English
Those who play the damaru with their right hands, and with their left hands take vase water in a skull cup and pour it from the crown of their heads. Sixteen goddesses, including the lute player, worship themselves, and all the Buddhas, Bodhisattvas, heroes, and dakinis sing auspicious songs and offer blessings. Think that they are bestowing empowerment after saying how they were born, etc. As the stream of water fills the body, the defilements of the three doors are purified, and from the remaining water that overflows upwards, think that both the father and mother are crowned with Akshobhya. In the middle, take the three higher empowerments on top of that. In detail, the crest jewel, vajra, bell, name, and ascetic practices should also be taken, but they are not practiced now. After that, the third point is offering, which is divided into actual offering and subsequent formation. The first is to start the offering properly after the empowerment, with the outer offering of near use with two waters preceding, and the inner offering of offering the five meats and five amritas, blessed as wisdom amrita. Here, offering is made with two types of offerings. The fourth point is the expansion of the subsequent formation. On the lingam, that is, the symbols of the father and mother, the two secrets of space, mantras should be applied. Without focusing on the secrets of space, practice emptiness, and from within emptiness, from the letter Hūṃ (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises the father's vajra, the outer form being the lingam itself, the inner being a five-pointed vajra, marked 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) at the center. From within emptiness, from the lotus of wisdom, arising from the letter Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), the outer form being the place of generation itself, the inner being a red three-petaled lotus, the tip of the stamen, that is, its center, should be marked with the letter Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). Since the letter Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) is explicitly stated on the lotus, 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) on the vajra is also implied in meaning. Similarly, the center of the lingam, that is, the letter Vaṃ (藏文：བཾ།，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം) on the vajra jewel, is because the ya prefix is omitted due to combination, it is actually the letter Bhyāṃ. For that very reason, just as one visualizes the letter Bhyāṃ on the jewel, the visualization of the letter Dyā in the center of the lotus stamen is also implied. That is, the white stamen is marked with the yellow letter Dyā, and the reddish-white jewel is marked with the reddish-black letter Bhyā, as explained in other summarizing sadhanas. In the root and explanatory tantras, when collecting mantras, the reason why Dyā and Bhyā are written directly without omitting letters is also...
Chinese
认为这是加持二字的真言，其中，“ད”字是水界的火，是与红色混合的白色。“ཡ”下加字是风，在那脉中运行的风。也就是所谓的“པ་ར་ཤུ་བ་ཤོདྱཱ་ཏ་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，意思是像敌人的斧头一样剖开方便的脉，又像绳索一样将明点束缚在莲花脉的顶端。 “བ”字是明点，“ཡ”下加字是风，也就是能够使智慧的脉轮运动的风，并且象征着明点珍宝存在于脉轮之中。 “བྱཱ་གྷྲ་ཛི་ན”的意思是虎皮的下裙，或者说是为了降伏嗔恨和守护明点。观想用红色和黄色的“ཕཊ་”字堵住两个孔，这是为了阻止漏失。因为具有能够修持乐空无二智慧的智慧，所以应该与瑜伽母交合，并且正确地守护在生殖之处。在那里，由于不让明点移动而保持，从而使四喜的智慧稳固，因此在佛像上进行加持。因此，清净的身体坛城本身就会显现为没有垢染和分别念的乐空智慧。对于这种后续生起次第的瑜伽，秘密的供养和无上的供养都是完整的。加上之前的供养和誓言，这里就具备了全部四种供养。这些所要净化的事物是：在十六岁或十二岁时，对所有事物都感到厌倦，并且粗大的分别念已经产生，心的力量已经圆满，这就是通过融入智慧明妃来净化。安住于各自的行为，这是通过灌顶来净化。随意享用食物、衣服、住所等受用，并且依止对境，这是通过供养来净化。与同种或异种的男女对境，通过二根交合来依止，这是通过后续生起次第的加持来净化。还有一些人将身语意加持等与胎儿的阶段联系起来，也有融入智慧明妃和交合的，但这里不赞同。净化的结果是：所有佛都成为一个智慧，这是融入智慧明妃；在获得圆满正觉的智慧时，所有佛都会给自己灌顶，让自己成为三界之法王，这是灌顶加持；在那里，无量无边的供养陈设会恒常出现，这是供养和合。
English
It is considered the mantra that blesses the two syllables. The syllable "da" is the fire of the water element, a white color mixed with red. The "ya" subscript is the wind that flows in that channel. That is, "para shuva shodhyata (藏文,梵文天城体,梵文罗马拟音,汉语字面意思)", which means to open the channel of skillful means like an enemy's axe, and to bind the bindu like a rope at the top of the lotus channel. The syllable "ba" is the bindu, and the "ya" subscript is the wind, that is, the wind that can move the root element of wisdom, and it symbolizes that the bindu jewel resides in the root chakra. The meaning of "vyaghra djina" is the lower skirt of a tiger skin, or to subdue hatred and protect the bindu. To visualize blocking the two holes with red and yellow "phat" syllables is to prevent leakage. Because one possesses the wisdom to be able to meditate on the non-duality of bliss and emptiness, one should engage in union with a yogini and properly protect the place of generation. There, by holding the bindu without moving, the wisdom of the four joys is stabilized, thus empowering the deity's form. Therefore, the pure body mandala itself will appear as the wisdom of bliss and emptiness, free from defilements and conceptualizations. For this subsequent generation stage yoga, both the secret offering and the supreme offering are complete. Adding the previous offerings and vows, all four offerings are complete here. The objects to be purified are: at the end of sixteen or twelve years, one becomes weary of all activities, and gross conceptualizations have arisen, and the power of the mind is complete, which is purified by mixing with a wisdom consort. Abiding in one's own activities is purified by empowerment. Freely enjoying food, clothing, lodging, and other enjoyments, and relying on objects, is purified by offering. Engaging in the union of the two organs with male and female objects that are of the same or different types is purified by the subsequent generation stage empowerment. Some also relate the body, speech, and mind blessings to the stage of the womb, and there is also the mixing of wisdom consorts and union, but this is not approved here. The result of purification is: all Buddhas become one wisdom, which is the mixing of wisdom consorts; when one attains the wisdom of perfect enlightenment, all Buddhas will empower oneself as the Dharma King of the three realms, which is the empowerment blessing; there, infinite arrangements of offerings will constantly arise, which is the offering and union.
Chinese
具有瑜伽之身的，以无漏智慧增长心续，是以后续贪着作为道。又，如果与在世间示现化身相联系，混合智慧是于离贪之行中出家，行持苦行等；于大贪之行中，自身于五部种姓坛城中修持，行持明妃禁行等。灌顶是在金刚座降伏魔众后，示现以离贪或有贪之身成佛之相；供养是出现广大的供养陈设；后续贪着是，为了调伏大贪的所化众生，示现后续贪着的行为等。又，上者的成熟是，获得远离二取之双运身是智慧身，以刹那和道位所摄的四喜顺生逆转次第全部是灌顶，气和明点融入顶髻是种姓主尊加持，明妃禁行的行为等是以供养和后续贪着成熟。暂时的必要是，混合智慧者，一切佛的加持融入自身，转为诸佛总集的慢，遮止对于誓言智慧尊者执著好坏，为了知晓断除一切过失、圆满一切功德、本初成就之吉祥黑汝嘎彼者与自己无别。灌顶是，因为将密咒本尊任命为王位，所以对于成办事业极具威力。供养是其支分，是为了积累广大的资粮，以及为了自己和他人了知。后续贪着是，观修的本尊也需要以乐空智慧增上，所以观修。在那之前没有“大成就”的词语，但应理解为前三者的力量。那些是名为最初结合的等持。所说是到此为止，主要因为父尊母尊的等持圆满，所以说是最初结合圆满，是区分最初结合和胜乐金刚的界限之词。第二，坛城胜乐金刚，因是修持明点，果是建立坛城，那些广...
English
The one with the body of yoga, increasing the mind stream with uncontaminated wisdom, is to take subsequent attachment as the path. Furthermore, if it is related to showing the incarnate body in the world, mixing wisdom is to renounce in the manner of detachment, practicing austerities, etc.; in the manner of great attachment, one practices oneself in the mandala of the five families, practicing the conduct of vidyāvrata, etc. Empowerment is subduing the demons on the Vajra seat, and then showing the aspect of attaining Buddhahood in the body of detachment or attachment; offering is the appearance of vast offerings; subsequent attachment is, for the purpose of taming the beings to be tamed by great attachment, showing the conduct of subsequent attachment, etc. Furthermore, the maturation of the higher ones is that obtaining the abandonment of the two grasps of the union body is the wisdom body, and all the stages of the four joys arising and reversing, gathered by the moment and the paths, are empowerment, and the winds and bindus dissolving into the crown of the head is the blessing of the lineage lord, and the conduct of the vidyāvrata, etc., are matured by offering and subsequent attachment. The temporary necessity is that by mixing the wisdom being, the blessings of all the Buddhas enter oneself, transforming into the pride of the assembly of all Buddhas, preventing the clinging to good and bad in the samaya-jñāna being, in order to know that the glorious Heruka, who has abandoned all faults, perfected all qualities, and is primordially accomplished, is inseparable from oneself. Empowerment is because the mantra deity is appointed to the throne, so it is extremely powerful for accomplishing activities. Offering is its limb, for the sake of accumulating vast merit, and for the sake of knowing for oneself and others. Subsequent attachment is that the deity of meditation also needs to be increased by the wisdom of bliss and emptiness, so one meditates. Up to that point, there is no word "great accomplishment," but it should be understood as the power of the first three. Those are the samādhi called the first union. What is said is that up to this point, mainly because the samādhi of the father and mother is complete, it is said to be the complete first union, which is the word that distinguishes the boundary between the first union and Hevajra. Second, the Hevajra mandala, the cause is practicing bindu, the result is building the mandala, those wide...
Chinese
哦，欢笑吧！圆满的加持次第，是应供养和赞叹的。首先是：嗡 萨瓦 达塔嘎达 阿努ra嘎纳 班杂 梭巴瓦 阿玛郭杭。（藏文：ཨོཾོ་སརྦ་ཏ་ཐ་ག་ཏ་ཨ་ནུ་རཱ་ག་ཎ་བཛྲ་སྭ་བྷ་ཝ་ཨཱཏྨ་ཀོ྅་ཧཾ།，梵文天城体：ओंसर्वतथागतरागणवज्रस्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ sarvatathāgatarāgaṇavajrasvabhāva ātmako'ham，汉语字面意思：嗡，一切如来，贪欲，金刚，自性，我）。心间的种子字以光芒，迎请诸位善逝，如阿瓦都提之境，必定安住于眉间。最初的元音字母完全具备，思维那刹那燃烧，如火轮般安住，瑜伽母也是如此。这是说，再次观想父母平等结合，双方的身体充满大乐，念诵所有如来之随喜金刚慢的咒语。有些版本中，ra嘎纳和班杂之间有“布扎”一词。以乐为缘，心间的种子字吽发出光芒，迎请十方诸佛菩萨善逝，从眉间，即眉间要穴进入，然后如阿瓦都提脉的境地一样进入，从眉间到顶轮进入阿瓦都提脉的分支。顶轮的吽字与菩提心的甘露一同，从顶轮到脐间也通过中脉。最初的元音字母，脐间的拙火阿字，以头饰装饰，与正确的触碰和具备的刹那，思维那些佛陀，如明点般燃烧并融化，菩提心到达莲花间。又与拙火融为一体，向上返回到顶轮，为了反复体验上下降和下上的四喜，明点从顶轮到莲花再到顶轮，如火轮般旋转并安住，瑜伽母，即在明妃的身体上菩提心旋转的方式也是如此。然后明点从莲花散发时，观想明妃的明点也到达脉端，融为一体。迎请化身轮的因，诸佛，虽然仅仅融化就有许多修法，但进入的门是眉间，行走的路是阿瓦都提，抓住的是脐间的拙火，下降的方式如火轮般父母的