Chinese
像这样说：“这些殊胜的果位手印，都能获得一切成就之果。” 就像准备好饮料、食物和陈设的用具，以及绸缎等装饰品的各种特色一样，地面也要用金刚线绘制成大坛城的形状。形状就像金刚持的月宫一样。因此，月宫要做成九宫格，外面要有走廊和门。有些古代的论师认为，如果单独制作彩粉坛城，可以将圆形宫殿从东西方向分割成月宫状，西边做成九宫格，东边放置成就的物品和成就的功用，中间设置相对的门。一般来说，在会供轮的场合，不用彩粉，而是用金刚线绘制地面，然后在那里铺设各自本尊的坐垫，认为在那里放置两种手印。这两种手印是：律仪等手印，以及与加持成就相符的女性手印。其中，成就的手印是这样说的：“一切界性的自性，以及生命和脉的来源，都要以自己本尊的形象，来善妙地成就手印。”加持成就相符的手印是这样说的：“与自己的本尊相同，女性们要好好地成就，吉祥者是自己的标识，要考察会供轮。”又说：“如实地加持之后，要跳金刚萨埵的舞蹈。”放置这些手印的时间和方式是：“要在一天结束时放置。”就像所说的那样，在傍晚时分，要用清洁、沐浴、涂香和各种装饰品来庄严身像和瑜伽母们，包括主尊。要穿戴与自己本尊相符的美丽衣服，并以各自的标识来标示，将他们安置在外面的一个方向。然后，由迎请金刚兄弟姐妹的人用歌舞乐器的供品来迎请，用咒语将他们各自
English
Like it is said, "These supreme fruit mudras, all attain the fruit of accomplishment." Just as one prepares drinks, food, and furnishing utensils, and the various features of ornaments such as silks, the ground should also be drawn with vajra lines in the manner of a great mandala. The shape is like the lunar mansion of Vajradhara. Therefore, the lunar mansion should be made into a nine-grid, with an outer corridor and a door. Some ancient teachers believe that if one makes a colored powder mandala separately, one can divide the round palace into lunar mansions from east to west, making the west side into a nine-grid, and placing the objects of accomplishment and the function of accomplishment on the east side, with opposing doors in the middle. Generally, in the context of a gathering circle, instead of using colored powder, the ground is drawn with vajra lines, and then the seats of each deity are laid out there, and it is considered that two types of mudras are placed there. These two mudras are: the mudras of accomplishment, such as the samaya mudras, and the female mudras that are in accordance with the accomplishment of blessings. Among them, the mudra of accomplishment is said like this: "The nature of all realms, as well as the source of life and channels, should be used to perfectly accomplish the mudra in the form of one's own deity." The mudra that is in accordance with the accomplishment of blessings is said like this: "They are the same as one's own deity, the women should be well accomplished, the auspicious ones are their own emblems, the gathering circle should be examined." It is also said, "Having blessed them as they are, one should perform the dance of Samvara Buddha." The time and manner of placing these mudras is: "They should be placed at the end of the day." As it is said, in the evening, the images and yoginis, including the main deity, should be adorned with cleaning, bathing, anointing, and all kinds of ornaments. They should wear beautiful clothes that are in accordance with their own deity, and be marked with their respective emblems, and placed in one direction outside. Then, those who invite the vajra brothers and sisters invite them with offerings of songs, dances, and musical instruments, and with mantras, each to their own house.
Chinese
以舞姿嬉戏，吉祥金刚猛厉咆哮，将一切供品施舍出去，以寂静的掌印合掌，以肉和血涂抹，以金刚歌赞颂。金刚歌的词句是“无等无动”，等等，在吉祥金刚萨埵坛城之际赞颂，并通过哇呼比比达的方式赞颂，这是供养的仪轨。然后忏悔罪业，随喜功德，劝请，祈请，以及善根回向等，随心所欲地做。应生起菩提心，像这样以大精进作准备，以大悲滋润的心，唯一利益他者为究竟的殊胜之心。为了将无余、无遗的世间众生从痛苦的海洋中救度出来，我将修持吉祥黑汝迦。如此思惟后，进入自我加持等修持的仪轨。此仪轨的次第也见于此处的语印中：过去时代中，先前出现，大自在者恒常的，如来语教中，作为行的方式先前出现。那时一切有情，都变得极其愤怒、凶暴、残忍。然后薄伽梵金刚持，以吉祥金刚萨埵的结合，以金刚铃印，召集一切佛。仅以他的命令宣说，所有世间界，包括佛和金刚持，都如芝麻籽般增长。对于极其残忍和凶暴者，寂静不能利益，以智慧方便的自性，诸佛都示现为忿怒相。然后于鼻尖，心意坚定地如实执持，从鼻子的长息中，取出胜者的手印结合。薄伽梵彼者瑜伽士，化为金刚忿怒而取出。如是说故，从吉祥金刚萨埵的瑜伽中，应修持吉祥黑汝迦的瑜伽。其次第是，首先降下手印的智慧，由此去除障碍而生起智慧，自身安住于极其清净的状态中，然后...
English
Dancing playfully, the auspicious Vajra roars fiercely, offering all offerings. With the mudra of peaceful palms joined, smear with meat and blood, praise with the Vajra song. The words of the Vajra song are "Unequaled, Unmoving," and so on, praised during the auspicious Vajrasattva mandala, and praised through the way of Vahu Vibhita. This is the ritual of offering. Then, confess sins, rejoice in merit, exhort, supplicate, and dedicate all virtues as desired. Bodhicitta should be generated, like this, prepared with great diligence, a mind moistened with great compassion, the supreme mind that solely benefits others as the ultimate. In order to liberate all sentient beings dwelling in the world, without exception, from the ocean of suffering, I shall practice the glorious Heruka. Thinking thus, one should enter the ritual of practice, such as self-blessing. The manner and order of this are also found in the speech mudra of this itself: In the past, what previously occurred, the great sovereign, the eternal, in the teachings of the Tathagatas, previously occurred as a way of conduct. At that time, all sentient beings became extremely wrathful, fierce, and cruel. Then, the Bhagavan Vajradhara, through the union of the glorious Vajrasattva, with the Vajra bell mudra, gathers all the Buddhas. By merely proclaiming his command, all the world realms, including the Buddhas and Vajradhara, increase like sesame seeds. For those who are extremely cruel and fierce, pacification does not benefit; with the nature of wisdom and skillful means, all the Tathagatas manifest as wrathful forms. Then, at the tip of the nose, the mind is firmly and correctly held. From the long breath of the nose, extract the union of the Victorious One's mudra. The Bhagavan, that very yogi, transforms into Vajra Wrath and extracts it. As it is said, from the yoga of the glorious Vajrasattva, one should practice the yoga of the glorious Heruka. Its order is, first, by descending the wisdom of the mudra, obscurations are removed and wisdom arises, oneself abiding in an extremely pure state, then...
Chinese
受诸天尊的劝请，依次进行自我加持的仪轨，安住于金刚萨埵的瑜伽中，以大悲心的力量忆起往昔的誓愿，心想调伏安住于无边世界中的一切恶毒众生。为了与一切佛陀商议并成就加持，以金刚铃的印契劝请，念诵“ཛཿཧཱུཾ་བཾ་ཧོཿ”（藏文，जः हुं वं होः，jaḥ hūṃ vaṃ hoḥ，降吽വം诃），以誓言之印宣告违越誓言。诸佛应使所有世界如芝麻般繁荣。之后商议，认为以寂静调伏的时机未到，心想以忿怒调伏。之后，吉祥金刚萨埵瑜伽士以与一切佛陀无别的三摩地，或者以无别之身，通过其瑜伽，从自己的鼻孔中呼出“ཧཱུཾ་”（藏文，हुं，hūṃ，吽）的长气，从中生出吉祥黑汝嘎的身相。如是生出之时，譬如能使身体隐形并获得化身神通者，为了将身体化为他身，依赖自己的鼻息，自己的心识化为他身，自己的前身隐形，化为化身一般。吉祥金刚萨埵瑜伽士从“ཧཱུཾ་”（藏文，हुं，hūṃ，吽）的长气中生出吉祥黑汝嘎之时，应知吉祥金刚萨埵即已化为金刚忿怒尊。对于不能进行众多仪轨者，如前所述，不住于无有离障等，刹那间安住于金刚萨埵的三摩地中，以此“过去时中曾发生”等观想劝请，如前一般生起黑汝嘎。其身相如下：大吉祥金刚黑汝嘎，燃烧的灰烬极可怖，勇识青色燃烧光，红色光环炽燃，如大怖畏时般鸣响，如尸林之火，大燃烧，头发燃烧，具众多颅骨顶饰，如尸林般极可怖，具忿怒等相，足
English
Being urged by the deities, perform the self-blessing ritual in sequence, abide in the yoga of Vajrasattva, and through the power of great compassion, remember the vows of the past, intending to subdue all the malicious beings dwelling in the boundless realms of the world. In order to consult with all the Buddhas and accomplish the blessings, urge with the mudra of the vajra bell, and recite "ཛཿཧཱུཾ་བཾ་ཧོཿ" (Tibetan, जः हुं वं होः, jaḥ hūṃ vaṃ hoḥ, Ja Hum Bam Hoh), proclaiming the transgression of vows with the seal of the oath. The Buddhas should make all the worlds flourish like sesame seeds. Then, after consultation, realizing that the time for subduing with peace has not arrived, intend to subdue with wrath. Then, the glorious Vajrasattva yogi, with the samadhi inseparable from all the Buddhas, or even with the inseparable body itself, through that yoga, exhale a long breath of "ཧཱུཾ་" (Tibetan, हुं, hūṃ, Hung) from the air channel of his nose, and from it bring forth the form of the glorious Heruka. When it is brought forth in this way, for example, those who are able to make the body invisible and have attained the magical power of transformation, in order to transform the body into another body, rely on the breath of their nose, and when their own mind transforms into another body, just as their previous body becomes invisible and transforms into a transformed body, when the glorious Heruka is brought forth from the long breath of "ཧཱུཾ་" (Tibetan, हुं, hūṃ, Hung) of the glorious Vajrasattva yogi, it should be known that the glorious Vajrasattva himself has transformed into Vajrakrodha. For those who are unable to perform many rituals, as mentioned before, without dwelling on the absence of obscurations, etc., abide in the samadhi of Vajrasattva for a moment, and urge with the visualization of "having occurred in the past," etc., and generate Heruka as before. The form of his body is as follows: Great glorious Vajra Heruka, the burning ashes are extremely terrifying, the courageous one is blue with burning radiance, the red halo blazes, resounding like a time of great terror, like the fire of a charnel ground, a great blaze, hair ablaze, adorned with many skull crowns, extremely terrifying like a charnel ground, possessing the aspect of wrath, etc., feet.
English
The Vajra Ratna family is empowered as before with the mudra of Vajra Great Joy. Oṃ Vajra Ratna Abhiṣeke Tāre Tuttāre Abhiṣeke He Vi Mi Ri Ti Ri Ni Śri Ye Abhiṣiñca Māṃ Svāhā. This is the empowerment of Vajra Ratna. The mudra of Padma Ratna is: from the Buddha Ratna, lower the tip of the ring finger. Oṃ Padma Ratna Abhiṣeke Tāre Tuttāre Abhiṣiñca Mā Svāhā. This is the empowerment of Padma Ratna. For Ratna Ratna: Vajra palms joined together. The two hands are made into the shape of precious jewels. Having arranged them according to what is appropriate, the tips of the thumbs and index fingers touch. Oṃ Ratna Ratna Abhiṣeke Traṃ Traṃ Ba Ba Ṭa Ṭa Ṭa Ṭa Ta Ta Abhiṣiñca Māṃ Svāhā. This is the empowerment of Ratna Ratna. For Karma Ratna: Vajra palms are tightly bound. The tips of the index fingers are bent slightly. The thumbs are in the posture of a hero's cross-legged position. The rest are released like light. Oṃ Karma Ratna Abhiṣeke Hi Hi Hi Hi Śrī Vajra Padma Ba Ḍa Ba Muṣe Abhiṣiñca Māṃ Svāhā. This is the empowerment of Karma Ratna. These mudras are, at this time: the Vajra mudra on the forehead, the precious one on the right shoulder, the lotus on the back of the head, and the Karma one placed on the left shoulder for empowerment. Then, the empowerment of the skull garland headdress. The skull garland mudra touches the five places of the head, and is contemplated as a skull headdress. The mudra is said like this: All fingers are crossed inward. The tips of all fingers are joined together. The thumbs pressing down on the vajra are like the nose and eye sockets. This lotus jewel mudra, the great self empowerment, all kingdoms without exception, without exception, quickly accomplished. The crown of the head and the forehead, and the two shoulders and the back of the head are joined. With the skull garland as a headdress, a jewel blazes on the Buddha's crown. After the headdress is tied tightly, it is released from the edge with pride. Like the end of a silk banner hanging down, do it and clap your hands. This is to be done in conjunction. Then, placing the mudra of one's own family of glorious Heruka on the brow, empower and protect, and gather all the ḍākinīs and lords of the charnel grounds under one's power.