Chinese
也给予涂抹。因此，念诵“阿底苏康”。用三字真言解开眼罩。这样，获得秘密灌顶，清净语之垢染，有权修习上门咒语瑜伽，以及展示享用之誓言。第三个是智慧本智灌顶：弟子献上曼扎。上师（说）：地位尊贵自性，大福分赐予我。善逝之灌顶，圆满成办佛菩提，以您殊胜之苦行，恳请您务必赐予我，以此利益无量众生，我将如您一般调伏。如此祈请三次。用三字真言系上眼罩。然后，从上师的心间，观想一位具足特征的明妃，被加持成佛母空行母，美丽动人，充满青春活力。你们都要观想自己显现为嘿汝嘎，并与之拥抱。这位美人可以掌握，被诸佛赞叹为应侍奉者。她是令人心生喜悦的陀罗尼母，你们要时常念诵她。由于自显本尊父母双运，脐轮拙火智慧之火，具有阿（藏文，梵文天城体，a，无）短音热的自性，熊熊燃烧，安住于此，顶轮明点融化，四喜在相续中生起。用三字真言解开眼罩。这样，获得智慧本智灌顶，清净意之垢染，有权修习下门咒语瑜伽。第四个是句义灌顶宝：献上一个曼扎。所诠释之义是乐空无二的智慧，所知事物本性的实相，在第三灌顶时通过经验的方式确定，因此，它的自性从原始以来就是光明、大乐、一切圆满。如经续所说：诸法自性光明，本来清净无垢染，以方便之言说，因此成为具足五种自生智慧。如此过渡之后，稍微安住于实相。这样，获得第四灌顶，身体、语言、意识三者执为 अलग अलग 的想法得以清净，有权修习究竟之法瑜伽。主尊如何开示等，献上曼扎。从今以后等同于共同仪轨。
English
Also give the application. Therefore, recite "Ati Sukham." Remove the blindfold with the three syllables. Thus, having received the secret empowerment, the defilement of speech is purified, and one has the authority to practice the yoga of the upper gate mantra, and to demonstrate the vows of eating. The third is the empowerment of wisdom and primordial awareness: The student offers a mandala. The teacher (says): The nature of great status, grant me great fortune. The empowerment of the Sugatas is to accomplish Buddhahood and enlightenment, by your supreme asceticism, I beseech you to grant me, and thereby benefit immeasurable beings, I will tame as you do. Pray three times in this way. Tie the blindfold with the three syllables. Then, from the heart of the teacher, visualize a consort with characteristics, blessed as a Buddha Dakini, beautiful and full of youth. You should all visualize yourselves as appearing as Herukas and embrace her. This beauty can be grasped and praised by all the Buddhas as one to be served. She is the Dharani Mother who brings joy to the mind, you should always recite her. Due to the union of the self-appearing deity, the father and mother, the fire of the wisdom of the navel tummo, with the nature of the short sound of A (Tibetan, Devanagari, a, meaning "none"), blazing, abiding in this, the bindu of the crown melts, and the four joys arise in the continuum. Open the blindfold with the three syllables. Thus, having received the empowerment of wisdom and primordial awareness, the defilement of mind is purified, and one has the authority to practice the yoga of the lower gate mantra. The fourth is the precious word empowerment: Offer a mandala. The meaning to be interpreted is the wisdom of inseparable bliss and emptiness, the reality of the nature of knowable things, determined through experience at the time of the third empowerment, therefore, its nature has been luminosity, great bliss, and all perfections from the beginning. As it is said in the tantra: The nature of all dharmas is luminosity, originally pure and without defilement, by means of expedient speech, therefore it becomes endowed with five self-born wisdoms. After such a transition, settle slightly into reality. Thus, having received the fourth empowerment, the idea of holding the three of body, speech, and mind as separate is purified, and one has the authority to practice the ultimate Dharma yoga. How the main deity instructed, etc., offer a mandala. From now on, etc., is the same as the common ritual.
English
If the four empowerments are conferred on separate days, then, except for the secret and wisdom empowerments and the subsequent empowerment, from the water empowerment to the asceticism empowerment, they are mostly preceded like the vase empowerment. The difference is that the vows of the mudra are performed after the asceticism. The third root chapter, the subsequent ritual, is the same as what was said during the land ritual for the offering of blessings and the method of offering. Praise with the fifth verse. From "not obtained" and so on, from forgiveness to auspiciousness, it is the same as the preparation stage. At the end of "Om, you accomplish all beings' benefit," recite "Om Ah Hum Vajra Muh (藏文：ཨོཾ་ཨཱཿཧཱུཾ་བཛྲ་མུཿ，梵文天城体：ओṃ आः हूँ वज्र मुः，梵文罗马拟音：oṃ āḥ hūṃ vajra muḥ，汉语字面意思：Om Ah Hum Vajra Muh)" three times to invite the wisdom beings to descend. Recite "Jah Hum Bam Hoh (藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हूँ वं होः，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：Jah Hum Bam Hoh)" seven times to merge the samaya beings into oneself. Sweep away the colored powder with the mantra of Akaroh (藏文：ཨ་ཀཱ་རོ，梵文天城体：अकारो，梵文罗马拟音：akāro，汉语字面意思：A). Sprinkle drops of fragrant water. Invite the colored powder into the water. Perform a peaceful fire offering at the site of the mandala. If a stake was actually driven in before, then the stake must also be pulled out. May all beings become Herukas by the merit of writing clearly the mandala ritual of the King of Tantras, the Great Illusion! This "Mahamaya Mandala Ritual - Jewel Lamp" was written by Gyalkhampa Taranatha, urged by the words of Dorje Dzinpa Jampa Ngawang Kunga. It is also said that the Indian texts are difficult to understand, and some lineages have been interrupted. The works written by those who are skilled in this tradition and have attained accomplishment, who have come to this place, are somewhat uncomfortable to express. Some scholars have written, because they have collected various examples, so the essence of the blessing is interrupted, and no other clear texts with oral instructions have been seen. Therefore, I have made a slight effort according to the texts and oral instructions. There are four Indian mandala rituals for Mahamaya, of which "Mandala Sequence Clearly" is the translation of the translator Zhonnu Tsultrim. Many old copies of this ritual do not have a colophon. Some say that it was made by Kukkuripa. Mar and Ngok also think so. In fact, it is certain that this is Kukkuripa's actual teaching or the unerring transmission of the teaching. Some say that it was made by the Black Practitioner, considering that the details of the ritual are very similar to the collected mandala ritual. Another was made by Palgyenpa, and the Vinaya.
Chinese
萨耶所著之坛法存在。据说是由库库日巴本人所著的灌顶仪轨有一部由俄翻译的，但可以确定不是库库日巴的作品。关于印度的成就法坛城，有国王达摩波罗之前的作品，之后有六门之间的作品，再之后有阿巴亚的作品，以及之后出现的作品。如果了解这四个时期文献的写作方式各不相同，那么这个清晰的次第属于第一类。其他的这些属于第三类，因此，摩诃摩耶的根本坛法就在这个次第中。因为这里也有听闻讲说的教言，所以是具有加持传承的。这里，将前辈传承的补充仪轨等作为口诀，舍弃了与喜金刚等混合后与此论不符之处，进行了纯净化。 于无漏乐中喜悦嬉戏， 为调伏四魔之忿怒身， 敬礼幻化嘿汝嘎之后， 依于圆满次第说修法。 此处略述摩诃摩耶引导之精要。此有二：前行与正行。初者有二：净除罪障与积累资粮。初者，如共同一般行皈依发心，并勤修嘿汝嘎百字明之瑜伽。此与共同无异，无需刹那间生起金刚萨埵及加持三处等。二者，于前方陈设作为所依之五堆曼扎。观想彼等为五组狮子宝座。前方亦陈设力所能及之供品。于中央之座上观想上师与摩诃摩耶父母无别，于四方之座上观想四空行母。观想周围遍布一切应供者。供养之加持与奉献如共同仪轨。其后，供养曼扎，初末各一次广供，中间以七堆之数计数，每座不少于一百零八次。于每座之末，猛烈祈请，令供养境
English
There is a mandala ritual composed by Sa-gye. There is an initiation ritual said to be composed by Kukkuripa himself, translated by Ngo, but it is certain that it is not Kukkuripa's work. Regarding the types of sadhana mandalas in India, there are works before King Dharmapala, then works between the six gates, then works by Abhaya, and then works that appeared later. If one understands that the writing styles of the scriptures of those four periods are different, then this clear sequence belongs to the first type. The others belong to the third type, so the root mandala ritual of Mahamaya is in this sequence. Because there are also instructions for listening and explaining here, it is a lineage with blessings. Here, the supplementary practices of the previous lineages are treated as pith instructions, and those that are mixed with Hevajra etc. and do not conform to this text are discarded, and it is purified. Joyfully playing in the uncontaminated bliss, For the sake of subduing the four maras, the wrathful body, Having prostrated to the illusory Heruka, Based on the completion stage, the method of accomplishment is explained. Here, I will briefly state the essence of the Mahamaya guidance. This has two parts: preliminary practices and the main practice. The first has two parts: purifying sins and obscurations, and accumulating merit. The first is to take refuge and generate bodhicitta in accordance with the common practice, and to diligently practice the yoga of the hundred-syllable mantra of Heruka. This is the same as the common practice, and there is no need to generate Vajrasattva in an instant and bless the three places, etc. The second is to arrange a five-pile mandala as a support in front. Visualize them as five sets of lion thrones. Also arrange offerings in front as much as possible. On the central seat, visualize the guru and Mahamaya father and mother as inseparable, and on the four seats in the four directions, visualize the four dakinis. Visualize that all those worthy of offering surround the perimeter. The blessing and offering of the offerings should be in accordance with the common ritual. Then, offer the mandala, with one extensive offering at the beginning and end, and in between, count the number of sessions with seven piles, offering no less than one hundred and eight times per session. At the end of each session, pray intensely, so that the object of offering
Chinese
诸尊融入主尊及眷属五尊。四位天女也融入主尊。再次猛烈地生起敬信，观想上师嘿汝嘎父母也融入自身，稍作安住。第二、正行分四：下劣的身之瑜伽，甚深的咒之瑜伽，究竟的法之瑜伽，以及附加意义的幻化三续之窍诀。第一，应当按照阿阇黎咕咕日巴所造的广、中、略三种修法中的任何一种进行修持。如果不能做到那样，就以皈依、发心为前行，以空性（梵文天城体：शून्यता，梵文罗马拟音：shunyata，汉语字面意思：空性）来清净。从空性之中，刹那间观想自己显现为大幻化嘿汝嘎之身。观想此身如彩虹一般，显空不二。第二、咒之瑜伽分二：上门咒之瑜伽和下门咒之瑜伽。第一又分三：轮咒之瑜伽，明点咒之瑜伽，细微咒之瑜伽。第一又分三种：依于一轮，依于二轮，依于四轮。第一是：身体摆出毗卢遮那佛的七支坐法。三次排除浊气，自然安住。这二者是下面一切的基础。然后，身体的中央有三脉平行排列。中脉具有四种特征：红色、正直、纤细、光明。左脉红色，充满洛迦（梵文天城体：रक्त，梵文罗马拟音：rakta，汉语字面意思：血）。右脉白色，充满昆达（梵文天城体：कुन्द，梵文罗马拟音：kunda，汉语字面意思：白色茉莉）。三脉的上端到达顶轮。下端在脐轮的脉结，进入法生三脉之中。中脉的下端，在脐轮中有阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。左脉有三十二个嘎字（藏文：ཀཱ，梵文天城体：का，梵文罗马拟音：ka，汉语字面意思：嘎），从上到下依次排列。右脉有十六个阿利字（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿），从下到上依次排列。据说这种排列字母的方式是阿阇黎那若巴的观点。其他精通大幻化的阿阇黎们说，阿利嘎利上下顺序应该颠倒。然后稍微屏住气，以上下之气催动脐轮的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），观想稍微燃烧，并且增长安乐暖热之觉受。第二是：与刚才所说相同，所缘的对境相同，只是在顶轮的中脉之中有白色吽字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：吽）。