English
The yoga of Bindu is: From the equal union of father and mother, the syllable HUNG (藏文：ཧོཿ，梵文天城体：हः，梵文罗马拟音：hoḥ，汉语字面意思：吽) at the navel, like lightning, the fire of fierce wisdom blazes intensely. The nature of the five Tathagatas, the mandala of the left channel is the wind of the five aggregates; the nature of the eye-mother and others, the mandala of the right channel is the wind of the five elements, burning them. The senses such as the eyes also burn and merge into the objects such as forms. From the melting of the syllable HANG (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭) at the crown of the head, the stream of Bindu suddenly descends, reaching the throat and arousing joy, reaching the heart and arousing supreme joy, arousing special joy at the navel, and arousing coemergent joy at the secret place. OM JÑANA PUJA ANURAKTO SVABHAVA ATMAKO'HAM. Fourth, the subtle yoga of the limb of great accomplishment is: Again, ascending upwards as it came, at the navel manifesting the coemergent body of the result of equal cause, at the heart manifesting the Dharmakaya of the result of complete ripening, at the throat manifesting the Sambhogakaya of the result of the agent, and at the forehead manifesting the Nirmanakaya of the result free from defilements. OM SARVA TATHAGATA ADHIPATI VAJRA SATTVA HUM DURDANTA DAMAKA HUM HUM PHAT PHAT. Then offer with OM VAJRA GANDHAM PRATICCHA NAMA, etc. Praise as before with two shlokas such as emptiness and compassion. Then contemplate or recite the deity's form. Among these, in the current practice, it seems that the main mantra is recited, and the root mantra is also recited as appropriate. The mantra of the Kalachakra wisdom mother, OM SVAHA, reciting it a million times, the recitation is completely fulfilled. Or, OM AH HUM HO HANG KSHA, or, OM A AH HUM HO SVAHA, or, OM HRAM HRIM HRAH SVAHA, whichever of these is recited a million times is also recitation. The subsequent activities are three: offering, praise, and summarization. First, if a vast offering cannot be made for daily yoga, then at the end of the recitation, offer with the twelve offerings such as OM VAJRA GANDHAM PRATICCHA NAMA. Second, Supreme giver, supreme Vajra, I prostrate, etc., praise with twenty-one prostrations. If desired, one can also praise with that which has no beginning, no end, no middle, etc. Third, the
English
In the navel, the wheel of great bliss at the center of the five-pointed vajra; in the heart, the energies at the center of the nine-pointed vajra; in the forehead, the deities of the aggregates and four elements at the center of the seventeen-pointed vajra; in the throat, the twelve sources and four wrathful ones at the center of the thirty-three-pointed vajra, all those distinctly separated by body and mind, I invite to come. Then, entering the yoga of conduct, making aspirations and also reciting auspicious verses, one enters the session. If one wishes to offer a torma, then arrange the torma. Oṃ phreṃ vajra ḍākinī (Sanskrit) vajra dhātīśvarī (Sanskrit) gagana svabhāva sarva dravya viśodhani (Sanskrit) sarva dravyaṇi viśodhaya hūṃ phreṃ phaṭ (Sanskrit). Thus, one recites. Cleanse with Oṃ Āḥ Hūṃ Hrīḥ Phaṭ. Purify with Svabhāva. From emptiness, from Yaṃ arises a black wind mandala in the shape of a bow, marked with a banner. Above that, from Raṃ arises a red fire mandala in the shape of a triangle, marked with flames. Above that, from A arises a single skull cup transformed from Oṃ, resting on three human head tripods. In the center of that, from A arises bodhicitta. In the east, from I arises lamp oil. In the south, from Ṛ arises rakta. In the north, from Ū arises urine. In the west, from Li arises feces. In the wind corner, from Lī arises elephant meat. In the powerful corner, from Ū arises beef. In the truthless corner, from Ṛ arises horse meat. In the fire corner, from Ī arises dog meat. Above the center, from Ā arises human meat. Stir the wind, ignite the fire, and melt all substances. In the palm of the left hand, the Oṃ residing on the moon is the essence of body vajra. Its rays purify all impure substances. Oṃ Oṃ Vajra Candra, etc., as before. In the palm of the right hand, the Āḥ residing on the sun is the essence of speech vajra. Its rays increase all pure substances. Oṃ Āḥ Vajra Sūrya, etc. In the center of the two hands joined together, the Hūṃ residing in the Rahu mandala is the essence of mind vajra. Its light causes all substances to blaze with perfect color, smell, taste, power, strength, splendor, and magnificence. Oṃ Hūṃ Vajra Anala, etc. In the center of the Garuda mudra, the Hoḥ residing in the fire of time is the essence of wisdom vajra. Its rays transform all substances into the supreme nectar of uncontaminated wisdom.
Chinese
嗡 吽 萨瓦 达玛 班杂 阿弥利达等如前念诵，是加持食子。之后迎请宾客：诸佛父母连同诸子眷属，以及朋友亲眷等围绕的众会，诸天神天女所喜悦者，殊胜金刚萨埵等请降临。祈请世间与出世间一切天众，安住于前方虚空。嗡 哈哈 嘿嘿 班杂 贝ra瓦，阿嘎夏雅 阿嘎夏雅，扎贝夏雅 扎贝夏雅，班达雅 班达雅，多夏雅 多夏雅，扎 吽 班 霍。班杂 达吉尼 赫利达雅 吽 吽 呸 呸 啪。以此也迎请空行母等。嗡 班杂 根丹 至 嘎玛 之间念诵。嗡 阿 吽 霍，希 嘎拉杂嘎 班杂 贝ra瓦 贝嘎ra雅，萨巴热瓦热贝雅，额当，巴林，根丹，布香，度香，迪邦，阿嘎汤，达达玛嘿，得杂 阿嘎雅，萨巴热瓦拉，希格朗，额当 巴林，格利合南度，卡丹度，比班度，扎 吽 班 霍，桑 哲巴 萨瓦 萨瓦囊，香丹，布星，ra恰，阿瓦ra那，古布丁，古本度 吽 吽 啪。班杂 达ra 阿嘉巴雅德 梭哈。金刚手印，以及嗡 阿 吽 霍，乌西尼沙，桑巴尼 桑巴，维格南 阿达嘎 尼拉丹达，扎嘉 阿达嘎 达格热匝，贝玛 阿达嘎 阿匝拉，雅玛 阿达嘎，玛哈巴列贝雅。弯钩手印，以及嗡 阿 吽 霍，阿嘎夏 巴玉，得匝，乌达嘎 哲特瓦，萨德贝雅。宝剑手印，以及嗡 阿 吽 霍，扎玛，维修，奈日德雅，巴玉，雅玛，阿格尼，萨木扎，额西瓦ra，因扎，雅克谢贝雅。宝珠手印，以及嗡 阿 吽 霍，ra呼 嘎拉 阿格尼，赞扎，苏雅，布达，芒嘎拉，修嘎 哲热斯巴德，给度，夏尼贝雅。莲花手印等，嗡 阿 吽 霍，匝雅，维匝雅，贝玛嘎郭扎嘎，瓦苏格，香嘎巴拉，古利嘎 阿南达，达恰嘎 玛哈贝美贝雅。轮手印，以及嗡 阿 吽 霍，贝达达，维格热达木卡，夏，嘎嘎 苏嘎ra，格热扎，雅嘎ra，乌鲁嘎 赞布嘎 嘎汝达，木克贝雅。念诵这些之后，萨巴热瓦热贝雅，额当 巴林，根丹，布香，度香，迪邦，阿嘎汤，达达玛嘿，得匝 阿
English
UR. Oṃ hoḥ sarva dharma vajra amṛta, etc., recite as before, which is the blessing of the torma. Then, inviting the guests: Buddhas, fathers and mothers, together with their sons, attendants, and retinues, as well as assemblies surrounded by friends and relatives, those who please gods and goddesses, and the supreme Vajrasattva, please come. May all the assemblies of gods, both worldly and transcendental, abide in the sky in front. Oṃ haha hīhī vajra bhairava, ākarṣaya ākarṣaya, praveśaya praveśaya, bandhaya bandhaya, toṣaya toṣaya, jaḥ hūṃ vaṃ hoḥ. Vajra ḍākinī hṛdayaṃ hūṃ hūṃ phreṃ phreṃ phaṭ. By this, the ḍākinīs are also invited. Oṃ vajra gandhaṃ to kāmaṃ is recited. Oṃ āḥ hūṃ hoḥ, śrī kālacakra vajra bhairava bhiṣkarāya, sa-pārivārebhyaḥ, idaṃ, baliṃ, gandhaṃ, puṣpaṃ, dhūpaṃ, dīpaṃ, akṣataṃ, dādāmahe. Teja āgatya, sa-parivāra, śīghraṃ, idaṃ baliṃ, gṛhṇantu, khādantu, pibantu, jaḥ hūṃ vaṃ hoḥ. Saṃtṛptāḥ sarva sattvānāṃ, śāntaṃ, puṣṭiṃ, rakṣa, āvaraṇa, guptiṃ, kurvantu hūṃ hūṃ phaṭ. Vajradhara ājñāpayati svāhā. Vajra mudrā, and Oṃ āḥ hūṃ hoḥ, uṣṇīṣa, sumbhani sumbha, vighnan antaka nīladaṇḍa, prajñā antaka ṭākkīrāja, padma antaka acala, yama antaka, mahābalebhyaḥ. Hook mudrā, and Oṃ āḥ hūṃ hoḥ, ākāśa vāyu, teja, udaka pṛthivī, sādhibhyaḥ. Sword mudrā, and Oṃ āḥ hūṃ hoḥ, brahma, viṣṇu, nairṛtya, vāyu, yama, agni, samudra, īśvara, indra, yakṣebhyaḥ. Jewel mudrā, and Oṃ āḥ hūṃ hoḥ, rāhu kāla agni, candra, sūrya, budha, maṃgala, śukra bṛhaspati, ketu, śani bhyaḥ. With the lotus mudrā, Oṃ āḥ hūṃ hoḥ, jaya, vijaya, padma karkoṭaka vāsuki śaṃkhapāla, kulika ananta, takṣaka mahāpadmebhyaḥ. Wheel mudrā, and Oṃ āḥ hūṃ hoḥ, betaḍa, vikṛta mukha, śvā, kāka sūkara, gṛdhra, vyāghra, ūluka jambuka garuḍa, mukhebhyaḥ. After these, sa-parivārebhyaḥ, idaṃ baliṃ, gandhaṃ, puṣpaṃ, dhūpaṃ, dīpaṃ, akṣataṃ, dādāmahe. Teja ā
Chinese
去啊！眷属们，迅速！此供品，接受吧！吃吧！喝吧！ 扎 吽 邦 霍 （藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हूँ वं होः，梵文罗马拟音：jah hum vam hoh，汉语字面意思：扎 吽 邦 霍）！令一切众生，皆得饱足！息灭，增长，守护，遮止覆盖，成办 吽 吽 啪（藏文：ཧུཾ་ཧཱུཾ་ཕཊ，梵文天城体：हुं हूँ फट्，梵文罗马拟音：hum hum phat，汉语字面意思：吽 吽 啪）！金刚持，命令，愿成办 梭哈！ 外供是： 金刚怖畏金刚怒视者，与眷属众，金刚香，领受，顶礼！金刚花，领受，顶礼！金刚香，领受，顶礼！金刚灯，领受，顶礼！金刚食，领受，顶礼！金刚米，领受，顶礼！金刚舞，领受，顶礼！金刚笑，领受，顶礼！金刚乐，领受，顶礼！金刚戏，领受，顶礼！金刚歌，领受，顶礼！金刚欲，领受，顶礼！ 内供是： 嗡 班杂 贝若瓦 嘿呀若瓦拉 昂 娘 纳 玛 纳 嘎 扎 达 巴 达 嘎 扎 达 巴 达 卡 擦 塔 帕 塔 嘎 擦 塔 帕 塔 嗡 阿 吽 赞颂是： 金刚怖畏作怖畏， 勇士难调调伏者， 时轮颅鬘之所持， 三界胜者我敬礼。 诸尊百种金刚持， 忿怒之王众主尊， 劫末浓云嘿汝嘎， 金刚威力我敬礼。 六部护法六十众眷属， 此供食子以及香与花， 熏香明灯无减我供养， 彼等眷属一切请降临， 食子此等领受享用已， 饮用而作极喜悦之故， 众生息增守护遮止等， 如金刚持之教令祈成。 中间于诸护法智慧尊众，如各自之食子供仪轨而献食子。 嗡 阿 吽 金刚空行母众，与眷属众，此供食子，香，花，熏香，灯等。 与地神之食子咒语相同，仅替换念诵，故献食子于金刚空行母众。 于地神村神亦如上献食子，然于“去彼处”之位置，替换为“安乐去，去，梭哈！”是为差别。 嗡 金刚香 领受 顶礼 等，献十二供。 不动金刚大智慧 等，以彼五颂赞。 大天八部众眷属 等，以之委任事业。 上方菩萨众何者
English
Go! Retinue, quickly! This offering, accept! Eat! Drink! Jah Hum Vam Hoh (藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हूँ वं होः，梵文罗马拟音：jah hum vam hoh，汉语字面意思：Jah Hum Vam Hoh)! May all beings be satisfied! Pacify, increase, protect, prevent covering, accomplish Hum Hum Phat (藏文：ཧུཾ་ཧཱུཾ་ཕཊ，梵文天城体：हुं हूँ फट्，梵文罗马拟音：hum hum phat，汉语字面意思：Hum Hum Phat)! Vajradhara, commands, may it be accomplished Svaha! Outer offerings are: Vajrabhairava, the terrifying Vajra Wrathful One, with the retinue, Vajra fragrance, receive, homage! Vajra flower, receive, homage! Vajra incense, receive, homage! Vajra light, receive, homage! Vajra food, receive, homage! Vajra rice, receive, homage! Vajra dance, receive, homage! Vajra laughter, receive, homage! Vajra music, receive, homage! Vajra acting, receive, homage! Vajra song, receive, homage! Vajra desire, receive, homage! Inner offering is: Om Vajrabhairava Hayaravala Ang Nya Na Ma Na Gha Jha Dha Bha Dha Ga Ja Da Ba Da Kha Tsa Tha Pha Tha Ka Tsa Ta Pa Ta Om Ah Hum Praise is: Vajra Terrifier who terrifies, Hero who tames the untamable, Holder of the wheel of time and skull garland, Homage to the Victorious One of the three realms. Lord of various Vajra Holders, Chief of all the wrathful kings, Heruka like the clouds at the end of time, Homage to the power of Vajra. To the six classes of protectors and the sixty retinues, This offering cake, fragrance, flowers, Incense and clear light, I offer without diminishing, May they and their retinues come here, Accept and enjoy these offering cakes, And by being greatly pleased, Pacify, increase, protect, and conceal for beings, May you act according to the command of Vajradhara. In between, offer offering cakes to the wisdom protectors according to their respective offering cake rituals. Om Ah Hum To the Vajra Dakinis, with their retinues, this offering cake, fragrance, flowers, incense, light, etc. Similar to the offering cake mantra of the local deities, only replacing the recitation, therefore offering the offering cake to the Vajra Dakinis. Offer offering cakes to the local deities and village deities as above, but instead of "Go to that place," replace it with "Go to happiness, go, go, Svaha!" This is the difference. Om Vajra fragrance, receive, homage, etc., offer the twelve offerings. Immovable Vajra, great wisdom, etc., praise with those five verses. The eight great gods with their retinues, etc., entrust the activities to them. Whichever Bodhisattvas are above