Chinese
示（现）。揭开面罩。展示坛城。迎请降临。以彼神之名加持。如是进入完毕后。导师以善妙之等持，手印明妃等降下智慧，以宝瓶等，宝冠等，金刚杵等，铃等，及名号灌顶。其后第二日，从佛陀合修续部中，将五甘露以大红之名加持。以嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字之念诵，于三处作明点。于舌上置五甘露，作秘密灌顶。其后第三日，开启弟子之面容，展示身体之坛城。生起乐空之神之所依，何为中脉，于彼处亦展示无合之空性。如是作智慧之灌顶后，弟子向导师作礼拜及绕行。供养是容易理解的。如是确定上师无误及灌顶后，其后修行者应极度确定供养。如是行之利益是：彼修行者令所有空行母欢喜，故能使唤修行者，此为第一。瑜伽士能获得成就，显与不显，此为第二。修行者仅随己愿便能化现多种形象，调伏与饶益，此为第三。咒师若未见坛城则不得成就，于此三身之坛城灌顶，则能压伏天神等，及彼等之摄集等，显示其较其他更为殊胜。如是宣说五种利益后。此之所说，以已说及未说之所有意义，显示其为所说及吉祥黑汝嘎之显现。第四十九品之注释完毕。 第四十九品，坛城仪轨品之注释。
English
Show (manifest). Uncover the mask. Show the mandala. Invite to descend. Bless with the name of that deity. Thus, after the entry is completed. The master, with excellent samadhi, the mudra goddesses, etc., descend wisdom, with vases, crowns, vajras, bells, and name initiations. Thereafter, on the second day, from the Buddha Samputa Tantra, the five ambrosias are blessed with the name "great red." With the recitation of the three syllables Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), bindus are made in the three places. Place the five ambrosias on the tongue and perform the secret initiation. Thereafter, on the third day, open the disciple's face and show the mandala of the body. Generate the deity's abode of bliss and emptiness, what is the central channel, and also show the emptiness of non-union there. Thus, after the wisdom initiation, the disciple makes prostrations and circumambulations to the master. Offering is easy to understand. Thus, after ascertaining that the lama is faultless and the initiation is correct, the practitioner should be extremely certain to make offerings thereafter. The benefits of doing so are: That practitioner pleases all the dakinis, so he can command the practitioner, this is the first. The yogi can attain siddhis, visible and invisible, this is the second. The practitioner can manifest many forms at will, subdue and benefit, this is the third. If the mantra practitioner does not see the mandala, he will not attain siddhis, and if he is initiated into this mandala of the three bodies, he will be able to subdue the gods, etc., and their collections, etc., showing that it is more excellent than others. Thus, after explaining the five benefits. What is said here, with all the meanings that have been said and not said, shows that it is the spoken and the manifestation of glorious Heruka. Commentary on the forty-ninth chapter is completed. Forty-ninth chapter, commentary on the chapter of the mandala ritual.