Chinese
哦！以六种勇士的盔甲，手印使身体美丽啊！金刚亥母的咒语是什么？喉咙以歌声装饰啊！以天神心髓的咒语，以百条项链的一半装饰。以七个字母的秘密咒语，以环绕的戒指装饰耳朵。所有佛陀的空行母，持有最好的皮革衣服啊！以六瑜伽母的秘密咒语，以腰带装饰啊！所有轮涅的瑜伽母的，咒语是堕落的头盖骨。名为“毗卢遮那”的咒语是什么？以头盖骨装饰头部啊！卡杖嘎是天神的身体，智慧达玛茹的声音。白天是薄伽梵勇士，瑜伽母在夜晚宣说。超越痛苦的勇士，第六是心的化身。清净的法的化身，示现为猪母的形象啊！ཤྲཱི་（藏文，梵文天城体：श्री，梵文罗马拟音：Śrī，汉语字面意思：吉祥）字是无二智慧，ཧེ་（藏文，梵文天城体：हे，梵文罗马拟音：He，汉语字面意思：嘿）字是因等空性，རུ་（藏文，梵文天城体：रु，梵文罗马拟音：Ru，汉语字面意思：鲁）字是远离构造，ཀ་（藏文，梵文天城体：क，梵文罗马拟音：Ka，汉语字面意思：嘎）字是不住于任何处。在自己的心间，白色的ཨོཾ་ཧ་（藏文，梵文天城体：ओं ह，梵文罗马拟音：Oṃ Ha，汉语字面意思：嗡 诃），乃至如太阳般的光芒。如果观想清晰，则清晰地安立身体坛城的四十八尊本尊。如果不清晰，则仅以信解而行。在头顶等处：布扎 嗡 阿 郭ra 德玛，嘎 嗡 迪郭 嘎拉 嘎嘿，贝 哲日 索 索 那 斯玛 固。之后，以松巴两次束缚方位。第二，清净刹土的瑜伽：念诵父的八足。自身和显现的一切轮涅，皆为胜乐金刚身之自性。所说和所发出的声音，皆为语之自性。忆念觉知分别念，皆清净为意之大乐自性。之后，应将善根回向菩提：我于三世所积的一切善，愿如虚空般无尽的众生，皆成为无上金刚乘之法器，愿一切皆成就金刚持果位。生生世世之中，愿具足智慧、优良的觉性、无有我慢，具有大悲心且对上师具足恭敬和坚定，安住于胜乐金刚的誓言中。愿恒常持有金刚铃等，通达甚深广大的法义，恒常享用狗、大蒜等，最终成就大乐。
English
O! With the six armors of heroes, the mudras make the body beautiful! What is the mantra of Vajravarahi? The throat is adorned with song! With the mantra of the essence of the gods, adorned with half of a hundred garlands. With the secret mantra of seven letters, the ears are adorned with encircling rings. The dakinis of all the Buddhas, hold the best leather garments! With the secret mantra of the six yoginis, adorned with a belt! The mantra of the yoginis of all mandalas is the skull of the fallen. What is the mantra called "Vairochana"? The head is adorned with a skull! The khatvanga is the body of the deity, the sound of the wisdom damaru. The Bhagavan Hero is in the daytime, the yogini is spoken of at night. The hero who has transcended suffering, the sixth is the emanation of the mind. The pure emanation of Dharma, is shown in the form of a sow! Śrī (藏文，梵文天城体：श्री，梵文罗马拟音：Śrī，汉语字面意思：Auspicious) is non-dual wisdom, He (藏文，梵文天城体：हे，梵文罗马拟音：He，汉语字面意思：Hey) is emptiness such as causes, Ru (藏文，梵文天城体：रु，梵文罗马拟音：Ru，汉语字面意思：Ru) is devoid of arrangement, Ka (藏文，梵文天城体：क，梵文罗马拟音：Ka，汉语字面意思：Ka) does not abide anywhere. In one's own heart, white Oṃ Ha (藏文，梵文天城体：ओं ह，梵文罗马拟音：Oṃ Ha，汉语字面意思：Om Ha), up to the light like the sun. If the visualization is clear, then clearly establish the forty-eight deities of the body mandala. If it is not clear, then do it with just faith. In the places such as the crown of the head: Puja Om A Gora Dema, Ka Om Tiko Kala Kahi, Pre Giri So Su Na Sima Ku. Afterwards, bind the directions twice with Sumba. Secondly, the yoga of purifying the field: Recite the eight feet of the Father. All of oneself and the wheel of appearance are the nature of the body of Chakrasamvara. All sounds that are spoken and heard are the nature of speech. All memories, awareness, and thoughts are completely purified into the nature of the great bliss of the mind. Then, one should dedicate the root of virtue to enlightenment: By whatever virtue I have accumulated in the three times, may all sentient beings, as limitless as the sky, become vessels for the unsurpassed Vajrayana, and may all attain the state of Vajradhara. In all births, may I be intelligent, have excellent awareness, be without pride, have great compassion, and have respect and steadfastness towards the lama. May I abide in the vows of Chakrasamvara. May I always hold the vajra bell and so on, understand the profound and vast meaning of the Dharma, always enjoy dog, garlic, and so on, and ultimately accomplish great bliss.
Chinese
于未生之日色般鲜红澄澈之上方，从吽字生出白色喀章嘎，乃菩提心甘露之自性。头朝下，从中降下白色甘露，落入其中，左旋三匝，融化，化为水银色、极其清凉之甘露。其上方虚空中，嗡阿啊伊伊乌乌日日历历诶艾哦奥昂阿，喀卡嘎嘎昂，匝擦匝匝娘，吒塔达达纳，达塔达达纳，帕帕巴巴玛，亚ra拉瓦夏卡萨哈恰吽吽啪，种种颜色圆满，其中嗡白色，阿红色，吽蓝色，从上至上重叠。从中，三轮之本尊及眷属之五光放射。从大海等处所住之甘露，以及十方诸佛菩萨勇父空行之心中迎请甘露，将所化有情众生观想为三轮之本尊，以入定之乐融化。彼一切融入三字，嗡阿吽。又次第融化为甘露，融入食子，成为颜色、气味、味道、能力、威力圆满具足之甘露大海。嗡阿吽，加持三遍。于自身前方虚空中，从吽字圆满生出，吉祥胜乐金刚六十二尊本尊及坛城，以及八大尸陀林，刹那间成就。之后，双足踩踏，向上仰视，以此姿势，并结忿怒印，念诵 呸。从自身心间吽字之光芒，迎请智慧尊胜乐金刚六十二尊之坛城，外围有护法及土地神等三界之众围绕。 匝吽榜霍。 瑜伽清净... 一遍。 萨玛雅 斯德旺。 萨玛雅 霍。 三遍。 献供水及洗足水。 左手从阿字生出月亮，右手从嘎字生出太阳，中央从吽字生出月亮太阳吽字，圆满，化为金刚合掌印。观想以手取食子，以及本尊天女量、誓言量，以及彼所说之语亦...
English
Above the unarisen, like the color of the sun, red and clear, from the syllable Hūṃ arises a white khaṭvāṅga, the nature of bodhicitta nectar. Its head faces downward, and from it descends white nectar, falling into it, swirling three times counterclockwise, melting and transforming into a mercury-colored, extremely cool nectar. In the sky above it, Oṃ Ā Āḥ Ī Ī Ū Ū Ṛ Ṝ Ḷ Ḹ E AI O AU Aṃ Aḥ, Ka Kha Ga Gha Ṅa, Ca Cha Ja Jha Ña, Ṭa Ṭha Ḍa Ḍha Ṇa, Ta Tha Da Dha Na, Pa Pha Ba Bha Ma, Ya Ra La Va Śa Ṣa Sa Ha Kṣa Hūṃ Hūṃ Phaṭ, all colors complete. Among them, Oṃ is white, Āḥ is red, and Hūṃ is blue, stacked from top to top. From this, the three wheels of deities and their retinues radiate five lights. From the nectar residing in the ocean and other places, and from the hearts of all the Buddhas, Bodhisattvas, heroes, and heroines of the ten directions, invite the nectar, and visualize all sentient beings as the deities of the three wheels, melting with the bliss of absorption. All of that dissolves into the three syllables, Oṃ Āḥ Hūṃ. Again, in sequence, it melts into nectar and dissolves into the torma, becoming a great ocean of nectar, complete with color, smell, taste, ability, and power. Oṃ Āḥ Hūṃ, bless three times. In the sky in front of oneself, from the complete Hūṃ syllable arises the mandala of the glorious Cakrasaṃvara, the sixty-two deities, with supports and supported, along with the eight great charnel grounds, instantly accomplished. Then, stepping on the feet and looking upwards, in this posture, and with the threatening mudra, say Phet. From the light of the Hūṃ syllable in one's heart, invite the wisdom being, the mandala of the glorious Cakrasaṃvara, the sixty-two deities, surrounded by the protectors of the outer directions and the lords of the fields, and the hosts of beings of the three realms. Jaḥ Hūṃ Baṃ Hoḥ. Yoga Śuddha... once. Samaya Tvaṃ. Samaya Ho. Three times. Offer water for drinking and washing the feet. In the left hand, from Ā arises the moon, in the right hand, from Kā arises the sun, in the center, from Hūṃ arises the moon, sun, and Hūṃ, complete, transforming into the vajra mudra. Visualize taking the torma vessel with the hand, as well as the goddess of measure, the samaya measure, and the speech spoken by them also...
Chinese
于彼顶礼。 何者坛城仪轨甘露之门，百千开启解脱胜妙之殿，无量众生进入之喜宴，赐予成就之果此稀有法。 故当由以观修及念诵而获得自加持之位的具德上师们，对具足信奉此殊胜大乘之善缘的弟子们，如实赐予灌顶并摄受之。 灌顶亦为以坛城事业为先导者。 故于此有十一种真实，即： 祈请、近修、地仪轨，备前、绘线、敷彩亦欢喜，设饰、修持、自入，摄徒、后行之事。 如是则有弟子的祈请，为灌顶之义而慰问近修，地之仪轨，安住于备前，绘线，敷彩，设饰及供品，修持坛城，自入，摄受弟子，后行之事。 初、祈请者，弟子献曼扎云： 遍知导师，世间众生之引导天，于轮回泥之众中，救护沉溺无依我。 如是祈请三次。 上师云： 轮之供品次第如是，汝之所有皆已备妥耶？ 恭敬瑜伽母等，能令瑜伽欢喜耶？ 如是问已，答云：已备妥。及能作也。 又如是云： 守护誓言且示现者，子汝是否欢喜耶？ 如是问时，答云：我极欢喜。 此际于为弟子作遣除障碍及罪障之后，如仪轨中所出，修护轮。 诵四面尊之护索系于颈间。 作祈愿及吉祥语等。 二者、近修者，天尊之近修者： 如修法中所述，圆满观想天尊瑜伽坛城轮。 主尊父母之心咒三万遍。 心咒之四瑜伽母各五千五百遍。 三轮各二万遍。 八门眷属母亦各诵五千五百遍。 此乃广大之规。 三轮之念诵
English
Homage to that. The mandala ritual, the gate of nectar, Opens hundreds of thousands of times into the excellent palace of liberation, A joyous feast for limitless beings to enter, This wondrous Dharma bestows the fruit of accomplishment. Therefore, those virtuous teachers who have attained the state of self-blessing through contemplation and recitation should bestow the empowerment perfectly and embrace those virtuous disciples who are fortunate enough to have faith in this supreme vehicle. That empowerment is also one that is preceded by the activity of the mandala. Therefore, here there are eleven realities, namely: Supplication, approach, ground ritual, Preparation, drawing lines, applying colors also joyfully, Setting up ornaments, accomplishment, self-entry, Taking disciples, subsequent activities. Thus, there is the disciple's supplication, The approach of comforting for the sake of empowerment, The ground ritual, Abiding in preparation, Drawing lines, Applying colors, Setting up ornaments and offerings, Accomplishing the mandala, Self-entry, Taking disciples, Subsequent activities. First, the supplication is: The disciple offers a mandala, saying: Omniscient teacher, Guide of all beings in the world, In the midst of the swamp of samsara, Protect me, who am drowning and without refuge. Thus, supplicate three times. The teacher says: The offerings of the wheel are in order, Have you prepared everything? With respect, can you make the yoginis and yogis happy? Having asked thus, he replies: It is prepared. And I can do it. Again, he says: You who uphold the vows and show them, Son, are you delighted? When asked thus, he replies: I am very delighted. At this time, after the disciple has been cleansed of obstacles and sins, As it appears in the sadhana, meditate on the protection wheel. Tie the protection cord of the four-faced deity around the neck. Make aspirations and auspicious words, etc. Second, the approach is: The approach to the deity is: As described in the sadhana, fully visualize the deity's yoga mandala wheel. The heart mantra of the main father and mother, three hundred thousand times. The four yoginis of the heart mantra, five thousand five hundred times each. The three wheels, twenty thousand times each. The eight gate-keeper mothers also recite five thousand five hundred times each. This is the extensive method. The recitation of the three wheels
English
It is a medium abandonment, mainly a collection of recitations of the parent deities. There is also a method of intercourse with the four-faced four Yoginis of the Essence, and the eight-door Mothers with the eight feet of the Father. If it is accomplished in this way, it is very good. To practice by pacifying obstacles, as explained below, it is certain to practice the deity of action in the action vase. According to the views of many ancient Indian and Tibetan lamas, like the vase empowerment, all the deities of the mandala are practiced. If it can be accomplished in that way, it is good. The practice of descending wisdom is to place the substances in the skull cup by descending wisdom, and recite "Om Tistha Maha Krodha" etc., and the mantra of tuning the voice. One's own pride as the main deity is the way to descend the letters of the mantra on the substances. If all three of these practices cannot be accomplished, then the first thing to do is to make the practice of approaching the deity the main thing. There is no fixed order of practice and supplication, so do whatever is comfortable. The third is the earth ritual, which has four parts: examining the earth, requesting the earth, purifying, and occupying. The first is the same as usual, and also refer to the scriptures. The second is to request the earth from the owner of the place, to request the earth from the worldly protectors, to request the earth from the mandala deities, and to request the earth from the earth goddess. The first is to transform oneself into glorious Heruka. Offer the torma and offerings, cleanse with "Sumbha", purify with "Svabhava", and bless with "Om Ah Hum". Om, all you place deities, ground deities, village deities, and permanent residents, and all the field retinues. Om Akaro Mukham Sarva Dharmanam Adyanutpannatvat Om Ah Hum Phat Svaha. Offer by reciting three or five times, etc., and offer from "Argham" to "Shapta". Whoever dwells in this place, gods and nagas, yakshas, rakshasas, or other beings, for the purpose of the mandala, I ask you to grant this land. Pray like this three times, accompanied by the sound of music, and throw it outwards. The second is to visualize inviting all the worldly protectors, such as the guardians of the directions, who dwell in the eight great charnel grounds. By "Om Akka Dhana Bandhana Khakkhadana Sarvadusta Na Hana Ha Da Ghataya Mama Shanti Kuru Hum Hum Phat Phat Jah Svaha." to summon, by "Om Kha Kha Khvahi Khvahi" to "Mama Sarva Siddhi Me Prayacchantu Svaha." Recite three times etc.