English
Hūṃ! Haṃ! Oṃ! It is placed in the spontaneously accomplished mandala of self-nature. Mūṃ! It enters the mandala as it is. Hūṃ! It abides in the mandala of the root bodhicitta. Haṃ! Seeing is completely purified, the three mandalas are indivisibly united, and all that is contained and supported in the great mandala is seen completely and without confusion. Thus, within that which is bound without division by the protective wheel, in the center surrounded by the eight great charnel grounds, on a lotus, in the center of various vajras, is the palace of great liberation. The lower chamber is a blazing palace, the ninth level, with nine corridors made clear by nine doors, within which are, in order: first yellow, second white, third red, fourth yellow, fifth red, sixth white, seventh black, eighth mixed color, ninth green. The outer gate has a horse-landing, etc., in the center adorned with all ornaments. On top of the four corners, beautified with bulges, is a yellow eight-spoked wheel with a center. The upper chamber of the central palace is a precious palace, square, with four doors and eight horse-landings, with a four-spoked wheel in the center. The deity places of the two palaces, above and below, each have a distinction of seats appropriate to their own families. In the center of the upper peaceful mandala is the Bhagavan, glorious Samantabhadra, with three faces of blue, bluish-white, and red. Of the six hands, the first two hold vajra and bell, the second the supreme bodhi mudra, and the third in equipoise. Embracing the blue Samantabhadri is the mandala of great bliss. In front of the main deity is Akshobhya, and on the four spokes are Vairochana and the other five families, father and mother. On the sides of the wheel and the corners are eight hero and heroine bodhisattvas. To the east and west of the courtyard are the maker and the female activity. To the south and north and the four intermediate directions are the six Thubpas. At the four doors are the terminators, father and mother. The forty-two are the peaceful Vajradhatu mandala. In the center of the lower wrathful mandala is the Bhagavan, the great glorious Mahottara Heruka, dark blue, with the splendor of blazing light like billions of suns. Twenty-one faces, forty-two hands holding the forty-two peaceful deities.
Chinese
手持颅骨念珠。以九种舞姿优雅，具备八种尸林装束和八种吉祥装束。明妃空行母蓝色，九面主面与嘿汝嘎的秘密金刚结合，左右四面与父尊的八足结合。十八手中，前两手持金刚杵和血海螺，剩余十六手中，右边是八母，左边是八兽面女。四足伸展。轮回涅槃的一切法，从世尊的足下莲花座直至头顶，圆满显现，安住于大自在之体性中，是法身圆满之坛城。主尊前方是胜乐嘿汝嘎，深蓝色，九面十八手，以及金刚嘿汝嘎。八瓣莲花上是续部传承的八忿怒尊，九尊皆三面六臂，全部与各自的明妃相拥。乳房和肘部有住地的八母神，如郭拉玛等。第一重坛城的回廊里有地方的八兽面女，如辛哈穆卡等，门口有马头明王等四尊。第二重回廊里有八烧施母，门口有四秘密明妃。第三重回廊和门口有二十八自在母，这些是饮血根本坛城。第四重回廊和门口有事业迅速之坛城的三十二空行母。第五重回廊里有七母神，门口有四姐妹，这是誓言海坛城。第六重回廊和门口有度母金刚橛坛城的十八金刚橛。第七重回廊和门口有忿怒嬉戏坛城的六十上方使者忿怒尊和忿怒母。第八重回廊里有速行意坛城的二百四十方隅使者。第九重回廊里有誓言海坛城的六十下方使者母神。宫殿的根基是金刚童子父母尊，外围上下四方有十忿怒尊父母和二十忿怒相，是迎请饮血幻化坛城的方法。如是寂静忿怒坛城的五百八十三尊本尊，以及根本传承之外的圆形外围，是金刚持坛城的俱胝持明上师，此外还
English
Holding a skull rosary. Elegant with nine dance postures, complete with eight charnel ground ornaments and eight auspicious ornaments. The consort, the blue Sky-faced Dhyingphyukma, whose main face of the nine faces is united with the secret vajra of Heruka, and the four faces on the left and right are united with the eight feet of the Father. Of the eighteen hands, the first two hold a vajra and a blood conch. In the remaining sixteen hands, there are eight mothers on the right and eight animal-faced women on the left. Four feet are outstretched. All phenomena of samsara and nirvana, from the lotus seat at the feet of the Bhagavan to the crown of the head, appear completely, residing in the great essence of self, which is the mandala of the complete Dharmakaya. In front of the main deity are Chakrasamvara Heruka, dark blue, with nine faces and eighteen hands, and Vajra Heruka. On the eight petals are the eight wrathful deities of the tantric lineage, all nine deities with three faces and six arms, all embracing their respective consorts. On the breasts and elbows are the eight mothers of the dwelling place, such as Gorima. In the corridor of the first mandala are the eight animal-faced women of the region, such as Simhamukha, and at the gate are four deities such as Hayagriva. In the second corridor are eight burning offering mothers, and at the gate are four secret consorts. In the third corridor and at the gate are twenty-eight Ishvari goddesses, these are the root mandala of the blood drinkers. In the fourth corridor and at the gate are thirty-two dakinis of the swift action mandala. In the fifth corridor are seven mothers, and at the gate are four sisters, this is the samaya sea mandala. In the sixth corridor and at the gate are eighteen kīla of the Tara Kīla mandala. In the seventh corridor and at the gate are sixty upper messengers, wrathful deities and wrathful mothers, of the wrathful play mandala. In the eighth corridor are two hundred and forty directional messengers of the swift-moving mind mandala. In the ninth corridor are sixty lower messenger mothers of the samaya sea mandala. At the base of the palace are Vajrakumara and his consort, and outside, above, below, and in the four directions are ten wrathful deities and their consorts, and twenty wrathful aspects, which is the method of inviting the emanated mandala of the blood drinkers. Thus, the five hundred and eighty-three deities of the peaceful and wrathful mandala, and the circular outer perimeter outside the root lineage, are the mandala of Vajradhara, millions of vidyadhara lamas, and also
Chinese
无数化身和再化身的无量手印，以不可思议的集合遍布和充满一切。因此，所有这些作为所依和能依的坛城之轮，在胜义谛中，都是自心本性与智慧无别的双运大乐，根本是菩提心的自生无碍智慧之轮，显现为四种事业幻化的景象，以名相和表相的坛城来象征，犹如清澈的湖水中星辰闪耀，请生起不混杂、完整而清晰地见到的信心。如是宣说。如果愿意，可以逐一通过符号和表相来展示所依和能依。其中，花朵落下的那一类本尊是这位。这样说明本尊的名称，以及其心咒，并解释其证悟。并劝诫要恒常精进于禅修念诵。并根据所属的种姓，给予相应的秘密名字，如金刚幼芽、珍宝幼芽、法幼芽等。你是某某金刚。是胜者的后裔，持有传承。赐予殊胜的秘密之名。在一切净土中安乐行。以此将转为佛土。如是授记。之后是献供养：出自《嘿汝嘎集续》：为了获得灌顶，献上马、象、金银，儿子、妻子、女儿，王位乃至自身等，为了供养上师。以及出自《双运续》：对于一切形形色色的上师，献上殊胜的供品。对于什么最难舍弃，那就是最殊胜的。对于什么最珍爱，或者极其特别的，就将它以不竭的愿望献给上师。或者，凡是想要的，或者心中所需要的，即使很小，也是殊胜的。如果拥有最好的东西，却献上比那更差的供品，因为轻蔑一切的导师，那人将恒常遭受痛苦。如是说，因此，请尽力供养任何珍贵和殊胜的物品，如果实在没有，就承诺以后供养，并且从内心深处生起将身和受用一切无所顾忌地供养的信心。如是坛城
English
The countless assemblies of emanations and further emanations of hand gestures, pervading and filling everything with inconceivable numbers. Thus, all those wheels of the mandala of the support and the supported, in ultimate truth, are the indivisible union of great bliss of one's own mind essence and wisdom, the root being the self-arisen, unobstructed wisdom wheel of bodhicitta, the very appearances that arise as the magical display of the four activities, represented by the mandala of signs and symbols, like stars appearing in a clear lake, generate the aspiration to see them distinctly and completely without confusion. Thus it is taught. If you wish, each of the supports and supported can be shown separately by signs and symbols. Among them, the deity of the family upon whom the flower falls is this one. Thus, explain the name of the deity, its essence mantra, and its realization. And advise to always be diligent in meditation and recitation. And give a secret name according to the family to which one belongs, such as Vajra Sprout, Jewel Sprout, Dharma Sprout, etc. You are so-and-so Vajra. You are the son of the Victorious One, holding the lineage. Bestow the supreme secret name. Enjoy happiness in all realms. By this, it will transform into a Buddha-field. Thus prophesied. Then comes the offering of wealth: From the Hevajra Tantra: In order to obtain empowerment, offer horses and elephants, gold and silver, sons and wives, daughters, royal power, and even one's own body, in order to worship the guru. And also from the Samputa Tantra: To the various gurus, offer the supreme offerings. Whatever is most difficult to give away, that is said to be the most supreme. Whatever is most cherished, or especially unique, offer that to the guru with an inexhaustible desire. Or, whatever is desired, or whatever is needed in the mind, even if it is small, it is supreme. If one has the best thing, but offers an offering that is worse than that, because of despising the teacher of all, that person will always suffer. Thus it is said, therefore, please try to offer whatever precious and supreme objects you have, or if you do not have them, promise to offer them later, and from the depths of your heart, generate the faith of offering your body and possessions without any attachment. Thus, the mandala
Chinese
进入的利益是。在《意集经》中说：楞伽之主啊！聚集的那些众，像这样进入三秘密的誓言中。那时那刻，有些人完全安住于欲乐瑜伽中，有些人完全安住于辨别大种姓的瑜伽中，有些人完全安住于发出大气息的瑜伽中，有些人完全安住于获得大预言的瑜伽中，有些人完全安住于圆满大成就的瑜伽中。如是，如同先前诸眷属也因根器和智慧大小而有地位高低的差别一样，后来的追随者们也因进入坛城，而各自如其业缘般获得五种瑜伽，或者成为具有能够获得的能力者。如《佛陀平等和合续》中说：金刚萨埵等，先前见到之轮，任何恒常之福德，后来所作亦如是。因此，即使弟子是初学者，如果以清净的仪轨引入坛城，则说与先前在色究竟天最终入道者具有同等根器。他们已经圆满完成了进入坛城的法-轮。在那安住的坛城中进行灌顶。一般来说，灌顶的自性是：施作者是金刚阿阇黎，对象是调伏相续的有资格的弟子，方法是依靠物质、咒语、三摩地聚集的特殊仪轨，作用是加持弟子的相续，从而使安住于心相续中的自份垢染自然清净或衰损，并且以获得特殊善种子之力，滋养应得的自住智慧，由此生起二次第的智慧，或者转变为能够生起之能力者，这就是相续转变的特殊之处。如是，《黑鲁嘎集续》中也说：以何物灌顶于何者，为使相续清净获得能力故为灌顶。仪轨滋养心相续的功德善种子，称为获得灌顶、誓言和咒律。词义方面，如果从“阿毗诜扎”的声音来引导，因为是明显倾注，所以是灌顶，所净化的垢染倾
English
The benefits of entering are: In the Gongdü it says: Lord of Lanka! Those assembled hosts, like this, enter into the vows of the three secrets. At that time, at that moment, some were entirely abiding in the yoga of desire, some were entirely abiding in the yoga of distinguishing great lineages, some were entirely abiding in the yoga of emitting great breaths, some were entirely abiding in the yoga of obtaining great prophecies, some were entirely abiding in the yoga of perfecting great accomplishments. Thus, just as the previous retinues also had differences in high and low positions due to the size of their faculties and wisdom, so too, the followers who came later, by entering the mandala, either obtained the five yogas according to their respective karmic shares, or were made capable of obtaining them. As it says in the Buddha Samyoga: Vajrasattva and others, the wheel seen beforehand, whatever constant merit there is, what is done later is also the same. Therefore, even if the disciple is a beginner, if he is brought into the mandala with a pure ritual, it is said that he has the same faculties as those who previously entered the path in Akanishta. They have completed the Dharma-wheel of entering the mandala. In that abiding mandala, the empowerment is given. In general, the nature of empowerment is: The agent is the Vajra Acharya, the object is the qualified disciple who has tamed the continuum, the method is the special ritual of the collection of substances, mantras, and samadhi, the action is the blessing of the disciple's continuum, so that the self-existing defilements abiding in the mind-continuum are naturally purified or diminished, and by the power of obtaining special seeds of virtue, the self-abiding wisdom that should be obtained is nourished, thereby the wisdom of the two stages arises, or it is transformed into a powerful ability to arise, which is the special feature of the transformation of the continuum. Thus, it is also said in the Heruka Assembly Tantra: By what is what empowered to whom, empowerment is for the sake of purifying the continuum and obtaining ability. The ritual nourishes the qualities of the mind-continuum, the seeds of virtue, and is called obtaining empowerment, vows, and mantra discipline. As for the etymology, if it is derived from the sound of "Abhisheka", because it is a manifest pouring, it is empowerment, the defilements to be purified are pou