English
From that point, from the cloud of Bodhicitta, as introduced, immeasurable wrathful ones, raining down various weapons, were emanated, pervading the ten directions of the six realms. By the fifteen great signs, the hosts of the malevolent ones were completely subdued. From the emanated wrathful ones of the Buddhas of the ten directions, the wrathful ones of the Vajra family dissolved into oneself, thereby generating the seed of the son. Taking the chief of the malevolent ones as the leader, the obscurations of all sentient beings were purified. The wisdom of mind-itself, the essence of clarity, was drawn in and merged non-dually with one's previous Bodhicitta, dissolving samsara and nirvana into one taste, thus expressing great pride in the non-dual nature of samsara and nirvana, saying: "I myself am all Buddhas, / The lord of the vajra of body, speech, and mind, / Because I am the wrathful king from the beginning." Thus, the pride was clearly expressed. Fifth, due to that cause, from the secret space where one arose as the Vajra Holder of the Result, the retinue was brought forth and arranged in the mandala, which is called becoming the Buddha as one's son. Becoming the Heruka of the Result in the accomplishment method is (ༀ་བཛྲ་ཤྲཱི་ཧེ་རུ་ཀ་ཧཱུྃ་, ओम् वज्र श्री हेरुक हूँ, Om Vajra Shri Heruka Hum, Om Vajra Shri Heruka Hum) and so forth, clearly showing the ornaments and attire, endowed with splendor and majesty. Within that, the Heruka of the Result has three faces and six arms, his body color is dark blue, black like a rain cloud, blazing with the radiance of ten million suns. The consort Krodhishvarima (ཀྲོ་ཏི་ཤྭ་རཱི་མ་, क्रोधीश्वरीमा, Krodhishvarima, Wrathful Mistress) is pale blue, with one face, two arms, and three eyes, naked with unbound hair, having a playful expression of youth. It is clearly shown that they are the essence of the union of emptiness and great compassion. Then, second, gathering the families. The remainder of the wrathful ones of the Vajra family, previously emanated by the mantra, having dissolved into the principal father and mother, and the immeasurable hosts of wrathful ones of the Tathagata family, Ratna family, Padma family, and Karma family, having been emanated, gathered from their respective directions and became one, transforming into the bodies of the Herukas of the four families, clearly shown sitting on their respective seats in the four spokes of the wheel in the four directions, which is described in the accomplishment method from the Tathagata family etc., sitting in a posture with the right leg extended. This is clearly explained up to that point. Third, generating the twenty daughters through the door of womb extraction, then...
Chinese
从五部赫鲁嘎等直到思惟具足光辉之间所显示。五部赫鲁嘎父佛母们进入随贪的等至中，并发出喜悦的笑声（藏文 ཧ་, 梵文天城体 ह, 梵文罗马拟音 Ha, 汉语字面意思 哈）。从菩提心之云中，出现五组八位忿怒母，再次汇集为一部，并观想曼陀罗轮的四角和四隅的八位卡日玛。同样地，以八个（藏文 ཧེ་, 梵文天城体 हे, 梵文罗马拟音 He, 汉语字面意思 嘿）声，在金回廊的八方八隅观想八位辛哈玛。再次发出喜悦的笑声（藏文 ཕཊ་, 梵文天城体 फट्, 梵文罗马拟音 Phat, 汉语字面意思 帕特），从菩提之云中，出现四位守门者，出现五组四位（共二十位），再次汇集为一部，并在四门观想四位守门母。这些是从父佛母的虚空中，将奇妙的诸子曼陀罗从母佛母的虚空中取出并安立于曼陀罗中。这些是关于他人作为我的诸子之事业，在五段中宣说，此处与幻化忿怒尊结合，内部的区分则按照仪轨的主体进行解释，并且也使其能够适当地应用于其他仪轨。第二，关于其他诸子的事业。与众生从卵中成熟而生相符，有八种净化的对治法：一、主尊父佛母融化成为因的种子。二、由此生出父佛母。三、从父的分别念聚中生出文字。四、从母发出光芒，并向诸天神祈请生出诸子。五、将所有曼陀罗融入我父佛母中，生起智慧本尊的慢。六、父佛母行双运，并在虚空中生出曼陀罗。七、我的四十二种分别念转变为天神身并向外放出。八、迎请智慧本尊并加持。关于第一点，口传中说主尊融化为光，成为一个深蓝黑色的光点，一个以手持物为标志的种子，那个第二个卵生出作为果位的金刚持，破壳而出等等，虽然如此宣说。在这里，则按照幻化本身的意趣，净化对显现的执着，以及净化对空性的执着，从这两者中。关于第一点，净化显现的执着，以及观想劝请词的等持，从这三者中。第一点是从主体中，从“主尊”等开始，直到“与我合一”之间所显示。
English
From the Five Families of Herukas, etc., up to thinking of being endowed with splendor, it is shown. The Heruka Father-Mothers of the Five Families entered into the equipoise of subsequent attachment, and uttering the sound of joyful laughter (藏文 ཧ་, 梵文天城体 ह, 梵文罗马拟音 Ha, 汉语字面意思 哈). From the cloud of Bodhicitta, five groups of eight wrathful goddesses emerged, again gathered into one family, and the eight Karimas of the four corners and four intermediate directions of the mandala wheel are visualized. Similarly, with eight (藏文 ཧེ་, 梵文天城体 हे, 梵文罗马拟音 He, 汉语字面意思 嘿) sounds, the eight Simhamas are visualized in the eight directions and eight intermediate directions of the golden veranda. Again uttering the sound of joyful laughter (藏文 ཕཊ་, 梵文天城体 फट्, 梵文罗马拟音 Phat, 汉语字面意思 帕特), and from the cloud of Bodhi, the four Gatekeepers, five groups of four emerged (total twenty), again gathered into one family, and the four Gatekeeper Mothers are visualized at the four gates. These are the wondrous mandala of sons from the space of the Father-Mother, brought forth from the space of the Mother and placed in the mandala. These are explained in five sections regarding the activity of others as my sons, here connected with the illusory wrathful ones, and the internal divisions are explained according to the main body of the sadhana, and it is made suitable to be applied to other sadhanas as well, as appropriate. Second, regarding the activity of other sons. Corresponding to sentient beings ripening from an egg, there are eight antidotes for purification: One, the principal Father-Mother dissolve and become the causal seed. Two, from that, the Father-Mother are generated. Three, from the Father's collection of thoughts, letters are generated. Four, light emanates from the Mother, and a request is made to the deities to generate sons. Five, by dissolving the entire mandala into myself, the Father-Mother, the pride of the wisdom being is generated. Six, the Father-Mother perform union and generate the mandala in space. Seven, my forty-two thoughts become deity forms and are brought forth. Eight, the wisdom beings are invited and sealed. Regarding the first, it is said in the oral tradition that the principal dissolves into light, becoming a dark blue-black sphere, a seed marked by the hand implement, that second egg is generated as the resultant Vajradhara, born by breaking the eggshell, etc., although it is said thus. Here, however, according to the intention of the illusory itself, purifying attachment to appearance, and purifying grasping at emptiness, from these two. Regarding the first, purifying attachment to appearance, and visualizing the samadhi of the exhortation, from these three. The first is from the main body, from "principal", etc., up to "unite with me", it is shown.
Chinese
融入一体。如此，非常清晰地观想。第二，净除对空性边的执着。由此生起果位金刚持父佛母佛，圆满的生处如同破开蛋壳般生起。在仪轨中，生起主尊父佛母佛，观修支分本尊，以及放射眷属，显示为三。第一是：从念诵吽吽开始，直至安住于大自在的自性中，由此显示。从八教中说：由此法性空性界中，母佛天面界自在母，青灰色，九头十八臂之相而起。劝请世尊法身从寂静界中生起色身。听闻智慧大海圆满解脱界等劝请后，虽说果位金刚持，但此处念诵吽吽。座垫上的光聚自身成为一对吽，光芒放射收摄，作二利。再次收摄融入吽中。融化为光时，念诵嗡班扎甘德（ༀ་བཛྲ་གྷཎྜེ་，ॐ वज्र घण्टे，OM VAJRA GHANTE，嗡 金刚 铃），由此成为九股金刚杵和以吽字为标记的铃。再次从光芒放射收摄，融化为光中，从嗡师利嘿噜嘎吽（ༀ་ཤྲཱི་ཧེ་རུ་ཀ་ཧཱུྃ་，ॐ श्री हेरुक हूँ，OM SHRI HERUKA HUNG，嗡 吉祥 嘿噜嘎 吽）等，如前所述生起主尊。内部分第二，生起支分本尊是：从自心间珍宝帐幕等处，直至阿特玛廓杭（ཨཏྨ་ཀོ྅་ཧྃ་，आत्मा कोऽहम्，ATMA KO'HAM，我 是 谁），清晰显现三层菩萨，给予五智灌顶。以三金刚印持。根本第三，生起父佛的分别聚文字，以及仪轨的第三，放射奇妙子佛的坛城，和放射二十八自在母的坛城，这二者的第一，放射子佛，是加持秘密处，观想清晰，生起身，这三者中。第一是仪轨中说：从父佛的秘密处等处，直至清晰显现光辉，由此显示。过去的根本第三，感官对境觉醒的分别聚文字，放射为云。在成就为本尊坛城的父佛的脉界中，吽哈嘿呸（ཧཱུྃ་ཧ་ཧེ་ཕཊ་，हूँ ह हॆ फट्，HUNG HA HE PHAT，吽 哈 嘿 呸）的文字清晰显现。根本第四，从母佛放射光芒向本尊祈请是：父佛母佛发出贪欲的吼声，二秘密处紧密相拥，双手紧密相拥，嘴唇亲吻。一切佛的，
English
dissolves into one. Thus, clarify very clearly. Second, purifying the clinging to the side of emptiness. From that, generating the Resultant Vajradhara Father-Mother, complete with sense bases, like breaking open an eggshell. In the sadhana, generating the principal Father-Mother, meditating on the branch deities, and emanating the retinue are shown as three. The first is: From saying HUNG HUNG, up to abiding in the essence of the Great Powerful One, is shown. From the Eight Proclamations: From the expanse of the emptiness of reality here, the Mother, Sky-faced, the Powerful One of the Expanse, pale blue, with nine heads and eighteen hands, arises in form. Encouraging the Blessed One, the Dharmakaya, to arise in a form body from the expanse of peace. Having heard the encouragement by the Ocean of Wisdom, the Expanse of Complete Liberation, etc., the Resultant Vajradhara spoke, but here, say HUNG HUNG. The heap of light on the seat itself becomes a single pair of HUNGs, which emanate and gather light rays, performing the two purposes. Again, they gather and dissolve into the HUNG. As it melts into light, by saying OM VAJRA GHANTE (ༀ་བཛྲ་གྷཎྜེ་, ॐ वज्र घण्टे, OM VAJRA GHANTE, 嗡 金刚 铃), from becoming a nine-pointed vajra and a bell marked with the syllable HUNG. Again, from the light rays emanating and gathering, melting into light, from OM SHRI HERUKA HUNG (ༀ་ཤྲཱི་ཧེ་རུ་ཀ་ཧཱུྃ་, ॐ श्री हेरुक हूँ, OM SHRI HERUKA HUNG, 嗡 吉祥 嘿噜嘎 吽) etc., generating the principal deity as before. The second subdivision, generating the branch deities, is: From the jewel tent in one's heart, etc., up to ATMA KO'HAM (ཨཏྨ་ཀོ྅་ཧྃ་, आत्मा कोऽहम्, ATMA KO'HAM, 我 是 谁), clarifying the three-stacked Bodhisattvas, empowering them with the five wisdoms. Sealing with the three vajras. The third principal point, generating the syllables of the conceptual aggregates of the Father, and the third point of the sadhana, emanating the mandala of the wondrous son, and emanating the mandala of the twenty-eight Powerful Ones. The first of these two, emanating the son, is blessing the secret space, clarifying, and generating the body, these three. The first is from the sadhana: From the secret place of the Father, etc., up to becoming clearly visible with brilliance, is shown. The past third principal point, the syllables of the conceptual aggregates that awaken the senses to objects, are emanated as clouds. And in the root element of the Father, which is accomplished as the mandala of deities, the syllables HUNG HA HE PHAT (ཧཱུྃ་ཧ་ཧེ་ཕཊ་, हूँ ह हॆ फट्, HUNG HA HE PHAT, 吽 哈 嘿 呸) are clear. The fourth principal point, light emanating from the Mother and supplicating the deities, is: Father-Mother utter the roar of desire, the two secret places tightly embrace, hands tightly embrace, lips kiss. Of all Buddhas,"
Chinese
其智慧身。从自性金刚法界中，炽燃难忍忿怒尊，请生子为身之精华！如此观想已作祈请。根据八大行法的第五根本，观想所有如种子和卵室般散布在各自本尊住处的坛城，随着主尊鼻孔的长吸气被吸入，同时所有卵室与鼻孔的气融合，融入自己的菩提心。以大贪欲的方式，摄集所有智慧坛城，眷属安住于心中，令般若母欢喜。如此观想。第六根本是加持秘密虚空，以四种手印入等持，这是仪轨正文直接开示的：贪爱名为铁钩，入莲者是索，张开嘴是链，声音响彻是铃。如此。以四种手印的行进方式入等持后，以大乐之声和光芒勾召所有如来，进入口中，被随贪之火融化为菩提心，通过身形经由金刚道三次射入佛母的莲花中。根据八大行法，法身安住于菩提心中，第一次降下是无量宫，第二次成为座，从第三次，父亲的分别念集合圆满为文字。观想本尊在密处中。如此，从文字种子完全转化而来，清晰观想佛母虚空中的本尊众，因念诵各自本尊的秘密咒语而身形完全圆满。这些仅通过念诵ཛཿ（ཛཿ, जः, Dzaḥ, 召请）就被从佛母虚空中取出，安放在前方的虚空中，以ༀ་ཨཱཿཧཱུྃ་（ༀ་ཨཱཿཧཱུྃ་, ॐ आः हूँ, Oṃ Āḥ Hūṃ, 身语意）加持为身语意。观想通过放射和收摄光芒，成就佛陀的事业，并安住于各自的座位上。在此仪轨中，菩提心三次射入佛母的虚空：第一次画线，第二次加持为无量宫，第三次观想本尊的种子字坛城清晰地闪耀在那无量宫中。第二，认真观想其意义是：亲近和近亲近，成就和大成就，在佛母莲花的坛城中