English
Ra! In the navel, the mandala of Chakrasamvara with sixty-two deities. In the secret place, the mandala of Vajrabhairava with thirteen deities and four skull cups, are instantly accomplished. From the heart of the visualized deity in front, light radiates, inviting all Buddhas and Bodhisattvas, appearing as the deities of the five tantra classes, and dissolving into the mandala of the body. Jaḥ Hūṃ Vaṃ Hoḥ! Indivisibly dissolves. The consort instantly transforms into the noble Vajra Nairatmya. From the father's secret place, from the Hūṃ, dissolving into the fire that follows in the heart, transforming into Bodhicitta. Entering the mouths of all the deities of the five mandalas. Gathering together what arises from the secret path, passing through the central channel of the base body, arising from the path of Vajra and Padma, the stream of camphor and Ceylon mixing together, the five wisdom nectars mixing together, descending into the skull cup. Oṃ Sarva Tathāgata Pūja Vajra Svabhāva Ātmako'haṃ. Offering the mandala for the sake of the secret empowerment alone. Oṃ, Homage to the Great Peaceful Bhagavan! The one who delights in Vajrayogini, the one who accomplishes the unwavering mudra, the one who truly arises from the Vajra union, just like you, the great sovereign, please grant me also such sovereignty. Save me, who am drowning in the swamp of samsara, without refuge or protection. Transforming afflictions into the very nature of wisdom, please bestow upon me the great Bodhicitta. Repeat three times. Oṃ Āḥ Hūṃ. From emptiness, the student manifests with all the pleasing and symbolic implements, complete in form and features. Oṃ Deva Pitsu Vajra Hūṃ Hūṃ Hūṃ Phaṭ Svāhā. Wisdom being, Vajrasamājaḥ! Jaḥ Hūṃ Vaṃ Hoḥ! Bind the face with Āḥ Khaṃ Vīra Hūṃ. Oṃ Vajrayogacitta Utpādayāmi. Thus, generate the mind. Place the nectar on the tongue. Just as the Bhagavan Hevajra empowers the Bodhisattva son, so do I, through the secret empowerment, empower the continuum of the mind. At the end of the five principal mantras, recite the three syllables. The student also says, "Aho Mahāsukhaṃ." Likewise, empowerment is also given by the form of the wisdom Vajra Nairatmya. From "Just as" to "Mahāsukhaṃ" as before. Then, remove the face covering with the three syllables. Thus, in the mandala of conventional Bodhicitta.
Chinese
顶礼。祈请世尊吉祥悦意金刚坛城诸尊及其眷属垂念我。祈请世尊吉祥密集金刚坛城诸尊及其眷属垂念我。祈请世尊吉祥胜乐金刚坛城诸尊及其眷属垂念我。祈请世尊吉祥大幻化网坛城诸尊及其眷属垂念我。祈请世尊吉祥阎魔敌金刚怖畏金刚坛城诸尊及其眷属垂念我。祈请根本及传承之殊胜上师垂念我。祈请诸佛及菩萨垂念我。祈请勇士及空行母众垂念我。祈请吉祥速行智慧怙主护田神等及其眷属垂念我。祈请吉祥赞札种姓怙主七十五尊等内外秘密誓言众垂念我。祈请诸尊垂念我。祈请使我及一切有情众生安置于无上菩提之位。祈请使佛教法宝兴盛。祈请使一切有情众生增上安乐。特别是，祈请使以教理和证悟所摄持的一切持明者乘，加持力不衰减且极度兴盛。祈请赐予我及所有弟子殊胜及共同的一切悉地于此生。祈请使如续部诸王所说的一切事业，毫无阻碍地成就。如是祈请成就。念诵二十一遍百字明等。祈请宽恕未念诵圆满等，遗漏等，以及主要能力不足等过失。之后，安住于坛城东门之处。以诸法皆为平等性而信解。嗡，您成办一切有情之利益！赐予随顺之成就！纵然已往生佛土，祈请再次降临！如是念诵三遍，最后伴随乐器的声音。嗡 阿 卡 罗 穆 康 萨 瓦 达 玛 南 阿 迪 努 达 帕 纳 瓦 达 阿 嗡 阿 吽 啪 穆 （藏文，梵文天城体：ओम् आ कारो मुखम् सर्व धर्माणां आद्य अनुत्पन्नत्वात्，梵文罗马拟音：oṃ ā kāro mukhaṃ sarva dharmāṇāṃ ādya anutpannatvāt，汉语字面意思：嗡，啊是诸法之首，原始不生）。如是念诵，首先拆除有权者的墙壁。之后从八大线条之地开始拆除。最后随意清扫，并将本尊像等分别收拢。为了加持之目的，将坛城沙少许倾倒于自己头顶，也给需要者少许。
English
Homage. I beseech the blessings of the deities of the Mandala of the Glorious Delightful Vajra, together with their retinue. I beseech the blessings of the deities of the Mandala of the Glorious Guhyasamaja, together with their retinue. I beseech the blessings of the deities of the Mandala of the Glorious Chakrasamvara, together with their retinue. I beseech the blessings of the deities of the Mandala of the Glorious Mahamaya, together with their retinue. I beseech the blessings of the deities of the Mandala of the Glorious Yamantaka Vajrabhairava, together with their retinue. I beseech the blessings of the venerable and sacred Gurus, root and lineage. I beseech the blessings of the Buddhas and Bodhisattvas. I beseech the blessings of the assemblies of heroes and dakinis. I beseech the blessings of the Glorious Swift-Acting Wisdom Protector, the field-protecting one, together with his retinue. I beseech the blessings of the Glorious Tsong lineage protector, the seventy-five, and all the inner, outer, and secret oath-bound protectors, together with their retinues. Please consider me. Please establish me and all sentient beings in the state of unsurpassed enlightenment. Please cause the precious teachings of the Buddha to flourish. Please cause happiness and well-being to increase for all sentient beings. In particular, please cause the Mantrayana, gathered by scripture and realization, to be undiminished in blessing and to flourish greatly. Please grant me and all my disciples all the supreme and common siddhis in this very life. Please cause all the activities described in the tantric kings to be accomplished without obstruction. Thus, I request accomplishment. Recite the Hundred Syllable Mantra twenty-one times, etc. I ask for forgiveness for incompleteness, omissions, and especially for lack of ability. Then, remaining at the east gate of the mandala, with faith that all phenomena are equal in nature: Om, may you accomplish all the benefit of sentient beings! Grant the siddhis that are in accordance! Even after departing to the Buddha-field, please cause to return again! Recite this three times, finally accompanied by the sound of music. Oṃ ā kāro mukhaṃ sarva dharmāṇāṃ ādya anutpannatvāt oṃ āḥ hūṃ phaṭ muḥ (藏文，梵文天城体：ओम् आ कारो मुखम् सर्व धर्माणां आद्य अनुत्पन्नत्वात्，梵文罗马拟音：oṃ ā kāro mukhaṃ sarva dharmāṇāṃ ādya anutpannatvāt，汉语字面意思：嗡，啊是诸法之首，原始不生). Recite this, and first dismantle the wall of the empowered one. Then dismantle from the place of the eight great lines. Finally, sweep as is convenient, and gather the deity images separately. For the purpose of blessing, pour a little of the mandala sand on one's own head, and also give a little to those who need it.
Chinese
加持。将之倾入好的宝瓶中，以恭敬和供养八龙的仪式迎请并交付于河流。返回后，使滴落的痕迹隐没。以佛眼佛母的咒语拔出橛子，并以同样的咒语用牛奶充满橛子孔。若将修供连日进行，除却祭送之日外，为了祭送之目的而安住，实际正行在之后的日子里，则不需要降临虚空之神等环节。广发愿望和吉祥语，并在该处进行火供和会供轮等广大欢庆。如是所说之善，愿以此功德力，令一切有情众生，皆能获得具足七支、四身之体性的，大金刚持果位。 此乃五部主之灌顶念诵，是近处所见之达喇那他所说。吉祥！校对一次。 尼古派系喜金刚五尊本尊法。 嗡 斯瓦斯谛。 顶礼一切胜者之真身，俱生大乐黑汝嘎，五智圆满之坛城，宣说彼之修法。
English
Blessings. Pour it into a good vase, and with respect and offerings, invite and entrust it to the river with the ritual of offering to the eight nagas. Returning, make the traces of the drops disappear. Extract the stake with the mantra of the goddess Buddha Locana, and fill the stake hole with milk using the same mantra. If the practice and offering are done continuously for days, stay for the purpose of the farewell offering except for the day of the farewell offering. In the actual main practice on the following days, the parts about descending the gods of the sky are not necessary. Make extensive prayers and auspicious pronouncements, and in that place, perform extensive celebrations such as fire offerings and tsog chakras. By the virtue of what has been said, may all sentient beings in the right direction attain the state of the great Vajradhara, the essence of the four bodies with seven limbs. This recitation of the empowerment of the five classes of lords was spoken by Tāranātha, who saw it nearby. Auspicious! Checked once. Nigu tradition, the realization of the five deities of Chakrasamvara. Om Svasti. I prostrate to the mandala of the spontaneously born great bliss Heruka, the embodiment of all victorious ones, endowed with the five wisdoms, and explain its practice.
Chinese
顶礼上师！东方白色，北方绿色，西方红色，南方黄色，中心为蓝黑色四方形。其上，由（藏文：པཾ，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：班）字化现出具有花心和花蕊的各色八瓣莲花。莲花中心，由（藏文：རཾ，梵文天城体：र，梵文罗马拟音：raṃ，汉语字面意思：让）字化现出具怖畏时妃的日轮。其上，自身心识安住于红白色月轮之上的（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）。由此放出光芒，成办圣众及有情之利益，复又收摄，一切融为一体。由此转化，所依之本尊坛城圆满。中央莲座之上，自身化为吉祥黑汝嘎轮，胜乐轮，身色蓝黑，如因陀罗蓝宝石般，光芒炽燃。一面二臂，三目赤红圆转。具忿怒、娇媚、贪恋之相，略微龇出獠牙。面容极度扭曲，蹙眉，令人怖畏。如蜂般黝黑的头发结为发髻，束于顶髻之上。顶端有安住于骨轮之上的宝珠，发髻表面有各式金刚杵，左侧以半月装饰。以人骨耳环、项链、手镯、腰带和供品等装饰。全身涂满大量灰烬。头戴五骷髅冠，配有勇士飘带。以人肠为带，佩戴五十人头之项链。下身着虎皮裙。右手持金刚杵，左手持铃，拥抱明妃。左腿蜷起压着怖畏黑天，右腿伸展压着红色时妃。具有九种舞姿，相好圆满。与其相拥之明妃金刚亥母，身色红色，如劫火般光辉炽燃。右手持金刚钺刀，并以期克印压制一切方位。左手持满盛鲜血的颅碗，拥抱本尊。赤身裸体，头发散乱，以五印装饰。头戴骷髅冠，佩戴项链。右腿蜷起，左腿伸展，拥抱本尊。父母双方皆青春焕发，安住于熊熊燃烧的火焰之中。东方花瓣上为蓝色空行母，北方为绿色喇嘛，西方为杜木杰
English
Homage to the Guru! East is white, north is green, west is red, south is yellow, and the center is a square of blue-black. On top of that, from (Tibetan: པཾ, Devanagari: प, Romanized Sanskrit: paṃ, Literal meaning: Pam) arises a variegated eight-petaled lotus with a heart and stamens. In the center of the lotus, from (Tibetan: རཾ, Devanagari: र, Romanized Sanskrit: raṃ, Literal meaning: Ram) arises a sun disc with the terrifying Time Consort. Above that, one's own mind abides as (Tibetan: ཧཱུཾ, Devanagari: हु, Romanized Sanskrit: hūṃ, Literal meaning: Hum) on a reddish-white moon disc. From this, rays of light emanate, accomplishing the benefit of the noble ones and sentient beings, and then gather back, everything becoming one taste. From this transformation, the mandala of the deity, the basis, is perfected. On top of the central seat, one transforms into glorious Heruka Wheel, Chakrasamvara, with a body color of dark blue, blazing with light like an Indranila jewel. One face, two arms, three eyes red and round, moving. Possessing an expression of wrath, coquetry, and attachment, with fangs slightly bared. The face is extremely contorted, with furrowed brows and terrifying. The hair, as black as a bee, is tied into a matted topknot on the crown of the head. At the top is a jewel resting on a wheel of bones, and on the surface of the matted hair are various vajras, and on the left side it is adorned with a half-moon. Adorned with human bone earrings, necklaces, a collection of bracelets, a belt, and offerings, etc. Anointed with great ashes. Wearing a crown of five dry human heads, and with banners of heroes. With a garland of fifty bleeding heads strung with human intestines. Wearing a tiger skin loincloth. The right hand holds a vajra, and the left hand holds a bell, embracing the consort. The left leg is bent, pressing down on the terrifying Black One, and the right leg is extended, pressing down on the red Time Consort. Possessing the nine moods of dance, and complete with marks and signs. The consort embracing him is Vajravarahi, with a red body color, blazing with splendor like the fire of an eon. The right hand holds a vajra chopper and presses down on all directions with a threatening mudra. The left hand holds a skull cup filled with blood, embracing the father. Naked, with loose hair, adorned with the five seals. Wearing a crown and necklace of dry skulls. The right leg is bent, and the left leg is extended, embracing the father. Both father and mother are youthful and reside in the midst of a blazing fire. On the eastern petal is the blue Dakini, in the north is the green Lama, in the west is Dumkye.