English
Having realized and the mind of enlightenment is not stained by afflictions and habitual tendencies, therefore adorned with a moon seat; with compassion pervading all, therefore adorned with a precious banner; enjoying the five desirable qualities, therefore adorned with various garments; with great qualities and continuous compassion, therefore also adorned with a rosary. Inwardly, one's own body is the charnel ground palace; secretly, it is the eight-channel precious Citta-ratna. The central emptiness and the ninth are the mandala of nine moon seats. The deity residing therein is: outwardly, the chief deity, the Great Glorious Vajra Heruka, the essence of mirror-like wisdom, with a dark blue-black body color, possessing great and blazing rays of light. Three faces, six arms, and four legs. The right face is white and smiling, the left face is red and scowling, the central face is dark blue-black and wrathful in demeanor. Possessing three eyes that blaze like the sun and moon. Mouth open and teeth bared. Tongue curled, striking the palate with the sound of Phat (Tibetan: ཕཊ།), and emitting the sound of Hum (Tibetan: ཧཱུྃ།, Sanskrit: Hūṃ, Romanized Sanskrit: hūṃ, literal meaning: Hum) from the nose. Wrinkles of wrath move from between the eyebrows. The light of lightning flashes from the beard and eyebrows. The reddish-black hair blazes upwards. Possessing the radiance of a billion suns. Adorned with the nine moods of dance, such as coquetry. Of the six arms, the first right hand holds a nine-pronged vajra, while the first left hand holds a skull cup filled with blood, shaking it at the heart. The middle two hands hold a khatvanga and a noose of intestines. The last two hands toss a skull drum and a garuda in a fancy manner. The four legs, in a posture of extending the left, enjoy the Kumaras, great gods and goddesses, and the sun and moon lotus seat. Possessing a crown of five dry skulls. Possessing a necklace of wet skulls. Possessing a garland of skulls and snake ornaments. The upper body is covered with a human skin and an elephant hide. A tiger skin loincloth hangs loose. Adorned with the marks of blood, fat, ash, etc., the eight great charnel ground ornaments. The consort Krodheshvari Ma, dark blue, holding a khatvanga in her right hand, embraces the Lord. The left hand holds a skull cup filled with blood. Naked and possessing the charm of youthful beauty. With the right leg extended, in union inseparable from the Lord, residing in the center of the blazing and turbulent fire of wisdom. The wisdom essence of this deity manifests as the eight wrathful attendant goddesses, namely: in the east, the white Dakini, raising a wooden club in her right hand, and holding a red skull cup in her left hand; in the south, the yellow Thief Mother, holding a bow and arrow.
Chinese
将充满的顶端指向主尊的心间。西方，膨胀母红色，右手持摩羯旗，左手持红色颅器。北方，愚昧母黑色，右手扬起九尖金刚杵，左手食心。东南方，衰老母红黄色，左手持小田，右手牵引并喂食肠子。西南方，灰烬母绿黑色，右手金刚杵搅拌左手颅器中的血并供养。西北方，母众母蓝黑色，双手持田并食心。东北方，尸林母黄灰色，左手持小田，右手斩首并吞食。所有这些，皆一面二臂三眼，龇牙咧嘴，黄发燃烧，赤身裸体，身着尸林装束，左腿伸展之姿，于田之座上嬉戏。如是，身之手印特征虽各异，然智慧与自性无有他变，当知不离法身。内里而言，眷属之天女皆圆满于大吉祥尊之面与手等身相。秘密而言，于地之位，八识聚转变，故于果位，乃八种智慧之自性。彼等有境智慧聚集之体性乃喜金刚（Śrī Heruka）。境法界之体性乃母尊忿怒自在母（yum Krodhīśvarīma）。八识之体性乃八高日母忿怒母（Gaurīmā Khromo brgyad）。彼等之境等乃八狮面母（Siṃha phra men brgyad）。装饰天女与自在母等，乃彼等加持之神变显现。彼等虽显现为不同之相，然不离意义之界与智慧，乃胜义谛。以方便与智慧之方式显现，乃世俗谛之显现。如是，辨识本尊并讲述意义征相而作谛实盟誓：身语意之誓言是，如今于此如是立誓，纵遇命难亦勿舍弃，支分誓言恒时守护。萨（sa，地）嘛（ma，有）呀（ya，誓言）吽（hūṃ，勾召）！如所说之誓言如法守护，如是思念并供养鲜花，随念诵此句。感谢大恩，如教奉行！如是禀告。以此等成就进入之法。二者灌顶者，进入后灌顶。
English
The tip of the filled [vessel] is directed towards the heart of the main deity. To the west, the swollen red mother holds a makara banner in her right hand and a red skull cup in her left. To the north, the ignorant black mother raises a nine-pointed vajra in her right hand and eats a heart with her left. To the southeast, the aging reddish-yellow mother holds a small field in her left hand, while her right hand pulls and feeds intestines. To the southwest, the ash-making greenish-black mother stirs and offers blood from a conch shell in her left hand with the vajra in her right. To the northwest, the assembly of dark blue mothers holds a field with both hands and eats hearts. To the northeast, the yellowish-gray charnel ground mother holds a small field in her left hand and cuts off and eats a head with her right. All of these have one face, two arms, three eyes, bared fangs, blazing yellow hair, are naked, adorned with charnel ground ornaments, and play on a field seat with their left legs extended. Although the characteristics of the body mudras appear different in this way, the wisdom and nature do not change, and it should be known that they do not deviate from the Dharmakaya. Internally, all the goddesses of the retinue are complete in the face, hands, and other body parts of the Great Glorious One. Secretly, at the ground stage, the eight aggregates of consciousness are transformed, so at the fruition stage, they are the nature of the eight aspects of wisdom. The nature of the gathering of wisdom with an object is Śrī Heruka (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The nature of the object, the Dharmadhatu, is the mother Krodhīśvarīmā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The nature of the eight consciousnesses is the eight Gaurīmā Krodhamo (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Their objects and so on are the eight Siṃha phra men (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The adornment goddesses and Īśvarīmā and others are the miraculous manifestations of their blessings. Although these appear to be different, not deviating from the realm of meaning and wisdom is the ultimate truth. Appearing as a means of skillful means and wisdom is the appearance of conventional truth. Thus, identifying the deity and explaining the meaning and signs, one makes a firm oath: The vows of body, speech, and mind are, as we now make vows here, do not abandon them even if your life is at stake; always protect the branch vows. Sa (藏文，梵文天城体，梵文罗马拟音，汉语字面意思，地) ma (藏文，梵文天城体，梵文罗马拟音，汉语字面意思，有) ya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思，誓言) hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思，勾召)! Thinking that one will protect the vows as stated in accordance with the Dharma, offer flowers while reciting this. Great thanks, I will act according to your command! Thus, report. With these, the entering Dharmas are accomplished. Secondly, the empowerment ritual is: having entered, the empowerment...
Chinese
为了圆满，献上曼扎。这被称为通过灌顶次第行进，因为未受灌顶，则无权修持密咒，若未获得修持的权力，则无法成就。因此，灌顶的体性是智慧和禅定。定义是使有权修持道。分类有外瓶灌顶、内秘密灌顶、秘密智慧灌顶、以及究竟实相灌顶四种。这些也在此处浓缩为甚深精华而给予。首先，为了外瓶灌顶的意义，请作如下意念：观想班杂大乐的身体，置于头顶，从智慧身放射出第二个身体，融入你的身体，并加持之。将颅骨置于头顶，交于手中。吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)！吉祥具名金刚颅器！往昔圣者以修持，观想大乐饮血尊之身，瑜伽士你获得灌顶，愿得大乐身语意之灌顶！嗡 班匝西日 嘿汝嘎 (藏文：ཨོཾ་བཛྲ་ཤྲཱི་ཧེ་རུ་ཀ，梵文天城体：，梵文罗马拟音：oṃ vajra śrī heruka，汉语字面意思：嗡 金刚 吉祥 嘿汝嘎)！班匝卓提 效瓦热 萨埵 (藏文：བཛྲ་ཀྲོ་དྷཱི་ཤྭ་རཱི་སཏྭཾ，梵文天城体：，梵文罗马拟音：vajra krodhīśvarī sattvaṃ，汉语字面意思：金刚 忿怒自在 萨埵)！玛哈 穆扎 阿比钦匝 阿 (藏文：མ་ཧཱ་མུ་དྲ་ཨ་བྷི་ཥིཉྩ་ཨཱ，梵文天城体：，梵文罗马拟音：mahā mudrā abhiṣiñca āḥ，汉语字面意思：大 印 灌顶 阿)！那个灌顶的意义是，你的身体要了知大乐智慧幻化之身，显现而自性不成立。那也是心性自生智慧，不生不灭而显现的征象。薄伽梵大吉祥普贤嘿汝嘎，智慧身三面六臂四足，于一处显现。也就是右面白色，左面红色，中间蓝色，充满尸林装束。右手的第一个是金刚杵，中间是卡杖嘎，最后是小铃。左手的第一个是充满血的班杂，中间是肠索，最后是鹏血。安住在智慧火焰燃烧的中央。如是显现的身，并非在别处存在，而是自己心的影像显现为本尊。右面白色是郭日玛 (藏文：གཽ་རཱི་མ，梵文天城体：，梵文罗马拟音：gaurīma，汉语字面意思：郭日玛)，左面红色是札摩哈 (藏文：པྲ་མོ་ཧ，梵文天城体：，梵文罗马拟音：pramoha，汉语字面意思：札摩哈)。六臂毗达里 (藏文：བཻ་ཏཱ་ལི，梵文天城体：，梵文罗马拟音：vaitāli，汉语字面意思：毗达里)，布嘎西 (藏文：པུཀྐ་སི，梵文天城体：，梵文罗马拟音：pukkasi，汉语字面意思：布嘎西)，卓日玛 (藏文：ཙཽ་རཱི་མ，梵文天城体：，梵文罗马拟音：caurīma，汉语字面意思：卓日玛)，嘎玛日 (藏文：གྷསྨ་རཱི，梵文天城体：，梵文罗马拟音：ghasmarī，汉语字面意思：嘎玛日)，玛夏尼 (藏文：སྨ་ཤ་ནི，梵文天城体：，梵文罗马拟音：smaśāni，汉语字面意思：玛夏尼)，旃达里 (藏文：ཙཎྜ་ལཱི་སྟེ་，梵文天城体：，梵文罗马拟音：caṇḍālī，汉语字面意思：旃达里)，即六位天女。座垫是月亮坛城。辛哈 (藏文：སིཾ་ཧ，梵文天城体：，梵文罗马拟音：siṃha，汉语字面意思：辛哈)，比亚克日 (藏文：བྱཱ་ཀྲྀ，梵文天城体：，梵文罗马拟音：vyākṛ，汉语字面意思：比亚克日)，斯日拉 (藏文：སྲྀ་ལ，梵文天城体：，梵文罗马拟音：sṛla，汉语字面意思：斯日拉)，效瓦纳 (藏文：ཤྭ་ན，梵文天城体：，梵文罗马拟音：śvana，汉语字面意思：效瓦纳)，格日达 (藏文：གྲྀ་ཌྷ，梵文天城体：，梵文罗马拟音：gṛḍha，汉语字面意思：格日达)，康嘎 (藏文：ཀཾ་ཀཱ，梵文天城体：，梵文罗马拟音：kaṃkā，汉语字面意思：康嘎)，卡卡 (藏文：ཁྭ་ཁ，梵文天城体：，梵文罗马拟音：khākha，汉语字面意思：卡卡)，呼鲁 (藏文：ཧུ་ལུ་སྟེ་，梵文天城体：，梵文罗马拟音：hulu，汉语字面意思：呼鲁)，即八位食肉母。四足是马面，猪面，猴面，狼面，即四位门母。那些也不是在别处存在，而是八识聚的郭日
English
To complete the process, offer a mandala. This is called progressing through empowerment, because without empowerment, one does not have the authority to practice secret mantra, and if one does not obtain the authority to practice, one cannot achieve accomplishment. Therefore, the essence of empowerment is wisdom and samadhi. The definition is that it empowers one to practice the path. The divisions are the outer vase empowerment, the inner secret empowerment, the secret wisdom empowerment, and the ultimate reality empowerment, which are four in number. These are also condensed into a profound essence and bestowed here. First, for the meaning of the outer vase empowerment, please have the following intention: Visualize the body of the Great Bliss, place it on your crown, and imagine that a second body of wisdom radiates from it, dissolves into your body, and blesses you. Place the skull cup on your crown and hand it over to your hand. Hūṃ! Auspiciously named Vajra Kapala! Through the practice of the previous holy beings, contemplate the body of the Great Bliss Blood Drinker, and as the yogi you receive the empowerment, may you obtain the empowerment of the Great Bliss body, speech, and mind! Oṃ Vajra Śrī Heruka! Vajra Krodhīśvarī sattvaṃ! Mahā mudrā abhiṣiñca āḥ! The meaning of that empowerment is that your body should know the Great Bliss wisdom illusory body, appearing but without inherent existence. That is also the sign of the mind's own-born wisdom, arising without being born or ceasing. The Bhagavan Great Bliss Samantabhadra Heruka, the wisdom body with three faces, six arms, and four legs, appears as one. That is, the right face is white, the left face is red, and the middle face is blue, filled with charnel ground ornaments. The first right hand holds a vajra, the middle one a khatvanga, and the last one a small bell. The first left hand holds a bandha filled with blood, the middle one a gut cord, and the last one a garuda blood. He resides in the center of the blazing fire of wisdom. That body that appears in this way is not separate, but is the reflection of one's own mind appearing as a deity. The white face on the right is Gaurima, the red face on the left is Pramoha. The six arms are Vaitāli, Pukkasi, Caurima, Ghasmarī, Smaśāni, and Caṇḍālī, the six goddesses. The seat is a lunar mandala. Simha, Vyākṛ, Sṛla, Śvana, Gṛḍha, Kaṃkā, Khākha, and Hulu, the eight flesh-eating mothers. The four legs are horse-faced, pig-faced, monkey-faced, and wolf-faced, the four gatekeepers. These are also not separate, but are the eight aggregates of consciousness, the Gauri.