Chinese
萨。之后，如同进入金刚瑜伽母一般，或者如同进入此处的颅器一般，进行安插的仪轨。以金刚灌顶之章节、第七十章节、以及此章节这三者进行灌顶。如是，如根本续的金刚瑜伽母进入之章节一般，有十法；以及《意集经》的颅器坛城中进入之仪轨，于第三十章和第三十一章中所说，合起来有三十法或三十二法；于《黑鲁嘎集密》中：沐浴已，持香物珍宝，以丝等红色物遮面，祈请，持誓句，生起本尊，开眼，示现本尊，诸仪轨，如如何适宜之仪轨而行。如是虽有八法之说，然此处因详略适中，为便于受持，故如杰·卓浦巴之灌顶仪轨一般，补全遗漏之处而书写。首先，学徒们在坛城房外以事业瓶之水沐浴后，进入其中，顶礼后就座。遣除障碍，设结界。以发菩提心和宣说听法之行为作为前行，此处所要听闻之法是，从“此处所要听闻之法是”至“此处是于根本经之坛城中，四续部之河流灌顶之时机”之间，如预备一般，随喜增减后。于此也有二者，上师应作之事，建立坛城，修持并供养，自身进入，为令学徒进入而请求允许，以及唱诵劝请本尊之歌等已完成。此处成为你们各位的份额，为了与本尊同等，进入坛城之法，以及进入后灌顶之仪轨二者中，首先《意集经》中说：噫！聚集之眷属，诸佛之子们，若欲见各自之真如，当进入三大坛城之门。如是，以及根本续中说：大集会之瑜伽士，于此秘密之殊胜坛城中，凡是令进入者。如是等所说一般，此处是进入之时机。于此也有内外之进入二者，外相之坛城中进入之支分，沐浴和遣除障碍已过之后，
English
Sa. Then, like entering Vajrayogini, or like inserting into the skull cup here, perform the ritual of placement. Bestow empowerment with the Vajra Empowerment chapter, the seventieth chapter, and this very chapter, these three. Thus, as in the Vajrayogini entry chapter of the Root Tantra, there are ten dharmas; and the ritual of entering the skull cup mandala of Gongdu, as stated in the thirtieth and thirty-first chapters, combined there are thirty or thirty-two dharmas; in Heruka Gathering: Having bathed, hold fragrant precious things. Cover the face with red silk, etc. Pray, hold the samaya, generate the deity, open the eyes, show the deity, all the rituals. Perform the ritual as is appropriate. Although there are said to be eight dharmas, here, because the elaboration and condensation are appropriate, for the sake of easy practice, like the empowerment ritual of Je Drophukpa, fill in the missing parts and write it down. First, the students, having bathed outside the mandala house with water from the action vase, enter inside, prostrate, and sit in order. Send away obstacles and set boundaries. With the generation of bodhicitta and the explanation of the conduct of listening to the Dharma going before, here, the Dharma to be listened to is, from "Here, the Dharma to be listened to is" to "Here, it is the occasion for bestowing the empowerment of the four river-like tantras in the mandala of the Root Scripture," like preparation, after doing as much expansion or contraction as desired. There are also two things to do: the teacher's duties, constructing the mandala, practicing and offering, entering oneself, requesting permission for the students to enter, and singing songs to invoke the deity, etc., are completed. Here, becoming the share of you all, for the sake of being equal to the deity, the Dharma of entering the mandala, and of the two rituals of bestowing empowerment after entering, first, in Gongdu it says: O assembled retinue, sons of the Buddhas, if you wish to see your own suchness, you should enter only through the gate of the three great mandalas. Thus, and in the Root Tantra it says: Yogis of the great assembly, in this secret and sacred mandala, whoever causes to enter. As it is said, here is the time to enter. There are also two entries, outer and inner. After the branch of entering the outer symbolic mandala, bathing and dispelling obstacles, are gone,
English
After the Buddha practiced austerities, he vowed to liberate all beings. Thereafter, pray to open the door and behold the face. In this spontaneously accomplished palace of great bliss, from the four doors of liberation, open the door of immeasurable compassion, and pray to show the beautiful face of loving-kindness. Three times. After praying in this way, visualize the great glorious one's face opening the four doors of the mandala with the light of a smile. Emaho! Assembly of fortunate ones, in order to cut off the path of samsara and lead into the path of enlightenment, open the secret vajra door. Saying this, remove the curtain. With the karma vajra, grasp the vajra in hand, and enter with the practice of the four immeasurables, visualizing entering from the four doors. The master hands over half of the vajra in his hand, and in the mandala of the great assembly, cross over with the power of the vajra, enter with a joyful mind, and bestow the supreme blessing. After guiding in this way, place it at the east door. Thereafter, from the preliminary practices of entering, conceal life and expel obstacles. The master says BHRUM (藏文，भ्रूं，bhrūṃ，seed syllable), in each person's skull cup, visualize a red crescent moon with a single skylight. In the center of that, saying HUM (藏文，हुं，huṃ，seed syllable), the blue HUM syllable on the sun disc, the burning light pervades the entire body. Saying AH YU HUM JAH (藏文，आ यु हुं जः，ā yu huṃ jaḥ，啊 佑 吽 匝), with the light of this mantra, gather all the essence of life and dissolve it into the HUM syllable. Saying OM VAJRA KRODHA HUM KARA HUM (藏文，嗡 班匝 卓达 吽 嘎拉 吽，梵文天城体，ॐ वज्र क्रोध हुं कार हुं，oṃ vajra krodha huṃ kāra huṃ，Om Vajra Krodha Hum Kara Hum), the HUM syllable completely transforms into the bluish-green HUM deity holding the vase of life. At the skylight of the crescent moon, saying OM VAJRA KRODHA ARYA ACALA HUM (藏文，嗡 班匝 卓达 阿雅 阿匝拉 吽，梵文天城体，ॐ वज्र क्रोध आर्य अचल हुं，oṃ vajra krodha ārya acala huṃ，Om Vajra Krodha Arya Acala Hum), Achala transforms into a green-black sword-bearer guarding the door. Visualize yourself clearly as the Great Glorious One, from the heart and all the pores, countless burning wrathful deities emerge, raining down weapons, subduing all obstacles that hinder entering and receiving empowerment, purifying in the mandala of fierce activity. Saying HUM HUM HUM VISHVA VAJRA KRODHA JVALA MANDALA PHAT HALA HALA RAM (藏文，吽 吽 吽 贝夏 班匝 卓达 匝拉 曼达拉 啪 哈哈 拉 哈哈 拉 讓，梵文天城体，हुं हुं हुं विश्व वज्र क्रोध ज्वाल मण्डल फट् । हला हला रं，huṃ huṃ huṃ viśva vajra krodha jvāla maṇḍala phaṭ। hala hala raṃ，Hum Hum Hum Vishva Vajra Krodha Jvala Mandala Phat Hala Hala Ram), accompanied by burning incense, musical instruments, and clapping, expel them. The two wrathful deities in the skull cup and all the emanated wrathful hosts dissolve into the student's body in a melting manner. All parts of the body are filled with the subtle particles of the wrathful deities. Then, purify sins: Visualize your own heart as the Great Glorious One
Chinese
饮用取出的心血。 班匝萨玛雅 依当爹 纳惹嘎纳，巴日西日达耶，纳玛 布斯底南，萨玛雅 惹恰斯，悉地 贝纳 班匝 阿弥利多 嘎姆。这样观想，将誓言之水注入后，化为吽字，融入心中。 接下来讲述它的利弊。 根本续中说：当进入谁的秘密之门时，具有意义的上师，以金刚誓言加持后，在舌头上放誓言之水，地狱以金刚诅咒束缚，化为吽字，融入心中，铁的罪业九头，名为忿怒夜叉，变为饮血大魔，即使被大痛苦杀死，也会堕入金刚地狱。 如果誓言没有违犯，放在舌头上的甘露，融入心中，变为智慧勇识充满武器，净化一切障碍，成为佛子。 这样教导。 接下来为了了解所守护的对境，宣说誓言： 诸位成为种姓的儿子们，像对待心一样对待金刚上师，像对待眼睛一样对待金刚兄弟，像对待主人一样对待本尊，像对待自己的隐私一样对待秘密的言行，永远这样想。 像对待儿子一样对待一切众生，不要违背胜者的教言。 这样宣说。 接下来，从入坛的实际内容来说，为了确定自己的本尊，抛掷鲜花： 想到让以前有缘分的种姓之神降临，因此念诵： 往昔之上有关联，我的近侍是哪位，以业缘和慈悲，现在就请降临。 嗡 扎的叉 班匝 吽。 这样抛掷后，无论降临在哪位神身上，或者总体上降临在轮之自在的头顶上，都观想为接受。 这样确定后，为了加持相续，降临本尊： 身体姿势不动摇地束缚，语言姿势让气息自然而然地安住，心的姿势让鲜花被主尊接受。 你们都是大胜黑汝嘎，身色深蓝，一面二手，手持金刚杵和颅碗，右腿伸展站立，在心间，先前加持过的水和无二的清净不坏明点
English
Drink the extracted heart blood. Vajra Samaya Idante Narakana, Parihridaya, Nama Bustinana, Samaya Rakshasi, Siddhi Pina Vajra Amritodakam. Thus, visualize that after pouring the samaya water, it transforms into the letter Hum and dissolves into the heart. Next, the benefits and drawbacks of this are explained. From the Root Tantra: When entering someone's secret gate, the meaningful guru, after blessing with the vajra vow, places the samaya water on the tongue, hell is bound by the vajra curse, transformed into the letter Hum, dissolved into the heart, the iron sin nine-headed, called the wrathful Yaksha, becomes a great blood-drinking demon, even if killed by great suffering, will fall into the vajra hell. If the vow is not violated, the nectar placed on the tongue, dissolves into the heart, becomes a wisdom hero full of weapons, purifies all obscurations, and causes one to be born as a Buddha's son. Thus it is taught. Next, in order to know the object to be protected, the vow is proclaimed: O you sons who have become lineage, treat the vajra master like your heart, treat the vajra brothers like your eyes, treat the yidam deity like a master, treat secret words and actions like your own privacy, always think like that. Treat all sentient beings like your sons, do not transgress the words of the Victorious Ones. Thus it is proclaimed. Next, from the actual content of the initiation, in order to identify one's own deity, throw the flower: Thinking that the deity of the lineage with whom there was a karmic connection from before should descend, therefore recite: In the past, there was a connection from above, who is my attendant, by karma and compassion, may you descend right now. Om Pratitsa Vajra Ho. After throwing it like this, whichever deity it lands on, or generally lands on the head of the Lord of the Mandala, contemplate that it is being accepted. After determining it like this, in order to bless the continuum, the deity descends: Bind the body posture without moving, let the speech posture let the breath settle naturally, let the mind posture let the flower be accepted by the main deity. You are all great supreme Heruka, body color dark blue, one face two hands, holding vajra and skull cup, standing with right leg extended, in the heart, the previously blessed water and the non-dual pure indestructible bindu
Chinese
吽（藏文，梵文天城体，梵文罗马拟音：hūṃ，汉语字面意思：吽）！ хам（藏文，梵文天城体，梵文罗马拟音：haṃ，汉语字面意思： хам）！ 嗡（藏文，梵文天城体，梵文罗马拟音：oṃ，汉语字面意思：嗡）！，被置于自性任运成就的坛城中。哞（藏文，梵文天城体，梵文罗马拟音：mūṃ，汉语字面意思：哞），进入如是之坛城。吽（藏文，梵文天城体，梵文罗马拟音：hūṃ，汉语字面意思：吽），安住于根本菩提心之坛城。 хам（藏文，梵文天城体，梵文罗马拟音：haṃ，汉语字面意思： хам），所见完全清净，坛城三者无别，汇集为大坛城，所有依处与所依皆无杂、圆满显现。如此，于不为守护轮所分割之内部，在八大尸陀林所环绕之中央，莲花上，各种金刚之中心，圆满大解脱之宫殿。下层燃烧之宫殿，九层，九门显明之回廊，九重之内依次为：第一层黄色，第二层白色，第三层红色，第四层黄色，第五层红色，第六层白色，第七层黑色，第八层杂色，第九层绿色。外门有马道等，以一切庄严装饰之中央。四角突出，以扶手装饰之上，有黄色八辐轮，具足中心。中央宫殿之上层，珍宝宫殿，四方形，四门，八马道，中心有四辐轮。上下二层宫殿之本尊处，各自具有与其种姓相符之座垫差别。上层寂静坛城之中央，薄伽梵吉祥普贤王如来，青色、青白色、红色之三面，六手中，前二持金刚铃，第二对手结菩提胜印，第三对手结禅定印。与蓝色普贤王母相拥，乃大乐坛城。主尊之前为不动佛，四方为毗卢遮那佛等五部佛父佛母。轮之侧面与扶手处，八尊勇识佛父佛母。回廊之东西方为作者与作业母。南北与四隅为六能仁。四门为尽边父佛母。四十二尊乃寂静金刚界坛城。下层忿怒坛城之中央，薄伽梵吉祥大黑如来，深蓝色，具有如亿万太阳般燃烧之光辉。二十一面，四十二手持寂静本尊四十二。