English
Āḥ. From the north gate, join the palms of the hands to the left side of the heart, and recite: Oṃ sarva vīra yoginī pūja abhiṣekāya, ātmanāṃ niryātadyami sarva thāgata vīra yoginī ātmala māye abhiṣiñcantu maṃ. From the west gate, place the palms of the hands on the forehead, and recite: Oṃ sarva vīra yogi pūja prapartanāya ātmanāṃ niryātayami sarva tathāgata vīra yoginī ātma khaṇḍa rohādharmā prabartayami. From the south gate, place the palms of the hands on the head, and recite: Oṃ sarva vīra yoginī pūja karmaṇaṃ ātmanāṃ niryātayami, sarva tathāgata vīra yoginī ātma rūpini karma kuru maṃ. Thus it is said. Eighth, giving the vows, divided into two: proclaiming and holding. The proclamation is: Buddha, Dharma, and Sangha, I go for refuge to the Three Jewels. This is the pleasing Buddha lineage, the vows become firm. Vajra bell hand seal, you of great wisdom should hold. The mind of enlightenment is the vajra, wisdom is the bell, thus it is proclaimed. Teacher, you should hold, the lama is inseparable from all Buddhas. This is the pure Vajra lineage, it is said to be the discipline of vows. For the Ratna lineage, constantly six times each day, give the four kinds of generosity: Dharma, wealth, fearlessness, and love. Outer, inner, and secret three vehicles, completely hold the sacred Dharma. This is the pure Padma lineage, the pleasing vows. For the great Karma lineage, possessing all vows, you should truly hold, and also do the work of offering as much as possible. Thus it is said. Second, holding the vows is: I take refuge in the Three Jewels, etc., holding the common vows by reciting three times. Together with the sons of all Buddhas and all heroes and yoginis, I pray that all will remember me. My name is so-and-so, from this time forth, until the heart of enlightenment, like the protectors of the three times, who have certainly attained enlightenment, I generate the unsurpassed and supreme mind of enlightenment. The training of discipline, accumulating Dharma with virtue, the three disciplines of benefiting sentient beings, each firmly held. I take refuge in the Buddha, Dharma, and Sangha, the unsurpassed state.
Chinese
以香供养降临。谛叉 瓦日拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Tiṣṭha Vajra，安住金刚）。于顶上安放金刚交杵。第十一个，书写天空颜色，于此处自身入坛时则不需要。第十二，供养鲜花：嗡 扎德叉 瓦日拉 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Oṃ Pratīccha Vajra Ho，嗡，接受，金刚，吽），如是对主尊或同部族之本尊献花。此时，以 扎德 哥日哈那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Pratigṛhṇa，接受）等将鲜花系于顶上。此乃与一般坛城仪轨相符之补充，此处无亦可。第十三，解开眼罩：嘿热嘎 德巴 登 丘吉（嘿汝嘎 德瓦 当 今汝之），开启汝眼勤精进。开启已见一切，金刚之眼无有上。嗡 瓦日拉 内扎 帕达 朗 舍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Oṃ Vajra Netra Paṭalaṃ Hrīḥ，嗡，金刚，眼，布，朗，舍）。第十四，劝请观看：观视此善妙坛城，今生欢喜极增长，汝乃瑜伽母族生，以咒手印作加持，众生圆满一切及，成就一切汝现前，誓言一切皆守护，于诸咒语亦精进。如是生欢喜。第十五，指示本尊：有寂及有寂之坛城众，如现量般明现。如是说，并明观意之坛城。第十六，宣说真实：无量宫乃菩提分法三十七品，本尊三十七尊亦是彼等清净之相。安住于杂色莲花之中央，无二无二怀中住，具足常与动一切之自性，行与解脱极勤奋，全知全作即主尊，勇士大者汝子观，空行母等之众，成就之瑜伽母五者，颅器之碎片等一切，轮于空中行者所围绕，极暴等真实拥抱，二者乃意之化身。萌芽者等一切，瑜伽母八者无有二，语之清净自性，于人之世间清净遍布。大力者等莲花住，成就者地下住，说是身之化身，贪着一切皆随贪。嘿热嘎 德巴 等轮，由左拥抱并持乳，名曰身三之化身，即胜、中、下。
English
Descend with incense offerings. Tiṣṭha Vajra (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Tiṣṭha Vajra, Abide Vajra). Place the crossed vajra on the crown of the head. Eleventh, painting the color of the sky is not necessary here during the self-entry. Twelfth, offering flowers: Oṃ Pratīccha Vajra Ho (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Oṃ Pratīccha Vajra Ho, Om, Accept, Vajra, Hum), offer flowers to the main deity or the deities of the same family. At this time, tie the flowers on the crown of the head with Pratigṛhṇa (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Pratigṛhṇa, Accept), etc. This is a supplement that is in accordance with the general mandala ritual, and it is okay even if it is not here. Thirteenth, opening the blindfold: Heruka Deva, now you, strive to open your eyes. Having opened, may you see everything, the vajra eye is unsurpassed. Oṃ Vajra Netra Paṭalaṃ Hrīḥ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Oṃ Vajra Netra Paṭalaṃ Hrīḥ, Om, Vajra, Eye, Cloth, Lam, Hrih). Fourteenth, urging to look: Look at this good mandala, now generate great joy. You are born of the yogini lineage, blessed by mantra and mudra. May all the perfections of beings and all accomplishments become manifest to you. Uphold all vows and strive in all mantras. Thus generate joy. Fifteenth, showing the deities: May all the mandala beings, with supports and supported, become clear as if directly perceived. Thus saying, visualize the clear mandala of the mind. Sixteenth, expressing the suchness: The immeasurable palace is the thirty-seven dharmas of the wings of enlightenment, and the thirty-seven deities are also the pure aspects of those. Residing in the center of the variegated lotus, non-dual, residing in the lap of non-duality, possessing the nature of all that is stable and moving, striving greatly in conduct and liberation, all-knowing, all-doing, the main one, son, look at the great hero. The assembly of dakinis and others, the five accomplished yoginis, all the skull fragments and so on, surrounded by those who move in the wheel in the sky, truly embracing the extremely fierce and so on, the two are emanations of the mind. All the sprout-possessing ones and so on, the eight yoginis are non-dual. With the pure nature of speech, pervading purely in the human world. The powerful ones and so on residing in the lotus, the accomplished ones residing underground, it is said to be an emanation of the body, followed by all attachments. The Heruka Deva and other wheels, embracing from the left and holding the breasts, called the three bodies, are emanations, namely the supreme, the intermediate, and the inferior.
Chinese
口等八者之，形以物而真实示。忿怒尊胜等八，化现三十七菩提。空行与地行，地下之母等，此四乃四供，诸神即彼之象征。如是说。二者灌顶之四面，瓶灌顶，秘密灌顶，智慧智慧，第四灌顶即四者。初者，自宗论义清净细致示，及名相中所示，藏汉之 कुछ 喇嘛所欲口诀补全之方式二者。初者，灌顶之前行，灌顶正行，及后依三者。初者，初先亦作上师之灌顶，为瓶灌顶之义而献曼扎后。黑汝嘎吉祥灌顶，救度有情之威严者，如何功德生处力，如是于我今赐予。大雄猛不退转之，灌顶者赐予我。为利一切有情故，我乃恒常为上师。如是三次祈请。坛城之主尊身，于身坛城之诸神众全部明观。经文中，黑汝嘎吉祥自性心，坛城纳入身内后，莲花八瓣之上，如是等等之义也。自身于灌顶台之上，明观为黑汝嘎二手之身之上，有金柄之白伞。右边胜幢左边幡，周围以不可思议之供云聚完全围绕。主尊心间放光，迎请六十二灌顶之神之坛城。以鲜花等供养。金刚持之佛陀，为救度有情之故灌顶，功德生处如何赐，如是于此请赐予。如是三次祈请。坛城之诸神众及，灌顶之诸神之心间，从八门母等，化现无数之忿怒尊与忿怒母，驱逐邪魔且清净不祥。念诵父之明咒和，松巴（sumbha）并奏响乐器之声。以白芥子击打灌顶物与补特伽罗并以事业瓶之水
English
The eight, such as the mouth, are truly shown by form and matter. The eight, such as the wrathful Victorious One, are transformed into the thirty-seven aspects of enlightenment. Those who travel in the sky and those who travel on the earth, and the mothers of the underworld, these four are the four offerings, and the deities represent them. Thus it is said. Secondly, the four aspects of empowerment: vase empowerment, secret empowerment, wisdom-knowledge, and the fourth empowerment, which are the four. The first of these is to clearly and meticulously show the pure meaning of the doctrine of one's own tradition, and the two ways of filling in the gaps with the oral instructions desired by some Tibetan and Chinese lamas, as shown in the categories. The first is the preliminary of empowerment, the actual empowerment, and the subsequent support, which are the three. The first is: initially, it is also called the empowerment of the master, and after offering the mandala for the meaning of the vase empowerment: Heruka, the glorious empowerment, the majestic one who protects beings, how the qualities arise from the source of power, so grant it to me now. The great hero, the irreversible one, grant me the empowerment. For the sake of all sentient beings, may I always be the master. Thus, pray three times. In the body of the main deity of the mandala, may the entire assembly of deities of the body mandala be clearly visualized. In the scriptures: Heruka, the glorious essence of mind, after the mandala is placed inside the body, on top of the eight lotus petals, and so on. On top of oneself, on the empowerment platform, visualize the form of the two-armed Heruka, with a white umbrella with a golden handle. To the right is the victory banner, and to the left is the pennant. Around the perimeter, an inconceivable mass of offering clouds completely surrounds it. Light radiates from the heart of the main deity. Invite the mandala of the sixty-two deities of empowerment. Offer with flowers and so on. Buddha Vajradhara, for the sake of saving beings, empower, how the qualities arise from the source, please grant it to this one. Thus, pray three times. From the hearts of all the deities of the mandala and the deities of empowerment, from the eight gate mothers and so on, emanate countless wrathful deities and wrathful mothers, dispel obstacles and purify inauspiciousness. Recite the father's mantra and the sumbha, and play the sound of musical instruments. Strike the empowerment substances and the individual with white mustard seeds and with the water of the action vase.
Chinese
涤除。用香熏以涤除不净。此时经文中的“或者没有能力”等的意思是说，如果能真实幻化出坛城，或者具备完整的会供坛城和一切用具并陈设妥当，则不需要迎请本尊神，因为在彩粉等处幻化的坛城或者会供坛城的诸神自身就会涤除不净，说吉祥语，进行灌顶。如果不能那样或者没有用具，只是凭借意念观修，那么也需要迎请本尊神，并且要努力专注于所缘。这是其中的意思。这样，坛城尊众和灌顶主尊作灌顶之意念。金刚亥母和四位明妃唱金刚歌。勇父和空行母们供养供品。充满虚空界的佛菩萨们发出乐器的声音，降下花雨，说吉祥语。如果喜欢稍微广繁的仪轨，则念诵婆罗门宝金刚所著的坛城吉祥祈愿文。如果想简略，不念诵也可以，只念诵其中的第一颂也可以。最后念诵“嗡，具足圆满者，金的……”等三宝吉祥祈愿文，并念诵“昼吉祥”等语，多次念诵父续本尊心咒并撒花，大作乐器声，说吉祥语。花鬘灌顶，在经文的译本和大多数版本中都说：“以天神种姓之相，如是撒花。”其中次第分明，并且与那林巴等仪轨的章节相符，但也有一些其他的说法，因此，此时供花是必须的，此处的某些译本中没有这句话，似乎是不正确的，如果认为这些是咒语灌顶，那是不好的。也就是说，如果花落于何处，则有该部族的本尊，必须生起该本尊，如果没有，因为一切种姓的本尊都是遍主，所以观修主尊即可，因此，以梭巴瓦（藏文：སྭཱ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，自性）净化。从空性中，自身化为吉祥嘿汝嘎二臂之身。嗡 班匝 贝 吽（藏文：ཨོཾ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ，梵文天城体：ओम् प्रतीच्छ वज्र होः，梵文罗马拟音：oṃ pratīccha vajra hoḥ，嗡 接受 金刚 吽）