Chinese
གི་ཡེ་ཤེས་པ་去世。如果另有事业线，则用它，没有就用本来的命线来做事业线。分成二十大份后，左右各十份。第一，中心三瓣。花蕊金刚鬘于内围绕。第四做天幡。剩余马首四式。第九与共同相同。第十墓地一半。围墙和火山之地。如是说。于有权者，从外依次画白色、黄色、红色、绿色、蓝色的五条线，约一捧之长，仅由上师绘制，用颅骨覆盖。其上放置金刚杵。手中拿着一些花，念诵：“此乃法界完全清净，众生界彻底解脱。幻化名为大王，颜色的事业真实开始。”并撒花。之后，一切都可随意绘制，中心蓝色，花蕊杂色，八瓣红色，上图美丽色彩。白色底上蓝色金刚杵的鬘。天幡方位颜色，欲妙红色。外郭黄色，半边蓝色门，马首与共同相同。墓地黑色底上白色标志。白色围墙上蓝色金刚杵。火山颜色各异。神像为中央的中心有颅骨和卡杖嘎。花瓣上，东边金刚杵，南边珍宝，西边莲花，北边宝剑，四隅宝瓶颅骨。天幡上画八吉祥宝瓶。第二，房屋用一切装饰品装饰。经文中说，此时要围绕宝瓶。供品的差别要陈设不少于十种，简略则陈设两个朵玛。其他则陈设五部神、方位守护神、田地守护神和地主的朵玛，共八个。若有特殊的护法等的朵玛也可陈设。第三是上师面前陈设五供，金刚铃、手鼓、内供、食用、洗脸、涂油等器皿聚集。念诵“吽”，以“嗡 班杂 惹叉”等念诵三遍进行守护。将内供像朵玛一样加持，用金刚杵尖端对坛城和用具进行洒扫，念诵“嗡 阿 吽”多次。先行朵玛和处所用具加持。神像。
English
Gi Yeshepa passed away. If there is another activity line, use that; if not, use the original life line as the activity line. After dividing it into twenty large parts, ten parts each on the left and right. First, the center with three petals. The stamen vajra garland is circled inside. Fourth, make the god banner. The remaining four styles of horse heads. The ninth is the same as the common one. Tenth, half of the cemetery. The enclosure and the place of the volcano. So it is said. For the empowered one, the teacher alone draws five lines of white, yellow, red, green, and blue from the outside in sequence, about a handful long, and covers them with a skull. Place a vajra on top of it. Holding some flowers in hand, recite: "This is the completely pure realm of Dharma, the realm of sentient beings is completely liberated. The illusion is called the great king, the work of colors truly begins." And scatter flowers. After that, everything can be drawn as desired: the center is blue, the stamens are variegated, the eight petals are red, and the upper drawing has beautiful colors. A garland of blue vajras on a white background. The god banner has directional colors, and the desired qualities are red. The outer frame is yellow, half blue door, the horse head is the same as the common one. The cemetery has white symbols on a black background. The white enclosure has a blue vajra. The volcano has various colors. The deities are the skull and khatvanga in the central center. On the petals, the vajra in the east, the jewel in the south, the lotus in the west, the sword in the north, and the vase skulls in the four corners. Draw the eight auspicious vases on the god banner. Second, the house is decorated with all ornaments. The scriptures say that at this time, vases should be arranged around. The distinctions of offerings should be arranged with no less than ten types, or briefly arranged with two tormas. Otherwise, arrange the tormas of the five deities, the directional guardians, the field guardians, and the earth lords, a total of eight. If there are special protector tormas, they can also be arranged. Third, in front of the teacher, arrange the five offerings, vajra bell, hand drum, inner offering, food, face washing, oiling, and other utensils. Say "Hum," and protect by reciting "Om Vajra Raksha," etc., three times. Bless the inner offering like a torma, and purify the mandala and utensils with the tip of the vajra, reciting "Om Ah Hum" many times. Bless the preliminary torma and the place utensils. Deities.
Chinese
全部刹那间化为光团。因此，所依的宫殿及所依的本尊和眷属，以方便智慧的自性刹那间显现，如从日轮之上，种种金刚地基等，直到完全围绕之间，按照修法仪轨。其中“埃”等字，以及“扬”等字，“让”等字，“芒”等字，“蓝”等字，“榜”等字，“吽”等字，“仲”等字全部舍弃。中央是八瓣红莲，莲心和四方是各自的日轮。花瓣之间是充满甘露的宝瓶。神像之上是八吉祥瓶等。中央的主尊是蓝色的吉祥黑汝嘎等，住在中央。东面花瓣上的神像是金刚空行母等，拿着颅器。南面花瓣上的神像是宝生空行母等，拿着卡杖嘎。西面花瓣上的神像是莲花等，拿着箭。北面花瓣上的神像是杂色等，拿着手鼓。五位天女等，拿着。自己心间的种子字的光芒，迎请安住在虚空中的准备本尊，金刚萨玛扎。做一些供养赞颂。用“札吉 吽 札”等四种真言，融为无二。嗡 班杂 扎贝 萨亚 吽。自身进入坛城中央。嗡 班杂 俄嘎 扎 萨玛雅 扎贝 萨亚 吽。以手印等四次打开坛城之门。清净上师等，开始，念诵一座的时间，圆满观修现证。札 吽 榜 霍，念诵七遍。自身生起坛城和影像坛城无二融入。经文中说此时安放宝瓶坛城。主尊父母以铃声和合入定的结合处所发出的光芒，迎请智慧轮。进入我的口中。从金刚道中散布到明妃的莲花上。能依和所依的坛城从明妃的空性中取出。安住在前方的虚空中。吽字驱逐邪魔。如清净上师时一样进行供养。以五种供养进行赞颂。以“札吉 吽 札”等迎请融入坛城。心间的光芒迎请灌顶本尊佛菩萨等，顶髻
English
All instantly transformed into balls of light. As a result, the supporting palace and the supported deities and retinue, with the nature of skillful means and wisdom, instantly became clear, like from the top of the sun mandala, the various vajra ground, etc., until completely surrounded, according to the sadhana ritual. Among them, the letters "E," etc., and the letters "Yam," etc., "Ram," etc., "Bam," etc., "Lam," etc., "Pam," etc., "Hum," etc., "Bhrum," etc., are all discarded. In the center is an eight-petaled red lotus, with a sun mandala each at the lotus heart and in the four directions. Between the petals are vases filled with nectar. Above the deities are eight auspicious vases, etc. The central main deity is the blue glorious Heruka, etc., residing in the center. The deity on the eastern petal is Vajra Dakini, etc., holding a skull cup. The deity on the southern petal is Ratna Dakini, etc., holding a khatvanga. The deity on the western petal is Padma, etc., holding an arrow. The deity on the northern petal is Samantabhadri, etc., holding a damaru. The five goddesses, etc., holding. With the rays of light from the seed syllable in one's heart, invite the preliminary deities residing in the sky, Vajrasamadza. Make some offerings and praises. With the four mantras such as "Takki Hum Dza," etc., merge into non-duality. Om Vajra Praveshaya Hum. Oneself enters the center of the mandala. Om Vajra Urghata Samaya Praveshaya Hum. Open the door of the mandala four times with mudras, etc. Pure Lama, etc., starting, recite for the duration of one session, fully contemplate the complete realization. Dza Hum Bam Ho, recite seven times. The self-generation mandala and the image mandala merge into non-duality. The text says that at this time the vase mandala should be placed. The main father and mother, with the sound of the bell and the light emanating from the union of samadhi, invite the wheel of wisdom. Enter my mouth. From the vajra path, spread to the lotus of the consort. The dependent and the supporting mandala are taken out from the emptiness of the consort. Reside in the sky in front. Hum expels obstacles. Make offerings as in the case of the pure Lama. Praise with the five offerings. With "Takki Hum Dza," etc., invite and absorb into the mandala. With the light of the heart, invite the empowerment deities, Buddhas and Bodhisattvas, etc., the crown.
Chinese
那之后，进行坛城的灌顶和加持。 观想供品，念诵“吽 (ཧཱུཾ，梵文 देवनागरी：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽)”，驱除障碍。 多次念诵三字明，加持。 与“缘起性空”等的偈颂结合，以“嗡 (ཨོཾ，梵文 देवनागरी：ॐ，梵文罗马转写：oṃ，汉语字面意思：嗡) 希 (ཤྲཱི，梵文 देवनागरी：श्री，梵文罗马转写：śrī，汉语字面意思：吉祥) 嘿汝嘎 (ཧེ་རུ་ཀ，梵文 देवनागरी：हेरुक，梵文罗马转写：heruka，汉语字面意思：嘿汝嘎) 五 (པཉྩ，梵文 देवनागरी：पञ्च，梵文罗马转写：pañca，汉语字面意思：五) 瑜伽母 (ཌཱ་ཀི་ནཱི，梵文 देवनागरी：डाकिनी，梵文罗马转写：ḍākinī，汉语字面意思：空行母) 阿甘 (ཨརྒྷཾ，梵文 देवनागरी：अर्घं，梵文罗马转写：arghaṃ，汉语字面意思：供水) 普拉底恰 (པྲ་ཏཱིཙྪ，梵文 देवनागरी：प्रतीच्छ，梵文罗马转写：pratīccha，汉语字面意思：领受) 阿 (ཨཱཿ，梵文 देवनागरी：आः，梵文罗马转写：āḥ，汉语字面意思：啊) 吽 (ཧཱུཾ，梵文 देवनागरी：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽)”等，以供水为首的五种妙欲，包括音乐，以及“颜色形状好”等五种欲妙，以及“所有逝者”等七政宝，以及“从今乃至证菩提”等八种妩媚，进行供养。 内供： 如同朵玛一般加持。 嘿汝嘎吉祥金刚瑜伽母， 库库日巴海生金刚， 托姆比巴和提利那若巴， 寂护贤善法慧， 法金刚嗔恨金刚， 俄敦衮噶俄敦光荣称， 仁桑法王和义成吉祥， 菩提吉祥贤菩提吉祥成， 扎西吉祥成慧贤， 解脱足和至尊拉旺扎， 向根本传承上师们供养。 嗡 (ཨོཾ，梵文 देवनागरी：ॐ，梵文罗马转写：oṃ，汉语字面意思：嗡) 阿 (ཨཱཿ，梵文 देवनागरी：आः，梵文罗马转写：āḥ，汉语字面意思：啊) 吽 (ཧཱུཾ，梵文 देवनागरी：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽)。 然后在各个本尊心咒的末尾加上三字明，用左手拇指和食指拿起供养。 再次念诵三字明八遍，供养给住在尸陀林的人们。 如果愿意，也可以在此处供养护法和地神。 秘密供养是： 从“佛陀瑜伽母的头”开始，直到“从阿瓦都提的道路，转变为菩提心的本质，遍布身体的各个部分，体验无二的乐空智慧身。” 这样说。 然后是赞颂： “龇牙咧嘴”等，以及第五个，以及成就者库库日巴自己所作的赞颂也赞颂： 吉祥金刚瑜伽母， 转变为瑜伽母的坛城， 五种智慧和三身， 为了救度众生而顶礼。 所有金刚瑜伽母， 断除一切妄念的束缚， 善于进入世间事业， 向所有这些顶礼赞颂。 无二智慧瑜伽母， 俱生之味平等，
English
Then, perform the empowerment and blessing of the mandala. Focusing on the offerings, dispel obstacles by reciting "Hūṃ (ཧཱུཾ，梵文 देवनागरी：हुं，梵文罗马转写：hūṃ，Literal meaning: Hūṃ)." Bless by reciting the three seed syllables many times. Combine with verses such as "Dependent arising." With "Oṃ (ཨོཾ，梵文 देवनागरी：ॐ，梵文罗马转写：oṃ，Literal meaning: Om) Śrī (ཤྲཱི，梵文 देवनागरी：श्री，梵文罗马转写：śrī，Literal meaning: Glorious) Heruka (ཧེ་རུ་ཀ，梵文 देवनागरी：हेरुक，梵文罗马转写：heruka，Literal meaning: Heruka) Pañca (པཉྩ，梵文 देवनागरी：पञ्च，梵文罗马转写：pañca，Literal meaning: Five) Ḍākinī (ཌཱ་ཀི་ནཱི，梵文 देवनागरी：डाकिनी，梵文罗马转写：ḍākinī，Literal meaning: Dakini) Arghaṃ (ཨརྒྷཾ，梵文 देवनागरी：अर्घं，梵文罗马转写：arghaṃ，Literal meaning: Water offering) Pratīccha (པྲ་ཏཱིཙྪ，梵文 देवनागरी：प्रतीच्छ，梵文罗马转写：pratīccha，Literal meaning: Accept) Āḥ (ཨཱཿ，梵文 देवनागरी：आः，梵文罗马转写：āḥ，Literal meaning: Ah) Hūṃ (ཧཱུཾ，梵文 देवनागरी：हुं，梵文罗马转写：hūṃ，Literal meaning: Hūṃ)," etc., offer the five desirable objects, including music, preceded by water offerings. With "Good color and shape," etc., offer the five objects of desire. With "All Sugatas," etc., offer the seven royal emblems. With "From today until enlightenment," etc., offer the eight kinds of charm. Inner Offering: Bless like a torma. Heruka Glorious Vajra Yoginī, Kukkuripa Ocean-Born Vajra, Ṭombipa and Tilopa Naropa, Śāntarakṣita Good Dharma Wisdom, Dharma Vajra Wrathful Vajra, Ngoktön Kunga Ngoktön Glorious Fame, Rinzang Chögyalpa and Döndrup Pal, Jangchub Palsang Jangchub Paldrub, Trashipaldrub Lodrö Palsang, Drolchok Zhab and Jetsun Lhawang Drak, Offerings to the root and lineage lamas. Oṃ (ཨོཾ，梵文 देवनागरी：ॐ，梵文罗马转写：oṃ，Literal meaning: Om) Āḥ (ཨཱཿ，梵文 देवनागरी：आः，梵文罗马转写：āḥ，Literal meaning: Ah) Hūṃ (ཧཱུཾ，梵文 देवनागरी：हुं，梵文罗马转写：hūṃ，Literal meaning: Hūṃ). Then, add the three syllables to the end of each deity's mantra, take it with the left thumb and forefinger, and offer it. Again, offer to those dwelling in the charnel ground by reciting the three syllables eight times. If you wish to offer to the Dharma protectors and local deities, offer it here. The Secret Offering is: Starting from "The head of the Buddha Yoginī," until "From the path of the Avadhūti, transformed into the essence of bodhicitta, pervading all parts of the body, experiencing the non-dual bliss-emptiness wisdom body." So it is said. Then the Praise is: "Gritting teeth," etc., and the fifth one, and also praise with the praise composed by the accomplished Kukkuripa himself: Glorious Vajra Yoginī, Transformed into the mandala of Yoginīs, The five wisdoms and the three bodies themselves, I prostrate to the one who protects beings. As many Vajra Yoginīs as there are, Cutting the bonds of all thoughts, The one who fully engages in worldly activities, I prostrate and praise to all of them. Non-dual wisdom Yoginī, Co-emergent taste is equal,
Chinese
我。 无我自性大手印。 礼赞诸佛空行母。 菩提心妙极清净。 不变金刚之法界。 不动金刚大智慧。 礼赞金刚空行母。 胜施母乃大乐。 无尽金刚宝藏界。 无上灌顶之。 宝生空行母礼赞。 无垢之法极清净。 身语意乃离相。 证得无垢大智慧。 莲花空行母礼赞。 金刚事业无阻碍。 瑜伽自在众生怙。 精勤证得大智慧。 事业空行母礼赞。 如是说。 此处亦以火供与会供轮之供养作供。 其后若仅陈设二供食，则如供食仪轨献供食。如陈设八供食，则第一至第五供食为超世间眷属，第六阿嘎若，以十遍回向护方，第七如供食仪轨回向护田，第八地主供食则以卡巴玛之咒语施放。 若有个别之护法，亦应于此时机随顺安插。 其后，往昔之上师们认为此时应唱诵三昧耶之歌。然经典中未有说明，故删减亦可。第四，仅是给予弟子灌顶，接受自入而已。 第二，引导弟子进入坛城，实际灌顶，于帷幕之外宣说前行之法。弟子献曼达。 诸法如影像。 从“见”至“愿见”之间说谛实力。 诸佛之自性身。 皈依上师怙主。 主尊与空行母等。 礼敬一切诸天。 于大解脱之胜城中。 祈请怙主引导我进入。 如来一切之住所。 嘿汝嘎（藏文：ཧེ་རུ་ཀ，梵文天城体：हेरुक，梵文罗马拟音：heruka，汉语字面意思：嘿汝嘎）吉祥大城。 心要