Chinese
吉祥胜乐轮坛仪轨甘露精髓。 不变金刚。 吉祥胜乐轮坛仪轨甘露精髓。 不变金刚。 吉祥胜乐轮坛仪轨名为甘露精髓之法。 顶礼上师黑汝嘎！ 不变至上大乐黑汝嘎， 喜悦嬉戏于空性法界之勇母， 以双运大乐之嬉戏，令三界众生， 呼气之胜乐金刚上师前顶礼。 彼之坛城乃大乐之殊胜基， 入此之善道乃具传承之上师， 随彼之后，如甘露精髓之语， 以利他之心略作阐明。 此有三：所应缘之境，所应修之方便，所应证之果。 初者，乃基果之真如也。 如是云： 胜乐成就唯一性， 诸佛大乐皆汇集， 瑜伽甚深圆满三身， 空行幻化安乐尊。 如是说。 二者，方便之支分与方便之自性二者。 初者，于器、誓言、洁净、苦行等，先应熟习串习。 二者，彼等熟习后而修持。 如是说者，又有，事业之基础与入事业之次第真实二者。 初者，圆满具足为基础。 如是说故，导师、眷属、处所、资具等皆圆满具足，乃事业之基础也。 二者，事业之次第真实者。 初先，完全摄持地基。 第二，安住于准备。 第三，于黄昏入之。 如是所说，应如是知。 初者，于处所与地基观察之时， 升起、观察、净治， 驱逐魔障，摄持地基，安立证人。 如是之初，总的观察是， 忿怒本尊之寂静处，罗刹之住处， 大山险峻之表面。 或， 尸林与佛塔， 妖女之宅与悦意处。 或， 如虚空轮般平坦， 地基如莲花般中央高起， 空间如甘露燃烧般
English
The Nectar Essence of the Glorious Cakrasamvara Mandala Ritual. Immutable Vajra. The Nectar Essence of the Glorious Cakrasamvara Mandala Ritual. Immutable Vajra. The Glorious Cakrasamvara Mandala Ritual, called the Nectar Essence, is presented here. I prostrate to the Guru Heruka! Immutable, supreme, great bliss Heruka, Who delights in playing with the Dakini of the realm of emptiness, With the play of great bliss of union, the three realms, I bow to the Glorious Guru who breathes life. His mandala is the basis of supreme great bliss, The good path to enter is the lineage-holding venerable one, Following him, like the nectar essence of speech, With altruistic mind, I will briefly clarify. This has three: the object to be focused on, the method to be accomplished, and the fruit to be experienced. The first is the suchness of the basis and result. As it is said: The perfect accomplishment is the only one, All Buddhas of great bliss are gathered, Profound yoga completes the three bodies, The illusory Dakini is the supreme of bliss. As it is said. The second has two: the limbs of the method and the nature of the method. The first is: one should first become accustomed and familiar with the vessel, vows, cleanliness, asceticism, and so on. The second is: having become accustomed to these, one should practice. As it is said, there are also two: taking the basis of the activity and entering the actual sequence of the activity. The first is: having the complete foundation. As it is said, the teacher, retinue, place, implements, and so on, being completely complete, is taking the basis of the activity. The second is the actual sequence of the activity. First, completely seize the ground. Second, abide in preparation. Third, enter in the third evening. As it is said, it should be known as such. The first also has: when examining the place and ground, Raising, examining, purifying, Expelling obstacles, seizing the ground, establishing witnesses. The first of these, the general examination, is: The solitary place of the wrathful one, the place of the Rakshasa, The face of a great, powerful mountain. Or, The charnel ground and the stupa, The house of the Mamo and the pleasing place. Or, Level like a wheel in the sky, The ground is like a lotus, high in the center, The space is like burning nectar.
Chinese
第一，坛城的地基上，念诵金刚夜叉的咒语，用五大元素、五种香、五种甘露依次涂抹，或者混合后一次性从东方等处均匀涂抹。用念诵咒语的芥子驱除障碍。在各自本尊的位置上，用好香和五甘露点，主尊处画正方形，其他地方画圆形。在这些上面，用各自的咒语摆放花朵。按照现在的做法，画完所有的工作线，或者只画八大线的草图，然后点香点等。无论如何，四周用供品朵玛环绕，进行烟供净化加持后，观想自己坐在坛城中央的莲花和日轮座上，然后生起坛城的轮。坛城的地基清净无碍，花朵等如同诸佛各自的座一样安立，中央是薄伽梵大吉祥，身色深蓝，燃烧着巨大的火焰，具有大光明等，智慧的火焰猛烈燃烧，在动荡的中央安住。东方是白色和蓝色的，右手拿着田地和手杖，左手伸展，以嬉戏的姿势坐在田地的座上，以此来显明誓言的轮。从心间的种子字放出光芒，从法界无生之处等，迎请智慧尊，进行请神、安住、坚固、顶礼供养赞颂等，按照仪轨广略适宜地进行。迎请智慧尊时，手持香和金刚铃，以：具有慈悲心的尊者，为了供养您们，为了救度一切众生，祈请加持这个美好的坛城之地。这样祈请三次，以大喜悦应允，观想融入其中。第二，瓶子的数量与本尊的数量相等，或者简略为两个，即尊胜瓶和事业瓶。瓶子的材质是黄金或白银等，不能是黑色的，瓶身要大，颈部要细，嘴要倾斜，用花环
English
Firstly, on the base of the mandala, reciting the mantra of Vajra Yaksha, apply the five elements, five fragrances, and five nectars either sequentially or all at once from the east, etc., without any gaps. Remove obstacles by scattering mustard seeds while reciting the mantra. Place dots of good fragrance and the five nectars, with squares at the main deity's location and circles elsewhere, while reciting the mantras of the respective deities. On top of these, arrange flower clusters with their respective mantras. According to current practice, either draw all the work lines completely, or just sketch the eight major lines, and then place fragrance dots, etc. In any case, surround the perimeter with offering tormas, purify and bless with smoke offerings, and then visualize oneself sitting on a lotus and sun seat in the center of the mandala, and generate the wheels of the mandala. The ground of the mandala is clear and unobstructed, and the clusters are established like the seats of the respective deities. In the center is the Bhagavan Mahashri, with a dark blue body, blazing with great flames, possessing great light, etc., and dwelling in the midst of the fiercely burning and turbulent fire of wisdom. In the east is the white and blue one, holding a field and a staff in the right hand, and extending the left hand, sitting in a playful posture on the seat of the field, thereby clarifying the wheel of the vow. Light radiates from the seed-syllable in the heart, and from the unborn state of the Dharmadhatu, etc., invite the wisdom being, and perform invocation, stabilization, firm establishment, prostration, offering, praise, etc., according to the sadhana, in whatever elaborate or concise manner is appropriate. When inviting the wisdom being, holding incense and a vajra bell, say: "O compassionate ones, for the sake of offering to you and for the sake of saving all beings, please bless this excellent mandala place." Pray three times in this way, and with great joy, grant permission, and contemplate them dissolving into it. Secondly, the number of vases should be equal to the number of deities, or reduced to two, namely the Victorious Vase and the Action Vase. The material of the vase should be gold or silver, etc., not black, with a large belly, a narrow neck, a drooping mouth, and adorned with garlands of flowers.
Chinese
，具有双层袈裟的颈带。用带有树枝、树叶和果实的香树装饰。主尊手持胜幢，事业瓶上装饰着各种金刚杵。用念诵金刚手降魔咒的白芥子撒播，并用安息香熏香以驱除邪魔。将含有五药、五谷、五香、五宝、五精华、五甘露的水倒入两个宝瓶中，分别念诵主尊咒和事业咒，然后放置在曼扎等法座上。供品等按照通常的方式陈设，进行烟供和净化。从空性中，观想宝瓶化为圆满的空界，清净的智慧宝性宫殿及其基座显现。从我的心间放射出八个吽字和哈字，念诵“嗡 玛哈 希日 嘿汝嘎”等生起咒语，清晰地生起大吉祥饮血嘿汝嘎父母和八位明妃等一切坛城轮，如迎请本尊时一样。从事业瓶的勃隆字中，在宫殿内，太阳上的吽字燃烧。念诵“嗡 班杂 亚夏 维格南达 格日达 吽 啪”，生起忿怒金刚手降魔尊，绿色，手持十字杵和期克印，左腿伸展的姿势安住。共同迎请、加持、降临、安住、融入、稳固，进行供养和赞颂。抓住加持绳，从我的口中，咒语的念珠缠绕在加持绳上而去，激发宝瓶中诸神的意续。观想大乐中欢喜嬉戏的菩提心化为智慧甘露降临，充满宝瓶。念诵九位本尊咒，主尊和眷属的次第结合，一百零八遍或二十一遍等。并观想事业瓶，念诵事业咒一百零八遍等。再次进行供养，将念诵咒语的白花供入宝瓶中，并用同样的咒语供养和焚烧香。然后，念诵“嗡 班杂 阿那拉 哈那 哈那 达哈 达哈 啪杂 啪杂 玛塔 班杂 惹纳 吽”六时七遍，或每日三次，以增强宝瓶的力量。第三，为弟子进行准备。
English
, with a neckband of double robes. Adorned with fragrant trees bearing branches, leaves, and fruits. The main deity holds a victory banner, and the activity vase is decorated with various vajras. Scatter white mustard seeds while reciting the Vajrakilaya mantra, and fumigate with gugul to dispel obstacles. Pour water containing the five medicines, five grains, five fragrances, five precious substances, five essences, and five nectars into the two vases, reciting the main deity's mantra and the activity mantra separately, and place them on a throne such as a mandala stand. Arrange offerings and so forth in accordance with the general practice, and perform purification with incense. From emptiness, visualize the vase transforming into the all-perfect space, the pure wisdom-jewel nature palace with its base clearly manifested. From my heart, eight Hūṃ and Ha syllables radiate forth. By reciting the generation mantras such as "Oṃ Mahā Śrī Heruka," clearly generate the entire mandala wheel of the Great Glorious Blood-Drinking Heruka, father and mother, together with the eight mamos, as in the stage of invoking the deities. From the Bhrūṃ of the activity vase, within the palace, the Hūṃ syllable blazing on the sun arises. By reciting "Oṃ Vajra Yakṣa Vighnāntakṛt Hūṃ Phaṭ," generate the wrathful Vajrakilaya, green in color, holding a crossed vajra and raising the threatening mudra, standing with the left leg extended. Invite, bless, invoke, draw near, absorb, stabilize, offer, and praise them in common. Grasp the blessing cord, and from my mouth, the rosary of mantras winds around the blessing cord and goes forth, stimulating the mind-streams of the deities in the vase. Visualize that the bodhicitta, delighting in great bliss, descends as the nectar of wisdom, filling the vase. Recite the mantras of the nine deities, combining the order of the main deity and retinue, one hundred and eight times or twenty-one times, etc. And focusing on the activity vase, recite the activity mantra one hundred and eight times, etc. Offer again, offering white flowers empowered with mantras into the vase, and offer and burn incense with the same mantra. Then, recite "Oṃ Vajra Anala Hana Hana Daha Daha Paca Paca Matha Bhandza Rana Hūṃ" seven times at six times, or three times each day, to increase the power of the vase. Third, to prepare the disciple for the initiation.
Chinese
那斯巴的仪式是，从灌顶仪式中可以了解。或者，在迎请本尊神时，或者在宝瓶本尊神之后进行。那样的话，用火供和供品供养和赞颂后，观想自己的舌头上是吽字，周围是金刚舌，左右手上是日月，上面有五部佛父佛母的种子字，光芒融合，方便智慧二无别。嗡，萨瓦 达塔嘎达 巴塔 贝玛 班达南 嘎若弥。这样顶礼后，如前念诵“具有慈悲心”等，这是完全清净的修行方法之一。这些是本尊神的仪式，是第二天的事务。第三，坛城实际的事务分为：前行事务、正行事务和后行事务。第一部分有五个方面：打桩、准备颜料、画线、涂色、布置装饰。第一是，念诵“贝嘎 扎玛扬”，将抬高的本尊神抬到空中。如果之前没有画线，则用五甘露涂抹台子。吽。不可思议的秘密坛城中，为了成就五部如来的成就，用清净的自生五甘露，打下真实秘密的坛城桩。嗡 阿 吽 梭哈。萨瓦 班杂 阿弥利达 曼达拉 吽。这是（桩）。第二是，将五根婆苏陀或棉线的线缠绕起来，用五种颜色的颜料着色。将五种颜色的粉末颜料与骨灰和少许五甘露混合，写上与部族相符的五个种子字。将线和颜色按部族排列放置。进行熏香净化。观想从空性中，五种颜色的颜料吽 嗡 梭哈 阿 吽，化为五部如来的体性。观想从自己双眼中所画的匝字中发出的光芒，从安住在虚空中的如来们的心间，以智慧的颜料五色光芒的自性，融入到颜料中，从而观想五部是五种智慧的体性。念诵五个种子字，用香和花等供养后，缠绕线，念诵：嗡 班杂 萨玛雅 梭扎 玛迪 扎玛 吽。嗡 阿 吽。念诵后，用五甘露和香水熏香，放在干净的容器中。嗡 阿 萨瓦 班杂 惹那 萨玛耶 吽。