Chinese
顶礼上师！至尊大黑天的灌顶次第的实践是：在清净的地方，用五种元素，血和甘露丸以及土混合，制作曼荼罗，形状为四方形，内部环绕圆形。圆形上画蓝色线条。内部堆叠红色和蓝色的法源，剩余部分涂成绿色。中央放置与本尊数量相符的堆积物，并用鲜花装饰。其上放置装满甘露的颅器于供台上。上方是朱砂坛城，六角形法源中，中央是大黑天父母的近心咒，六角写着眷属的种子字。其外侧各方位书写门神的种子字。怙主的立体塑像置于下方地基坛城的中央或适当位置。供养的朱砂，宝瓶，以及下方需要的灌顶物放置在方便的位置。坛城的右侧放置四水，左侧放置五供，前方放置四个血供的容器，后方放置两个朵玛。八个方位各放置一份肉和酒的容器，共十六份，或者四个方位放置肉，四个角落放置酒，共八份，或者只有两个容器，右侧放置肉，左侧放置酒。海螺或者颅器中放置带有吉祥草的香水。所有供养，金刚铃杵，手鼓等。
English
Phyed ching. It is very important that the oral instructions, practical applications, and precepts of those be mixed together. The small booklet of the empowerment is to be understood separately. The single nature of wisdom manifests as various different forms. Who can express its limits? However, in the sacred land of India, the number of eight is most famous. The essence of all those is this way, and all the different methods of accomplishment are unified by the feet of peace. After that, following it, a brief offering ritual is added. This is the method of accomplishing the Wisdom Protector himself. The method of accomplishment mixed with the mantra lineage of the three brothers of the three realms is widespread on the earth. This is the teaching of the Indian scholars and accomplished ones, not mixed with Tibet. This is definitely the path that pleases the Victorious Ones. Thus, having received the command of the supreme lama on the crown of my head, Tara Natha spoke at Taklung. Mangalam! Namo Guru! The practice of the sequence of empowerment of the venerable Great Black One is as follows: In a clean place, using the five elements, blood, nectar pills, and earth mixed together, create a mandala in the shape of a square with a circle inside. Draw blue lines on the circle. Inside, stack red and blue dharma sources, and change the remaining parts to green. Place a pile matching the number of deities in the center, and decorate it with beautiful flowers. On top of that, place a skull cup filled with nectar on a stand. Above that is a vermillion mandala, with the near-heart mantra of the Great Black One father and mother in the center of the hexagonal dharma source. The six corners are written with the seed syllables of the retinue. On the outer sides, write the seed syllables of the gate guardian deities in all directions. Place a three-dimensional statue of the Protector in the center of the lower base mandala or wherever appropriate. Place the offering vermillion, vase, and the empowerment substances needed below in a convenient place. Place four waters on the right side of the mandala, five offerings on the left, four containers for blood offerings in front, and two tormas in the back. In all eight directions, place one container each of meat and alcohol, totaling sixteen, or place meat in the four directions and alcohol in the four corners, totaling eight, or if there are only two containers, place meat on the right and alcohol on the left. Place incense water with kusha grass in a conch shell or skull cup. All offerings, vajra bell and dorje, hand drum, etc.
English
Ki? Kiri Kiri Svaha. Om Kate Bikate, Nikate, Katam Kate Svaha. Om Ghutta Ghutta, Ghutta Nighutta Nighutta, Gha Gha Ghataya Ghataya Hum Phat. Om Tate Tuttare Ture Svaha. Truth increases, the disciple's aggregates, elements, senses, objects, karma, actions, these five, abiding in these, for the arising of empowerment wisdom, the obstacles that create hindrances, take this offering as ransom, go elsewhere! Thus, dispel the obstacles. Scatter mustard seeds and perfumed water, recite the dharani of swirling nectar and the teachings, raise the vajra, and make loud music. Scatter the blindfold and flowers in the common way. If empowerment has already been received and is given again, then the blindfold is not necessary. Ah Kham Vira Hum. Thus, place them inside the curtain. Om Namate Hum, etc., cause them to prostrate from the four directions. Om Mahakala Sarva Kshetra Pala Sahagana Duti, Pratitsa Kusuma, Anjali Natha Ho. Thus, scatter the flowers. Om Dharma Kunda Abhishintsa. Thus, tie the flowers on the crown of the head. Removing the blindfold is the same as the common way. In the meantime, show the face of the deity. Then say to the disciple: Now you should abide in all the vows of Mahakala. He also replies: I will abide in the vows of Mahakala. Both the teaching and the answer are done three times. Then, drinking the oath water is the same as the common way. Descending wisdom is on the lotus sun seat. The disciples visualize themselves as the center of a vajra arising from Hum (吽，hūṃ，吽), marked with Hum. The tip of the vajra is marked by the inseparability of the guru and the yidam. From the heart of the guru and the front generation, emanate countless hand implements, absorb into the disciple, and play music. Similarly, absorb the letters of the mantra, and absorb countless mandala deity assemblies. In the three stages of playing music, respectively, at the end of the mantras that urge body, speech, and mind, add Kaya Abeshaya Ah (body enter Ah), similarly, add to speech and mind, etc. Then the guru and yidam are inseparable, also inseparable from the vajra, melting and mixing completely, from this, the disciples are visualized as Mahakala as they truly are. Arrange the armor and the three syllables. Pray with Bodhicitta Vajra, etc. Empowerment Vajra, etc.
Chinese
地的盡頭。對怙主及其眷屬各自的真言，冠以「阿毗षेक」（藏文，梵文天城體，梵文羅馬擬音，汉语字面意思）之名，並以瓶水灌頂。念誦「嗡 班雜 穆古扎 吽」（藏文，梵文天城體，梵文羅馬擬音，汉语字面意思），將金剛置於頂上，並以冠冕灌頂。賜予所有主尊及眷屬的真言念誦傳承，與一般相同。授予彎刀，念誦「嗡 班雜 嘎日提嘎 哈納 哈納 夏準 阿日亞 吽 帕特」（藏文，梵文天城體，梵文羅馬擬音，汉语字面意思）。授予寶劍，念誦「嗡 班雜 卡日嘎 瑪日亞 瑪日亞 薩日瓦 威格南 吽 帕特」（藏文，梵文天城體，梵文羅馬擬音，汉语字面意思）。授予三叉戟，念誦「嗡 班雜 提旭拉 賓達 賓達 瑪納 瑪塔 帕特 吽」（藏文，梵文天城體，梵文羅馬擬音，汉语字面意思）。授予顱器，念誦「嗡 貝瑪 嘎巴拉 薩日瓦 達納 普什丁 咕日瓦圖 嗡」（藏文，梵文天城體，梵文羅馬擬音，汉语字面意思）。授予手鼓，念誦「嗡 班雜 達瑪日 嘎納 薩日瓦 達吉尼 巴哈亞 巴哈亞 赫利 扎」（藏文，梵文天城體，梵文羅馬擬音，汉语字面意思）。向大黑天的身像三處敬獻辛度拉。從身像的三處生出三個字。觀想融入學生的三處，並從身像的三處取出辛度拉，塗在學生的三處。再次觀想學生的三處融入回去，並從學生的三處取出辛度拉，塗回去。做三個字融入回去的觀想。加持兩個小食子，首先將一個獻給大黑天，然後將帶有少量肉酒的殘食給予學生，讓學生以大黑天的傲慢食用。首先由學生食用一個，然後將殘食獻給壇城。這些是瓶灌頂。秘密灌頂的觀想與一般相同，從顱器的壇城內供中給予學生。從辛度拉的壇城中，在學生的心間做一個明點。觀想那個明點生起為誓言空行母，並與之交合，生起俱生喜樂的智慧。這是慧灌頂。封閉語氣，讓心安住於大手印的意義中禪修，這是第四灌頂。之後，上師宣說誓言。如果學生沒有曼達供養和豐厚的供養，以及薈供輪，修法時就會有障礙和嗔恨，因此學生應廣大供養供品和輪供。之後，上師也應如食子儀軌般進行後續的行為。這也是怙主的加持之行，如同印度智者上師們的實踐一樣。塔拉納塔所說。怙主的
English
At the end of the ground. For the mantras of the Protector and his retinue, the name "Abhisheka" is given, and empowerment is bestowed with vase water. Recite "Om Vajra Mukuta Hum" (藏文，梵文天城體，梵文羅馬擬音，汉语字面意思), place the vajra on the crown of the head, and bestow empowerment with the diadem. Bestow the recitation transmission of the mantras of all the main deities and retinue, in accordance with the general practice. Hand over the hooked knife, and say, "Om Vajra Karti-ka Hana Hana Shatrun Ara Ya Hum Phet" (藏文，梵文天城體，梵文羅馬擬音，汉语字面意思). Hand over the sword, and say, "Om Vajra Kharga Mara Ya Mara Ya Sarva Vighnan Hum Phet" (藏文，梵文天城體，梵文羅馬擬音，汉语字面意思). Hand over the trident, and say, "Om Vajra Trishula Bhindha Bhindha Mana Matha Phet Ho" (藏文，梵文天城體，梵文羅馬擬音，汉语字面意思). Hand over the skull cup, and say, "Om Padma Kapala Sarva Dhana Pushtim Kuru Vantu Om" (藏文，梵文天城體，梵文羅馬擬音，汉语字面意思). Hand over the damaru, and say, "Om Vajra Damaru Kena Sarva Dakini Baha Ya Baha Ya Hrih Jah" (藏文，梵文天城體，梵文羅馬擬音，汉语字面意思). Offer sindhura as an offering to the three places of the body of the great black one. From the three places of the body, three syllables arise. Visualize them dissolving into the three places of the student, and take sindhura from the three places of the image and apply it to the three places of the student. Again, visualize the three places of the student dissolving back, and take sindhura from the three places of the student and apply it back. Perform the visualization of the three syllables dissolving back. Bless two small tormas, first dedicating one to the great black one, and then give the remainder with a little meat and alcohol to the student, and have the student eat it with the pride of the great black one. First, the student eats one, and then the remainder is offered to the mandala. These are the vase empowerments. The visualization of the secret empowerment is the same as the general one, and give it to the student from the inner offering of the skull cup mandala. From the sindhura mandala, make a bindu on the student's heart. Visualize that bindu arising as the samaya dakini, and by engaging in union with her, the wisdom of co-emergent bliss arises. This is the wisdom empowerment. Restrain speech and wind, and have the mind meditate on the meaning of the great seal, this is the fourth empowerment. After that, the teacher explains the vows. If the student does not have a mandala offering and generous offerings, and a tsok wheel, there will be obstacles and hatred during practice, so the student should make extensive offerings of gifts and wheel offerings. After that, the teacher should also perform the subsequent actions as in the torma ritual. This is also the activity of the Protector's blessings, just as the practice of the wise Indian teachers. Spoken by Taranatha. The Protector's
Chinese
修法何其多，此乃最胜之讲述。此无有藏地邪魔掺杂，修持吧，是句真心话。与四臂智慧怙主大成就者寂静藏之意趣相关的章节。吉祥！极威怖畏金刚之修法。
English
However many methods of accomplishment there are, this explanation is the most delightful of all. This one is free from the admixture of Tibetan demons. Practice it; it is a sincere heart-talk. This is a section related to the intention of the great accomplished Shiwapa, the four-armed Wisdom Protector. May there be auspiciousness! The method of accomplishment of the Greatly Terrifying Vajra.
Chinese
《证悟心要》的修法一样，略略记录成文字。这是解说依龙树派的四臂智慧怙主的修法章节。吉祥！皈敬不谬误指路的上师，本尊和护法，祈求赐予成就，书写修法之行。 嗡 索 悉地！皈敬不谬误指路的喇嘛，本尊和护法，祈求赐予成就，书写修法之行。如果想要修持四臂大黑天，因为本尊的现观是先导，如果是修持期间，就先供护摩。为了守护教法，生起修持大黑天的想法。迎请上师、本尊、护法等作为会供坛城的形态，做七支供。平常的朵玛仪轨不需要这些。无论如何，好好陈设供品朵玛，供品等用 阿མྲྀ་ཏ་（藏文，梵文天城体，amṛta，甘露） 沐浴，用 སྭ་བྷཱ་ཝ་（藏文，梵文天城体，svabhāva，自性） 净化。从空性中，从阿字生出广大无垠的智慧颅器之中，吽字融化，变成供水、洗足水、漱口水、沐浴朵玛、鲜花、焚香、灯、香水、食物、音乐等，不可思议的供品，充满整个虚空界。嗡 班杂 阿尔甘 梭哈。巴当。阿扎玛南。波洽南。布贝 阿 吽。杜贝。阿洛给。根德。内威dei。夏打。嗡 班杂 根德 然尼 达等加持。如果有本尊像，就要生起本尊像，如果没有，就在朵玛上方的虚空中生起，也就是，嗡 索巴瓦 须达 萨瓦 达玛 索巴瓦 须多 昂。从空性中，在金刚地基、围墙、帐篷、燃烧的火焰等的守护轮中。自己前方有能生出成就的八大尸陀林。有护方神和护地神，以及树、火、水等。充满着尸体、僵尸、罗刹、鬼怪、英雄和空行母众的中央地基上，有珍宝燃烧的四方四门四梯的宫殿。中央有颅器燃烧的圆形宫殿。上方用骨架覆盖。内外都充满珍宝和天