English
and, horse and, donkey and, cow and, mare and, human and, Sharabha and, cat and, those on the left hold the earth deity and, the water deity and, the fire deity and, the wind deity and, the moon deity and, the sun deity and, Yama and, the wealth deities. Each head is adorned with five dry skulls, and has a necklace of fifty wet skulls. Possessing six bone ornaments and nine dance postures. Generate the union with the consort Mamaki, who is blue and holds a curved knife and a skull cup. Similarly, generate all the faces and hands of those below that arise from the tent. Because in the Hevajra's uncommon explanatory tantra, the Vajra Tent, it is said that the five families of Hevajra are like this. For that reason, the other three transmissions of Hevajra and, if you want to elaborate on the oral tradition, do it just like this. If you summarize this tradition, the eight on the right hold the vajra and, the eight on the left hold the bell with that as the handle, etc., and the consort only contemplates holding a curved knife and a skull cup, mainly doing this. As it is said, the Hevajra of the root tantra has various vajras on the crown as symbols, and the teacher Vajradhara, who speaks the tantra, is white in color with eight faces and sixteen arms. That itself is transformed into an image only in this root tantra, and is the basis for distinguishing all five families. For that, when it comes to the explanatory tantra, it is divided into five families as it arises from the tent. When dividing the uncommon five families of the root tantra, the hand symbols are only like this, meaning the family. In any case, those are the generation of the samayasattva, which is a branch of recitation. Then, the sense bases such as the deluded Vajra Mother in the eyes and the blessing of body, speech, and mind are the branch of near attainment. Here, in both self-entry and other-entry, only the oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: oṃ) on the crown, the āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: āḥ) on the throat, and the hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: hūṃ) on the heart are done. It is not appropriate for later practitioners to do it so simply, because this is the extensive tradition of the recitation and attainment branches spoken from the tree. Considering that the sense bases and the blessing of body, speech, and mind are necessary, it is said in both the two empowerment waters in the same way. If you do not do the blessing of the three places, the four branches
Chinese
因为没有授予寿命灌顶，所以必须认为是自生头饰，因此成为第一个简略本，而且也与仪轨中的灌顶相违背。然后，从心间的种子字放出光芒，将十方诸佛和菩萨全部迎请为不动金刚（藏文：མི་བསྐྱོད་པ་ཀྱེ་རྡོ་རྗེ་），父母双尊的形象，以“嗡 班匝 郭日 阿嘎夏 雅 匝 (藏文：ཨོཾ་བཛྲ་གཽ་རཱི་ཨཱ་ཀརྵ་ཡ་ཛཿ，梵文天城体：ओँ वज्र गौरी आकर्षय जः，梵文罗马拟音：om vajra gauri akarshaya jah，汉语字面意思：嗡，金刚，郭日，勾召，雅，匝)”等进行勾召迎请，这是修法的支分。这之前的三个支分，是为了仪轨简易，将三轮一起做了。为了做第四支分，再次从心间的种子字放出光芒，从自性处迎请灌顶的五部佛，四母，八大菩萨，十忿怒尊，以及六位天女，以“嗡 班匝 萨玛匝 (藏文：ཨོཾ་བཛྲ་ས་མཱ་ཛཿ，梵文天城体：ओँ वज्र समा जः，梵文罗马拟音：om vajra samaja，汉语字面意思：嗡，金刚，萨玛匝)”迎请到坛城上方的虚空中。形象是四方形，四门，具有两层天幡的宫殿中央有金刚墙，在光芒的围绕中，在九垒莲花日轮四魔叠成的座垫上，是不动金刚（藏文：མི་བསྐྱོད་པ་ཀྱེ་རྡོ་རྗེ་）八面十六臂的父母双尊，四方是毗卢遮那佛等四部，如同瑜伽部所出，一面二臂，四隅是眼母等四母，也如同瑜伽部所出，在那之外的天幡内层，四隅从东南开始是执持明镜的色金刚母等四位，在那之外的天幡外层，门的左右各有菩萨一位，共八位，八个门隅有 Yama 阎魔 等八忿怒尊，头的上下有上下二忿怒尊，说是要观想具备三座。在祈请不动佛水灌顶之后，四方的四部佛也变成毗卢遮那金刚（藏文：རྣམ་སྣང་ཀྱེ་རྡོ་རྗེ་）八面十六臂等忿怒形象，从那之后进行灌顶，根本续部中说：“嗡 阿毗 辛匝 达 玛 萨瓦 达塔嘎达 (藏文：ཨོཾ་ཨ་བྷི་ཥིཉྩ་ཏ་མཱཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་，梵文天城体：ओँ अभिषिञ्चत मां सर्व तथागत，梵文罗马拟音：om abhishinca ta mam sarva tathagata，汉语字面意思：嗡，请诸如来灌顶于我一切)”，祈请之后，如来变成黑汝嘎形象，这是经文的密意。实修
English
Because the life empowerment is not conferred, it must be considered as a self-existing crown, therefore it becomes the first abbreviated version, and it also contradicts the empowerment in the ritual. Then, from the seed syllable in the heart, rays of light emanate, inviting all the Buddhas and Bodhisattvas of the ten directions in the form of Akshobhya Heruka (Tibetan: མི་བསྐྱོད་པ་ཀྱེ་རྡོ་རྗེ་), the father and mother, and with "Om Vajra Gauri Akarshaya Jah (Tibetan: ཨོཾ་བཛྲ་གཽ་རཱི་ཨཱ་ཀརྵ་ཡ་ཛཿ, Sanskrit Devanagari: ओँ वज्र गौरी आकर्षय जः, Sanskrit Romanization: om vajra gauri akarshaya jah, Literal Chinese meaning: Om, Vajra, Gauri, Attract, Ya, Jah)" etc., the summoning and inviting are done, which is a branch of the practice. The three branches before this are done together for all three mandalas for the sake of simplifying the ritual. In order to do the fourth branch, again from the seed syllable in the heart, rays of light emanate, inviting from the place of self-nature the five Buddha families of empowerment, the four mothers, the eight Bodhisattvas, the ten wrathful deities, and the six goddesses, with "Om Vajra Samaja (Tibetan: ཨོཾ་བཛྲ་ས་མཱ་ཛཿ, Sanskrit Devanagari: ओँ वज्र समा जः, Sanskrit Romanization: om vajra samaja, Literal Chinese meaning: Om, Vajra, Samaja)" to the sky above the mandala of colored powders. The form is a square palace with four doors and two layers of deity banners, in the center of which is a vajra fence, surrounded by a string of lights, on the central one of the nine layers, on the lotus sun disc, the seat stacked with four maras, is Akshobhya Heruka (Tibetan: མི་བསྐྱོད་པ་ཀྱེ་རྡོ་རྗེ་) with eight faces and sixteen arms, the father and mother, and in the four directions are the four families such as Vairochana, with one face and two arms as they appear in the Yoga Tantra, and in the four corners are the four mothers such as Lochana, also as they appear in the Yoga Tantra, and on the inner layer of the deity banner outside of that, in the four corners starting from the southeast are the four such as the Form Vajra Mother holding a mirror, and on the outer layer of the deity banner outside of that, on the left and right of the doors are one Bodhisattva each, a total of eight, and in the eight door corners are the eight wrathful deities such as Yama's Slayer, and above and below the head are the two wrathful deities above and below, it is said that one should contemplate having all three seats. After the prayer for the water empowerment of Akshobhya, the four families of the four directions also become wrathful forms such as Vairochana Heruka (Tibetan: རྣམ་སྣང་ཀྱེ་རྡོ་རྗེ་) with eight faces and sixteen arms, and from then on the empowerment is conferred, as the root tantra says: "Om Abhishinca Ta Mam Sarva Tathagata (Tibetan: ཨོཾ་ཨ་བྷི་ཥིཉྩ་ཏ་མཱཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་, Sanskrit Devanagari: ओँ अभिषिञ्चत मां सर्व तथागत, Sanskrit Romanization: om abhishinca ta mam sarva tathagata, Literal Chinese meaning: Om, please all Tathagatas empower me)", after the prayer, the Tathagatas transform into the form of Heruka, this is the intention of the scripture. Practical application.
Tibetan
ན་པ་ཕྱི་མ་རྣམས་དབང་ལྷ་སྤྱན་འདྲེན་པ་སྦྱང་བའི་གོང་དུ་བྱས་ནས། དེར་རྗེས་སྦྱོང་བ་སོགས་བྱེད་པ་ནི་སྦྱོང་བ་བྱེད་པ་པོ་སྤྱན་འདྲེན་དགོས་སམ་སྙམ་པའི་རྣམ་པ་འཆར་འཆར་ཡིན་པ་འདུག་ནའང་། སྦྱོང་བ་བྱེད་པ་པོ་ནི་བདག་འཇུག་གི་སྐབས་སུ་གཙོ་བོའི་ཐུགས་ཀ་ནས་བྱེ་བའི་ཧེ་རུ་ཀ་དང་། སློབ་མ་དབང་བསྐུར་གྱི་སྐབས་སུ་སློབ་དཔོན་ཉིད་ཡིན་པས་གཞན་མི་དགོས་ལ། བཀྲ་ཤིས་ཀྱི་ཚིགས་བཅད་བརྗོད་པའང་སྤྱིར་ནམ་མཁར་བཞུགས་པའི་སངས་རྒྱས་རྣམས་དང་། དཀྱིལ་འཁོར་གྱི་ལྷ་ཚོགས་རྣམས་ཀྱིས་བརྗོད་པར་བསམ་པས་ཆོག་གོ །དེས་ན་རྗེ་བཙུན་གོང་མའི་བདེ་དགྱེས་ཀྱི་དཀྱིལ་ཆོག་རྣམས་སུ་སྐབས་འདིར་དབང་ལྷ་སྤྱན་འདྲེན་པ་ཁོ་ན་གསུངས་པས་ཕྱག་ལེན་གཙང་མ་འདི་ཉིད་ཡིན་པར་ཤེས་པར་བྱའོ། །དེ་ནས་སློབ་དཔོན་གྱིས་ཀུ་ཤའི་རྩེ་མོས་རྣམ་རྒྱལ་བུམ་པའི་ཆུ་ནས་གཏོར་ཏེ། ནམ་མཁར་བཞུགས་པའི་སངས་རྒྱས་རྣམས་ཀྱིས་བདག་དང་། དབང་རྫས་ཀྱི་ལྷ་ལ་དབང་བསྐུར་བ་ནས་ཆུའི་ལྷག་མ་ཡར་ལུད་པ་ལས་མི་བསྐྱོད་པས་དབུ་བརྒྱན་པར་བསམ་པ་ནི་བདག་དང་དབང་རྫས་གཉིས་ཀྱི་ཡན་ལག་བཞི་པའོ། །སློབ་མའི་ཡན་ལག་བཞི་པ་བྱ་བའི་ཕྱིར། བཅོམ་ལྡན་དེ་བཞིན་གཤེགས་པ་ཀུན། །ཞེས་སོགས་ཀྱིས་གསོལ་བ་བཏབ་པས་ནམ་མཁར་བཞུགས་པའི་རྣམ་སྣང་ལ་སོགས་པ་རིགས་བཞི་པོའང་ཧེ་རུ་ཀ་ཞལ་བརྒྱད་ཕྱག་བཅུ་དྲུག་པར་གྱུར་ཏེ། རིགས་ལྔ་ཆར་གྱི་ཕྱག་རྣམས་ན་ཕྱག་མཚན་སྔ་མ་རྣམས་ཀྱི་ཚབ་ཏུ་བུམ་པ་བདུད་རྩི་ལྔས་ཡོངས་སུ་གང་བ་རེ་བཟུང་ནས། སངས་རྒྱས་རྣམས་ནི་ཐམས་ཅད་ཀྱི། །ཞེས་སོགས་གསུངས་ཞིང་སློབ་མའི་སྤྱི་བོ་ནས་དབང་བསྐུར། དེའི་ཚེ་རིག་མ་རྣམས་ཀྱིས་ཀོལླ་ཨི་རེཊ་ཋི་ལ་སོགས་པའི་རྡོ་རྗེའི་གླུ་བླང་། བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ཀྱིས། ཕུན་སུམ་ཚོགས་པ་མངའ་བ་ཞེས་སོགས་ཀྱི་བཀྲ་ཤིས་ཀྱི་ཚིགས་བཅད་བརྗོད། གཟུགས་རྡོ་རྗེ་མ་ལ་སོགས་པ་རྣམས་ཀྱིས་མཆོད་པ་སྣ་ཚོགས་ཀྱིས་མཆོད། ཁྲོ་བོ་རྣམས་ཀྱིས་བར་ཆད་ཞི་བར་བྱེད་པའི་ཧཱུྃ་ཕཊ་ཀྱི་སྒྲ་འབྲུག་གི་སྒྲ་ལྟར་བསྒྲག་པར་བསམ་མོ། །དེ་ལྟར་བུམ་པའི་ཆུས་དབང་བསྐུར་བས་སྨིན་མཚམས་ཡན་ཆད་གང་བས་བུམ་པའི་དབང་ཐོབ། མགྲིན་པ་ཡན་ཆད་གང་བས་གསང་བའི་དབང་ཐོབ། སྙིང་ག་ཡན་ཆད་གང་བས་ཤེས་རབ་ཡེ་ཤེས་ཀྱི་དབང་ཐོབ། རྐང་མཐིལ་ཡན་ཆད་གང་བས་དབང་བཞི་པ་ཐོབ་པའང་དྲན་པ་ཙམ་བྱས་ལ། ཆུའི་ལྷག་མ་ཡར་ལུད་པ་ལས་སྤྱི་བོར་མི་བསྐྱོད་པས་རྒྱས་བཏབ་པར་བསམ་སྟེ། དེས་ནི་སློབ་མའི་རྣམ་པར་ཤེས་
Chinese
往后的人们在净治迎请灌顶本尊之前进行，之后进行净治等，似乎会出现净治者是否需要迎请的想法。但是，净治者在自入时是从主尊心间分出的黑汝嘎，在弟子灌顶时是金刚上师本身，所以不需要其他人。念诵吉祥偈时，也只需想着是普遍安住在虚空中的诸佛和坛城中的本尊众念诵即可。因此，应知在至尊上师的胜乐金刚坛城仪轨中，此时只说了迎请灌顶本尊，因此这个清净的行持才是正确的。之后，金刚上师用吉祥草的尖端从尊胜宝瓶的水中洒出，观想安住在虚空中的诸佛为我和灌顶物的本尊灌顶，从剩余的水向上涌出，不动佛为头顶加持，这是我和灌顶物两者的第四支。为了进行弟子的第四支，念诵“薄伽梵如来一切”等祈请文，观想安住在虚空中的毗卢遮那佛等四部也变成八面十六臂的黑汝嘎，五部的所有手中都拿着装满五种甘露的宝瓶，代替了之前的法器。念诵“诸佛是所有”等，从弟子的头顶灌顶。此时，明妃们唱诵“kollā ireṭṭi”等的金刚歌，菩萨们念诵“具足圆满”等的吉祥偈，形金刚母等用各种供品供养，忿怒尊们发出吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）的声音，如同龙吟般，以此来平息障碍。这样，用宝瓶水灌顶，水充满到眉间以上，获得宝瓶灌顶；充满到喉咙以上，获得秘密灌顶；充满到心间以上，获得智慧甘露灌顶；充满到脚底以上，也只是忆念获得第四灌顶。观想剩余的水向上涌出，不动佛在头顶加持。因此，这能清净弟子的识
English
Those who come later perform the purification of inviting the initiation deity before the purification, and then perform the purification, etc. However, it seems that the thought arises as to whether the purifier needs to be invited. However, the purifier is the Heruka who emanates from the heart of the main deity during self-entry, and the Vajra Master himself during the disciple's initiation, so no one else is needed. When reciting the auspicious verses, it is sufficient to think that they are recited by all the Buddhas who dwell in the sky and the deities of the mandala. Therefore, it should be known that in the Chakrasamvara mandala ritual of the venerable superiors, only the invitation of the initiation deity is mentioned at this time, so this pure practice is correct. Then, the Vajra Master sprinkles water from the vase of victory with the tip of a Kusha grass, and contemplates that the Buddhas who dwell in the sky initiate me and the deity of the initiation substance, and from the remaining water that rises upwards, Akshobhya Buddha adorns the head, which is the fourth branch of both me and the initiation substance. In order to perform the fourth branch of the disciple, reciting "Bhagavan Tathagata All" etc., contemplate that the four families, such as Vairochana Buddha who dwells in the sky, also become eight-faced, sixteen-armed Herukas, and in all the hands of the five families, they hold vases filled with five nectars, replacing the previous implements. Reciting "The Buddhas are all" etc., initiate from the disciple's crown. At that time, the consorts sing the Vajra songs such as "kollā ireṭṭi", the Bodhisattvas recite the auspicious verses such as "endowed with perfection", the Form Vajra Mothers etc. make offerings with various offerings, and the wrathful ones emit the sound of Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） Phaṭ（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）, like the roar of a dragon, to pacify obstacles. Thus, by initiating with the vase water, the vase initiation is obtained when the water fills up to the eyebrows; the secret initiation is obtained when it fills up to the throat; the wisdom-jnana initiation is obtained when it fills up to the heart; and the fourth initiation is also remembered to be obtained when it fills up to the soles of the feet. Contemplate that the remaining water rises upwards, and Akshobhya Buddha seals it on the crown. Therefore, this purifies the disciple's consciousness.