Chinese
然后，将自己的本尊的珍贵法器和宝剑等，按照所说的方式观想成铁钩，以此来勾召那位本尊。三界的誓言物是夜叉女等，这是勾召她们的仪轨。下面讲述加持仪轨及其利益：修行者自身应具足一切殊胜的形象，观想成毗卢遮那佛等所化现的佛，观想为金刚持大尊之身，用勾、索等牵引、勾召所要加持的本尊的身语意，使其安住于自己面前。然后抓住其手，念诵“嗡啊吽，切给摩 玛玛 瓦香 咕噜 阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”进行加持。以如此的加持之行，修行者安住于金刚持大尊的果位，所要加持的那些本尊会成办一切事业。班智达开示口诀，以及天女、夜叉女等以手印和役使来成办事业的方式。如此勾召班智达等，勾召来之后，在加持之时，观想自身为具足一切殊胜形象的金刚之身，即金刚持大尊。身体成为毗卢遮那佛的自性，以金刚语的加持念诵咒语，则语成为金刚语，变得与无量光佛相同。以本尊的慢心，心想对安住于坛城中的所要加持的本尊进行加持，并思维咒语的含义，则心成为金刚心，变得与不动佛相同。如此在加持之时，身体观想为金刚持，语念诵咒语，意思维咒语的含义，以这些形象，三密即身语意，其誓言即成为身等之自性，即毗卢遮那佛等。以这些来供养最胜的供品，即如实了知自己本性的特征，以如此的供养来供养，然后以刚才所说的行为来成办事业。刚才所说的这个加持仪轨，是与一切佛有关联的隐秘且殊胜的仪轨，由于在何处积累和汇集，所以是秘密心髓的汇集。
English
Then, visualizing one's own deity's precious emblems and swords as iron hooks in the manner described, one should summon that particular deity. The samaya substances of the three realms are yakshinis and so forth; this is the ritual for summoning them. Next, the ritual of empowerment, along with its benefits, is shown: The practitioner himself should be fully endowed with all excellent aspects, visualizing himself as the Buddha manifested as Vairochana and so forth, meditating on the form of the Great Vajradhara, and drawing and summoning the body, speech, and mind of the one to be empowered with hooks, lassos, and so forth, causing them to abide in front of oneself. Then, taking hold of their hand, one empowers them by reciting, "Om Ah Hum, Che ge mo mama wa sham kuru ah (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)". Through such an act of empowerment, that practitioner abides in the state of the Great Vajradhara, and those to-be-empowered deities will accomplish all activities. The Pandit instructs on the oral instructions, and the manner in which goddesses, yakshinis, and so forth accomplish activities through mudras and commands. Thus, having summoned the Pandit and others, upon summoning them, at the time of empowerment, visualizing oneself as the vajra body fully endowed with all excellent aspects, that is, the Great Vajradhara, the body becomes the nature of Vairochana, and by reciting mantras with the vajra tongue, speech becomes vajra speech, becoming similar to Amitabha. With the pride of the deity, thinking of empowering the deity to be empowered who abides in the mandala, and contemplating the meaning of the mantra, the mind becomes the vajra mind, becoming similar to Akshobhya. Thus, at the time of empowerment, visualizing the body as Vajradhara, reciting mantras with speech, and contemplating the meaning of the mantra with the mind, with these aspects, the three secrets, namely body, speech, and mind, their samaya becomes the nature of body and so forth, that is, Vairochana and so forth. With these, offering the supreme offering, which is the characteristic of fully knowing one's own nature as it is, offering with such an offering, then one should accomplish activities with the aforementioned actions. This empowerment ritual just described is a hidden and supreme ritual connected to all Buddhas, and because it is accumulated and gathered in one place, it is a collection of the secret essence.
Chinese
哦！伟大的秘密誓言即是大金刚持。以事业的分类来享用食物是这样的：在修持成就之时，应该享用何种食物的差别呢？各个种姓的瑜伽士，为了修持何种成就，应该享用知之食物呢？所显示的是：无有罪过的获得的肉，即人肉，以殊胜的誓言，自己食用，供养诸神，布施鬼神食子，三金刚殊胜，即自己的身体在虚空中，修持于虚空享用。具有大肉的粪便尿液布施于食子等的殊胜誓言，修持轮之持明等。以自然死亡的大象之肉布施食子等的誓言，修持五神通。无有罪过的马肉布施食子等的誓言，修持隐身。如果无法获得与事业相应的肉，该怎么办呢？为了容易获得，以狗肉布施食子等的誓言，就能成就以上所说的所有成就。以无有罪过的牛的肉布施食子等的誓言，是勾召金刚的殊胜，即修持难以修持的勾召国王等。如果无法获得无有罪过的如上所说的肉，该怎么办呢？即使没有如上所说的所有肉，也应该将任何肉观想为是人肉等，进行观察并生起，然后进行修持。如果无法获得任何肉，就用面粉，制作人和动物等的形象，观想它们自然死亡，然后用它们的肢体进行修持。能获得什么利益呢？如果做了金刚结合，即是说不坏之食物的仪轨，那么所有佛都会加持修行者，并获得想要获得的成就。使诸神增长的仪轨有两种：以顶饰的甘露使之满足，总体上显示的是，在近修和修持的时候，享用食物的时候，自身具有妙相等殊胜的形象。
English
O! The great secret vow is the Great Vajradhara. To enjoy food according to the classification of actions is as follows: When practicing accomplishment, what kind of food should be enjoyed? Yogis of each lineage, to accomplish which accomplishment, should enjoy the food of knowledge? What is shown is: meat obtained without fault, that is, human meat, with the supreme vow, eating it yourself, offering it to the gods, giving offerings to the spirits, the three vajras are supreme, that is, your own body is in the sky, practicing to enjoy in the sky. The supreme vow of giving feces and urine with great meat to offerings, etc., is to practice the knowledge holders of the wheel, etc. With the vow of giving offerings, etc., from the meat of a naturally dead elephant, practice the five supernatural powers. With the vow of giving offerings, etc., of faultless horse meat, practice invisibility. If you cannot obtain meat corresponding to the action, what should you do? In order to obtain it easily, with the vow of giving offerings, etc., from dog meat, all the above-mentioned accomplishments will be achieved. With the vow of giving offerings, etc., from the meat of a faultless cow, it is the supreme of summoning Vajra, that is, practicing the difficult-to-practice summoning of kings, etc. If you cannot obtain the faultless meat mentioned above, what should you do? Even if there is not all the meat mentioned above, you should contemplate any meat as human meat, etc., observe and generate it, and then practice. If you cannot obtain any meat, use flour to make images of humans and animals, etc., contemplate them as naturally dead, and then practice with their limbs. What benefits can be obtained? If you do the Vajra union, that is, the ritual of indestructible food, then all Buddhas will bless the practitioner and obtain the desired accomplishment. There are two rituals for increasing the gods: to satisfy them with the nectar of the crown ornament, what is generally shown is that when approaching and practicing, when enjoying food, oneself has excellent appearances and supreme forms.
Tibetan
མས་ཀུན་དང་ལྡན་པའི་སྐུ་གསུང་ཐུགས་ཀྱི་རྡོ་རྗེ་ཅན་ཏེ། རྡོ་རྗེ་འཆང་ཆེན་པོ་ལྷག་པའི་ལྷ་གང་ཡིན་པའི་རྣམ་པར་བསྐྱེད་ལ། དེའི་སྙིང་ཁར་པད་མ་དང་ཟླ་བའི་སྟེང་དུ་ཡེ་ཤེས་དམ་ཚིག་སྟེ། ཡེ་ཤེས་སེམས་དཔའ་བསྒོམ་ཞིང་དེའི་སྙིང་ཁར་ཡང་ཏིང་ངེ་འཛིན་སེམས་དཔའ་བསམས་ཏེ། དབུ་རྒྱན་ཏེ་སྤྱི་གཙུག་གི་གནས་སུ་རྡོ་རྗེ་མཆོག་འཛིན་པས་ཏེ། རྡོ་རྗེ་འཆང་ཆེན་པོ་ཡབ་ཡུམ་སྙོམས་པར་ཞུགས་པས་ཟླ་བའི་འོད་ཟེར་གྱི་ཚོགས་དང་འདྲ་བའི་བྱང་ཆུབ་ཀྱི་སེམས་ཀྱི་བདུད་རྩི་དཀར་ལ་བསིལ་བ། སྡུག་བསྔལ་ཐམས་ཅད་སེལ་བར་བྱེད་པ་སྤྱི་བོ་ཚངས་པའི་བུ་ག་ནས་ཞུགས་ཏེ། ཟས་དང་ལྷན་ཅིག་སངས་རྒྱས་ཐམས་ཅད་དེ་སེམས་དཔའ་གསུམ་མཉེས་ཤིང་ཚིམ་པར་འགྱུར་བར་བསམ་མོ། །བཤད་མ་ཐག་པ་འདི་ནི། དམ་ཚིག་ཐམས་ཅད་ནི་སྒྲུབ་པ་པོ། ཡེ་ཤེས་རྡོ་རྗེ་ནི་བྱང་ཆུབ་ཀྱི་སེམས་ཀྱི་ཟས་ཏེ། དེས་ཚིམ་པར་གྱུར་པའི་ཏིང་ངེ་འཛིན་ལ་དེ་སྐད་ཅེས་བྱའོ། །བདུད་རྩིའི་སྦྱོར་བས་ཚིམ་པར་བྱ་བ་རིགས་ཀྱི་དབྱེ་བས་སོ་སོར་བསྟན་པ་ནི། དེ་ཡང་བསྙེན་པ་དང་བསྒྲུབ་པའི་དུས་སུ་ཁ་ཟས་ལ་ལོངས་སྤྱོད་པའི་ཚེ། ལྐོག་མ་སྦྱང་བ་དང་། ཁ་ཟས་སྦྱང་བའི་ཆོ་ག་སྟོན་ཏེ། དེ་ལ་ཁ་ཟས་་ཀྱི་བྱེ་བྲག་ཅི་ཡོད་པ་དེ་དག་བདུད་རྩི་ལྔའི་སྦྱོར་བ་ཡིས་ཏེ། བདུད་རྩི་ལྔར་བྱས་ནས། ཧཱུྃ་གིས་སྦྱངས། ཨཱཿཡིས་རྟོགས། ༀ་གྱིས་སྦར་བར་བྱས་པས། ཁ་ཟས་སྦྱངས་ཏེ། དེ་ནས་བསྙེན་སྒྲུབ་ཀྱི་དུས་ཀྱི། ཟློས་པ་པོ་སུམ་ཅུ་རྩ་གཉིས་ཀྱང་བསྡུ་ན་དམ་ཚིག་རྡོ་རྗེ་སྟེ་རིགས་ལྔར་འདུ་ལ། དེ་རྣམས་ཀྱི་མཆོག་མི་བསྐྱོད་པའི་རྣལ་འབྱོར་པས། ལྕེ་ལ་རྡོ་རྗེ་ཅན་གྱི་ཧཱུྃ་སྟེ། ཧཱུྃ་གྱུར་པ་ལས་རྡོ་རྗེར་བསྒོམས་ཏེ། ཟས་ལ་ཉེ་བར་སྤྱོད་ཅིང་ཟོས་ན། རྡོ་རྗེ་གསུམ་སྟེ་སྐུ་གསུང་ཐུགས་ཤིན་ཏུ་སྦྱངས་པ་ཐོབ་པར་འགྱུར་རོ། །བཤད་མ་ཐག་པའི་ཁ་ཟས་དང་། ལྐོག་མ་སྦྱོང་བའི་ཚུལ་འདི་ནི་རྡོ་རྗེ་ཚུལ་མཆོག་སྟེ། ཡི་གེ་ཨཱ་དང་། ཡི་གེ་ༀ་གྱི་དམ་ཚིག་དག་ལ་ཡང་བྱ་སྟེ། འོད་དཔག་ཏུ་མེད་པ་དང་། དེའི་རིགས་ཅན་གྱི་རྣལ་འབྱོར་པས་ལྕེ་ལ་ཨ་ཡོངས་སུ་གྱུར་པ་ལས་པད་མར་བསམ་ཞིང་། རྣམ་སྣང་དང་དེའི་རིགས་ཅན་གྱི་རྣལ་འབྱོར་པས། ལྕེ་ལ་ༀ་ཡོངས་སུ་གྱུར་པ་ལས་འཁོར་ལོར་བསམས་ཏེ། ཁ་ཟས་ལ་ལོངས་སྤྱད་པར་བྱའོ། །འདི་དག་ནི་སྒྲུབ་པའི་དུས་ཀྱི་དབྱེ་བ་ཡིན་གྱི། བསྙེན་པའི་དུས་སུ་ནི་དེ་ལྟ་བུའི་ཁྱད་པར་མེད་དེ། རིགས་གང་ཟློས་པ་པོ་ཡིན་ཡང་། མདོར་བྱས་སུ་
Chinese
具足一切母之身语意金刚者，生起大金刚持任何殊胜本尊之相，其心间莲花与月轮之上为智慧誓言，观修智慧萨埵，复于其心间思维三摩地萨埵，于顶饰即头顶处执持金刚杵，大金刚持父母双运，犹如月光之菩提心甘露，白色而清凉，遣除一切痛苦，从梵穴进入，与食物一同，思维令一切佛陀及三萨埵欢喜满足。方才所说此乃，一切誓言乃修行者，智慧金刚乃菩提心之食物，因此而得满足之三摩地即如是称之。以甘露之加持令满足，以部族之差别而分别显示，即于念诵与修持之时，受用食物之际，宣说清净不净物与清净食物之仪轨，其中食物之差别为何，即以五甘露之加持，做成五甘露之后，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）清净，以阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）了悟，以嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）增长，如是清净食物。其后念诵修持之时，若将三十二位诵咒者归纳，则摄为誓言金刚即五部，其中最胜者为不动尊之瑜伽士，于舌上为具金刚之吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）变化为金刚杵，亲近受用食物而食之，则将获得极清净之三金刚，即身语意。方才所说之食物与清净不净物之理，此乃金刚之殊胜理，亦可于字母阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）与字母嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）之誓言上行之，无量光佛及其部族之瑜伽士，观想舌上阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）完全变化为莲花，毗卢遮那佛及其部族之瑜伽士，观想舌上嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）完全变化为轮，如是受用食物。此等乃修持时之差别，念诵时则无如是差别，无论何部之诵咒者，总而言之
English
Possessing the vajra of body, speech, and mind, complete with all mothers, generate the form of whatever supreme deity is the Great Vajradhara. In its heart, on a lotus and moon, is the wisdom commitment; meditate on the wisdom being, and again in its heart, contemplate the samadhi being. The head ornament, at the crown of the head, is held by the supreme vajra; the Great Vajradhara, in union with his consort, has the nectar of bodhicitta, white and cool, like a collection of moonlight rays, which dispels all suffering, enters through the Brahma aperture at the crown of the head. Together with food, contemplate that all the Buddhas and the three beings are pleased and satisfied. What was just said is that all commitments are the practitioners, and the wisdom vajra is the food of bodhicitta, and the samadhi that is satisfied by it is called that. To be satisfied by the mixture of nectar is shown separately by the divisions of the families. Also, at the time of recitation and practice, when enjoying food, the ritual of purifying impure substances and purifying food is shown. Whatever differences there are in food, they are mixed with the five nectars. Having made the five nectars, purify with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), realize with Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and increase with Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Thus, the food is purified. Then, at the time of recitation and practice, if the thirty-two reciters are gathered, they are collected into the commitment vajra, which is the five families. The best of these is the yogi of Akshobhya. On the tongue is the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) with the vajra. Meditate that the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) has become a vajra. If you approach and eat the food, you will obtain the three vajras, body, speech, and mind, which are extremely purified. The method of purifying food and impure substances that was just explained is the supreme vajra method. It can also be done on the commitments of the letters Ā (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) and Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡). The yogi of Amitābha and his family should contemplate that the Ā (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) on the tongue has completely become a lotus. The yogi of Vairocana and his family should contemplate that the Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) on the tongue has completely become a wheel. Thus, the food should be enjoyed. These are the distinctions at the time of practice, but at the time of recitation, there is no such distinction. Whatever family the reciter is, in short