English
With this mudra, bestow empowerment! Saying this, recite as before. Homage! By the command of the truth of the wheel of adornment, which is the inexhaustible, pure realm of the body, speech, mind, qualities, and activities of all the Tathagatas of the ten directions and four times, and by the blessing of the great truth, may the sons of the lineage, the fortunate sons of the Victorious Ones, receive the empowerment of the garland, the empowerment of the mantra of rulu eight grains, and may they obtain the sacred empowerment of the actual speech of the Buddha, the sound of accomplishment, the inexhaustible empowerment. Om rulu rulu hum bhyo hum. Abhisinca hum, touching the garland to the heart, and reciting the rulu mantra as much as possible. Then, visualizing Vajra Camara Raja Maraya Hum arising from the emanation of Hum from the drum of the sun, as the drum of wisdom. Hum! Dharmakaya, supreme, possessing wisdom and discipline, glorious mudra, wisdom Camara, supreme son of the lineage, by empowering you, may all the mamos and dakinis be subdued, and from the depths of their hearts, urged like servants, may you obtain the supreme empowerment of samsara. Vajra Camara Raja Maraya Abhisinca Hum! Touching it to the heart and striking it. Then, the opening of the symbolic door: all the teachers and students make the vajra-locked-inwards mudra, and follow the lama's recitation, holding the meaning of meditation, the outer and inner world as ordinary, and from now on, with the thought of visualizing them as deities and wisdom. Root: Hum! Because of the non-duality of equality from the beginning, the door is closed by the intermingling of grasping and being grasped, by the wisdom of selflessness and non-abiding, open the door that transcends the object. Mandala Caksus Pravesa Phat! By dissolving the mudra, thinking of all outer and inner contents as deities and wisdom, especially entering into the opened door of the mandala, thinking of prostrating to the deities of the mandala, joining palms and reciting this. Root: The symbolic prostration is: Hum! From the four doors of east, south, west, and north, opening the doors of the four wisdoms, in the peaceful, wrathful, and secret mandala, I make the supreme prostration of yoga. By prostrating in this way, think of being inseparable from the deity. Up to here is the ritual of approach. ༈ It seems appropriate to establish symbols at this time, as in the third general meaning below, during the ritual of the mandala retreat, it should be the same here as well.
Chinese
之后，首先将酥油涂在隐处和心间，吽。诸法本性无二，为菩提心之一故。酥油涂饰之标记，与黑汝嘎之十处，以及大尸陀林之八处，和诸佛为一故。此亦往昔之誓言，此亦表征之手印。嗡 嘛哈 姆哩谛 曼达拉 吽。然后，在前额上涂抹三个大灰堆，吽。诸法本性无二，为菩提心之一故。大灰堆之标记，与黑汝嘎之，以及大尸陀林之，与众金刚，此亦往昔之，此亦表征之，嗡 嘛哈 肯尼 瑞谛 匝拉 曼达拉 吽。在脸颊和鼻尖上点上红色的提卡，吽。诸法本性无二，为菩提心之一故。红色提卡之标记，与黑汝嘎之，以及大尸陀林之，与诸空行母，此亦往昔之，此亦表征之，嗡 嘛哈 惹达 谛拉嘎 曼达拉 吽。如是施加标记。施加这些标记的方法是，格蓝敦说：酥油涂饰涂在发际线处。大灰堆涂在前额上，形状为三叉戟的三尖形。红色提卡涂在眉间，形状为班扎圆形。如是说，这样做也可以。这样做的必要性是，在勾招和驱逐度母和金刚时，因为总是施加标记的人会被识别为修行兄弟，所以有保护免受障碍和不驱逐的必要性，因此必须每天早上施加标记。然后，晚上进行寂静与忿怒事业的仪轨，并打开禅房。一般来说，幻化仪轨的实践有很多，但在前行阶段的加持降临之前，这里似乎按照康地的风格，有繁有简比较合适。如噶陀巴多杰桑的仪轨中所说，如下：上师和弟子们坐在垫子上。乐器的加持降临先行。以班杂萨玛匝，根本上师金刚萨埵之形象，十方四时的皈依处无一遗漏，安住于遍满虚空的轮涅一切显现，于此生起现量。我与等虚空有情众，金刚上师佛陀尊，于三时中常安住，至诚顶礼作皈依，三宝所依功德田，以无二心而皈依。
English
Then, first apply ghee to the secret place and heart, Hūṃ. All dharmas are primordially non-dual, Because of being one in bodhicitta. This mark of ghee application, Is one with the ten places of Heruka, And the eight places of the great charnel ground, And all the Buddhas. This is also the vow of the past. This is also the mudra of the sign. Oṃ mahā mṛte maṇḍala hūṃ. Then, apply three clumps of great ashes to the forehead, Hūṃ. All dharmas are primordially... Because of being one in bodhicitta... The mark of great ashes... Of Heruka... Of the great charnel ground... And all the great Kiṃs... This is also of the past... This is also of the sign... Oṃ mahā keṃ ni riti jvāla maṇḍala hūṃ. Place a red tilaka on the cheeks and tip of the nose, Hūṃ. All dharmas are primordially... Because of being one in bodhicitta... The mark of the red tilaka... Of Heruka... Of the great charnel ground... And all the Ḍākinīs... This is also of the past... This is also of the sign... Oṃ mahā rakta tīlaka maṇḍala hūṃ. Thus, apply the marks. The method of applying these marks is as follows, as Glan ston said: Apply the ghee mark at the hairline. Apply the clump of great ashes on the forehead in the shape of a three-pointed triśūla. Apply the red tilaka between the eyebrows in the shape of a bhanda circle. As it is said, it is also permissible to do so. The necessity of this is that when summoning and dispelling the goddesses and kiṃs, because those who always apply the marks are recognized as dharma brothers, there is a need to protect against obstacles and not dispel them, so it is necessary to apply the marks every morning. Then, in the evening, perform the peaceful and wrathful activities of the ritual and open the meditation room. In general, there are many practices of the illusion ritual, but before the blessing of the preliminary stage, it seems appropriate here to follow the Kham tradition, with a balance of elaboration and brevity. As it appears in the ritual text of Kaḥ thog pa rdor bzang, as follows: The master and disciples sit on cushions. The blessing of the musical instruments precedes. With Vajrasamājaḥ, the root guru in the form of Vajrasattva, the objects of refuge of the ten directions and four times, without exception, abiding in the wheel of all phenomena pervading space, awaken to all that is manifest. I and all sentient beings equal to space, Vajra Master, Buddha glorious, Abiding in the three times, I prostrate and take refuge, The field of merit relying on the Three Jewels, I take refuge with non-dual mind.
English
Chi! Please accept the pure offerings, actually arranged and mentally emanated. I confess all misdeeds that obstruct the river of siddhis. I rejoice in the unattached conduct of the pure Dharma of the ten directions and three wheels. I generate the stainless, pure four extremes, the complete bodhicitta. For the sake of sentient beings, the powerful departed ones, I offer my body for the sake of the three necessities. All the actions accumulated throughout countless lifetimes, I gather and dedicate to the great enlightenment. Recite this three times, etc. Gather all the objects of refuge into oneself and leave them in their natural state in the expanse of primordial purity, non-duality. Secondly, the cutting of the boundaries: Vajra Mahashri Heruka. Instantly transform oneself into Vajra Heruka, with a body of dark blue, blue-white-red faces, and six arms. The first two hold a nine-pronged vajra and a bell. The middle two hold a five-pronged vajra and a bhindza. The last two hold a hooked knife and the gesture of supporting the world. The four legs are stretched to the left, pressing down on Rudra male and female intertwined in a giant's stance. The consort, Vajra Krodha Ishvari, is blue, holding a bell in her right hand and embracing the father, while her left hand offers blood from a skull cup to his mouth, a field's support, raw elephant skin, a tiger skin loincloth, ornaments of the five Naga clans, a garland of dry and wet skull cups, bone ornaments, armlets, a heap of great ashes on the forehead, a red bindu in the middle of the eyebrows, and a drawing of sesame oil on the body, adorned with the eight charnel ground ornaments. In particular, the consort wears a leopard skin loincloth, is very fierce and wrathful, and resides in the midst of blazing flames of the eon. Hūṃ hūṃ hūṃ! Viśva vajra krodha jvāla maṇḍala phaṭ phaṭ phaṭ! Hala hala hūṃ phaṭ! By reciting this, from the union of the father and mother, countless wrathful deities emanate, raining down weapons, filling all the realms of the ten directions. All demons and those who lead astray are subdued, cowering and gathering together. Hūṃ! In this mandala of the great yogi, except for the deities who have individual secret vows, all others have been compassionately dismissed. Now, immediately depart individually. If you do not leave and remain, the assembly of Vajra wrathful ones will immediately
Chinese
从此处，将摧毁所有邪魔之族。 嗡 班匝 玛哈 希日 嘿热嘎 玛哈 匝那匝 萨日瓦 杜斯当达 嘎哈那 达哈 匝匝 吽 吽 吽 啪！ 如是念诵并催促，所有忿怒尊众便威慑、驱逐、摧毁了一切无权观看秘密行用的魔障。嗡 班匝 班匝 然 扬 康！ 忿怒尊众再次聚集，以忿怒之自性，充满巨大的金刚帐篷，从外围各处，以劫末之火焰、时尽之黑风、海潮汹涌的三重围墙，充塞无垠虚空，从而划定了界限。 第三，忏悔之行为：以“班匝 萨玛匝”于上师、持明、寂怒诸佛浩瀚如海，于先前觉悟者之前，为了利益有情众生，欲于此生现证无上菩提，从无始轮回以来，未能了知，所有所造之罪恶不善之业，皆深感懊悔，今后纵遇丧命亦不再造。为了对治往昔所造之业，决心进入瑜伽之次第，于显现中坚定此心。 吽！智慧身殊胜，自性坛城者，如满月般，无有戏论相，然以慈悲如旭日之光芒，平等照耀，祈请降临于此，垂念于我，安住于此！ 不可言说之智慧，不动摇之法身，大乐圆满报身，五部族之主尊，慈悲方便广大之游舞，顶礼寂怒化身之身！ 以实际供养与意幻变现之，普贤无上供云，遍布清净广大之虚空，以外内秘密之供养如海供养。 普贤佛母秘密之莲宫中，所有诸佛之坛城，无余周遍，于无离无合之状态中，成为一体，愿以无二菩提心令其欢喜！ 心之自性，法界广大如虚空，诸法清净，本初光明，瑜伽士于法界，超越言思之，恒常顶礼平等菩提心！ 于普贤圆满大圆满本初开展中，以外内秘密布置之坛城，显有清净，本尊与明妃之法界，过去与未来，本父本母任运圆满者们。
English
From here, may all demonic races be destroyed. Oṃ Vajra Mahā Śrī Heruka Mahā Caṇḍa Sarva Duṣṭanta Ka Hana Daha Paca Hūṃ Hūṃ Hūṃ Phaṭ! By reciting and urging in this way, all the wrathful deities intimidate, expel, and destroy all obstacles that are not entitled to view the secret practices. Oṃ Vajra Pañca Raṃ Yaṃ Khaṃ! The wrathful deities gather again, and with their wrathful nature, they fill the great vajra tent. From all around the outside, with the flames of the end of an eon, the black winds of the end of time, and the triple fence of turbulent ocean waves, they fill the boundless sky, thus defining the boundaries. Third, the act of confession: With "Vajra Samājaḥ," before the gurus, vidyādharas, peaceful and wrathful buddhas, vast as the ocean, before the eyes of those who have awakened in the past, with the thought of realizing supreme enlightenment in this very life for the benefit of sentient beings, from beginningless samsara, not having known, all the sinful and unwholesome deeds that have been done, I deeply regret and repent. Even if it costs my life, I will not do them again. To counteract the deeds of the past, I resolve to enter the stages of yoga, and I make this mind firm in manifestation. Hūṃ! Supreme wisdom body, the self-nature mandala, like the full moon, without elaboration, yet with compassion like the light of the rising sun, equally illuminating, please come here, consider me, and abide here! Unspeakable wisdom, unwavering dharmakāya, great bliss complete sambhogakāya, chief of the five families, compassionate skillful means, vast play, I prostrate to the peaceful and wrathful nirmāṇakāya! With actual offerings and mentally emanated, Samantabhadra's supreme offering clouds, pervading the pure and vast space, I offer outer, inner, and secret offerings like the ocean. In the secret lotus palace of Samantabhadrī, all the mandalas of the buddhas, completely without remainder, in a state of non-separation and non-union, becoming one taste, may you be pleased by the non-dual bodhicitta! The nature of mind, the dharmadhātu vast as space, all dharmas are pure, primordially clear light, yogis in the dharmadhātu, beyond words and thoughts, I always bow to the equanimous bodhicitta! In the primordially expanded Samantabhadra Dzogchen, the mandala arranged with outer, inner, and secret aspects, the pure appearance and existence, the realm of deities and goddesses, past and future, may the spontaneously perfect fathers and mothers.