English
Having spread all the realms of the world like sesame seeds, releasing the commands of the Buddhas. For those who are extremely wicked and cruel, peace is of no benefit; with the essence of wisdom and skillful means, all the Tathagatas manifest as wrathful ones. Thus proclaiming, intending to subdue with fierce methods. Recite BHRŪṂ (Tibetan, भृं, bhrūṃ, seed syllable). From the dark brown BHRŪṂ (Tibetan, भृं, bhrūṃ, seed syllable), rays of light radiate and converge, blessing all Buddha-fields into palaces of burning charnel grounds. Then, in order to generate the blazing form, then at the tip of the nose, the mind is held firmly and correctly. From the warm breath of the nose, the Victorious Ones extract the union of mudras. The Bhagavan yogi himself, having transformed into Vajra Wrathful One, appears. With the garland of skulls mudra placed at the brow, recite OṂ ŚRĪ HERUKA VAJRA SAMAYA HI SARVA DUṢṬA SAMAYA MUDRĀ PRABHAÑJAKA HŪṂ PHAṬ (Tibetan, 嗡 希日 嘿噜嘎 瓦吉ra 萨玛雅 嘿 萨日瓦 杜斯达 萨玛雅 穆札 札班札嘎 吽 帕特，oṃ śrī heruka vajra samaya hi sarva duṣṭa samaya mudrā prabhañjaka hūṃ phaṭ, Om, glorious Heruka Vajra, oath, this, all evil oath, seal, destroyer, Hum, Phat). By reciting this, from the nostril of glorious Vajrasattva, glorious Heruka arises, therefore, one should transform glorious Vajrasattva himself into Heruka. Then, the ritual of blessing, can be done here as before. Or, one can mainly focus on the activity. For this, one should invoke the mandala of dakinis. That is, blessing the consort Smashaani Yum KroDhiishaari, and from playing with her, generating the mandala of dakinis. Or, one can generate it simply by reciting the essence of each from the rays of light of the main deity's body. Some previous teachers said that each essence should be recited four times, this is for urging, generating, perfecting, and completing. Having generated the deity in this way, the offering ritual is also explained through the ten branches. In the presence of the master Humkara, from the glorious Yangdak Accomplishment, it is said thus: Inviting the wisdom mandala, abiding, stabilizing, unmoving, subduing the samaya, prostrating, offering, praising, enjoying, with skillful wisdom according to the lineage, perform all the activities accordingly. As it is said, first request, then invite, then settle and merge the wisdom mandala into the samaya mandala, then stabilize those who are abiding.
Chinese
然后，使稳固者不摇动并加以控制。然后，激发誓言。然后，以威力压制恶毒者。然后，顶礼。然后，供养。然后，施力。然后，食用。如是，以彼等支分成就猛烈的事业。若归纳之，则有四种，即：迎请、顶礼、供养和成办事业。其中，首先降下垂听。然后，迎请是铁钩之义，钩召是羂索之义，稳固是不动之义，不摇动是铃之义。如是，是与四手印相应的誓言激发之义。威力压制是事业激发之义。因此，一切皆是迎请仪轨的支分而已。顶礼和供养，已如实陈述。施与和食用是调伏恶毒者之事业成就的特征。简而言之，迎请和顶礼也是供养的仪轨，仅是供养炽燃之坛城后成办事业而已。其中，从祈请垂听至顶礼之间，应如其他供养文中所明示般行持。于供养之时，应如从前之口诀方式所出般，尽力而为。施与和食用也如其他仪轨般行持。坛城收摄等共同支分，也应与共同仪轨相符。吉祥黑汝嘎坛城之修法仪轨圆满。现在宣说吉祥莲花舞自在等坛城之修法仪轨。为此：此外，极瑜伽士，为完全清净一切莲花故，贤善殊胜不变者，莲花幻化自在者。如是宣说了于各部之坛城中修持。其中，此等坛城之仪轨，也如前于吉祥金刚萨埵坛城中广说共同仪轨，以及于吉祥毗卢遮那和黑汝嘎坛城中宣说差别仪轨般，于其他部类也应如是，将各自部类之手印，从续部中所分别宣说者，如是结合而了知。其中，若有不识各部手印者，于下文手印各自所应之时，是何部之手印等
English
Then, make the steadfast ones unmoving and control them. Then, stimulate the samaya. Then, subdue the wicked with power. Then, prostrate. Then, offer. Then, exert strength. Then, consume. Thus, with these limbs, accomplish fierce activities. If summarized, there are four aspects: inviting, prostrating, offering, and accomplishing the task. Among these, first, descend the hearing. Then, inviting is the meaning of the iron hook, hooking is the meaning of the noose, steadfastness is the meaning of the iron chain, immovability is the meaning of the bell. Thus, it is the meaning of stimulating the samaya endowed with the four mudras. Subduing with power is the meaning of stimulating the activity. Therefore, all are merely limbs of the ritual of inviting. Prostration and offering are explicitly mentioned. Giving and consuming are the characteristics of accomplishing the activity of subduing the wicked. In short, inviting and prostrating are also rituals of offering, merely accomplishing the activity after offering the blazing mandala. Among these, from requesting to listen to the prostration, one should act as it is clearly stated in other offering texts. At the time of offering, one should do as much as possible, as it comes from the previous instructions. Giving and consuming should also be done as in other rituals. The common limbs such as the dissolution of the mandala should also be in accordance with the common rituals. The ritual of accomplishment in the glorious Heruka mandala is complete. Now, the ritual of accomplishment in the glorious Padma Garwang and other mandalas will be explained. Therefore: Furthermore, the exceedingly yogic one, for the sake of completely purifying all lotuses, the virtuous, excellent, and unchanging one, became the lord of the lotus illusion. Thus, it is said that accomplishment is performed in the mandalas of each family. Among these, the rituals of these mandalas are also like the general rituals extensively taught above in the mandala of the glorious Vajrasattva, and the specific rituals taught in the mandalas of the glorious Vairochana and Heruka. Similarly, for other families, one should understand by applying the mudras of each family as they are separately taught in the tantras. Among these, if there are those who do not recognize which mudra belongs to which family, then later, when the time comes for each mudra, which family's mudra it is, etc.
Chinese
手持金刚交杵和各种莲花，右下臂扬起三尖旗，左下臂作两种姿势索取死者。四足四蹄以巨人的姿态站立，踩踏着大自在天、阎罗、梵天、遍入天等，并抢夺他们的妻子结合。心咒是：吽 班则日 啥。秘密咒语是：嗡 桑巴尼 桑巴 吽。嗡 毗湿瓦 班则 达玛 班则。嗡 毗湿瓦 班则 萨埵 啥。念诵此咒语。所有这些坛城中，对于弟子的灌顶，给予誓言，给予口诀，供养，以及善巧地讲授佛法等的仪轨，都应如吉祥金刚萨埵时所说，以及各种部族的各别手印中所说的那样，完整地进行修持。以各种誓言，如果那样行持，等等，以下是分别显示各个坛城的功德差别。这一品是所有修法仪轨的根本，名为“空行母幻化种种变幻”，是开示加持成就后相应的手印，因此称为“空行母手印之分别”，即第六品。对于如何修持各种变幻，在讲述了作为修法根本的空行母幻化种种变幻之后，现在为了开示作为其支分和助伴的四种变幻，即轮之变幻，以及供养，手印，和手印的总集。其中，这里是开示名为轮之变幻的，所有坛城的手印之相，也是为了开示进入轮坛的支分仪轨以五种方式总摄。之后还有应讲述的，金刚萨埵吉祥天尊的，各种形象中最为殊胜的，所有轮坛的种种变幻。等等，这样说道。其中，这里为了成就悉地，讲述了进入坛城的五种支分仪轨，这里是从遮止的角度进行讲述的，没有进入所有坛城，舍弃各种誓言，不了解真正的秘密
English
Holding a vajra cross and various lotuses, the lower right arm raises a three-pointed banner, and the lower left arm is in a posture of demanding the dead in two ways. With four feet and four hooves, standing in the posture of a giant, trampling on Mahadeva, Yama, Brahma, Vishnu, etc., and snatching their wives to unite with them. The heart mantra is: Hūṃ Vajrīḥ. The secret mantra is: Oṃ Sumba Ni Sumba Hūṃ. Oṃ Viśva Vajra Dharma Vajre. Oṃ Viśva Vajra Sattva Ha. Recite this mantra. In all these mandalas, the rituals of empowering disciples, giving vows, giving instructions, making offerings, and skillfully teaching the Dharma, should all be practiced completely as stated at the time of glorious Vajrasattva, and as stated in the respective mudras of the various families. With various vows, if practiced in that way, etc., what follows is to show the differences in the merits of each mandala. This chapter is the basis of all sadhana rituals, called "The Emanation of Various Transformations of the Illusionary Dakini," which is the teaching of the mudras that correspond to the accomplishment of blessings, therefore it is called "The Discrimination of the Dakini's Mudras," which is the sixth chapter. Regarding the ritual of how to accomplish the various transformations, after explaining the illusionary transformation of the Dakini, which is the basis of the method, now, in order to show the four transformations that are its branches and companions, namely the transformation of the wheel, as well as offerings, mudras, and the collection of all mudras. Among them, here is the teaching of the signs of the mudras of all the mandalas called the transformation of the wheel, and also to show that the branch rituals for entering the wheel mandala are summarized in five ways. After that, there is also what should be taught, the most supreme of the various forms of Vajrasattva, the glorious deity, the various transformations of all the wheel mandalas. And so on, it is said. Among them, here, in order to accomplish siddhis, the five branch rituals for entering the mandala are taught, here it is taught from the perspective of negation, not entering all the mandalas, abandoning various vows, not understanding the true secret.
Chinese
因此，任何修持都不会成就。如是说。与此相反，从修持的方式进行解说： 如此进入坛城后， 如是供养供品， 若知晓秘密仪轨， 不变的仪轨也会改变。 如是说。 其中有五种仪轨： 第一，摄受能无误地展示大乘誓言律仪的善知识； 进入由其所示的秘密坛城而获得灌顶； 之后，以精勤如教奉行之相。 如此通过五种方式，阐述了成就悉地。 其中，首先为了展示绘制坛城之处： 在最胜秘密的喜悦中， 一切皆应随顺成就。 如是说。 此乃如先前所示，以处所之自性而说。 对于各个部族所居之处， “寂静之处的那些处所”，等等，是吉祥金刚萨埵的处所。 同样地， “佛塔和寺庙”，等等，是吉祥毗卢遮那佛的处所。 “尸林”，等等，是吉祥黑汝嘎的处所。 “莲花花园”，等等，是吉祥莲花舞自在的处所。 “国王的宫殿”，等等，是吉祥金刚日的处所。 “城堡是各种各样的”，等等，是吉祥马王的处所。 “服饰是各种各样的”，等等，是展示各个部族坛城之本尊、咒师和供品等之服饰或特征。 “处所和眷属是怎样的”，等等，是展示所化有情如何聚集，如何以如是吉祥金刚萨埵变幻各种坛城，以及修持者们如何熟悉此变幻之坛城。 “吉祥金刚萨埵诸本尊”，等等，是展示进入坛城的功德。 “坛城绘线具智慧”，等等，是展示坛城总体的绘线方式。 “坛城如何正确地”，等等，是展示绘制坛城的仪轨。 “一切皆是各种各样的善妙”，等等。
English
Therefore, no practice will be accomplished. Thus it is said. Conversely, explaining from the method of practice: Having thus entered the mandala, Likewise offering the offerings, If one knows the secret ritual, The unchanging ritual will also change. Thus it is said. There are five rituals: First, taking a virtuous friend who unerringly shows the vows of the Great Vehicle; Entering the secret mandala shown by him and obtaining empowerment; Then, the characteristic of diligently practicing according to the teachings. Thus, through five ways, it is explained that siddhis are accomplished. Among them, first, to show the place for drawing the mandala: In the joy of the supreme secret, Everything should be accomplished accordingly. Thus it is said. This is spoken of as the nature of the place, as previously shown. For the dwelling of each family, "The places that are solitary," etc., are the places of glorious Vajrasattva. Similarly, "Stupas and monasteries," etc., are of glorious Vairochana. "Cemeteries," etc., are of glorious Heruka. "Lotus gardens," etc., are of glorious Padmanartesvara. "The king's palace," etc., are of glorious Vajrasurya. "Castles are of various kinds," etc., are the places of glorious Hayagriva. "Clothing is of various kinds," etc., shows the clothing or characteristics of the deities, mantra practitioners, and offering implements of the mandalas of each family. "What are the places and retinues like," etc., shows how the beings to be tamed gather, how glorious Vajrasattva transforms various mandalas in this way, and how practitioners become familiar with this transformed mandala. "The deities of glorious Vajrasattva," etc., shows the qualities of entering the mandala. "Mandala drawing lines with wisdom," etc., shows the method of drawing lines for the mandala in general. "How the mandala is correct," etc., shows the ritual for drawing the mandala. "Everything is all kinds of excellent," etc.