English
Although the Guru and the Vajra King are united as one, there are also instances where they are discussed separately. In the Gongdü (Compendium of Intentions), the Vajra King and the Regent are considered the two most important, and many other numbers are also mentioned. Regarding the practice, for those who need to visualize the principal deities and their retinue as Father and Mother, the Guru Father should visualize himself as the Father, and the Mother as the Mother, each with their own pride and form. Similarly, others should also be divided into categories, and it would be best if one could maintain the pride of the Father and Mother equal to the number of deities. As mentioned earlier, even if male and female practitioners are not actually present, it is acceptable to designate them nominally. In the main part of the vase empowerment, the aspects of the seven mandalas and eight unions are explained. The first is the Self-Nature Mandala: Visualize yourself clearly as any of the root mandalas, then open the japa chamber, and contemplate that you are inseparable from the support in front, abiding like a mountain of flames. The second is the Nectar Self-Arising Mandala: Visualize the vessel of medicine, which is the basis for meditation, filled with nectar. Visualize the heart essence mandala, the object of meditation, dissolving into nectar, marked by the five hero seed syllables. The third is the Mandala for Taming Beings, or the Mandala of the Ten Wrathful Ones: From the union of the main Father and Mother, emanate countless Ten Wrathful Ones, dispelling all obstacles. Contemplate them abiding at the directional boundaries of the front nectar mandala. The Mighty One is visualized in the fire mandala below the skull cup, and the Hūṃ Maker is visualized below the Hayagrīva empowerment mandala, in the sky above the nectar mandala. The fourth is the Hayagrīva Empowerment Mandala: Hūṃ. Above the self-arising nectar of the five families mandala. Etc., above the nectar mandala, generate Hayagrīva with the four consorts, performing union simultaneously, because in the appearance of each goddess, the face of the main deity is turned towards each direction, abiding and enjoying the key point. The fifth is the Body Burning Mandala: Hūṃ. Above the eight directional boundaries and the four directions. Etc., the two feet of Buddha Heruka press down on the heads of the eastern and southeastern wrathful deities among the Ten Wrathful Ones.
English
Ratna Krodha Drinking suppresses the south and southwest, Padma Krodha Drinking suppresses the west and northwest, Karma Krodha Drinking suppresses the north and northeast, Vajra Heruka with three faces, six arms, and four legs in the highest sky in the center, suppressing the heads of the wrathful deities. The two front feet suppress the heads of the two wrathful deities of the east and west, and the two rear feet suppress the heads of the two wrathful deities of the south and north; or the front feet suppress the east and south, and the rear feet suppress the west and north. If one cannot meditate on the extensive Abhisamaya, it is said that it is permissible to visualize all five Krodha Drinking deities as having one face and two arms. The sixth is the Mandala of the Space-Sameness Realm: On the head of Vajra Krodha Drinking is the Sky-Faced Mother, etc. Visualize the consort Sky-Faced Mother with nine heads, eighteen arms, and eight legs, with the four right legs suppressing the right head of Vajra Heruka, and the four left legs suppressing the left head. Visualize that more than half of the middle of the three eyes of the central head is immersed in the bhaga of the Sky-Faced Mother. The seventh is the Mandala of Immortal Vajra: Above the Sky-Faced Mother is Mahottara Heruka, etc. Visualize Mahottara, dark blue-black, with twenty-one heads and forty-two arms, above the Sky-Faced Mother. The eight legs trample the eight heads of the consort, and the vajra of the secret place is inserted into the space of the central channel between the eyebrows of the consort's lotus face. This is the way to create a seven-tiered mandala. Meditating on Sanu Heruka (ས་ནུ་ཧེ་རུ་ཀ་) father and mother on the tongue of Mahottara is separately called the Wisdom Sattva Mandala, making it eight mandalas. Similar to the Mandala of Taming Beings, the fourth is the Takrita (तक्रित, takrita, 达克日塔) Wrathful Deity Mandala, the fifth is the Space Realm Mandala, the sixth is the Vajra Life Mandala, and the five families of fathers and mothers are visualized in the head of Mahottara, and there is a horse head on the crown of the head, which is also considered the seventh Hayagriva Empowerment Mandala. According to this scripture, the vajra of Mahottara is immersed in the lotus face of the Sky-Faced Mother. From the union of Mahottara father and mother, ten wrathful deities emanate, the Mandala of the Wrathful Deities of the Body Empty Three Realms, the Mandala of the Speech Lotus Empowerment, the Mandala of the Mind Vajra Heruka, the Mandala of the Qualities Immortal Vajra, the Mandala of the Activities Secret Supreme, the Splendor.
Chinese
現在是空性之壇城。有一種說法稱之為智慧勇識自生甘露之壇城。在這些情況下，如果進行八合之觀想，則大殊勝主尊舌頭上的薩努黑魯嘎父母雙運是智慧之合。四十二臂中，右邊寂靜的父尊們和左邊的母尊們交合，所有法器也都與本尊交合，這是法器之合。父尊的金剛與母尊眉間的空交合，這是面之合。母尊的子宮與金剛黑魯嘎的頭交合，這是頭之合。主尊的腳與母尊的頭交合，這是腳之合。馬頭明王與四母交合，這是權力之合。誓言藥之甘露與智慧之甘露交合，這是物之合。物壇城中男女的顱器交合，這被稱為方便智慧之合，共有八種。或者，也有分為五種智慧之合和三種世間相應之合，共八種。第四，念誦觀想之時，觀想自身為壇城之主尊，在心間的日輪上，有一尊白色五股金剛，其中心豎立著種子字ཨ་（藏文，梵文天城體：अ，梵文羅馬擬音：a，漢語字面意思：阿），周圍環繞著咒語嗡啊吽，薩爾瓦，班雜，阿彌利塔，吽，舍，塔。（藏文：ༀ་ཨཱཿཧཱུྃ་སརྦ་པཉྩ་ཨ་མྲྀ་ཏ་ཧཱུྃ་ཧྲཱིཿཋཱཿ ，梵文天城體：，梵文羅馬擬音：oṃ āḥ hūṃ sarva pañca amṛta hūṃ hrīḥ ṭhāḥ，漢語字面意思：嗡啊吽，薩爾瓦，班雜，阿彌利塔，吽，舍，塔。）如彩虹般的光芒四射。甘露下方的風輪受到衝擊，風動火燃，甘露沸騰，從蒸汽中產生了無數的五部勇士和光芒。從那裡產生了無數供養自性之光芒，供養了調伏有情的諸佛。從那裡光芒四射，依次供養了權力壇城，直至身壇城、空性壇城、不死金剛。觀想他們歡喜滿足，這就是下施供養的意義。如此供養的緣故，從不死金剛壇城中產生了甘露光芒，具有五種顏色，是菩提心的自性，無數的光芒從身體的各個部分，特別是從金剛道中產生，進入了天女眉間的空性之中。通過其身體的形狀，從金剛黑魯嘎的頭頂進入，之前
English
Now, the mandala of the expanse of space. There is one way of referring to it as the mandala of self-arisen nectar of wisdom deities. In these instances, if one contemplates the eight unions, the union of the father and mother Sanu Heruka on the tongue of the great supreme lord is the union of wisdom. The forty-two arms, the peaceful father deities on the right and the mother deities on the left, are united, and all the implements are also united with the deities, which is the union of implements. The father's vajra is united with the space between the mother's eyebrows, which is the union of faces. The mother's bhaga is united with the head of Vajra Heruka, which is the union of heads. The feet of the main deity are united with the head of the mother, which is the union of feet. Hayagriva is united with the four mothers, which is the union of power. The nectar of the samaya medicine is united with the nectar of wisdom, which is the union of substances. The skull cups of the male and female in the substance mandala are united, which is called the union of skillful means and wisdom, and there are eight of these. Alternatively, there are also divisions into five unions of wisdom and three unions of worldly conformity, making eight in total. Fourth, in the context of mantra recitation and contemplation, visualize yourself as the main deity of the mandala, and at your heart, on a sun disc, there is a white five-pronged vajra standing upright, with the seed syllable A (藏文，梵文天城體：अ，梵文羅馬擬音：a，漢語字面意思：阿) at its center, surrounded by the mantra Om Ah Hum, Sarva, Pancha, Amrita, Hum, Hrih, Thah. (藏文：ༀ་ཨཱཿཧཱུྃ་སརྦ་པཉྩ་ཨ་མྲྀ་ཏ་ཧཱུྃ་ཧྲཱིཿཋཱཿ ，梵文天城體：，梵文羅馬擬音：oṃ āḥ hūṃ sarva pañca amṛta hūṃ hrīḥ ṭhāḥ，漢語字面意思：嗡啊吽，薩爾瓦，班雜，阿彌利塔，吽，舍，塔。) Rays of light emanate like a rainbow. The wind mandala below the nectar is struck, the wind moves, the fire blazes, and the nectar boils, from which countless five hero deities and rays of light arise. From that, countless rays of light of the nature of offerings arise, offering to the deities who tame beings. From that, rays of light emanate, offering to the power mandala in sequence, up to the body mandala, the space mandala, and the immortal vajra. Contemplate that they are pleased and satisfied, which is the meaning of offering downwards. Thus, due to the cause of offering, from the immortal vajra mandala, nectar rays of five colors arise, which are the nature of bodhicitta, countless rays of light arise from all parts of the body, especially from the vajra path, and enter the space between the eyebrows of the sky-faced goddess. Through the shape of her body, it enters from the crown of Vajra Heruka, before
Chinese
降下的雨水比平常还要多。从足部的形状流出，到达四方忿怒尊的头顶。从交合处降下甘露，进入马头明王坛城诸神的头顶。从四方忿怒尊的左右足降下的甘露，进入四隅八达吉达的头顶。观想从他们全部降下的甘露与颅器内的甘露融为一体，这被称为大灌顶。再次，从前面所说的八种交合的交合处，发出不可思议的光芒，供养遍布虚空的诸佛菩萨，收回所有加持。净化所有众生的罪障。将所有显现和存在转化为甘露药物的坛城，将精华甘露与光芒一起收摄，融入自身。随着左手通过手印，从拇指和食指间显现的马头明王父母的交合处出现，马头明王父母也进行亲吻、拥抱、交合和搅动等无量大乐的姿态，变得更加陶醉。从交合处流出红白菩提心，如同岩石上流下的水一样，与之前的甘露一起，通过咒索光管的内部，融入自生甘露坛城，观想位于颅器交合处的誓言物，转化为智慧甘露，如同珍珠般洁白。当颅器交合的景象显现时，应如此行事。否则，应将六坛城的基础，即甘露坛城，融入显现为颅器形状的内部誓言物中。在供养下施的仪轨中，当供养不朽金刚的诸神时，光芒从供养的尽头向上方照射。供养居住在上空的药师、仙人、持明者和护法等，他们都非常高兴，发出赞颂的声音，进行歌舞，降下甘露之雨，加持所有处所和物品。
English
The rain fell even more abundantly than usual. Flowing from the shape of the feet, it reached the crowns of the heads of the four directional wrathful deities. As the nectar descended from the point of union, it entered the crowns of the deities of the Hayagriva empowerment mandala. The nectar that descended from the left and right feet of the four directional wrathful deities entered the crowns of the eight Taji Tas of the intermediate directions. Contemplate that the nectar that descended from all of them merges into one taste with the nectar inside the skull cup, which is called the Great Empowerment. Again, from the point of union of the eight unions mentioned earlier, inconceivable rays of light emanated, offering to all the Buddhas and Bodhisattvas pervading space, and gathering back all the blessings. Purify the sins and obscurations of all sentient beings. Transforming all appearances and existence into a mandala of nectar medicine, gathering the essence of nectar together with light, and dissolving it into oneself. As the left hand passes through the mudra, from the point of union where Hayagriva father and mother are clear between the thumb and forefinger, Hayagriva father and mother also make limitless gestures of great bliss such as kissing, embracing, uniting, and churning, becoming especially intoxicated. From the point of union, the stream of red and white bodhicitta flows like water flowing from a rock, together with the previous nectar, passing through the interior of the mantra-rope light tube, dissolving into the self-arisen nectar mandala, and contemplate that the samaya substance present between the joined skull cups transforms into wisdom nectar, like a pearl, extremely white in nature. This is how it should be done when the appearance of the joined skull cups arises. Otherwise, the foundation of the six mandalas, the nectar mandala, should be dissolved into the inner samaya substance that appears in the form of a skull cup. During the elaboration and condensation of the lower offering ritual, when offering to the deities of the immortal vajra, light radiates upwards from the end of the offering. Offering to the Medicine Buddha, sages, vidyadharas, and dharma protectors residing in the sky above, all of whom are very pleased, making sounds of praise, performing songs and dances, raining down nectar, and blessing all places and objects.