English
Then, lead them into the three samadhis. From the syllable Oṃ at the guru's forehead, arises immeasurably the white syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), the essence of the body of all Buddhas. It dissolves into the syllable Oṃ at the disciple's forehead. The vase empowerment is received. Imagine that the impurities of the body are purified. After saying this, place the vase on the crown of the head. Sprinkle vase water on the forehead with kuśa grass. Imagine that the stream of nectar arising from the syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) fills up to the throat. Recite "The speech is the nature of all Buddhas" and "Purifying the impurities of speech," and make offerings with incense. From the syllable Āḥ at the guru's throat, emanate the syllable Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). It dissolves into the syllable Āḥ at the disciple's throat. The secret empowerment is received. The impurities of speech are purified. Sprinkle vase water on the throat. Imagine that it fills up to the heart. Likewise, recite "The nature is the impurity of mind and thought," and offer incense. From the syllable Hūṃ at the guru's heart, emanate the syllable Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). It dissolves into the syllable Hūṃ at the disciple's heart. The wisdom empowerment is received. The impurities of mind are purified. Sprinkle vase water on the heart. Imagine that it fills up to the navel. Recite "The body, speech, and mind of all Buddhas" and "The impurities of the three doors," and make offerings with incense. From the guru's three seed syllables, all three syllables arise (藏文：ཨོཾ，ཨཱཿ，ཧཱུཾ，梵文天城体：ओम्，आः，हुं，梵文罗马拟音：oṃ，āḥ，hūṃ，汉语字面意思：嗡，阿，吽). They dissolve into the disciple's three places. The fourth empowerment is received. The impurities of the three doors, together with their habitual tendencies, are purified. Sprinkle vase water on all three places and have them drink it. Imagine that it fills up to the soles of the feet. The object of realization is attained. Bestow the mantra recitation transmission in accordance with the general practice. Afterwards, the subsequent activities for the disciple, such as "How the main one," the maṇḍala offering, and "From this day forward," as well as completing the offerings, blessings, praise, receiving siddhis, the hundred-syllable mantra, confession, supplication to remain, and auspicious prayers, are also the same as the general practice. Among all the yidams, this most excellent method for generating co-emergent bliss, although previously explained extensively by others, here is employed as the essence of recitation. This condensed practice, the instantaneous generation, is the intention of Drilbu Zhungchung and Abhayākara, and the generation of the four limbs is said to be the system of Garab Dorje, and it appears similarly in the treatises of many other gurus. Thus concludes the chapter on the method for practicing the Co-emergent Hevajra. Glorious Hevajra.
Chinese
之后行持事业。顶礼盔甲诸神众。以此赞颂。嗡 诃，那摩 嘻，梭哈 呼，布 舍 吒 嘿，吽 吽 吼，啪 杭。如是尽力而为。供施食子如现观般加持。从 ཕཻཾ开始到དྲྀ་ཤྱ་ཧོཿ之间加上盔甲的咒语后供献。如前供养赞颂，以胜与寂灭平等等等祈请所愿。以卡卡等等供献空行总众的方式与通常一样。之后弟子献曼扎。以“以谁之恩德”等等，以及“诸佛之”等等，以及“说真实义之”等等祈请。常忏悔。受持五部之律仪。受持二十二种誓言等。对上师和本尊生起敬信渴仰，从身中流出甘露之流。观想三次洗净一切身体。刹那间将弟子生起为胜乐金刚，于身上安布盔甲诸神。观想诸佛全部融入盔甲神之形象，以及融入咒字之形象，以及融入手印之形象等，各自献上香和乐器。触碰曼扎坛城各处，观想本尊坛城之彼彼诸神融入弟子之各处。也以甘露于各处作点，洒于一切身体。稍许令饮用，也如是观想。之后赐予咒语之念诵传承。从今以后于千尊神之身上安布盔甲，以及观想盔甲之各各诸神，以及观想六雄之坛城也可以，对于成办盔甲之事业等，令具有能力和威力。如是生起证悟。后续之行为与通常一样。于一切时中极难得之极善之法，于各自之修法实修上，所需要之加持仪轨之，心要略微增补也。与吉祥胜乐金刚相联之盔甲六雄之加持仪轨之章节也。校阅完毕。盔甲瑜伽母六尊之加持行法之仪轨。
English
Then perform the activities. Homage to the assembly of armor deities. Praise with these words. Om Ha, Nama Hi, Svaha Hum, Boṣṭa He, Hum Hum Ho, Phat Ham. Do as much as possible. Bless the torma as in the Abhisamaya. From Pheim to Drisya Hoḥ, attach the armor mantra and offer it. Offer praise as before, and pray for wishes with victory and peace, equality, etc. The method of offering to the general assembly of dakinis with Kha Kha etc. is the same as usual. Then the disciple offers the mandala. Pray with "By whose kindness" etc., and "All Buddhas" etc., and "Speaking of the ultimate meaning" etc. Constant confession. Take the vows of the five families. Perform the taking of the twenty-two vows. By generating devotion and longing for the teacher and the front generation, a stream of nectar flows from the body. Visualize washing the entire body three times. In an instant, generate the disciple as Chakrasamvara, and arrange the armor deities on the body. Visualize all the Buddhas dissolving into the form of the armor deity, and dissolving into the form of mantra syllables, and dissolving into the form of hand seals, etc., and offer incense and music to each. Touching the places of the mandala, visualize that the deities of the front generation dissolve into the places of the disciple. Also, make dots of nectar in the places and sprinkle it on the entire body. Let them drink a little, and meditate in the same way. Then bestow the recitation transmission of the mantra. From now on, arrange armor on the body of the thousand deities, and meditate on each of the armor deities, and it is also possible to meditate on the mandala of the six heroes, so that they have the ability and power to accomplish the activities of the armor. Thus generate realization. The subsequent actions are the same as usual. The extremely rare and extremely virtuous Dharma at all times, on the practice and cultivation of each, the essential blessing ritual that is needed, is slightly supplemented. This is the chapter on the blessing ritual of the six armor heroes associated with glorious Chakrasamvara. Finished proofreading. The ritual of how to perform the blessing of the six armor yoginis.
Chinese
之后，必须确定一些细微的差别。在莲花的中心，从嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） 邦（藏文：བཾ，梵文天城体：व，梵文罗马拟音：vaṃ，汉语字面意思：邦）中生出红色金刚亥母，具有红、蓝、绿三面六臂，右三手持钺刀、颅骨杖、铁钩，左三手持颅碗、喀章嘎、绳索。从前方开始，以顺时针方向在花瓣上，从 吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽） 永（藏文：ཡོཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：永）中生出青色阎魔女，从 赫利（藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：赫利） 蒙（藏文：མོཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：蒙）中生出白色迷乱母，从 赫利（藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：赫利） 赫利（藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：赫利）中生出黄色行动母，从 吽（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出绿色怖畏母，从 帕特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：帕特） 帕特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：帕特）中生出旃扎里卡持骷髅杖。迷乱母位于月轮上，其余诸尊位于日轮上。她们都一面四臂，右二手持钺刀和达玛茹鼓，左二手持颅碗和喀章嘎。所有主尊和眷属都以右展立姿势坐在尸体座上，头戴五干骷髅冠，佩戴五十湿人头项链。其他特点都与薄伽梵母相同。咒语是：嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） 邦（藏文：བཾ，梵文天城体：व，梵文罗马拟音：vaṃ，汉语字面意思：邦）， 吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽） 永（藏文：ཡོཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：永）， 赫利（藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：赫利） 蒙（藏文：མོཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：蒙）， 赫利（藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：赫利） 赫利（藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：赫利）， 吽（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）， 帕特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：帕特） 帕特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：帕特）。赞颂文：六道之瑜伽母，行守护障碍之事业，四种事业无有阻，权能自在我敬礼。如是。护摩咒和加持盔甲时，除了替换本尊和咒语外，与六勇士的情况没有区别。极其稀有且备受赞叹的修法，以清晰易懂的次第，简明扼要地阐明。盔甲六勇士的加持仪轨章节结束。 菩提道胜乐轮的修法。 嗡 斯瓦斯谛！嘿汝嘎，众生之怙主！恭敬顶礼上师尊！菩提道胜乐轮之，修法极明晰地书写。首先进行皈依、发心和四无量心，然后在空性中稍作禅定。 舍（藏文：ཤྲཱི，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：吉祥） 嘿汝嘎 吾（藏文：ཀོ྅，梵文天城体：को，梵文罗马拟音：ko，汉语字面意思：谁） 昂（藏文：ཧཾ，梵文天城体：अहं，梵文罗马拟音：ahaṃ，汉语字面意思：我）。 舍（藏文：ཤྲཱི，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：吉祥）是无二智慧，嘿是因等空性，汝是远离积聚，嘎是不住于任何处。自身观想为俱生吉祥嘿汝嘎，身色如秋月般洁白，一面二臂，持金刚杵和铃，拥抱明妃，左腿弯曲，踩着黑色怖畏金刚。
English
After that, one must ascertain some subtle differences. In the center of the lotus, from Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Vaṃ (藏文：བཾ，梵文天城体：व，梵文罗马拟音：vaṃ，汉语字面意思：Vaṃ) arises red Vajravarahi, with three faces (red, blue, and green) and six arms. The three right hands hold a hooked knife, a skull staff, and an iron hook; the three left hands hold a skull cup, a khatvanga, and a lasso. Starting from the front, in a clockwise direction on the petals, from Haṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Haṃ) Yoṃ (藏文：ཡོཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yoṃ) arises the blue Yamani; from Hrīṃ (藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：Hrīṃ) Moṃ (藏文：མོཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：Moṃ) arises the white Mohini; from Hrīṃ (藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：Hrīṃ) Hrīṃ (藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：Hrīṃ) arises the yellow Kampini; from Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) arises the green Trasani; from Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ) Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ) arises Candika holding a skull staff. Mohini resides on a moon disc, and the others reside on sun discs. All of them have one face and four arms; the two right hands hold a hooked knife and a damaru drum; the two left hands hold a skull cup and a khatvanga. All the main deities and retinue sit in a right-extended posture on seats of corpses, adorned with crowns of five dry skulls and necklaces of fifty wet human heads. Other characteristics are similar to those of the Bhagavati. The mantras are: Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Vaṃ (藏文：བཾ，梵文天城体：व，梵文罗马拟音：vaṃ，汉语字面意思：Vaṃ), Haṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Haṃ) Yoṃ (藏文：ཡོཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yoṃ), Hrīṃ (藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：Hrīṃ) Moṃ (藏文：མོཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：Moṃ), Hrīṃ (藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：Hrīṃ) Hrīṃ (藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：Hrīṃ), Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ) Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ). The praise is: Yoginis of the six realms, performing the work of protecting from obstacles, with unobstructed four activities, I prostrate to you who have power. Thus it is. During the homa mantra and the blessing of armor, there is no difference from the case of the six heroes, except for replacing the deity and the mantra. The extremely rare and universally praised sadhana, explained in a clear and easy-to-understand order, is clarified in essence. The chapter on the blessing ritual of the armor six heroes is complete. The Sadhana of the Path to Enlightenment, Chakrasamvara. Oṃ Svasti! Heruka, Lord of Beings! Having bowed with respect to the Guru Lord, I will write the Sadhana of the Path to Enlightenment, Chakrasamvara, very clearly. First, perform refuge, generating bodhicitta, and the four immeasurables, then meditate briefly on emptiness. Śrī Heruko'haṃ. Śrī is non-dual wisdom, He is emptiness such as cause, Ru is separation from aggregates, and Ka is not abiding anywhere. Visualize oneself as the Coemergent Glorious Heruka, whose body color is white like the autumn moon, with one face and two arms, holding a vajra and a bell, embracing the consort, with the left leg bent, stepping on black Bhairava.