English
Sitting in a posture with the two right legs extended, adorned with the nine dance moods and the ornaments of the charnel ground. Residing in the center of a blazing mass of wisdom fire. Empowered by five sets of five mantras, making emptiness etc. their own class lord. Blessed by Kaya Vajra etc. Invoked by (བཛྲ་ས་མཱ་ཛཿ, Vajra Samāja, 瓦吉拉 萨玛佳, Vajra Assembly). Attracted by (ཨེ་ཧྱེ་ཧི་, Ehyhehi, 诶嘿嘿, Come, come). Absorbed by (ཛཿཧཱུཾ་བྃ་ཧོཿ, Jah Hūm Bam Hoh, 扎吽班霍, Integrate). Made stable by (ཀཱ་ཡ་ཝཱ་ཀ་ཙིཏྟ་བཛྲ་, Kāyavākcittavajra, 嘎雅 瓦嘎 积大 瓦吉拉, Body Speech Mind Vajra). Having made offerings with the four crossed feet of Samantabhadra. By the attachment of the equal union of father and mother (deities), the empowerment substances arising from the request to Vajra Heruka father-mother are the umbrella, victory banner, and the right-hand topknot. The empowerment substances arising from the request to Buddha Heruka father-mother are food and drink. The empowerment substances arising from the request to Ratna Heruka father-mother are the crown ornament and garland. The empowerment substance arising from the request to Padma Heruka father-mother is the left-hand topknot. The empowerment substance arising from the request to Karma Heruka father-mother is the armor. The empowerment substances arising from the request to the five families are the five heart essences and the vases. The remaining substances of the empowerment of attire and the empowerment of accomplishment, which emanated from the empowerment of the mudra deity, are purified and cleansed. From the state of emptiness, each (ཧཱུཾ, Hūm, 吽, Seed syllable) syllable completely transformed. Manifesting as the unobstructed miraculous display, the play of mind-nature wisdom, the blazing blood-drinking (Heruka) seats, hand implements, ornaments, attire, and accomplishment substances, each with its own clear and distinct appearance, are contemplated as possessing unobstructed power to bestow activities and accomplishments. Then, regarding the actual ritual. There are two: the ritual of entering the mandala, and the ritual of bestowing manifest empowerment upon those who have entered. The first is: As it is said in the Root Tantra: "Having done everything, the lord enters with wisdom. Then the disciple should be introduced." Thus, there are two aspects of the master's entry and nineteen aspects of the disciple's entry, making a total of twenty-one points. First, the master's entry is: When all the stages of constructing and accomplishing the mandala are completed, the master himself enters the mandala like the disciple entering, and takes the empowerments in the manner of self-entry. If unable to do so, sits respectfully at the eastern gate of the mandala, and by casting the wisdom flower and invoking accomplishments as done in the sadhana, it is accomplished. The second, granting forgiveness for introducing the disciple, which is peaceful, is: (ༀ, Om, 嗡, Homage/Seed syllable). That which causes the attainment of vajra wisdom. The Tathagata...
Chinese
的一切。在此宫殿精华的坛城中。我将引入弟子。如此祈请后。思惟获得诸如来以微笑光芒，让弟子缓慢进入，并根据根器赐予三种甚深具效的灌顶之许可。第三，进行沐浴：为弟子们，如同出生等，以事业宝瓶之水进行沐浴后。以先观修划界守护轮。哦，为了与虚空等同的一切有情众生之利益，我将在此生中显现证得无上正等正觉、无学双运、四身五智大自在者的果位。为此目的，我将善加领受作为密咒金刚乘道之第一入门的成熟灌顶次第，并如法修学甚深道之生起次第和圆满次第这两种次第。以先发起如此思惟的殊胜菩提心。听闻佛法的行为也应做到取舍无误。请善加听闻。关于应听闻的佛法类别，总的来说，我们的导师善巧方便、具大悲心，他为了所调伏的有情众生之根性、根器和意乐，转动了不可思议的佛法之轮。暂时从断除对治的角度来归纳的话，作为所调伏者相续中八万四千种烦恼的对治，佛法蕴的数量也确定为那么多。如是，《遍作王续》中也说： 所说调伏贪欲之对治， 说为律藏二万一千蕴。 所说调伏嗔恨之对治， 说为经藏二万一千蕴。 所说调伏愚痴之对治， 说为论藏二万一千蕴。 所说调伏一切之对治， 说为第四藏二万一千蕴。 总之所说八万四千皆， 皆说为调伏烦恼之对治。如是所说。再者，若仅从论典和教授的角度来归纳，论典特征波罗蜜多乘
English
of all. In this mandala of the palace essence. I shall introduce the disciples. Thus having prayed. One thinks of having obtained permission from the Tathagatas, who with a smiling radiance, allow the disciples to enter slowly, and bestow the three profound and effective empowerments according to their capacity. Third, performing the bath: For the disciples, having performed the bath with the water from the action vase, just as they were born, etc. By first meditating on the boundary-setting protection circle. Oh, for the sake of all sentient beings equal to space, I shall manifestly accomplish in this very life the state of the great being who is the unsurpassable, perfectly complete Buddha, the non-learning union of the four bodies and five wisdoms. For that purpose, having properly received the stages of the ripening empowerments, which are the first entry gate to the path of the secret mantra Vajrayana, I shall properly train in the two stages of the profound path, generation and completion. By first generating the supreme bodhicitta thinking thus. Also, having performed the conduct of listening to the Dharma without error in what to adopt and what to reject. Please listen well. Regarding the categories of Dharma to be listened to, in general, our teacher, skilled in means and endowed with great compassion, turned immeasurable Dharma wheels that accord with the dispositions, faculties, and thoughts of the sentient beings to be tamed. If we summarize for now from the perspective of abandoning and counteracting, as a counteragent to the eighty-four thousand types of afflictions in the minds of those to be tamed, the aggregates of Dharma are also numbered as that many. Thus also, from the Tantra of the All-Creating King: That which is taught as the counteragent for taming desire, is taught as twenty-one thousand Vinaya Pitaka. That which is taught as the counteragent for taming hatred, is taught as twenty-one thousand Sutra Pitaka. That which is taught as the counteragent for taming ignorance, is taught as twenty-one thousand Abhidharma Pitaka. That which is taught as the counteragent for taming all, is taught as the fourth Pitaka, twenty-one thousand. In short, all that is taught as eighty-four thousand, is taught as the counteragent for taming afflictions. As it is taught thus. Also, if we summarize from the perspective of scripture and pith instructions, the scripture of the characteristic, the Mahayana of the perfection...
Chinese
...以及教授大密金刚乘，二者摄入其中。正如其中所说：“乘有二种：即相乘因乘，以及果乘金刚乘。”此处所涉及的，正如《三理炬》中所说：“虽义为一而不迷，方便众多无艰困，依于利根之故，密咒乘尤其殊胜。”正如所说，正是密咒金刚乘本身，通过四种殊胜特质而尤其殊胜。关于此，虽然有不可思议数量的作为证知的续部种类，但若仅从见和行的方式来摄集，所有密咒的续部都摄入这二者之中：主要宣说行持的作部续，以及主要宣说见地的瑜伽续。此处是后者。其中又有瑜伽续本身，以及无上瑜伽续，二者。此是无上瑜伽，其中内部分为宣说生起次第、圆满次第、大圆满三者，具有论著、续、教授三者。第一是续部玛哈瑜伽。关于此，通过主要以生起次第作为方便之分和圆满次第作为风，以明空无分别的方式来修持，是玛哈的玛哈，即父续如密集金刚等。生起次第的繁琐较少，主要以智慧圆满次第、界菩提心明点，以乐空无分别的方式来修持，是玛哈的阿努，即母续如佛平等合等以及吉祥真实等。生起次第和圆满次第双运，那也是从圆满次第的脉、明点、风三者中所产生的乐明无分别智慧，尤其以主要专注于光明大智慧的方式来修持，是玛哈的阿底，即无二续如幻化网等。此处所涉及的，是旧译噶玛传承的金刚萨埵幻化网忿怒坛城灌顶。关于此，若就最初引生定解的上师传承历史而言，正如《释续海》中所说：“胜者菩萨瑜伽士，密意觉性耳中传。”正如所说，
English
...and the Secret Great Instruction Vajra Vehicle, into which they are gathered. As it is said in that [text]: "There are two kinds of vehicles: the Causal Vehicle of Characteristics, and the Resultant Vajra Vehicle." What is relevant here is, as explained in the Lamp of the Three Modes: "Although the meaning is one, not being deluded, having many methods without difficulty, and due to the sharp faculties, the Mantra Vehicle is especially supreme." As explained, it is the Secret Mantra Vajra Vehicle itself that is especially supreme through the four excellent qualities. Regarding that, although there are immeasurable varieties of explanatory tantra collections, if summarized just in terms of view and conduct, all the Secret Mantra tantra collections are gathered into these two: the Kriya Tantra which primarily teaches conduct, and the Yoga Tantra which primarily teaches view. Here, it is the latter [Yoga Tantra]. In that too, there are the Yoga Tantra itself, and the Anuttarayoga Tantra, being two. This is within the Anuttarayoga Tantra, which internally teaches the three: Generation Stage, Completion Stage, and Great Perfection, having the three: basic text, tantra, and instruction. The first is the Mahayoga Tantra. Regarding that too, practicing in the manner of clear-emptiness non-conceptualization by primarily focusing on the Generation Stage as the aspect of method and the Completion Stage as wind is Mahayoga of Mahayoga, i.e., the Father Tantra such as Guhyasamaja, etc. Having fewer elaborations of the Generation Stage and primarily focusing on the Completion Stage of wisdom, the element of bodhicitta bindu, practicing in the manner of bliss-emptiness non-conceptualization is Mahayoga of Anu, i.e., the Mother Tantra such as Buddhasamayoga and Glorious Yangdak, etc. Generation and Completion Stages are united, and that too, the wisdom of bliss-clarity non-conceptualization generated from the Completion Stage of channels, bindus, and winds, and especially practicing in the manner of primarily focusing on the great wisdom of clear light is Mahayoga of Ati, i.e., the Non-dual Tantra such as the Magical Net, etc. Here, what is relevant to the context is the empowerment into the wrathful mandala of the Vajrasattva Magical Net, the tradition of the Nyingma Kama. Regarding that too, if considered in terms of the history of the lineage of lamas which initially introduces certainty, as said in the Ocean of Explanatory Tantras: "The Victorious Ones, Bodhisattvas, Yogis, the realization, the awareness, transmitted through the ear." As it is said,
Chinese
从三者中。第一，十方四时一切佛陀的自性、第六族、世尊、吉祥普贤，在究竟天大处，也显现了五位说法者如来，向金刚藏等殊胜持明眷属，以意趣象征语，恒常不断地宣说续部之王，这是胜者意传。从佛子菩萨眷属中，三怙主在天、龙、夜叉处宣说并弘扬。贤者释迦牟尼佛涅槃后二十八年，在楞伽国即狮子洲的玛拉雅山或今称苏摩那库塔山顶，秘密主向五位圣族：天神名闻护方、夜叉流星面、罗刹具慧方便、龙王持、人中具福离车毗无垢称宣说的，是持明象征传。然后，个人耳传是，秘密主为五族转法轮的加持力，使匝霍尔国王匝梦见了七个奇妙的梦，紧接着如是说：我从此不现后，十八年时，在名为三天神处，一个殊胜的教法精髓，在赡部洲东方，名为国王匝者，以大福德之力显现，由秘密主显现。如同此预言，十八部大续部典籍如雨般降落在国王自己的宫殿屋顶，秘密主亲自加持并付嘱了义传，允许从离车毗处接受词传，于是又从彼处善加听闻。如此，依次从秘密主传至离车毗无垢称、国王匝、咕咕惹匝、因陀罗菩提、乌巴惹匝、公主果玛德微。他们都依靠会供行近因，各自带着眷属，直接前往大金刚持地。公主（传给了）娇媚金刚和上师佛密。
English
From the three. First, the teacher, the nature of all Buddhas of the ten directions and four times, of the sixth family, the Bhagavan, the glorious Samantabhadra, in the place of the great Akaniṣṭha, having also manifested the five Tathagatas, the persons who teach, to the assembly of special knowledge holders such as Vajragarbha, the King of Tantras itself, by the symbolic speech of intent, teaching in a continuous, constant cycle, this is the Victor's Intent Transmission. From within the assembly of Bodhisattvas, the Three Protectors taught and spread in the realms of gods, nagas, and yakshas. Twenty-eight years after the Mighty Sage (Buddha) passed into nirvana, on the peak of Mount Malaya in the land of Lanka, or the island of Sinhala, now known as Mount Sumana Kuta, the Lord of Secrets taught the five noble beings: the god Grags ldan phyogs skyong, the yaksha Skar mda' gdong, the rakshasa Blo gros thabs ldan, the naga king 'Jog po, and the human fortunate Licchavi Dri med grags pa. These teachings are the Knowledge Holder's Symbolic Transmission. Then, the Individual Ear Transmission is, by the blessing of the Lord of Secrets turning the wheel of dharma for the five noble beings, King Jaḥ of Zahor dreamt seven wondrous dreams, and following that, as it was said: "I, having disappeared from here, after eighteen years, a precious essence of the teaching, known in the three divine abodes, in the eastern direction of Jambudvipa, to the one called King Jaḥ, by the power of great merit, will appear, manifested by the Lord of Secrets." As prophesied, eighteen volumes of the great Tantra collection rained down onto the roof of the king himself's palace. The Lord of Secrets directly blessed him and entrusted the meaning transmission, having permitted him to receive the word transmission from Licchavi, he again heard it well from that very one. Thus, it was transmitted in sequence from the Lord of Secrets to Licchavi Dri med grags pa, King Jaḥ, Kukkurāja, Indrabhūti, Uparāja, and Princess Gomadevī. All of them, relying on the proximate cause of practicing the assembly, together with their respective retinues, directly went to the level of the great Vajradhara. The princess (transmitted it) to Sgeg pa rdo rje and the master Sangs rgyas gsang.