English
The five essences of body, speech, and mind, practice the perfection of qualities and activities. Ornaments and attire, etc., observe the assembly of fears as they are. Either generally or individually, meditate on the attire of great ferocity. The supreme mandala is complete with nine times nine. In the self-created mandala where empowerment is received, the nature descends, is invited, summoned, and stabilized. Having rejoiced, make offerings in sequence. OM AH HUM. Surato: Maha Pancha Amrita. Shri Heruka. Mantra Jwala Maha. Madhala. Kaya Waka Chitta. OM OM OM. HUM HUM HUM. SAM SAM SAM. AM AM AM. HAM HAM HAM. Vajra Maha Kala Para Kada Dana Jwala Siddhi Maha Shri Heruka: Ame Dume. Siddhi Pabheda: Sam Hara HUM HUM HUM. Maha Yoga Adda. Maha Samaya. Rulu Rulu. Ala La Ho. OM AM HUM Surato Kamale. Maha Sukha Kamale. Manu Samana: Jaja Jaja Lini Nini Dhana. Awa Yoga Khahe Ala La Ho. After the completion of offerings and praises, the approach recitation is done, in front of the wisdom, the excellent one, is done with the three: abiding, clarity, and manifestation. OM Vajra Maha Krodha Shri Heruka Vajra Krodhi Ishwari Sarva Dushtan HUM Phat. Rulu Maha Samaya HUM. Rulu Rulu HUM Bhyo HUM. Like that, with the remaining parts of recitation and approach, urging and acting as a vessel between seven times, is the completion of the mandala of approach. That approach, likewise, the accomplishment also, with the remaining parts, urging and gathering the attainments, abandoning the ten faults and accomplishing, should be known at the time of accomplishment. Displaying substances to one and gathering them back, should be known as the great accomplishment. Bees of crystal and coral, and many blue bees, sequentially bees and flowers, like hail falling into the ocean. If light, smell, sound, and form, wheel, burning, and surrounding arise, the signs of obstacles should be examined, dispelling the obstacles and protecting oneself. If the number of days is complete and signs arise, combine with the mandala that is in harmony, dissolve into the place and stabilize. Therefore, obtain the three forms as before. The extensive secret offering should be explained, the supreme and minor supreme that have become fields, and the wise place them on the sun and moon. Meditate on the action of the hand of pride, becoming pure with HUM (Tibetan: ཧཱུྃ, Devanagari: हुं, IAST: hūṃ, Literal Meaning: HUM), dissolving into the Dharmadhatu and the seal blazes, becoming the body, radiant with light rays, on the crown meditate on the ultimate victory, after being blessed by the Tathagatas, victory.
Chinese
亦于圣子授以灌顶。 以极忿怒大尊， 如以方便度脱大天， 以悟入法性之等持， 于无二中以方便度脱。 以大悲之加持力， 招摄五道之有情众， 悉皆无余度脱之。 内外器情所有之， 安住之有情众悉皆， 以大悲之证悟， 亦于法界中度脱之。 大须弥山之四洲中， 安住之有情众悉皆， 以大悲之加持力， 应修智慧大火， 悉皆无余焚烧之， 亦于法界中融为一。 乃焚烧三有之火， 意之智慧无灭燃朗（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：朗）。 奇哉！恶趣解脱之方便， 本初无生即如是。 如幻显现眼眩惑， 虽作合解诸事业， 然微尘许亦无所作。 如是度脱虽皆作， 然度脱之事物亦无有。 五蕴摧毁而作之， 若摧毁则为生之习气， 若不毁亦为生。 若作灭识之杀害， 如似梦中断命之方式， 安住之性无有体。 心之自性于彼上， 三世诸佛虽起为敌， 然谁亦不能执持与杀害。 若然以悲悯度脱他， 分别念相诸所有， 应从颠倒中扭转之， 以等持咒及手印， 以极熟练而灌顶之， 应置于菩提田。 仅此即名之为度脱， 度脱之性即为合， 断除烦恼痛苦之根源， 于菩提田度脱之故， 于无二法界中为合。 天女龙女恶种女， 分别抑或不分别， 近修与近近修， 修法与大修法， 于智慧空行母沐浴处， 陈设善逝坛城诸所有， 自身观为明智之天， 于无二中令结合。 作金刚铃结合之后， 于佛母莲花之坛城中， 散布乐空之坛城， 散布菩提心母之乐空。 以摄持五心之次第， 于所有诸佛坛城上， 欢喜平等殊胜之
English
Also empower as the son of the Holy One. With the extremely wrathful great one, Like liberating the great god with skillful means, With the samadhi of realizing the nature of reality, Liberate with skillful means in non-duality. Through the blessings of great compassion, Summon all sentient beings of the five paths, And completely liberate them all. As many as there are of outer and inner vessels and contents, All sentient beings dwelling therein, Through the realization of great compassion, Also liberate them into the sphere. On the four continents of the great Mount Meru, All sentient beings dwelling therein, Through the blessings of great compassion, One should meditate on the great fire of wisdom, And completely burn them all without exception, Also dissolve them into the sphere. It is the fire that burns the three realms of existence, The mind's wisdom, without extinguishing, blazes Raṃ（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Raṃ）. Wonderful! The means of liberation from the lower realms, Primordially unborn, just as it is. Like the illusory appearance of a mirage, Although all actions of union and liberation are done, Not even a particle is done. Although all liberations are done in this way, There is nothing to be liberated. The five aggregates should be destroyed. If destroyed, it is the habit of arising, Even if not destroyed, it is still arising. If one kills consciousness without exception, Like cutting off life in a dream, In the very state of dwelling, there is no essence. On that very nature of mind, Even if the Buddhas of the three times rise as enemies, No one can seize or kill it. If so, if one liberates others with compassion, All conceptual thoughts and signs, Should be reversed from perversion, With samadhi, mantra, and mudra, Empower through extreme familiarity, And place them in the field of enlightenment. Only that is called liberation. The very nature of liberation is union, Having cut off the root of afflictions and suffering, Because of liberating in the field of enlightenment, It is union in the non-dual sphere. Goddess, nāginī, evil-natured woman, Whether distinguishing or not distinguishing, Approach and near approach, Practice and great practice, At the bathing place of the wisdom ḍākinī, Arrange all the Sugata maṇḍalas, Meditate on oneself as the deity of awareness, And unite in non-duality. Having united vajra and bell, In the maṇḍala of the lotus of the Mother, Spread the maṇḍala of bliss and mind, Spread the bliss and mind of the Bodhicitta Mother. Having completed the sequence of the five minds, On all the Buddha maṇḍalas, Joyful, equal, supreme
Chinese
以布施融入。 方位、时、坛城三者融合， 众多有情获得安乐后， 再次融入无二法界。 从融入转变的法界中，手印燃起， 圆满如来之方便与智慧， 清净手印亦圆满， 福德大资粮亦圆满。 修持日月之精华， 以坛城金刚舌取之。 空行母光明炽燃，寿命等， 如意云般成为主人。 显现六道轮回之境， 大供养平等结合之田。 以将一切结合于法界之故， 不堕恶趣，真实成就。 此乃大度脱， 度脱即是结合， 结合即是无余度脱。 本初即是天与天女之， 坛城真实结合， 根、境、时结合也。 五蕴即是如来， 五大即是结合于境， 四时结合为天女。 常断四边为四忿怒母， 一切无余诸有情， 结合于平等法界与觉性。 如以方便，罗刹女嬉戏般， 结合即是无有贪执， 于无贪执而生贪执， 贪执即是无有执着。 此乃梵天大自在天， 乃极度大贪执。 若以未证悟者行之， 则生于饿鬼罗刹之处。 于供养或一切行为中， 应穿戴八饰等庄严， 以饮食随顺而行。 应具足歌舞乐词。 根、境、时、觉性等， 转为具足方便与智慧， 若证悟明了平等之自性， 则一切皆为殊胜安乐之印。 于广大坛城之宫殿中， 观想一切忿怒尊与忿怒母， 明亮且光芒四射， 则一切动静皆为手印。 具足方便与智慧之足， 恒常转为金刚炽燃。 若一一行动广大方便， 则一一显现无染莲花。 若金刚莲花相合， 则一切有情至高无上， 得生于菩提净土。 应观想自性坛城之诸尊， 及忿怒尊之坛城， 若摇动头之坛城， 则一切佛之坛城皆动。 若行动手之造作， 则一切持明者之净土
English
Absorbed by generosity. Direction, time, and mandala are united, After many beings have attained happiness, They dissolve again into the non-dual sphere. From the dissolving sphere, the mudra blazes forth, Perfecting the Sugata's skillful means and wisdom, The pure mudras are also perfected, The great accumulation of merit is also perfected. That essence of the sun and moon of practice, Is taken by the vajra tongue of the mandala. The dakinis, clearly blazing, life and so on, Become masters like wish-fulfilling clouds. The six realms, the abodes of time, appear, A great offering, a field of equal union. Because of uniting everything into the sphere, One does not fall into the lower realms, but truly accomplishes. This is the great liberation, Liberation itself is union, Union itself is complete liberation. From the beginning, the deity and goddess, The mandala is truly united, The faculties, objects, and time are also united. The five aggregates themselves are the Tathagata, The five elements themselves are united into objects, The four times are united into goddesses. The four extremes of permanence and annihilation are the four wrathful mothers, All beings without exception, Are united into the equal sphere and awareness. Like a rakshasi playing with skillful means, Union itself is without attachment, Attachment arises in non-attachment, In attachment itself, there is no clinging. This is Brahma, the supreme king, It is extremely great attachment. If practiced by one who has not realized it, One is born in the realm of pretas and rakshasas. In all offerings or practices, The eight ornaments and decorations should be worn, Practice with food and drink in accordance. Accompanied by dance, song, and lyrics. The faculties, objects, time, and awareness, Transform into being endowed with skillful means and wisdom, If the state of equality is realized and clear, Then everything is the seal of supreme bliss. In the palace of the great moving wheel, All the wrathful deities and wrathful goddesses, If meditated upon as clear and radiating light, Then all movement and stillness are mudras. The feet endowed with skillful means and wisdom, Constantly transform into blazing vajras. If each great skillful means is moved, Then each immaculate lotus arises. When the vajra and lotus unite, Then all sentient beings are unsurpassed, And will be born in the pure land of enlightenment. The deities of the self-existing mandala, And the mandala of wrathful deities should be meditated upon, If the mandala of the head is moved, Then all the mandalas of the Buddhas move. If the actions of the hands are moved, Then all the pure lands of the vidyadharas
English
G.yo. When the great step of the foot is stepped on, all unbearable suffering, all demons and evil guides are suppressed. When all the limbs are moved and shaken, from each pore, countless wrathful deities arise. With its countless emanations, in the ten directions and realms, like dust motes, the deeds of the wrathful deities are also like dust motes. Holding with compassion, it dissolves into the expanse. Dance lyrics and gaze, and all the objects of meditation, from the mandala of the peaceful assembly, transform dance and play, etc. Satisfying the subtle ones of the retinue, taking them into one's power and commanding, applying and gathering with mudras. Thus, there is no doubt in accomplishing, with all means and wisdom. In such enjoyment, all the Buddha mandalas are pleased. All beings of the three realms will be filled with great joy. Signs increase and stabilize as before, and the six pure senses will also appear. In sounds and dreams, and in places of blissful worlds, the births that are held, one should examine the prophecies of the vidyadharas. Within sixteen days, without abandoning this body, one attains the vidyadhara ground, enjoying the bliss of Dharma for a long time, the state of the supreme Vajrasattva, adorned with excellent marks and signs. Possessing the six clairvoyances, knowing everything, also perfectly enjoying the two accumulations, having power over the Buddhafields, in all realms of activity, accomplishing as intended. Therefore, at the time of activity, abandoning the mind of dependence, practicing with great diligence. Passing into nirvana in this very life, those capable yogis, if they do such deeds, even if the result does not manifest, having obtained power over body, speech, and mind, they will share the same fortune as the Buddhas. Through the uncommon blessings associated with karma, one will not be born into inferior vehicles. With the hosts of merit and wisdom, in order to purify the darkness of karma, one will not fall into the evil realms. One will not go to the eight evil realms, where the situation is bad and the enjoyment is unpleasant. Because of possessing excellent and supreme form, one will not forget the supreme Vajrayana. Long life, happiness, and perfection, in the excellent places of gods and humans, in that place, the body is beautiful and the limbs are complete, the senses are complete.