English
In terms of direction, the eastern spoke has the charming goddess, the southern has the garland goddess, the western has the singing goddess, and the northern has the dancing goddess. In the four corners of the protuberances, the southeast has the incense goddess, the southwest has the flower goddess, the northwest has the lamp goddess, and the northeast has the scented water goddess. At the base, the four doors have four door goddesses. In the courtyard, there are protectors of the Dharma. Around the perimeter, there are the six classes of beings. Outside, one contemplates the guests of karmic debt. The meaning of these is: the east door has the iron hook goddess, the south door has the rope goddess, the west door has the iron chain goddess, and the north door has the bell goddess. All their body colors and hand implements are the same as before. In this mandala of Vajrapani, according to the notes of Zur Hwang Omniscient, the main deity includes the three secrets, and the four spokes have the four families with blue garments and their consorts. Alternatively, the eastern spoke has Trailokyavijaya, the southern has Black Mahakala, the western has Yellow Vaishravana, and the northern has the Naga kindred without hair. According to the Vajrapani Sutra tradition, it is said that the protector of the Victorious Grove is Vajrapani with blue garments. Combining this explanation, the four directions of the mandala each have four identical deities, and the four corners have four classes of yakshas: fire has Vajra Yaksha, Truthless has Vajra Rakshasa, wind has Vajra Great Demon, and Powerful has Vajra Corpse Raiser. This is the Sutra tradition's system of nine deities. Alternatively, the Sutra tradition only speaks of four heroes. This is also explained in the Deity Supplement. However, here, because it is related to the three-part mandala, the outer circles of both are made to be the same, as explained in the root text and other old texts. In the Katok tradition, it seems that neither the three parts nor the Vajrapani mandala are even mentioned by name in the ritual texts themselves. However, it seems that the lamas are accustomed to supplementing from the Zur tradition, so in the notes taken by later disciples, both mandalas are present, and the number of deities also agrees in the common aspects. However, these four uncommon traditions are not even mentioned by name in other lineages such as the Katok tradition, and it is certain that the Zur tradition is an oral transmission. In both traditions, the guests of the three parts, such as the seventy Mahakalas, are placed in the Vajrapani mandala, which seems to be a cause for doubt. In the Zur appendix to the notes of Zur Hwang Omniscient, the three parts of
Chinese
在未灌顶之前念诵达地雅塔，灌顶之后念诵“嗡 呢蓝”等等，上面已经做了供养。关于咒语中加入嗡的说法是：未灌顶之前，就像明咒和陀罗尼咒一样，像这样引导，灌顶之后，似乎只有密咒才加入嗡。然而，上师们似乎从一开始就念诵嗡。念诵“嗡 呢蓝 巴ra 达ra 瓦吉ra 巴尼 惹嘉 巴雅地 梭哈”，并观想在自己心间，与自己一样的智慧勇识的心间，在日月座上，蓝色的吽字周围咒鬘以可读的方式旋转，从中发出光芒，做了二利，融入自身，从而获得成就。接下来是生起宝瓶：根本是，然后观想从事业宝瓶主尊的心间，生起甘露旋，身色绿色，右手持金刚交杵，左手持铃，安住在日月莲花座上。观想在其心间，金刚交杵以吽字为标志，发出光芒。对主尊的事业者，障碍终结者念诵“嗡 阿 维格南达 哥里 达 吽 啪”，对甘露旋念诵“阿弥里达 昆扎里 吽 啪”，然后献供。如前所说，其仪轨是用事业宝瓶的甘露水清扫，用自性空净化。从空性中，从班字生起珍宝宝瓶，形状圆形，所有尺度和特征都齐全，内部充满香水和精华。从坛城主尊，秘密主的心间，生起甘露旋，身色绿色，右手持金刚交杵，左手持铃，用丝绸和珍宝装饰，具有勇识坐姿，安住在宝瓶内的莲花和日月座上。从其心间，生起忿怒尊障碍终结者，青黑色，手持金刚交杵作为镇压之用，安住在香水中的莲花和日月座上。这两位本尊是从主尊的心间化现，因此不需要迎请智慧尊，融入，灌顶等，因为在《本尊次第》中说：“不生起灌顶智慧。”因此，观想从自己心间的光芒末端，生起供品的差别，供养宝瓶和香水的两位本尊，念诵“嗡 瓦吉ra 阿
English
Before empowerment, recite Tadyatha, and after empowerment, recite "Om Nilam" etc., the offering mentioned above has been made. Regarding the explanation of adding Om to mantras: Before empowerment, like knowledge mantras and dharani mantras, guide like this, and after empowerment, it seems that only secret mantras add Om. However, lamas seem to recite Om from the beginning. Recite "Om Nilam Bhara Dhara Vajrapani Rajnyapati Svaha," and visualize in your heart, in the heart of the wisdom being similar to yourself, on the sun and moon seat, a blue Hum syllable surrounded by a mantra garland rotating in a readable manner, from which light radiates, accomplishing the two benefits, and dissolving into oneself, thereby attaining accomplishment. Next is the generation of the vase: The root is, then visualize from the heart of the main activity vase, the swirling nectar arising, body color green, right hand holding a vajra crossed scepter, left hand holding a bell, residing on a sun and moon lotus seat. Visualize in its heart, a vajra crossed scepter marked with the Hum syllable, radiating light. To the main activity performer, the obstacle terminator, recite "Om Ah Vighnantakrita Hum Phat," and to the swirling nectar, recite "Amrita Kundali Hum Phat," then make offerings. As mentioned before, the ritual is to cleanse with the nectar of the activity vase, purify with Svabhava. From emptiness, from Bhrum arises a precious vase, round in shape, complete in all measurements and characteristics, filled inside with fragrant water and essence. From the heart of the main deity of the mandala, the lord of secrets, arises the swirling nectar, body color green, right hand holding a vajra crossed scepter, left hand holding a bell, adorned with silk and precious jewels, having the posture of a hero, residing on a lotus and sun-moon seat inside the vase. From its heart, arises the wrathful deity obstacle terminator, dark green, holding a vajra crossed scepter for the purpose of suppression, residing on a lotus and sun-moon seat inside the fragrant water. These two deities are emanated from the heart of the main deity, therefore there is no need to invite the wisdom deity, merge, empower, etc., because it is said in the "Deity Sequence": "Without generating empowerment wisdom." Therefore, visualize from the end of the light rays of your own heart, the distinctions of offerings arising, offering to the two deities of the vase and fragrant water, recite "Om Vajra Ar
Chinese
舍(藏文：ྒྷཾ，梵文天城体：शं，梵文罗马拟音：śam，汉语字面意思：寂静), 阿(藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：生起), 吽(藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字)。 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满) 班匝 帕当 阿 吽(藏文：ཨཱཿཧཱུཾ，梵文天城体：आः हुं，梵文罗马拟音：āḥ hūṃ，汉语字面意思：生起 吽)。 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满) 班匝 布贝 阿 吽(藏文：ཨཱཿཧཱུཾ，梵文天城体：आः हुं，梵文罗马拟音：āḥ hūṃ，汉语字面意思：生起 吽)。 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满) 班匝 杜贝 阿 吽(藏文：ཨཱཿཧཱུཾ，梵文天城体：आः हुं，梵文罗马拟音：āḥ hūṃ，汉语字面意思：生起 吽)。 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满) 班匝 阿洛给 阿 吽(藏文：ཨཱཿཧཱུཾ，梵文天城体：आः हुं，梵文罗马拟音：āḥ hūṃ，汉语字面意思：生起 吽)。 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满) 班匝 根德 阿 吽(藏文：ཨཱཿཧཱུཾ，梵文天城体：आः हुं，梵文罗马拟音：āḥ hūṃ，汉语字面意思：生起 吽)。 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满) 班匝 内维德耶 阿 吽(藏文：ཨཱཿཧཱུཾ，梵文天城体：आः हुं，梵文罗马拟音：āḥ hūṃ，汉语字面意思：生起 吽)。 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满) 班匝 夏巴 阿 吽(藏文：ཨཱཿཧཱུཾ，梵文天城体：आः हुं，梵文罗马拟音：āḥ hūṃ，汉语字面意思：生起 吽)。 发出怖畏的吽(藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字)声， 完全摧毁所有魔障， 赐予所有成就之神， 向魔障之敌顶礼赞颂。 从咒索抓住，从我的心间，光芒缠绕咒索而去，击中两位本尊，激发其心续。观想从其身流下甘露之流，对事业瓶念诵 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满) 阿(藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：生起) 班匝 阿弥利达 昆扎利 吽(藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字) 啪(藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：断除)！约一百遍，对香水念诵 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满) 阿(藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：生起) 毗伽南达 哲达 吽(藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字) 啪(藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：断除)！约二十一遍。再次如前供养赞颂，念诵 嗡(藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满) 阿(藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：生起) 吽(藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字)，献上法螺的供养，观想二者融入水中。事业瓶和香水二者，在以下没有特殊规定的仪轨中，每次都应如内部一样，用瓶水漱口，并如此修持。 生起尊胜佛母宝瓶： 根本是：用香水和事业瓶二者，清洗主尊灌顶的本尊宝瓶，如前生起本尊。融入智慧尊。灌顶加持后，念诵根本心咒，如此说道：如何做呢？向主宝瓶洒香水和事业瓶的水，各自用自己的咒语清洗。用自性空净化。从空性中，从嗡(藏文：བྷཱུཾ，梵文天城体：भूं，梵文罗马拟音：bhūṃ，汉语字面意思：地)中，生出珍宝宝瓶，圆形，腹部宽大，瓶嘴下垂，瓶颈细长，瓶口张开。外为宝瓶的形状，内为具有所有特征的宫殿，其中心是莲花和日月垫，上面有吽(藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字)和金刚，吽(藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字)完全转变，从中生出秘密主金刚手，身色如靛蓝色，面露獠牙，卷舌，胡须燃烧，三眼红色圆睁且转动，眉毛红黄色如火燃烧，头发棕黑色向上竖立，有干骷髅的顶髻，右手高举金色五股金刚杵，左手作忿怒印于心间，上身披着蓝色丝绸和狮子皮，下身穿着虎皮裙，以珍宝和骨饰庄严，右腿弯曲，左腿伸展，安住在智慧之火燃烧的中央。此等
English
Resoundingly proclaiming the terrifying Hūṃ sound, Completely destroying all obstacles, The deity who bestows all accomplishments, I prostrate and praise the enemy of obstacles. Seizing the mantra thread, from my heart, light rays entwine the mantra thread and go forth, striking the two deities, stimulating their mind-streams. Visualize a stream of nectar flowing from their bodies. Recite Oṃ Āḥ Vajra Amrita Kuṇḍali Hūṃ Phaṭ approximately a hundred times for the action vase, and Oṃ Āḥ Vighnānta Kṛta Hūṃ Phaṭ approximately twenty-one times for the scented water. Again, offer and praise as before, and offer the conch shell offering by reciting Oṃ Āḥ Hūṃ, visualizing both dissolving into water. For the action vase and scented water, in all subsequent rituals without specific exceptions, each time, rinse the mouth with the vase water as before and practice in this way. Generating the Victorious Vase: Fundamentally: With both the scented water and the action vase, cleanse the main deity's empowerment vase, and generate the deity as before. Dissolve the wisdom being. After empowerment and blessing, recite the root essence mantra, saying: How to do it? Sprinkle both the scented water and the water from the action vase onto the main vase, and cleanse each with its own mantra. Purify with Svabhāva. From emptiness, from Bhūṃ, arises a precious vase, round, with a wide belly, a drooping spout, a slender neck, and an open mouth. Outwardly, it is in the shape of a vase, inwardly, it is a palace with all the characteristics, in the center of which, on a lotus and moon-sun cushion, marked with Hūṃ and Vajra Hūṃ, completely transformed, arises the secret lord Vajrapāṇi, with a body color like indigo, baring his fangs, curling his tongue, his beard blazing, his three eyes red, round, and rolling, his eyebrows red-yellow blazing like fire, his hair brownish-black standing upright, with a crown of dry skulls, his right hand raising a golden five-pronged vajra, his left hand making a threatening gesture at his heart, his upper body covered with blue silk and a lion skin, wearing a tiger skin loincloth, adorned with jewels and bone ornaments, his right leg bent and his left leg extended, residing in the center of blazing wisdom fire. These
Chinese
然后，将前方的加持力收摄于自身，以四个吽字在额头、喉咙、心间、肚脐处点上明点，观想自身成为身语意智慧金刚的自性，并在无分别中安住片刻。如是所说之义，是将尊胜的头饰置于我的头顶。饮用一口宝瓶之水，生起自身与本尊无二无别的信解。念诵四个吽字，并在头顶、喉咙、心间、肚脐处点上宝瓶之水。如是观想自身成为身语意智慧金刚的自性，并修持等持。然后是三部分的施放：与两个坛城的供养仪轨相同。并且，对于原本不清楚的地方稍作阐明，我认为这样就足够了。虽然坛城之诸本尊先前已圆满修供，但因最初献供亡者食子的缘故，再次以迎请食子的方式，伴随着香和乐器的声音。 吽。以信心和誓言， 请来请来薄伽梵。 享用供品后，于此处， 供养后请您喜悦于我。 如虚空般的智慧蕴， 身语意之大主宰。 一切化身之根本主， 金刚萨埵请降临。 远远超越一切对境， 成为一切加持之基础。 瑜伽士众之大自在， 如大地般请降临。 以大悲心和善巧方便， 为调伏恶毒而请降临。 从智慧证悟之差别中， 与众多化身眷属一同降临。