Chinese
形状是四方形。具有通过四解脱门进入的门廊。代表二谛的两层中间走廊，内层是黄金走廊，外层是血液走廊。外墙由干、湿、旧三种头骨砌成，外层代表五智，有五层；内层代表三金刚，有三层。所有墙体都用红大明作为胶水粘合，并用天铁钉固定。墙顶悬挂着各种头骨作为墙垛，上面挂着肠和心作为项链。在量满布的幡上，有蛇和头骨鬘组成的网和半网。有手足的装饰。有脊椎骨作为飞檐。两层墙壁的底部都有欲旗。外门装饰着各种恐怖的饰物，如因果马步等。顶部用人皮覆盖作为屋顶，中央有日月天窗和星星。中央的土丘用大天的头骨圆满覆盖，顶端以心（citta）宝顶为标志。在这样的无量宫内，座位的层次是：在五部饮血尊的位置上，叠放着莲花、月亮和日轮。在其上方，作为五毒自性清净的象征，中央是凶暴熊，东方是牛王，南方是水牛，西方是豹，北方是虎，它们成双成对地交配着。中央是自在天和暴恶，东方是寻香，南方是阎魔，西方是罗刹，北方是夜叉，这些男女众以脸朝下和仰卧的姿势交错，从肩胛骨和乳房处被抓住，以便强力投入事业。对于方位守护者和守门天，有日轮和尸体座。在自在母的位置上，各有一个干尸体座。这些是所依坛城。所依主尊坛城是：在坛城中央的座位上，是净除嗔恨、金刚心的自性，薄伽梵大喜金刚嘿噜嘎，身色青黑，具有青白和红色的三面，六臂四足。张开嘴，獠牙外露。舌头卷曲，以金刚笑震动三界。从皱眉的鼻孔中发出不可忍受的吽声，眉鬓胡须燃烧着火焰。每一面都具有三只红色圆眼。身躯巨大，肢体粗壮。具有青春饱满的姿态，充满金刚毫毛。六臂...
English
The shape is square. Having gate porches entered through the four gates of liberation. The two levels of intermediate corridors representing the two truths, the inner one being the gold corridor, and the outer one residing as the blood corridor. The outer wall is made of three types of skulls, dry, wet, and old, the outer level representing the five wisdoms, having five levels, and the inner one representing the three vajras, being the third level. All are joined together using rakta as glue and fastened with sky-iron nails. On the wall top, various skulls are displayed as battlements, from which hang intestines and hearts as necklaces. On banners made of measure-full cloth, there are nets and half-nets of snakes and skull garlands. There are decorations of limbs. There are spines as eaves. At the base of the walls of both levels are desire banners. At the outer gate, it is adorned with various terrifying ornaments such as cause and effect horse-steps, etc. The top is covered with human skin as a roof, in the center of which, with sun and moon skylights and stars, the central mound is roundly covered with the skull of Mahadeva, and its peak is marked with a citta finial. Inside such an immeasurable palace, the arrangement of seats is: in the place of the five classes of Herukas, stacked lotus, moon, and sun discs. On top of these, as a symbol of the five poisons being purified into their natural state, in the center is a fierce bear, in the east a bull, in the south a buffalo, in the west a leopard, in the north tigers, mating in pairs. In the center are Ishvara and Rudra, in the east Gandharva, in the south Yama, in the west Rakshasa, in the north Yaksha, these male and female figures are intertwined face down and face up, held by their shoulder blades and breasts in order to strongly engage in activity. For the directional deities and gatekeepers, there are sun and field seats. In the place of the female consorts, there is one dry field seat each. These are the support mandala. The supported deity mandala is: on the central seat of the mandala, the essence of the vajra mind, purifying hatred, the Bhagavan Greatly Joyful Vajra Heruka, body color dark blue, with white-blue and red three faces, six arms, and four legs. Mouth open and fangs bared. Tongue curled and shaking the three realms with vajra laughter. From the nostrils, with furrowed brows, emitting unbearable HUM sounds, and fire burning from eyebrows, temples, and beard. Each face is endowed with three round red eyes. The body is large and the limbs are thick. Having the graceful posture of full youth, filled with vajra body hair. Six arms...
Chinese
第一对（手）持九尖金刚杵和铃拥抱佛母。中间一对（手）持五尖金刚杵和红海螺。最后一对（手）持尸杖和托举千世界。四足右伸左屈，以大勇士之姿安住。以九种舞姿庄严，身上具足八种尸陀林庄严和十种吉祥庄严。佛母忿怒自在母（Kroḍhīśvarīma）淡蓝色，一面二臂三眼。持铃和红海螺，具足忿怒女相，与主尊欢喜相拥，具空性与大悲双运之自性，安住于炽燃的火焰中央。四辐条的东方，是愚痴清净、身金刚自性的佛陀嘿噜嘎父佛母。南方，是傲慢清净、功德金刚自性的宝生嘿噜嘎父佛母。西方，是贪欲清净、语金刚自性的莲花嘿噜嘎父佛母。北方，是嫉妒清净、事业金刚自性的羯磨嘿噜嘎父佛母。在那之外的四斜辐和四角，作为八识于其位清净的象征，有：嘎日玛（Gauri）、杂日玛（Tsauri）、布惹摩哈（Pramoha）、贝大里（Vetali）、布嘎西（Pukkasi）、嘎斯玛日（Ghasmari）、斯玛夏尼（Smashani）、赞大里（Chandali），即八位方所母。在金回廊的四方和四隅，作为八境于其位清净的象征，有：狮面母、虎面母、狐面母、狼面母，即四位有獠牙者，以及鹫面母、迦陵频伽面母、乌鸦面母、猫头鹰面母，即四位有翅膀者，这些是八位境域食肉女。在内坛城的四门，作为四颠倒于其位清净的象征，有：马面母、猪面母、狮面母、狼面母，即四位守门母。在外坛城的回廊和四门，作为二十八节于其位清净的象征，有：大罗刹女、人罗刹女，以及梵天女，以及斗诤女，以及自在女，以及入贪女，以及少女，以及红女，以及甘露女，以及寂静女，以及杖女，以及罗刹女，以及食女，以及喜女，以及醉血饮醉女，以及独行女，以及摄心女，以及成就女，以及风女，以及杀戮女，以及火女，以及猪女，以及老化女，以及大鼻女，以及水天女，以及
English
The first pair [of hands] holding a nine-pointed vajra and a bell embraces the consort. The middle pair [of hands] holding a five-pointed vajra and a red conch. The last pair [of hands] holding a bone staff and lifting a thousand worlds. Four legs, right extended and left bent, dwelling in the posture of a great hero. Adorned with the expression of the nine dances, on the body are complete the eight charnel ground adornments and the ten glorious adornments. The consort Kroḍhīśvarīma, pale blue, one face, two hands, three eyes. Holding a bell and a red conch, complete with the form of a wrathful female, joyfully embracing the principal figure, having the nature of the union of emptiness and compassion, dwelling in the center of a blazing mass of fire. In the east of the four spokes, purified ignorance, nature of vajra body, Buddha Heruka father-mother. In the south, purified pride, nature of vajra quality, Ratna Heruka father-mother. In the west, purified desire, nature of vajra speech, Padma Heruka father-mother. In the north, purified jealousy, nature of vajra activity, Karma Heruka father-mother. Outside of that, in the four intermediate spokes and four corners, as a sign of the eight consciousnesses purified in their place, are: Gauri, Tsauri, Pramoha, Vetali, Pukkasi, Ghasmari, Smashani, Chandali, these are the eight Mamos of the places. In the four directions and four intermediate directions of the golden veranda, as a sign of the eight sense objects purified in their place, are: Lion-faced one, Tiger-faced one, Fox-faced one, Wolf-faced one, these are the four with fangs, and Vulture-faced one, Kanka-faced one, Crow-faced one, Owl-faced one, these are the four with wings, these are the eight Pishachis of the sense objects. At the four gates of the inner mandala, as a sign of the four perversions purified in their place, are: Horse-faced one, Pig-faced one, Lion-faced one, Wolf-faced one, these are the four gatekeepers. In the veranda and at the four gates of the outer mandala, as a sign of the twenty-eight joints purified in their place, are: Great Rakshasi, Human Rakshasi, and Brahma female, and Quarrelsome female, and Powerful female, and Entering-desire female, and Youthful female, and Red female, and Amrita female, and Peaceful female, and Club female, and Rakshasi, and Eating female, and Joyful female, and Drunk blood-drinking intoxicated female, and Solitary-acting female, and Mind-captivating female, and Accomplished female, and Wind female, and Killing female, and Fire female, and Pig female, and Aging female, and Large-nosed female, and Water goddess, and
Chinese
对于女性，则如金刚界自在力等。若降生于南方，则如金刚功德宝生力、金刚胜吉祥力、金刚宝心力等；对于女性，则如宝界自在力等。若降生于西方，则如金刚胜语力、金刚芽力、金刚自在力、金刚无染莲花力、金刚无垢力等；对于女性，则如莲花界自在力等。若降生于北方，则如金刚业胜力、金刚大鹏翅力、金刚无碍力、金刚降魔力等；对于女性，则如业之界自在力等，如此根据种姓赐予相应的名字。请勿忘记如此的名字。在未来的时日，当在那一类种姓中现前圆满成佛时，将在地上、地下、空中三处闻名，并利益有情；特别是将调伏嗔恨等烦恼的所调伏者。如此说道。接着，通过阐述利弊来开示观修本尊：那与根器相应的智慧，若勤修则将迅速生起，必定会生起巨大的稀有之事。若无信心而毁坏，则将败坏。舍弃本尊而行善无有意义，任何人若舍弃此手印（或本尊），将生于烦恼恶趣之处，无法获得菩提果。无上果的相续也将断绝，将堕入种姓断绝之中。通过自身与本尊平等结合，即使功德微小也能成就。由于完全远离一与多，故说一切坛城皆能成就。如此说道。那么，进入坛城者有何功德，未进入者有何过失呢？《金刚事业次第》中说：若行怖畏姿势或观察二或五，由此具信者善入，则如同进入大密严刹土，与意乐相符。那些无信心不进入者，将贫乏于大菩提。如此说道。这些是进入坛城的仪轨。第二，为已进入者灌顶的仪轨：《事业次第》中说：接着，甚深灌顶的总结，是其因、缘、必要、障碍、自性、种类、灌顶方法、过失和功德
English
For females, it is like Vajradhatu Ishvari Shakti, and so forth. If born in the south, it is like Vajra Quality Source of Treasure Shakti, Vajra Supreme Glory Shakti, Vajra Jewel Heart Shakti, and so forth; for females, it is like Jewel Dhatu Ishvari Shakti, and so forth. If born in the west, it is like Vajra Supreme Speech Shakti, Vajra Sprout Shakti, Vajra Lord Shakti, Vajra Stainless Lotus Shakti, Vajra Immaculate Shakti, and so forth; for females, it is like Lotus Dhatu Ishvari Shakti, and so forth. If born in the north, it is like Vajra Karma Supreme Shakti, Vajra Garuda Wing Shakti, Vajra Unimpeded Shakti, Vajra Subduer of Maras Shakti, and so forth; for females, it is like Karma Dhatu Ishvari Shakti, and so forth. Thus, a name is given in accordance with the family. Do not forget that very name. In future times, when one attains manifest perfect Buddhahood in that very family, one will become renowned in the three realms: above the earth, below the earth, and on the earth, and will accomplish the welfare of sentient beings; in particular, one will tame those to be tamed who are afflicted by hatred and so forth. Thus it is said. Next, the instruction to meditate on the deity is given by explaining the benefits and dangers: That wisdom which is equal to one's capacity, if cultivated, will arise swiftly, and certainly great wonders will occur. If it is damaged by lack of faith, one will be ruined. Abandoning the deity and practicing virtue is meaningless, and whoever abandons this mudra (or deity), will be born in the realm of afflictions and lower rebirths, and will not attain the fruit of enlightenment. The continuum of the unsurpassed fruit will also be cut off, and one will fall into the state of having one's family cut off. By oneself uniting equally with the deity, even small qualities will be accomplished. By being completely free from one and many, it is said that all mandalas are accomplished. Thus it is said. So, what are the qualities for those who have entered the mandala, and what are the faults for those who have not entered? From the Vajra Action Sequence, it is said: Having performed the terrifying posture or the observation of two or five, if one with faith enters well, it is like entering the great Akaniṣṭha realm, and one's wishes will be fulfilled. Those who lack faith and do not enter will be impoverished of great enlightenment. Thus it is said. These are the rituals for entering the mandala. Second, the ritual for bestowing empowerment upon those who have entered: From the Action Sequence, it is said: Then, the summary of the profound empowerment is its cause, condition, purpose, obstacles, nature, types, method of bestowing, faults, and qualities.
Chinese
果。如是所说，以十义显示。特别是在灌顶方法上，总摄是供养、设座、请求、赐予灌顶。如是所说。首先是献供养，如根本续中所说：‘然后那位殊胜种姓子，王国以及自己的身体，儿子和妻子、财物珍宝，极珍爱和心乐意献上。’如是所说。观想身体和所有受用毫无保留地献上，以曼荼罗为前导，合掌。此身蕴为自续业所缚，为融入无我胜者刹土故，此身命财之殊胜供养，献予无上医王胜者故，请以无二之方式观照，请以无取舍之方式接受。(ཨ་ལ་ལ་ཧོཿ，अलललाहोः，Alalaho，惊叹喜悦之意)如是献身。然后向喇嘛和坛城本尊顶礼并作祈请是：具德诸佛自性身，慈悲观照于我亦，大灌顶甘露自体，今日请令极显明。如是三遍。于此骨/精髓。诸佛一切之，秘密三金刚所生，三界一切所顶礼，赐予大灌顶许可。如是赐予许可后。伴随香和音乐，一边念诵茹鲁一边绕行坛城，自在者向坛城本尊说：法身如虚空般无别，色身如彩虹般各别显，于方便与智慧胜者得自在，向五部善逝顶礼赞叹。如是赞叹后。于秘密殊胜之坛城中，为满弟子之愿望，为利有情我发起，请作忍受并观照。如是自在者向本尊请求忍受后。(བཛྲ་ས་མཱ་ཛཿ，वज्र समा जः，Vajra Samajah，金刚聚集之意)如是金刚聚集咒印。观想十方一切胜者及其眷属，如同云团聚集般在前方虚空中醒觉安住，合掌并持花。作观照祈请是：(ཧོཿ，होः，Hoḥ，呼唤惊叹之意)十方四时一切如来，请观照于我。我名某某金刚阿阇黎，为这些弟子灌顶幻化网故。一切如来