Chinese
今日得。 获得无与伦比今日得。 所有成就皆圆满。 誓言转为最胜。 班杂 扎 楚 扎 贝 舍 亚 帕！如此解开面具并睁开眼睛，无明的翳障消散，获得清净智慧之眼，应展示所见之物，即 嗡 穆 吽 杭 嗡，置于自性任运成就之坛城中。穆，进入如是之坛城。吽，安住于根本菩提心之坛城中。杭，所见完全清净，三坛城无别融合，成为大坛城，所依与能依一切无杂圆满显现。 如此，于守护之轮不可分割束缚之内，八大尸陀林所环绕之中央，莲花上安住，各种金刚之中心，圆满解脱之大宫殿。 下层燃烧之宫殿，九层楼阁，九门显明，九层回廊内，次第为：第一层黄色，第二层白色，第三层红色，第四层黄色，第五层红色，第六层白色，第七层黑色，第八层杂色，第九层绿色。外门有马厩等，以一切庄严装饰之中央，四角突出，以扶手装饰之上，有黄色八辐轮，具足轮心。中央宫殿之上层，珍宝宫殿，四方形，四门，八个马厩，中心有四辐轮。上下二层宫殿之本尊，各自具有与其种姓相符之座垫。上层寂静坛城之中央，薄伽梵吉祥普贤王如来，青色、青白色、红色三面，六手中前二手持金刚铃，第二对手结菩提胜印，第三手结禅定印。与蓝色普贤王母相拥，乃大乐之坛城。主尊之前有不动佛，四方有毗卢遮那佛等五部佛父佛母。轮之侧面与扶手处有八尊勇士佛父佛母。回廊东西方有作者与作业母。东南西北与四隅有六能仁。四门有终结者佛父佛母，共四
English
Today obtained. Unparalleled attainment, today obtained. All accomplishments are perfectly complete. May the samaya transform into the supreme. Vajra Chakshu Prabeshaya Phet! Thus, by removing the mask and opening the eyes, the veil of ignorance is cleared, and having obtained the pure wisdom eye, the vision is to be shown, namely, Om Mum Hum Ham Om, placed within the spontaneously accomplished mandala of self-nature. Mum, enters into the mandala as it is. Hum, abides in the mandala of the root bodhichitta. Ham, the vision is completely purified, the three mandalas are inseparably merged, becoming the great mandala, the support and supported, all appear completely without mixture. Thus, within the indivisible binding of the protective wheel, in the center surrounded by the eight great charnel grounds, residing on a lotus, in the center of various vajras, the great palace of perfect liberation. The lower level is a blazing palace, a nine-storied mansion, with nine clear doors, within the nine corridors, in order: first yellow, second white, third red, fourth yellow, fifth red, sixth white, seventh black, eighth mixed color, ninth green. The outer gate has stables and so on, in the center adorned with all ornaments, four corners protruding, decorated with handrails, above which is a yellow eight-spoked wheel, complete with a hub. Above the central palace is a precious palace, square, with four doors, eight stables, and a four-spoked wheel in the center. The deities of the upper and lower palaces each have distinctive cushions appropriate to their lineage. In the center of the upper peaceful mandala is the Bhagavan, glorious Samantabhadra, with three faces of blue, bluish-white, and red. Of the six hands, the first two hold vajra and bell, the second pair forms the supreme bodhi mudra, and the third is in meditative equipoise. Embracing the blue Samantabhadri, it is the mandala of great bliss. In front of the main deity is Akshobhya, and in the four directions are Vairochana and the other five Buddha families, father and mother. On the sides of the wheel and at the handrails are eight hero father-mother deities. In the east and west of the corridor are the maker and the activity mother. In the south and north and the four corners are the six Thubpas. At the four doors are the terminator father and mother, a total of forty.
Chinese
四十二尊乃是寂静金刚界之坛城。下层忿怒坛城的中央，是薄伽梵大吉祥至尊黑汝嘎，具有如亿万太阳般燃烧的光辉。有二十一张面孔，四十二只手持着四十二尊寂静本尊。以九种舞姿展现优雅，具备八种尸林装束和八种吉祥装束。明妃虚空自在母，蓝色，九头，主面的根本面与黑汝嘎的秘密金刚交合，左右的四个面孔与父尊的八足交合。十八只手中的前两只手持金刚和血海螺，剩余十六只手的右边是八位母神，左边是八位兽面母。四足伸展。轮回涅槃的一切法，都圆满显现在薄伽梵的足莲宝座直至头顶发髻之间，安住于此大主宰之身，此乃法身圆满之坛城。主尊前方是胜乐黑汝嘎，蓝色，九头十八臂，以及金刚黑汝嘎。八个辐条上有续部传承的八尊忿怒尊，九尊都三面六臂，都与各自的明妃相拥。乳房和肘部有八位处所母神，如郭拉玛等。第一重坛城的外围有八位地域兽面母，如辛哈穆卡等，门口有马头明王等四位。第二重外围有八位燃烧母，门口有四位秘密明妃。第三重外围和门口有二十八位自在母，这些是饮血根本坛城。第四重外围和门口有事业迅猛坛城的三十二位空行母。第五重外围有七位母神，门口有四位姐妹，这是誓言海坛城。第六重外围和门口有度母金刚的坛城，十八位金刚使者。第七重外围和门口有忿怒嬉戏坛城，上方的六十位使者忿怒男女。第八重外围有速行意坛城，四方的二百四十位使者。第九重外围有誓言海坛城，下方的六十位使者母神。宫殿的根基是金刚童子父母，外围上下四方有十忿怒尊父
English
The forty-two deities are the mandala of the peaceful Vajra realm. In the center of the lower wrathful mandala is the Bhagavan Great Glorious Supreme Heruka, dark blue, with the splendor blazing like the light of a billion suns. With twenty-one faces and forty-two hands holding the forty-two peaceful deities. Adorned with nine dance postures, complete with eight charnel ground adornments and eight glorious adornments. The consort, Namzhaldbyingsphyugma, blue, with nine heads, the root face of the main face united with the secret vajra of Heruka, the four faces on the right and left united with the eight feet of the father. The first two of the eighteen hands hold a vajra and a blood conch. In the remaining sixteen, there are eight mothers on the right and eight animal-faced mothers on the left. Four legs are outstretched. All phenomena of samsara and nirvana are completely manifest from the lotus seat of the Bhagavan's feet up to the crown of the head, residing as the great master, which is the mandala of the complete Dharmakaya. In front of the main deity is Wangchug Heruka, dark blue, with nine heads and eighteen arms, and Vajra Heruka. On the eight spokes are the eight wrathful deities of the tantric lineage, all nine with three faces and six arms, all embracing their respective consorts. On the breasts and elbows are eight place mothers, such as Gorima and others. In the first circle of the mandala are eight regional animal-faced mothers, such as Singhamukha and others, and at the door are four such as Horse-faced One. In the second circle are eight burning mothers, and at the door are four secret consorts. In the third circle and at the door are twenty-eight Ishvari goddesses, these are the root mandala of the blood drinkers. In the fourth circle and at the door are thirty-two Dakinis of the swift activity mandala. In the fifth circle are seven mothers and at the door are four sisters, this is the Samaya Ocean Mandala. In the sixth circle and at the door is the mandala of Tara KIng, eighteen Kinkara messengers. In the seventh circle and at the door is the wrathful playing mandala, sixty wrathful male and female messengers above. In the eighth circle is the swift-going mind mandala, two hundred and forty messengers of the directions. In the ninth circle is the Samaya Ocean Mandala, sixty messenger mothers below. At the base of the palace are Vajrakumara father and mother, and outside, above, below, and in the intermediate directions are ten wrathful fathers.
Chinese
具有二十种方便的佛母，是宾客方便饮血幻化坛城。如此，寂怒坛城的五百八十三尊本尊。在能成熟的因之外，圆形的外围是金刚持的坛城，俱胝持明上师。此外，无数的化身和再化身手印尊众，是不可思议的，周遍充满一切。如此，所有能依和所依的坛城轮，究竟而言，都是自心体性与智慧无二无别的双运大乐，根本是菩提心的自性，无碍智慧之轮，显现四种事业幻化的游舞，以名相表征的坛城来表示，犹如清澈的湖水中显现星辰，不杂乱而完整地清晰见到，请生起这样的信心。如是宣说。如果想详细了解，就用表征和符号一一指示能依和所依，其中，花落到的本尊是这位。这样说明本尊的名称，以及其心咒，和证悟，并教诫要恒常精进于禅修念诵。对于花落到的种姓，给予相应的秘密名字，金刚苗、珍宝苗、法苗等等，并说：你是某某金刚，是胜者的子嗣，持有种姓，给予你殊胜的秘密名字，在一切刹土中安乐行持，因此会成为佛土。这样授记。之后是供养，出自《集密嘿噜嘎》：为了获得灌顶，要供养马、象、金银，儿子、妻子、女儿，王位、自身等等，为了供养上师。以及出自《双运续》：对于一切种类的上师，要供养殊胜的供品。对于什么最难舍弃，那就是最殊胜的供养。对于什么最珍贵，或者非常特别，就将它供养给上师，以不竭的意愿。或者，那是想要的东西，或者，是心中需要的东西，即使很小，也是殊胜的。如果拥有殊胜的东西，却供养比那更差的供品，那么，
English
The Mother with twenty means, is the mandala of the Emanated Blood-Drinking Guests. Thus, the assembly of deities of the Peaceful and Wrathful mandala, five hundred and eighty-three in number. Outside the circular environment of the causal basis, there are millions of Vajradhara's mandala of Vidyadhara Lamas. Furthermore, the inconceivable assembly of countless emanations and further emanations, hand gestures, pervades and fills everything. Thus, all the wheels of the mandala of the support and the supported, in ultimate terms, are the inseparable union of one's own mind essence and wisdom, the great bliss, the root being the self-bestowed, unobstructed wisdom wheel of Bodhicitta, the illusion-like play of the four activities, the very appearance represented by the mandala of signs and symbols, like stars appearing in a clear lake, may you have the faith that you will see them clearly and completely without confusion. Thus it is taught. If you wish to elaborate, each of the support and the supported is indicated separately by signs and symbols, and among them, the deity of the family upon whom the flower falls is this one. Thus, the name of the deity, its essence mantra, and realization are explained. And it is advised to always strive in meditation and recitation. The secret name corresponding to the family to which one belongs, Vajra Sprout, Jewel Sprout, Dharma Sprout, etc., are given according to the family. And it is said: You are so-and-so Vajra, the son of the Victorious One, holding the lineage, I bestow upon you the supreme secret name, may you live happily in all realms, therefore it will become a Buddha land. Thus it is prophesied. Then there is the offering of wealth, from the Hevajra Samputa: In order to obtain empowerment, offer horses, elephants, gold, silver, sons, wives, daughters, kingdom, one's own body, etc., to worship the Lama. And also from the Yoga Tantra: To the Lama of all kinds, offer the supreme offerings. Whatever is most difficult to give away, that is said to be the most supreme. Whatever is most precious, or very special, offer that to the Lama, with inexhaustible desire. Or, that which is desired, or, that which is needed in the mind, even if it is small, it is supreme. If one possesses something supreme, but offers an offering that is worse than that, then,
Chinese
如果轻蔑上师，那将总是遭受痛苦。如是说，无论获得何种令人痛苦和殊胜之物，或者没有获得，都应承诺再次变得贫穷，并且从内心深处，将身和受用全部毫无保留地供养，请如此行持。如此进入坛城的利益是，在《意集经》中说：兰卡的统治者啊，这些聚集的众生，如此进入三秘密的誓言，在那时那刻，有些人完全安住于意乐瑜伽，有些人完全安住于辨别大种的瑜伽，有些人完全安住于发出大气息的瑜伽，有些人完全安住于获得大预言的瑜伽，有些人完全安住于圆满大成就的瑜伽。如是，如同过去世的眷属们也因根器和智慧的大小而有高低之分一样，后来的追随者们也因进入坛城，而各自获得五种瑜伽，或者成为能够获得的能力者。在《佛陀和合续》中说：金刚萨埵等，先前见到之轮，无论何种恒常之福德，后来所做亦是如此。如是，即使弟子是初学者，如果通过完全清净的仪轨进入坛城，据说与先前在色究竟天最终进入道者具有同等根器。因此，他们已经圆满完成了进入坛城的法-轮等。在那安住的坛城中进行灌顶。一般来说，灌顶的自性是：施作者是金刚上师，对象是已经调伏相续的有资格的弟子，方法是通过物质、真言、三摩地聚集的特殊仪轨，作用是加持弟子的相续，从而使安住在心相续中的自份垢染自然清净或衰减，并且通过获得殊胜的善种子，滋养各自本具的智慧，从而使二次第的智慧显现，或者转变为能够生起的强大能力，这就是相续转变的殊胜之处。如是，《黑汝嘎集续》中说：谁以何物于何
English
If one despises the teacher, one will always suffer. As it is said, whether one obtains something painful and supreme, or does not obtain it, one should promise to become poor again, and from the depths of one's heart, offer one's body and possessions completely and without reservation. Please act in this way. The benefit of entering the mandala in this way is that, in the Gongdü (Collected Intentions) it says: "Lord of Lanka, these assembled beings, having entered the sacred vows of the three secrets in this way, at that time, some will abide entirely in the yoga of aspiration, some will abide entirely in the yoga of distinguishing the great elements, some will abide entirely in the yoga of emitting the great breath, some will abide entirely in the yoga of obtaining the great prophecy, some will abide entirely in the yoga of perfecting the great accomplishment." Thus, just as the retinues of the past also had differences in rank due to the size of their faculties and wisdom, so too, later followers, by entering the mandala, will each obtain the five yogas according to their own karmic share, or become capable of obtaining them. In the Buddha Samyoga Tantra it says: "Vajrasattva and others, the wheel seen previously, whatever constant merit there is, what is done later is also the same." Thus, even if the disciple is a beginner, if he is brought into the mandala through a completely pure ritual, it is said that he has the same faculties as those who previously entered the path in Akanishta. Therefore, they have perfectly completed the Dharma-wheel and so on for entering the mandala. In that mandala where they are seated, empowerment is conferred. In general, the nature of empowerment is: the agent is the Vajra Master, the object is the qualified disciple who has tamed his continuum, the method is through a special ritual of gathering substances, mantras, and samadhi, the action is the blessing of the disciple's continuum, thereby causing the self-existing stains abiding in the mind-continuum to be naturally purified or diminished, and through obtaining excellent seeds of virtue, nourishing the wisdom inherent in each, so that the wisdom of the two stages manifests, or transforms into a powerful ability to arise, which is the excellence of the transformation of the continuum. Thus, in the Heruka Abhisamaya Tantra it says: "Who, with what, to whom