united with Mahasukha, and since that itself is not established as anything in appearance, it is separated from all self-cherishing and presses down the ground of the wisdom lama. "Hūṃ (ཧཱུྃ, hūṃ, seed syllable) itself is connected with a long sound," which is for the sake of generating the deity. That very essence of wisdom, the bindu of the heart, which is not established as anything, shines on the white Hūṃ (ཧཱུྃ, hūṃ, seed syllable) with a long sound. Having been transformed, the consciousness is connected, and the aspiration for the clear Hāṃ is: "All is the realm of great bliss," which means that the entirety is just that very nature. "Not bound by virtuous or sinful actions," which means that since the bodhicitta has been enlightened from the beginning in great bliss, it does not come under the power of actions. "Not arising from meditation and accomplishment," which means that it is for the sake of the correct clinging to that very thing. "The utterly pure mind itself is a precious treasure," which is an example of the spontaneously accomplished qualities of the mind. "By the wisdom of great compassion," which means, "May self-originated wisdom become an action wrathful one, may it become the chief of all wrathful kings," which is an aspiration that that wisdom may become a self-appearing wrathful one. The yogi is, the son's mind, the letter Hāṃ (ཧཱུྃ, hūṃ, seed syllable) with a long sound, having become completely transformed, is offered into the heart center of the great supreme Heruka, clear and complete, and is Heruka. In the center of that heart is Sanu Heruka, that is, the wrathful one of the three places and nine grounds, thinking of his body color, hand implements, and ornaments as complete, is complete in being enlightened in body, speech, and mind. Śrī mahā sukha vajra bodhi hūṃ ho oṃ (ཤྲཱི་མ་ཧཱ་སུ་ཀ་བཛྲ་བོ་དྷི་ཧཱུཾ་ཧོ་ཨོཾ་，Śrī mahā sukha vajra bodhi hūṃ ho oṃ, glorious great bliss vajra bodhi hūṃ ho oṃ), which means that in Thanglog, the mind, the bodhicitta, the splendor of the vajra, the great bliss, is complete with the five wisdoms, and having been completely enlightened, it has become great bliss. In general, in order to make it capable, one should empower it with a skull cup headdress and a field crown of dark blue and red. In order to indicate the empowerment of wisdom's own place, since one desires wisdom to abide in its own nature, "Having well found a bindu with characteristics," which means that whoever has fortune, has asceticism, has awareness, desires to obtain the fourth empowerment.
Chinese
先前获得十六灌顶后，寻找前面提到的年龄和具有名称功德者。因为她是使心殊胜的帕玛大明点显现者，所以名字是确定的。也要避免过失。将上者进行分类，了解各个种姓的特征功德后寻找。此尊被视为金刚种姓之主。过失是违背先前所说，此外还这样说：凡是能够消除痛苦，舞女容貌端庄，盗女和快速结合者，口才好肚子大，恶人和商贩，妓女舞女做买卖，这些人是无子女耗尽家财者，显示恐怖不应理之人，妇女赌博者，做各种买卖的比丘尼，乞丐以及同样地，不要与女邻居交往，如果遇到继母、心爱的女子和寡妇，就对她们说：愿你们安乐。要告诫她们，完全包括王后、上师之母，英雄贤淑的妻子，勤奋者和先行者有毅力者，舞女和未经历男女之事的少女，长期的妻子是绝对要抛弃的。在世间，有智慧的人，要极其谨慎地抛弃她们。这是四五部的经文中所说的。寻找不是这些的，找到后，在做和解释时，沐浴并装饰。作为弟子的法印母，要从内外沐浴经典，用珍宝和学习飞翔的装饰品来装饰，产生香味后供养上师。智慧国王加持，意思是上师如愿加持。为了显示男女弟子先前加持的瑜伽，金刚月亮的光芒，接触金刚界自在者，在珍宝容器中美丽的坛城中，观想自己的心性如芥子。意思是观想胜义的中心，即二月亮中央的明觉光明点如芥子般大小，并融入其中。之后，当一位瑜伽母使用这个灌顶时，嬉戏金刚的头部有兔子，有发（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：发），接触空性尖端而闭口
English
Having previously received the sixteen empowerments, seek out the one with the aforementioned age and virtuous qualities. Because she is the one who manifests the supreme Paramartha bindu of mind, her name is certain. Also, avoid faults. Classify the superiors, and after understanding the characteristic qualities of each lineage, seek them out. This one is regarded as the chief of the Vajra lineage. Faults are the opposite of what was previously said, and furthermore, it is said: Whoever can eliminate suffering, a dancer with a graceful appearance, a thieving woman and one who quickly unites, with eloquent speech and a large belly, an evil person and a merchant, a prostitute, a dancer who trades, these are the ones who exhaust the wealth of childless families, showing terror, an unreasonable person, a woman who gambles, a Bhikshuni who does all kinds of trade, a beggar, and likewise, do not associate with female neighbors, if you encounter a stepmother, a beloved woman, and a widow, say to them: May you be well. Admonish them, including the queen, the mother of the guru, a heroic and virtuous wife, a diligent person and a forerunner with perseverance, a dancer and a maiden who has not experienced the affairs of men and women, a long-term wife is absolutely to be abandoned. In the world, a wise person should abandon them with extreme caution. This is what is said in the scriptures of the four or five sections. Seek out those who are not these, and after finding them, bathe and adorn them in doing and explaining. As the Dharma Mudra of the disciple, bathe the scriptures inside and out, and adorn them with jewels and ornaments of learning and flying, generate fragrance and offer it to the guru. The King of Wisdom blesses, meaning the guru blesses as desired. In order to show the yoga of the male and female disciples who were previously blessed, the rays of the Vajra Moon, touching the Vajra realm of the affluent one, in the beautiful mandala in the precious vessel, contemplate your own mind as a mustard seed. It means to contemplate the essence of the ultimate center, the clear light point of awareness in the center of the second moon, as small as a mustard seed, and merge into it. Then, when a Yogini uses this empowerment, the head of the playful Vajra has a rabbit, has Phat (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：发), touching the tip of the space and closing the mouth.
Chinese
为了这个缘故，不经播种而通过享用获得加持。派遣金刚歌（བཛྲ་འགུ་ཡ་，Vajra Guhya），使其与精液结合。通过播种而获得。为了弟子与明妃灌顶后享用而布施，在佛陀宝器中，直到初二，观想芥子般的心，如前一般，为了授予降伏之心的方便法之灌顶，通过降伏而灌顶明点。如是说。然后，为了将明点给予儿子，左右莲花珍宝束缚。这句话的意思是，将弟子召唤到面前，儿子的右莲花和明点的左莲花，腹部相贴，用珍宝鬘束缚的顶端，用国王的指环抓住，交付的词句是：大乐法身。这是所要获得的。 智慧方便得以圆满。这句话是说，这个方便是近道。此生以及一切生世中，不要舍弃这个成就之宝藏。这句话是劝诫不要舍弃方便的行为。一切诸佛菩萨的圆满正觉从你而生。这句话是说，因为具有这样的功德，所以不要舍弃。
English
For this reason, blessings are obtained by enjoying without sowing seeds. Vajra Guhya (བཛྲ་འགུ་ཡ་, Vajra Guhya) is dispatched to combine with semen. It is obtained through sowing seeds. For the sake of the disciple's enjoyment after empowerment with the consort, in the Buddha's precious vessel, until the second day, contemplate the mustard seed-like mind, as before, in order to bestow the empowerment of the method of subduing the mind. By subduing, the bindu is empowered. Thus it is said. Then, in order to give the bindu to the son, the left and right lotuses are bound with jewels. This means that the disciple is summoned to the front, the son's right lotus and the bindu's left lotus, the abdomens are pressed together, and from the top bound with a jewel garland, it is held with the king's ring finger. The words to be delivered are: Great bliss, Dharmakaya. This is what is to be obtained. Wisdom and means are perfected. This means that this method is a shortcut. In this life and in all lifetimes, do not abandon this treasure of accomplishment. This is an admonition not to abandon the practice of means. The complete enlightenment of all Buddhas and Bodhisattvas arises from you. This means that because you possess such qualities, do not abandon it.
Chinese
其自性本始即安住于无过患之体性中。以精进之力臻至至乐之境。此言无需修习，乃为以方便压制之故。未观亦明之智慧眼。 此言无所不见，乃为通晓一切之故。无有能胜，故为一切之主。此言方便与果之殊胜，以理证成立。从智慧自性处显现。 则非时而亡，头颅爆裂，心亦焚毁。如磁铁吸铁般，不欲亦无力，于恶劣之境感受痛苦。因此，务必严守秘密。如是交付秘密事业之经营。此言向弟子详细阐释词句之义，如续部所出，详述利弊而交付经营。若问所承诺之口诀为何，之后，为令彼殊胜之种姓之子，圆满智慧自性之故。此言赐予口诀之必要。勾招与束缚之方便，此即口诀之自性。此又分为二，即勾招智慧之仪轨，与束缚之仪轨。为示前者之故， 大乐深奥具名者。此言于前者亦有共同与特殊，即宣说六轮共同之三摩地。口诀云：以十之十六得证悟， 身之坛城，界与明点，如实知晓彼性，法下向上次第
English
Its nature is originally dwelling in the state of being without fault. By the power of diligence, one attains the supreme state of bliss. This says that there is no need for practice, because it is to suppress with skillful means. The wisdom eye that is clear without looking. This says that there is nothing that is not seen, because it knows everything. There is no one who can surpass it, therefore it is the lord of all. This says that the greatness of the means and the result is established by reason. From the self-nature of wisdom, it appears. then they will die untimely, their heads will explode, and their hearts will be burned. Like a magnet attracting iron, unwilling and powerless, they will experience suffering in a bad state. Therefore, it is necessary to keep it very secret. Thus, the management of secret affairs is entrusted. This says to explain the meaning of the words to the disciple in detail, as it comes from the tantra, and to entrust the management after detailing the advantages and disadvantages. If asked what the promised oral instruction is, then, in order to perfect the self-nature of wisdom for that supreme son of the lineage. This says the necessity of giving oral instructions. The means of summoning and binding, this is the self-nature of the oral instruction. This is again divided into two, namely the ritual of summoning wisdom, and the ritual of binding. In order to show the former, Great bliss, profound and named. This says that in the former there are also common and special, namely the Samadhi of the six wheels in common is explained. The oral instruction says: By realizing the sixteen of ten, the mandala of the body, the realms and bindus, knowing that nature as it is, the Dharma goes down and up in order.