English
It arises. Then, when it reaches the crown of the head, the bodhicitta is made to flow downwards from the path of the single channel. At that time, a feeling of bliss arises, accompanied by strong grasping, and among the three times, it is called a good time, a time of bliss. In this case, there are also slight instances of feeling that the movement of the elements is unstable, and feeling that the wind and cold are increasing. However, when the three chakras dissolve, there is bliss, clarity, and a slight feeling of non-conceptuality. When the burning and dripping are reversed three times at the knots of each chakra, it becomes accompanied by stinging pain. So said the lama. When the bodhicitta meets the fire of the navel, the wisdom of co-emergent dharmamudra arises, and as a result, the wind and mind become even more still. This makes the fire of tummo very sharp and powerful, opening the door of the central channel. From the gradual loosening of the knots in the central channel, when it reaches the crown of the head, the essence of the letter HUNG (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: HUNG) is completely dissolved, and gradually passes through the four chakras, falling to the navel. From there, it burns even more intensely, dripping even more than burning. When burning and dripping meet once in the central channel, burning and dripping occur simultaneously. Burning in the central channel becomes emptiness and non-conceptuality, while the dissolving of the letter HUNG (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: HUNG) is great bliss. Therefore, the so-called state of nectar dripping is the stability of burning and dripping in the central channel, which is a time beyond the three times, an inconceivable time, which is non-conceptual. In this case, starting from the time of the initial burning, the knots of the central channel are slightly loosened, and from the initial dripping, various realizations of the three joys arise accordingly, thereby obtaining many distinctions of qualities, and being naturally liberated from all obstacles. By diligently practicing this, it will soon become the great heat of the path of union. Sixth, from "whatever whatever" to "naturally descends," that is, whatever consciousness arises from the path of the sense faculties such as the eye, grasping objects such as forms, all of them will be transformed into wisdom that is co-emergent with the nature of that thing, free from all elaborations. And that kind of wisdom should also be sealed with the four wisdoms by the supreme vajra master.
Chinese
如是灌顶之时，以体验之方式完全安住自相续，于二次第瑜伽之时，亦以增长之方式串习，则与诸佛之智慧等同之自性，自性俱生者，将融入相续并生起。黑行论师之释中云：“以最胜利益之瑜伽。”其中，最胜为空性，利益为大悲，彼二双运之瑜伽，是为获得诸佛之自性法身之义而宣说。此义即是，由融乐所得之乐空无二之无分别智慧大手印，乃是法之真实瑜伽。由此，一切分别识皆显现为安乐之味，且从道之自性俱生相续中，获得法身之主要方便。为成办彼，于一切生圆次第中，以乐空增益，亦是法之瑜伽，以因名立果也。第七，乃誓言等，谓为获得大成就，于持守食禁大誓言或殊胜瑜伽者，应修持并食用具有大利益之甘露丸。广说于下文。第八，大供养有三种，即共同义、秘密义和究竟义。第一，宣说修持坛城之供养。如云：“金刚上师大吉祥幻化，与自部之手印极善结合，从结合中，坛城之轮极善开展之瑜伽。”此即显示修持坛城。又云：“具足五种妙欲，与五种供养完全相应。”此乃如字面所示，即坛城之供养。朵玛之仪轨亦由此句暗示。加持之仪轨，与食物加持相同，于下文宣说。朵玛供养之咒语，大阿闍黎咕咕日巴，依月密明点续及鬘之明母分别而造朵玛仪轨。另有口诀云：嗡 班匝 扎格尼 额芒 巴林 哲哲 吽 啪 匝 吽 班 霍 萨玛雅 斯瓦 德热
English
Thus, at the time of empowerment, abiding completely in one's own continuum through the manner of experience, and habituating oneself in the two stages of yoga through the manner of increase, then the nature of equality with the wisdom of all Buddhas, the co-emergent nature, will descend into the continuum and arise. In the commentary of Krishnacharya, it says, "Through the yoga of supreme benefit." Among these, supreme is emptiness, and benefit is great compassion. The yoga of the union of these two is taught as the meaning of attaining the Dharmakaya, the nature of all Buddhas. The meaning of this is that the non-dual wisdom of bliss and emptiness obtained from the melting bliss, the Great Seal of non-discrimination, is the actual yoga of Dharma. Through this, all consciousnesses appear as the taste of bliss, and from the co-emergent nature of the path, it is the main means of obtaining the Dharmakaya. In order to accomplish this, increasing bliss and emptiness in all generation and completion stages is also the yoga of Dharma, naming the result by the name of the cause. Seventh, are the vows, etc. It is said that in order to become a great accomplishment, one who holds the great vow of eating prohibitions or the supreme yoga should practice and eat the nectar pill that has great benefits. This will be explained in detail below. Eighth, the great offering has three aspects: the general meaning, the hidden meaning, and the ultimate meaning. First, it shows the offering of practicing the mandala. As it says, "The Vajra Master, the great glorious illusion, is perfectly united with the mudra of one's own lineage, and from the union, the yoga of perfectly expanding the wheel of the mandala." This shows the practice of the mandala. It also says, "Complete with the five desirable qualities, and perfectly endowed with the five offerings." This is as it is in the literal sense, which is the offering of the mandala. The ritual of the torma is also hinted at by this sentence. The ritual of blessing is the same as the blessing of food, which will be shown below. The mantra for offering the torma is that the great Acharya Kukkuripa made the torma ritual in accordance with the Moon Secret Bindu Tantra and the Garland of Awareness Holders. Another instruction says: Om Vajra Dakini Imam Baling Grihna Grihna Hum Phat. Jah Hum Bam Hoh Samaya Tvam. Tri.
Chinese
念诵“雅霍”之咒，被认为是供养世间和出世间一切众生。所谓“持戒”，是指自己进入并接受灌顶，以及给弟子灌顶，即自己守护戒律，并使他人获得戒律。修行者的能力在于获得二次第的效力，因此，他应该为了自己成就而修持坛城并了解供养。从那伟大的修行中，将获得非常恒常且不衰退的共同大成就。第二，详细展示下门咒语的瑜伽，即安住于大幻化网父续佛父母尊的观修结合，从金刚界自在母的脉和卡卡木卡完全结合中，中脉下端被业风充满并扩张。如吉祥金刚鬘续中所说：“勇士与瑜伽母，何时，秘密二脉相触，彼时虚空完全扩展，从虚空所生的风，其火完全苏醒。”等等，如是说，猛烈的拙火燃烧，使“吽”（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字融化，变成红白交融。由此，将显现系缚菩提心不泄的巨大喜乐之誓言。此外，智慧的自生是花朵，它融入我的中脉，拙火燃烧，念头止息的焚香，以及依靠心间的燃烧滴落的来回而显现的光明，菩提心遍布全身的殊胜香膏，以及所有感官意识都显现为安乐的食物，即与五种供养完全相应。同样，无论哪位修行者的感官，都能通过觉知明妃结合的五种欲望功德，以及与之相应的空乐五禅定，来了解那融乐是无所造作的，由此将获得最殊胜且恒常的成就。第三，是大幻化网的完全结合，即在行为时，如何适当地进入天神的瑜伽和装束的会供轮。内外欲望的
English
Reciting the mantra "Ya Ho" is considered an offering to all beings, both worldly and transcendent. The term "holding vows" refers to oneself entering and receiving empowerment, as well as bestowing empowerment upon disciples, meaning that one upholds vows oneself and enables others to receive them. The power of the practitioner lies in gaining the efficacy of the two stages, therefore, he should cultivate the mandala and understand offerings for the sake of his own accomplishment. From that great practice, one will obtain a great common accomplishment that is very constant and does not decline. Secondly, it extensively demonstrates the yoga of the lower gate mantra, which is to abide in the union of the great illusion net father and mother deities' contemplation, and from the union of the vajra realm mistress's channel and the kha kha mukha, the lower end of the central channel is filled and expanded by the karma winds. As it is said in the glorious Vajra Garland Tantra: "When the hero and yogini, the two secret channels touch, at that time the sky is completely expanded, the wind born from the sky, its fire is fully awakened." And so on, as it is said, the fierce tummo blazes, causing the letter "Hum" (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hum) to melt and become a union of red and white. From this, the vow of great bliss that binds the bodhicitta without leakage will be manifested. Furthermore, the self-arisen wisdom is the flower, it dissolves into my central channel, the tummo blazes, the incense of cessation of thoughts, and the luminosity that arises relying on the burning and dripping coming and going in the heart, the supreme fragrance of bodhicitta pervading the body, and the food in which all sensory consciousness manifests as bliss, that is, it is completely in accordance with the five offerings. Similarly, whichever practitioner's senses, through awareness of the five desirable qualities of the consort's union, and the corresponding five samadhis of bliss and emptiness, should understand that melting bliss is unelaborated, thereby the supreme and constant accomplishment will be obtained. Thirdly, is the complete union of the great illusion net, that is, at the time of conduct, how to properly enter the assembly circle of the deity's yoga and attire. The outer and inner desires of