English
And the menial, the worldly deities, the two, the executioner spoke very secretly. Thus it was said. In the glorious Yamari, the root tantra of the Black Moon Secret, the chapter showing the four pillars of the heart and the eight beams of the body is the thirty-third. Then, again, in the root tantra of the Bhagavan Great Vajrabhairava, this seed city was spoken from the secret of the heart. Yama rāja (Tibetan, Devanagari, yamarāja, Lord of Death). Sato (Tibetan, Devanagari, sato, true). Meya (Tibetan, Devanagari, meya, mine). Ya (Tibetan, Devanagari, ya, from). Me (Tibetan, Devanagari, me, mine). To (Tibetan, Devanagari, to, that). Ru (Tibetan, Devanagari, ru, sound). Naya (Tibetan, Devanagari, naya, guide). Ya (Tibetan, Devanagari, ya, from). Tayo ni ra yakṣe (Tibetan, Devanagari, tayonirayakṣe, reaching hell). Ya (Tibetan, Devanagari, ya, from). Ca (Tibetan, Devanagari, ca, and). Ni (Tibetan, Devanagari, ni, enter). Ra (Tibetan, Devanagari, ra, light). Ma (Tibetan, Devanagari, ma, not). Ya (Tibetan, Devanagari, ya, from). Ya (Tibetan, Devanagari, ya, from). Ma (Tibetan, Devanagari, ma, not). Ra (Tibetan, Devanagari, ra, light). Ja (Tibetan, Devanagari, ja, born). Sa (Tibetan, Devanagari, sa, having). To (Tibetan, Devanagari, to, that). Me (Tibetan, Devanagari, me, mine). Ya (Tibetan, Devanagari, ya, from). Ya (Tibetan, Devanagari, ya, from). Me (Tibetan, Devanagari, me, mine). To (Tibetan, Devanagari, to, that). Ru (Tibetan, Devanagari, ru, sound). Mayo (Tibetan, Devanagari, mayo, illusion). Taya (Tibetan, Devanagari, taya, for him). Ya (Tibetan, Devanagari, ya, from). Tayoni (Tibetan, Devanagari, tayoni, for him). Ra (Tibetan, Devanagari, ra, light). Ya (Tibetan, Devanagari, ya, from). Kṣe (Tibetan, Devanagari, kṣe, destroy). Ya (Tibetan, Devanagari, ya, from). Ya (Tibetan, Devanagari, ya, from). Kṣe (Tibetan, Devanagari, kṣe, destroy). Ya (Tibetan, Devanagari, ya, from). Canira (Tibetan, Devanagari, canira, moon). Ma (Tibetan, Devanagari, ma, not). Ya (Tibetan, Devanagari, ya, from). The letters are the seed of Yama, the letters of Yama are the seed. Vajrapani, you seize it. Thus it was said. In the glorious Yamari, the root tantra of the Black Moon Secret, the chapter showing the seed city is the thirty-fourth. Then, again, the Great Vajrabhairava spoke thus. Listen, seize, Vajradhara. Focus your mind on what I say. At the end of the five hundred ages, the three of upholding, propagating, and protecting the doctrine. If the enemy who destroys the doctrine is to be ended with fierce action, the time is to act against the self-born enemy. Time, realm, transformation, and the meaning of self-born are considered as four. There are four kinds of instigation for that. Substance, mantra, samadhi, and the meaning of instigation are considered as four. Before that, first perform the approach and accomplishment. After the approach and accomplishment are completed, the instigation is, the lingam within the wheel, and the sun and Yama, secret mantra, samadhi, and the like, are six. The wheel is also of three kinds, the outer, inner, and secret are gathered into three. Each of those wheels possesses writing, sound, and action, and its own nature. Similarly, the lingams are also three, the outer, inner, and secret are gathered into three. Each of those lingams possesses cause, arrangement, sound, and action, its own nature, five. Similarly, mantras are also of three kinds, the outer, inner, and secret are gathered into three. Similarly, each of the fierce mantras possesses cause, gathering, and action mantra, recitation and nature, sound and action. The sun is also of three kinds, the outer, inner, and secret are gathered into three. Each of those suns possesses its own nature, cause, and place, sound and action, these five. Yama is also of three kinds, the outer, inner, and secret are gathered into three. Those Yamasེ་རེར་ཡང།། One's own nature is shown in these five: cause and sound, place and action. Yama, because they dwell there, is also called the city of Yama. In that city, all sentient beings are led, summoned, and abide, it is the entering and receiving of the three existences. Samadhi also has three kinds, included in the three: outer, inner, and secret. Each of those three also has the samadhi of blessing, nature, cause, action, and sound, these are considered as six forms. The characteristics of male and female are also distinguished by the difference between right and left, like the law of going. This fierce evil mantra that destroys everything is greatly praised by Yama's executioners. Thus it is said. From the great root tantra of glorious Yama, the Black Secret One, the thirty-fifth chapter, the Lamp of the Black Illuminator. Then again, the Bhagavan, the Great Terrifier, said this to Vajrapani: Listen, O Vajra Holder. This wheel of clear command, gathers all fierce actions, collects the power of all Buddhas, and is connected with the wheel of the sun. The order of union is also spoken of in many ways. That order should be explained, the reversed and confused union is, the belly of the illusion wheel is all in order. Eight, two, and one are thus, the difference of union is distinguished by action. The belly of mutual dwelling is the nature of confusion, it is the union of the father and mother, it is the most excellent projection of action. This is an unbearable fierce action. It is the wheel of the flesh-eating Kiukang, or the wheel of a hundred thousand black demons, like the holding of the black Hala snake. The king who has power, placing the thought of the lion near, should unite with caution. From the palace of wisdom that subdues demons, with the great power of the wheel of command, the places of male and female demons are confused, completely accomplishing all great actions, it is the king of all unions. The yogi who possesses these, stirs the belly of the black corpse, is the supreme of subduing all demons, it is the root of all actions. The display of that union is, the order of the illusion wheel is as follows: three and two are mutually equal lines, well established as a cross, two lines are also grids, line knots cross three and three go.
Tibetan
ས།། དེ་ལྟར་སྦྱར་བ་གསལ་བྱེད་པའི།། ཆ་སྙོམས་བརྒྱད་ཐིག་ལྡན་པ་ལ།། ཆ་སྙོམས་མུ་ཁྱུད་རིམ་པ་བཞིན།། རེ་མིག་འཁོར་ལོ་ཆ་མཉམ་བྱ།། འཁོར་ལོ་རིམ་པ་ཕྲེང བ་སྟེ།། ནང་མའི་ཆ་དོར་རིམ་གསུམ་མཉམ།། དབུས་སུ་དྲག་པོ་འཁོར་ལོ་བརྒྱད།། ལྟེ་བ་གྲུ་གསུམ་མུ་ཁྱུད་བཅས།། རེ་མིག་འཁོར་ལོ་བདུན་ཅུ་གསུམ།། དེ་ནི་གཅོད་བྱེད་འཁོར་ལོ་སྟེ།། གནས་ཀྱི་འཁོར་ལོར་ངེ ཤེས་བྱ།། དེ་ལ་དགོད་པའི་རིམ་པ་ཡིས།། ལྟེ་བ་དྲག་པོ་འབྲུ་གཅིག་སྟེ།། འཕེན་བྱེད་ཀུན་གྱི་སྦྱོར་བའི་རྟེན།། ཕྱི་རིམ་མུ་ཁྱུད་བརྒྱད་དང་ལྡན།། འཁོར་ལོའི་སྦྱོར་ཆེན་འབྱེད་པའི་སྔགས།། རྩ་བའི་ས་བོན་ཡི་གེ གཉིས།། འཁོར་ལོ་འཕེན་པའི་འབྲུ་དྲུག་བརྒྱད།། རྒྱས་པར་ཀུན་ལ་དེ་བཞིན་ཏེ།། འཕེན་པ་སྤྱི་དང་ཡན་ལག་ལྡན།། རིམ་པར་རྗེས་སུ་མཐུན་པར་དགོད།། འཕེན་པ་དྲུག་པོའི་འཁོར་ལོ་ཡིན།། ཕྱི་རིམ་འཁོར་ལོ་དེ བཞིན་ནི།། མཱུ་ལ་སྤུ་གྲིའི་འཁོར་ལོ་སྟེ།། རྩ་བའི་ཡིག་འབྲུར་སྔར་བཞིན་ལས།། ཡབ་ཡུམ་རྗེས་སུ་མཐུན་པར་དགོད།། སྤུ་གྲིའི་འདབ་མ་སྔར་བཞིན་ཏེ།། འཕེན་པ་མཐུན་པའི་ཕྱོགས་རྗེས་སུ།། འཕྲེང་བ་སྦྱོར་བ བཞིན་དུ་དགོད།། མེ་དབལ་འཁོར་ལོ་སྔར་བཞིན་ལས།། བཟློག་ལ་འབྲུ་རྣམས་དགོད་པར་བྱ།། མཚམས་བཞིར་རེ་མིག་དེ་བཞིན་དུ།། ཡབ་ཡུམ་བདུད་ཀྱི་སྦྱོར་བའི་མིང།། དེ་བཞིན་རིམ་པར་དགོད་པ ཡང།། མཚམས་ཀྱི་དང་པོ་ཉེར་གཟུང་སྟེ།། དེ་ཉིད་རྡོ་རྗེ་རལ་གྲིའི་མཚམས།། དེ་ལས་ས་ཡི་ཡི་གེ་གཟུང།། པདྨ་རལ་གྲིའི་མཚམས་སུའང།། དེ་ཉིད་དེ་ལ་དགོད་བྱ་སྟེ།། པདྨ་རིན་ཆེན་མཚམས་སུའང།། རྗེས་སུ མཐུན་པའི་ཡི་གེ་ལ།། དོན་གཉིས་ལྡན་པས་སྟེང་ནས་བརྒྱན།། དེ་ཉིད་དེ་ལ་དགོད་པར་བྱ།། རྡོ་རྗེ་རིན་ཆེན་མཚམས་སུ་ནི།། ཆགས་པ་ལས་ཀྱི་ཡི་གེ་དང།། མི་ཡི་ཡི་གེ་ཉིད་དང་སྦྱོར།། དེ་ཉིད་དེ་ལ དགོད་པར་བྱ།། མེ་དབལ་མིང་གི་འཁོར་ལོ་ཡིན།། ཕྱི་རིམ་སྲིན་པོ་བདུད་བྱེད་པའི།། འཁྲུག་བྱེད་ཙིཏྟའི་འཁོར་ལོ་སྟེ།། རྡོ་རྗེ་ཕྱོགས་ཀྱི་དང་པོ་ནས།། རྣལ་མ་བཟློག་པའི་རིམ་པས་བསྐོར།། དེ་ཉིད་སྦྱོར་བ་འདི དག་སྟེ།། དང་པོར་སུ་ཡིན་བག་ཏ་ནི།། གཉིས་པར་ཀ་མ་ས་ཏི་ར།། གསུམ་པར་ཀོའུ་ཡ་ཏི།། བཞི་པར་ཕུ་ལ་ཏི་ཀ་ནི།། ལྔ་པར་ཡ་གཱུ་ཙནྡྷ་མ།། དྲུག་པར་དྲུག་ཚེ་རྐི་སྟེ།། བདུན་པར་རྫ་ཤྴ་ཡ་ཀ་ནི།། བརྒྱད་པར་ཤ ཏྲུན་ནིར་པ་ནི།། དགུ་པར་ཙཧ་ཧཱ་ཛིན་ཏ།། བཅུ་པར་ཤྂ་ཀྲ་ཏི་གྲམ་ནི།། བཅུ་གཅིག་རཱ་བ་གས་བཛྲ་སྟེ།།
Chinese
萨。如此安布能显明，具足八等分界线者，等分外环次第而，格子轮盘作均等。轮盘次第如串珠，内圈舍弃三层等。中央忿怒八轮盘，中心三角具外环。格子轮盘七十三，此乃断除之轮盘，当知乃是处所轮。于此安布之次第，中心忿怒一字种，抛掷一切之结合基。外层具足八外环，开启轮盘大结合之咒。根本种子字二字。抛掷轮盘之六八字。广大一切皆如是，抛掷总与具支分。次第随顺而安布。乃是六种抛掷之轮盘。外层轮盘如是者，木拉（梵文，Mūla，根本）乃是剃刀之轮盘，根本字种如先前，父母随顺而安布。剃刀之叶瓣如先前，随顺抛掷之方向后，如串珠结合一般安布。火鬘轮盘如先前，于颠倒安布诸字种。四隅格子亦如是，父母魔之结合名。如是次第安布亦，隅之第一紧持后，彼即金刚宝剑之隅。彼处执持萨之字。莲花宝剑之隅亦，彼即于彼当安布。莲花珍宝之隅亦，于随顺之字上，以具二义者而严饰。彼即于彼当安布。金刚珍宝之隅乃，贪着业之字与，人之字自身而结合。彼即于彼当安布。火鬘名之轮盘是。外层罗刹作魔者之，扰乱心识之轮盘乃，金刚方之第一起，以真实颠倒之次第绕。彼即此等之结合是，首先谁是巴嘎达尼。第二嘎玛萨德热。第三郭雅德。第四普拉德嘎尼。第五亚古旃陀玛。第六竹策惹吉是。第七惹夏雅嘎尼。第八夏准尼尔巴尼。第九匝哈哈金达。第十香扎德格热玛尼。十一惹瓦嘎巴扎是。
English
Sa. Thus, the arrangement that clarifies, Possessing eight equal dividing lines, Equal outer rings in sequence, Make the grid wheel equal. The wheel sequence is like a string of beads, The inner circle discards three equal layers. In the center, eight fierce wheels, A central triangle with an outer ring. Seventy-three grid wheels, This is the wheel that severs, Know it to be the wheel of location. In this arrangement's sequence, The central fierce one-syllable seed, The basis for combining all that is cast. The outer layer possesses eight outer rings, The mantra that opens the great combination of the wheel. The root seed syllable is two syllables. The six or eight syllables that cast the wheel. Vastly, everything is thus, Casting has both general and branch aspects. Arrange in sequence accordingly. It is the wheel of the six casts. The outer wheel is like that, Mūla (Sanskrit, Mūla, root) is the razor wheel, The root syllable is as before, Arrange father and mother accordingly. The razor's petals are as before, Following the direction of the matching cast, Arrange like a string of beads combined. The fire garland wheel is as before, Inverting, arrange the syllables. The four corner grids are also like that, The names of the father, mother, and demon's union. Arrange in that sequence as well, First holding tightly to the corner, That is the corner of the vajra sword. From there, grasp the syllable Sa. Also in the corner of the lotus sword, That is what should be arranged there. Also in the corner of the lotus jewel, On the syllable that follows, Adorn from above with that which has two meanings. That is what should be arranged there. In the corner of the vajra jewel, The syllable of attachment and action, And the syllable of man combine with self. That is what should be arranged there. It is the wheel of the fire garland name. The outer layer is the wheel of the rakshasa who makes demons, The wheel of disturbing citta, From the first of the vajra direction, Circle with the sequence of true inversion. That is the combination of these, First, who is Bagatani. Second, Kamasatira. Third, Kouyati. Fourth, Pulatikani. Fifth, Yagucandhama. Sixth, Druk Tserki is. Seventh, Dzashayakani. Eighth, Shatrunirpani. Ninth, Tsahaha Jindata. Tenth, Shamkratigramani. Eleventh, Ravagabadzra is.