English
One should contemplate in this way and practice whatever kind of deity yoga is appropriate. Then, from the Hūṃ (ཧཱུཾ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，literal meaning: Hūṃ) in the center of the mandala, light radiates, purifying the sins and obscurations of all sentient beings in the three realms. The light then gathers back and dissolves into the Hūṃ (ཧཱུཾ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，literal meaning: Hūṃ), from which arises the mandala of sixty-two deities, or thirteen deities, or five deities. (444) For this, the invocation of the wisdom being and so on should be done according to the scriptures. Then, offer the five offerings with the mantra "Hrīḥ (ཧྲཱིཿ，梵文天城體：ह्रीः，梵文羅馬擬音：hrīḥ，literal meaning: Hrīḥ), Ha (ཧ，梵文天城體：ह，梵文羅馬擬音：ha，literal meaning: Ha), Ha (ཧ，梵文天城體：ह，梵文羅馬擬音：ha，literal meaning: Ha), Hūṃ (ཧཱུཾ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，literal meaning: Hūṃ), Hūṃ (ཧཱུཾ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，literal meaning: Hūṃ), Phaṭ (ཕཊ，梵文天城體：फट्，梵文羅馬擬音：phaṭ，literal meaning: Phaṭ)." Then, the blessing of the alcohol is as follows: In the skull cup, the five meats and five amṛtas are instantly generated as the union of Heruka and his consort. By reciting the mantra, one contemplates that from the union of the father and mother, bodhicitta essence flows, its nature being amṛta. Thus, the alcohol in the skull cup becomes amṛta. Then, one contemplates that the two deities, father and mother, are in a state of bliss, and the nature of amṛta melts, filling the skull cup to the brim. By sprinkling this on the feast offerings and other offerings, everything is blessed as amṛta. Then, on the crown of the disciple's head, one visualizes a lotus arising from Paṃ (པཾ，梵文天城體：वं，梵文羅馬擬音：vaṃ，literal meaning: Paṃ), and a sun disc arising from Raṃ (རཾ，梵文天城體：रं，梵文羅馬擬音：raṃ，literal meaning: Raṃ), with a Hūṃ (ཧཱུཾ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，literal meaning: Hūṃ) on top. (445) At the throat, one visualizes a lotus arising from Paṃ (པཾ，梵文天城體：वं，梵文羅馬擬音：vaṃ，literal meaning: Paṃ), with a red, raised Āḥ (ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：āḥ，literal meaning: Āḥ) in its center. At the heart, also a lotus and sun disc, with Vajrabhairava Kalachakra, and a Hūṃ (ཧཱུཾ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，literal meaning: Hūṃ) on top. At the navel, in the Dharmodaya, one visualizes a red Baṃ (བཾ，梵文天城體：वं，梵文羅馬擬音：vaṃ，literal meaning: Baṃ). Then, from the Hūṃ (ཧཱུཾ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，literal meaning: Hūṃ) at the crown of the head, light radiates, purifying all the sins and obscurations of all sentient beings in the three realms, placing them in the state of the Bhagavan Chakrasamvara. The light then gathers back and dissolves into the Hūṃ (ཧཱུཾ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，literal meaning: Hūṃ), and that Hūṃ (ཧཱུཾ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，literal meaning: Hūṃ) is completely transformed, becoming the nature inseparable from Heruka and the guru, adorned with ornaments and attire, and visualized as the form of father and mother. From the seed syllable at its heart, light arises, and one's own crown is pervaded by great bliss light, and one contemplates that the sins and obscurations of the body are purified. (446) Then, the enjoyment wheel at the throat is pervaded by light, and one contemplates that the sins and obscurations of speech are purified. Then, the Dharma wheel at the heart... of mind... Then, the emanation wheel at the navel... of body, speech, and mind... Then, from the Hūṃ (ཧཱུཾ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，literal meaning: Hūṃ) at the heart, which is completely transformed, arises the mandala of the five deities of Bhagavan Chakrasamvara. And one trusts that it is surrounded by the four root ḍākinīs. Its
Chinese
从子宫中发出光芒，击中了法源中的邦（བཾ་）。邦（བཾ་）完全转化，从中出现了单面双臂的圣母，右手拿着手鼓，左手拿着颅碗，身体是红色的，佩戴着骨饰，以愤怒、微笑和妩媚的姿态跳舞，将意识专注于此。然后，头顶的上师化为光融入薄伽梵母，薄伽梵母化为光融入脐部的瑜伽母。(447)瑜伽母的右鼻孔出现阿利，左鼻孔出现嘎利，然后在眉间变成一个红色的雍仲，观想它旋转。然后，瑜伽母化为光融入自身，自己的身体也像光一样，通过空性消散，所有法的实相就像无云的虚空一样，暂时安住于禅定中。这样，将心专注于头顶的上师并禅修，会产生暖相，这是宝瓶灌顶的介绍。如果从喜乐的角度来说，就是体验到的喜乐。当将意识专注于心间的本尊坛城时，身心会产生快乐，这是秘密灌顶的介绍。如果从喜乐的角度来说，就是胜喜。当将意识专注于法源的(448)瑜伽母时，身心会产生无分别，这是智慧甘露灌顶的介绍。如果从喜乐的角度来说，就是离喜之喜。这三个灌顶的本体合一，就是第四灌顶的介绍。如果从喜乐的角度来说，就是俱生喜。然后，以法身观看报身的方式，观想如幻的身相没有自性，就像镜子里的影像一样。然后供养五种供品一次，坛城上的智慧尊降临，誓言尊融入弟子的心中。这样，未获得四种灌顶者可以获得，所有罪业迅速消除，将能亲眼见到吉祥大乐之身。俱生(449)智在相续中产生，此生即可获得十四大乐地。然后布施食子，享用荟供，念诵百字明，做回向。以胜乐金刚五尊的等持进行灌顶，是智慧空行母尼古玛从《誓言海续后分》中摘录的，圆满了。
English
From the womb, light emanates and strikes the Bam (བཾ་) in the Dharmodaya. The Bam (བཾ་) transforms completely, from which arises the noble lady with one face and two arms, holding a hand drum in her right hand and a skull cup in her left, her body red, adorned with bone ornaments, dancing with a wrathful yet smiling and seductive demeanor, focus your awareness on this. Then, the lama on the crown of the head dissolves into light and merges into the Bhagavati. The Bhagavati dissolves into light and merges into the yogini at the navel. (447) From the right nostril of the yogini, Ali arises, and from the left, Kali arises, and then at the brow center, they become a single red Yungdrung, contemplate it spinning. Then, the yogini dissolves into light and merges into oneself, one's own body also becomes like light, dissolving through emptiness, the true nature of all dharmas is like a cloudless sky, rest in meditation for a moment. Thus, by focusing the mind on the lama on the crown of the head and meditating, warmth arises, this is the introduction to the vase empowerment. If done from the perspective of bliss, it is the bliss that is experienced. When awareness is focused on the deity assembly in the heart, bliss arises in body and mind, this is the introduction to the secret empowerment. If done from the perspective of bliss, it is supreme bliss. When awareness is focused on the (448) yogini of the Dharmodaya, non-conceptuality arises in body and mind, this is the introduction to the wisdom-jnana empowerment. If done from the perspective of bliss, it is the bliss of separation from bliss. These three empowerments, being of one essence, are the introduction to the fourth empowerment. If done from the perspective of bliss, it is co-emergent bliss. Then, in the manner of viewing the Sambhogakaya from the Dharmakaya, contemplate the illusory body appearance as being without inherent existence, like a reflection in a mirror. Then offer the five offerings once, the wisdom beings on the mandala depart, and the samaya beings are absorbed into the hearts of the disciples. Thus, those who have not received the four empowerments will receive them, and all sins will be quickly exhausted, and one will directly see the glorious body of great bliss. Co-emergent (449) wisdom will arise in the continuum, and in this very life, one will attain the fourteenth great bliss ground. Then, cast the torma, enjoy the tsok, recite the hundred-syllable mantra, and make dedications. The empowerment through the samadhi of the five deities of Chakrasamvara, extracted from the later tantra of the Ocean of Vows by the wisdom dakini Niguma, is complete.
Tibetan
།མཁའ་འགྲོ་མ་དེ་ཉིད་ལ་བདག་ཁྱུང་པོ་རྣལ་འབྱོར་པས་གསེར་སྲང་ལྔ་བརྒྱ་ཕུལ་ནས་ཞུས་ཏེ། ལོཙྪ་བ་གླན་དར་མ་བློ་གྲོས་ཀྱིས་བསྒྱུར་བའོ། །མང་ག་ལཾ། །བྷ་ཝནྟུ།། །། ༄༅།བདེ་མཆོག་ལྷ་ལྔའི་དབང་བཞི་ལུས་སྒྲིགས་བཞུགས་སོ།།བླ་མ་ཡི་དམ་དབྱེར་མེད་ལ། །གུས་བཏུད་ཏིང་ངེ་འཛིན་དབང་བསྐུར་བྲིས། །གང་ཞིག་དཔལ་འཁོར་ལོ་སྡོམ་པའི་ཏིང་ངེ་འཛིན་གྱི་དབང་བསྐུར་བར་འདོད་པས། ཡིད་ (༤༥༠)དང་མཐུན་པའི་གནས་དོར་ལེགས་པར་བྱས་པའི་མཎྜལ་གྱིས་ས་གཞི་ལ་བའི་རྣམ་ལྔ་དང་། དྲི་བཟང་དང་། བདུད་རྩིས་བྱུགས་པ་ལ་པད་འདབ་བཞི་ཕྱོགས་མཚོན། ལྟེ་བ་དང་ལྔ་ལ་མེ་ཏོག་ཚོམ་བུ་དགོད། །ཆུ་གསུམ་དང་། མཆོད་པ་ལྔ་དང་། ནང་མཆོད་དང་། གཏོར་མ་ལྔ་བཤམས་མོ། །དེ་ནས་རང་ཉིད་ལྷ་ལྔའི་མངོན་རྟོགས་བསྒོམ་ཞིང་བཟླས་པ་བྱ། མཆོད་པ་བསང་སྦྱངས་བྱིན་གྱིས་རླབས་བོ། །དེ་ནས་མཎྜལ་གཞལ་ཡས་ཁང་གྲུ་བཞི་སྒོ་བཞིར་བསམ་པའི་དབུས་སུ། །པད་མ་འདབ་བཞིའི་ལྟེ་བ་ལ་ཧཱུཾ། འདབ་མ་ལ། ལཾ་མཾ་པཾ་ཏཾ་ལས་འོད་ཟེར་འཕྲོས་ཏེ། ཁམས་གསུམ་གྱི་སེམས་ཅན་ཐམས་ཅད་ཀྱི་སྡིག་སྒྲིབ་སྦྱང་ནས་འོད་ཟེར་ཚུར་འདུས། ས་བོན་ལ་ཐིམ་པ་ལས། བདེ་མཆོག་སྐུ་མདོག་སྔོན་པོ་ཞལ་གཅིག་ (༤༥༡)ཕྱག་གཉིས་པ་རྡོ་རྗེ་དང་དྲིལ་བུ་འཛིན་པས། ཡུམ་རྡོ་རྗེ་ཕག་མོ་ལ་མཁྱུད་པ། ཤར་དུ་མཁའ་འགྲོ་མ་མཐིང་ཁ། བྱང་དུ་ལཱ་མ་ལྗང་ཁུ། ནུབ་ཏུ་ཁཎྜ་རོ་ཧི་དམར་མོ། །ལྷོར་གཟུགས་ཅན་མ་སེར་མོ་བསྐྱེད་ལ་མ་ལུས་སེམས་ཅན། ཞེས་སྤྱན་དྲངས་པ་ནས། བསྟོད་པའི་བར་མཆོད་འཕྲེང་ལྟར་བྱ། གཏོར་མ་དབུལ། བདག་འཇུག་བླང་ངོ། །དེ་ནས་སློབ་མ་མཚན་ཉིད་དང་ལྡན་པ་གྲལ་ལ་འགོད་པ་ལ་བགེགས་གཏོར་བཏང་། དལ་འབྱོར་རྙེད་པར་དཀའ་བ་ནས་ཡེ་ཤེས་དབབ་པའི་བར་སྔོན་འགྲོ་ལྟར་བྱའོ། །དེ་ནས་སློབ་མའི་སྤྱི་བོར་པཾ་ལས་པདྨ། རཾ་ལས་ཉི་མའི་དཀྱིལ་འཁོར་དང་། སྙིང་ཁར་ཡང་པད་ཉི་དང་། འཇིགས་བྱེད་དུས་མཚན་གྱི་སྟེང་དུ་ཧཱུཾ་མཐིང་ཁ། ལྟེ་བར་ཆོས་འབྱུང་གྲུ་ (༤༥༢)གསུམ་དམར་བའི་ནང་དུ། བཾ་དམར་པོ་གཅིག་བསམ་མོ། །དེ་ནས་སྤྱི་བོའི་ཧཱུཾ་ལས་འོད་ཟེར་ཕར་འཕྲོས་པས་ཁམས་གསུམ་གྱི་སེམས་ཅན་ཐམས་ཅད་ཀྱི་སྡིག་སྒྲིབ་སྦྱངས་ནས། བཅོམ་ལྡན་འདས་བདེ་མཆོག་གི་གོ་འཕང་ལ་བཀོད། འོད་ཟེར་ཚུར་འདུས་ནས་ཧཱུཾ་ལ་ཐིམ། ཧཱུཾ་དེ་ཡོངས་སུ་གྱུར་པ་ལས་ཧེ་རུ་ཀ་དང་བླ་མ་གཉིས་སུ་མེད་པའི་རང་བཞིན་ཅན། བརྒྱན་ཆ་ལུགས་དང་ལྡན་པ་ཡབ་ཡུམ་གྱིས་རྣམ་པ་ཅན་ལ་ཌཱ་ཀི་མ་བཞིས་གཡོན་དུ
Chinese
我琼波瑜伽士向空行母献上五百金币后祈请。译师格兰达玛洛哲翻译。吉祥！愿增长！ 《胜乐金刚五尊灌顶次第》 顶礼上师本尊无二别， 恭敬三摩地灌顶而书写。 凡欲受胜乐金刚坛城三摩地灌顶者，以如意之处所，妥善准备之曼扎，以五种香，妙香，甘露涂于地基上，以莲花四瓣表示四方。中央与五处放置花束。陈设三净水，五供品，内供，五朵玛。之后，自身观想五尊本尊之现证，并念诵。供品进行清净加持。之后，观想曼扎为四方四门之宫殿，于中央，莲花四瓣之莲心上为吽（ཧཱུྃ，hūṃ，hum，种子字），花瓣上为，লাম（藏文，lam，lam，种子字），মাম（藏文，mam，mam，种子字），পং（藏文，pam，pam，种子字），তাম（藏文，tam，tam，种子字），从লাম（藏文，lam，lam，种子字）等字放射光芒，净化三界一切有情之罪障，光芒收回，融入种子字中。从中，生起胜乐金刚，身色蓝色，一面（４５１）二臂，持金刚杵和铃，拥抱明妃金刚亥母。东方为蓝色空行母，北方为绿色喇嘛，西方为红色空行母，南方为黄色身母，观想并迎请“无余有情”。如供养仪轨般，直至赞颂。献朵玛，接受自入。之后，将具相之弟子安置于座，遣除障碍朵玛。从暇满难得直至降下智慧，如前行般进行。之后，于弟子头顶，观想পং（藏文，pam，pam，种子字）字化为莲花，རཾ་（藏文，ram，ram，种子字）字化为日轮。心间亦观想莲花日轮，于怖畏金刚时轮之上为蓝色吽（ཧཱུྃ，hūṃ，hum，种子字）。于脐间，观想红色三角法生宫（４５２）内，为红色བཾ་（藏文，bam，vam，种子字）。之后，从头顶之吽（ཧཱུྃ，hūṃ，hum，种子字）字放射光芒，净化三界一切有情之罪障，安置于薄伽梵胜乐金刚之果位。光芒收回融入吽（ཧཱུྃ，hūṃ，hum，种子字）字。吽（ཧཱུྃ，hūṃ，hum，种子字）字完全变化，成为与嘿汝嘎和上师无二之自性，具有装饰和服饰，具有父母双尊之相，四位空行母于左侧。
English
I, Khyunpo Yogi, offered five hundred gold coins to the Dakini and requested this. Translated by the translator Gelandarma Lodrö. Mangalam! May it increase! The Four Empowerments of the Five-Deity Chakrasamvara and the Arrangement of the Body Mandala I prostrate and write the empowerment of samadhi, inseparable from the Lama and Yidam. Whoever wishes to receive the empowerment of the samadhi of the glorious Wheel-Binding, should prepare a mandala in a pleasant place, well-prepared, with five kinds of incense on the ground, good fragrance, and nectar, with four lotus petals representing the directions. Place clusters of flowers in the center and at the five points. Arrange the three waters, the five offerings, the inner offering, and the five tormas. Then, contemplate and recite the realization of the five deities. Purify and bless the offerings. Then, in the center of the mandala, imagine a square mansion with four doors. In the center of the four-petaled lotus, imagine Hūṃ (ཧཱུྃ，hūṃ，hum，seed syllable). On the petals, imagine Lam (লাম，lam，lam，seed syllable), Mam (মাম，mam，mam，seed syllable), Pam (পং，pam，pam，seed syllable), Tam (তাম，tam，tam，seed syllable). From Lam (লাম，lam，lam，seed syllable) etc., rays of light emanate, purifying the sins and obscurations of all sentient beings in the three realms, and the rays of light gather back. From the dissolution into the seed syllables, arises Chakrasamvara, with a blue body, one face (451), two arms, holding a vajra and a bell, embracing the consort Vajravarahi. In the east, imagine a blue Dakini, in the north a green Lama, in the west a red Khandarohi, and in the south a yellow Rupini, and invite "all sentient beings." Perform the offering ceremony up to the praise. Offer the torma, and take the self-entry. Then, place the qualified disciple on the seat, and cast the obstacle-removing torma. From the difficulty of obtaining leisure and fortune up to the descent of wisdom, proceed as in the preliminaries. Then, on the crown of the disciple's head, imagine Pam (পং，pam，pam，seed syllable) as a lotus, and Ram (རཾ་，ram，ram，seed syllable) as a sun disc. Also, in the heart, imagine a lotus and sun disc, and above the terrifying Kālacakra, a blue Hūṃ (ཧཱུྃ，hūṃ，hum，seed syllable). In the navel, imagine a red triangular dharma-arising (452) within which is a red Bam (བཾ་，bam，vam，seed syllable). Then, from the Hūṃ (ཧཱུྃ，hūṃ，hum，seed syllable) on the crown of the head, rays of light emanate, purifying the sins and obscurations of all sentient beings in the three realms, and placing them in the state of the Bhagavan Chakrasamvara. The rays of light gather back and dissolve into the Hūṃ (ཧཱུྃ，hūṃ，hum，seed syllable). The Hūṃ (ཧཱུྃ，hūṃ，hum，seed syllable) completely transforms into the nature of non-duality with Heruka and the Lama, adorned with ornaments and attire, in the form of the Father and Mother, with four Dakinis on the left.