English
Focus on the mandala of the void. From my heart, emanate e yaṃ ra keṃ raṃ (Tibetan, Sanskrit, IAST: e yaṃ ra keṃ raṃ, literal Chinese meaning: Ai Yang Re Geng Re). spharaṇa phaṭ (Tibetan, Sanskrit, IAST: spharaṇa phaṭ, literal Chinese meaning: Expand Pha). saṃ haraṇa hūṃ (Tibetan, Sanskrit, IAST: saṃ haraṇa hūṃ, literal Chinese meaning: Combine Hum). Purify the clinging to the five arising elements. The five aggregates are purified, and the arising sequence is layered upon layer. Again, from the heart, emanate bhrūṃ, and it resides on top of the arising sequence. spharaṇa phaṭ (Tibetan, Sanskrit, IAST: spharaṇa phaṭ, literal Chinese meaning: Expand Pha). saṃ haraṇa hūṃ (Tibetan, Sanskrit, IAST: saṃ haraṇa hūṃ, literal Chinese meaning: Combine Hum). From the gathering of light, the image of the Hevajra mandala appears, appearing like powdered pigments. That support of the Hevajra samadhi mandala, an eleven-storied building, mixed with the nature of charnel ground substances, square with four doors, adorned, horse landing place, charnel ground, lotus, vajra, surrounded by a mountain range of fire, all characteristics completely perfected. Visualize oneself as the Great Hevajra Father and Mother, the mother's dakini lotus red with eight petals, marked with A on the pistil. The father's secret place, from hūṃ arises a blue five-pronged vajra, marked with the seed syllable Oṃ. samaya stvaṃ (Tibetan, Sanskrit, IAST: samaya stvaṃ, literal Chinese meaning: Vow You). samaya hoḥ (Tibetan, Sanskrit, IAST: samaya hoḥ, literal Chinese meaning: Vow Ho). anurāga ya mi (Tibetan, Sanskrit, IAST: anurāga ya mi, literal Chinese meaning: Love Ya Mi). anurāga ya hoḥ (Tibetan, Sanskrit, IAST: anurāga ya hoḥ, literal Chinese meaning: Love Ya Ho). jaḥ hūṃ vaṃ hoḥ (Tibetan, Sanskrit, IAST: jaḥ hūṃ vaṃ hoḥ, literal Chinese meaning: Jah Hum Vam Hoh). bodhicitta spharaṇa phaṭ (Tibetan, Sanskrit, IAST: bodhicitta spharaṇa phaṭ, literal Chinese meaning: Bodhicitta Expand Pha). Thus, from the juncture of the equal union of the Father and Mother, from the light of bodhicitta, arise the assembly of wrathful deities of the great gathering mandala, and dissolve into the tsakli. oṃ akrama hākrrodha śrī heruka hūṃ (Tibetan, Sanskrit, IAST: oṃ akrama hākrrodha śrī heruka hūṃ, literal Chinese meaning: Om Unsystematic Great Wrathful Glorious Heruka Hum). kata mahākrodhiśvarī hūṃ phaṭ jaḥ (Tibetan, Sanskrit, IAST: kata mahākrodhiśvarī hūṃ phaṭ jaḥ, literal Chinese meaning: Kata Great Wrathful Goddess Hum Phat Jah). In the center of the great gathering mandala, reside the Great Hevajra Father and Mother. With that mantra and the Tathata body, in front of the Great Hevajra, reside the Supreme Hevajra Father and Mother. That is also generated on top of the peaceful mandala, according to the oral transmission tradition. The root text states, "The peaceful mandala enters into the center of the wrathful mandala." Glan ston also said, "Samantabhadra Father and Mother, Great Hevajra Father and Mother, Supreme Hevajra Father and Mother, Vajra Heruka Father and Mother, etc., reside in the center of the mandala." Here, according to the oral transmission, it is generated on top of the peaceful mandala, the form is clear, and the practice is easy, as above. The root text states, "Then, in the center of the great powerful wrathful one, extract Vajra Heruka and adorn it with mantras." The meaning of this statement is: oṃ sarva tathāgata śrī heruka sarva tathāgata krodhiśvarī hūṃ (Tibetan, Sanskrit, IAST: oṃ sarva tathāgata śrī heruka sarva tathāgata krodhiśvarī hūṃ, literal Chinese meaning: Om All Tathagatas Glorious Heruka All Tathagatas Wrathful Goddess Hum). oṃ vajra śrī heruka hūṃ (Tibetan, Sanskrit, IAST: oṃ vajra śrī heruka hūṃ, literal Chinese meaning: Om Vajra Glorious Heruka Hum). vajra krodhiśvarī hūṃ (Tibetan, Sanskrit, IAST: vajra krodhiśvarī hūṃ, literal Chinese meaning: Vajra Wrathful Goddess Hum) and recite the Tathata, Vajra Heruka resides in front of the Supreme Hevajra. The root text states, "On the four pillars of the directions are the four families of Heruka, the corners"
Chinese
是。东门 嗡 希 班杂 穆德嘎 穆卡 效瓦拉 亚 纳玛 ；南门 嗡 希 班杂 啦嘎玛 效瓦拉 亚 亚 纳玛；西门 嗡 希 班杂 卡唐嘎 扎瓦拉 亚 亚 纳玛；北门 嗡 希 班杂 刚德 扎瓦拉 亚 亚 纳玛。如是安放。根本里说：第三层院红色，安放二十八个“bhya”，即二十八自在母。其意是：第三层坛城的院子里，二十八自在母是：东方：玛努 惹克萨 悉 bhya，布拉玛尼 bhya， 惹德里玛 bhya， 库玛瑞 bhya， 因扎亚 bhya， 贝效那贝 bhya；南方：平嘎拉姆 bhya， 班杂 阿姆利达 bhya， 班杂 萨玛亚玛 bhya， 班杂 达那当 bhya， 惹克萨悉 bhya， 巴效悉 bhya；西方：惹迪当 bhya， 茹迪拉玛达 bhya， 诶嘎匝拉玛 bhya， 玛诺哈让 bhya， 悉地康 bhya， 巴亚贝 bhya；北方：玛拉那 bhya， 阿给耶 bhya， 瓦拉嘿 bhya， 匝姆尼 bhya， 苏达南 bhya， 瓦茹尼 bhya；东门：玛哈嘎利 bhya；南门：匝嘎利 bhya；西门：布姆巴 嘎拉玛 bhya；北门：朗波达拉玛 bhya。如是用咒语安放。根本里说：第四层院黄色，安放三十二个“诶”，即三十二空行母，用“诶 阿 惹利 吽”安放。其意是：第四层坛城的院子的四个方向各七个，四个门各一个，需要用“诶 阿 惹利 吽”安放。根本里说：第五层院红色，安放四个“吽 敦丁”，即四个门母，用“玛玛 达度”和“班杂 敦丁 bhya”安放。其意是：第五层坛城的院子，东、南、西三个方向各两个，北方一个。四个门各安放一个，用“玛玛 达度 吽 班杂 敦丁 bhya”安放。根本里说：第六层院白色，安放十八个“吽”，即十八个敬，用“敬嘎拉 哈哈 茹鲁 茹鲁 吽 bhya 吽”安放。其意是：第六层坛城的院子里，十八个大敬，东西方各四个，南北方各三个，四个门各一个，如是安放，用“敬嘎拉 哈哈 茹鲁 茹鲁 吽 bhya 吽”安放。根本里说：第七层院黑色，安放六十个“吽”，即六十个忿怒尊，用“卓达 卓迪 吽”安放。其意是：第七层坛城的院子里，六十个忿怒尊和忿怒母是：东西方各十二个，南北方各八个，东西方的门上
English
Is. East Gate Om Shri Vajra Mudgara Mukha Shwara Ya Nama; South Gate Om Shri Vajra Raga Ma Shwara Ya Ya Nama; West Gate Om Shri Vajra Khatvanga Prajvala Ya Ya Nama; North Gate Om Shri Vajra Ghante Prajvala Ya Ya Nama. Thus it is placed. In the root text, it says: In the third courtyard, which is red, twenty-eight "bhyo" are placed, which are the twenty-eight powerful mothers. The meaning is: In the courtyard of the third mandala, the twenty-eight powerful mothers are: In the east: Manu Raksha Si bhyo, Brahmani bhyo, Ratrima bhyo, Kumari bhyo, Indraya bhyo, Vaisnavi bhyo; In the south: Pingalam bhyo, Vajra Amrita bhyo, Vajra Samayama bhyo, Vajra Dhana Dam bhyo, Rakshasi bhyo, Baksi bhyo; In the west: Ratitam bhyo, Rudhiramatta bhyo, Eka Tsara Ma bhyo, Mano Haram bhyo, Siddhikam bhyo, Vayabe bhyo; In the north: Marana bhyo, Aghe Ye bhyo, Varahi bhyo, Chamundi bhyo, Suta Nam bhyo, Varuni bhyo; East Gate: Maha Kali bhyo; South Gate: Tsakali bhyo; West Gate: Bumba Kalama bhyo; North Gate: Lambodarama bhyo. Thus, it is placed with mantras. In the root text, it says: In the fourth courtyard, which is yellow, thirty-two "E" are placed, which are the thirty-two Dakinis, placed with "E A Rali Hum". The meaning is: In the four directions of the fourth mandala's courtyard, there are seven in each direction, and one in each of the four gates, which need to be placed with "E A Rali Hum". In the root text, it says: In the fifth courtyard, which is red, four "Hum Dunting" are placed, which are the four gate mothers, placed with "Mama Dhatu" and "Vajra Dunting bhyo". The meaning is: In the fifth mandala's courtyard, there are two in each of the east, south, and west directions, and one in the north. One is placed in each of the four gates, placed with "Mama Dhatu Hum Vajra Dunting bhyo". In the root text, it says: In the sixth courtyard, which is white, eighteen "Hum" are placed, which are the eighteen Ging, placed with "Gingkara Haha Ruru Ruru Hum bhyo Hum". The meaning is: In the sixth mandala's courtyard, there are eighteen great Ging, four in each of the east and west directions, three in each of the north and south directions, and one in each of the four gates, thus placed, placed with "Gingkara Haha Ruru Ruru Hum bhyo Hum". In the root text, it says: In the seventh courtyard, which is black, sixty "Hum" are placed, which are the sixty wrathful deities, placed with "Krodha Krodhi Hum". The meaning is: In the seventh mandala's courtyard, the sixty wrathful deities and wrathful mothers are: twelve in each of the east and west directions, eight in each of the north and south directions, and on the gates of the east and west
Chinese
六六。 南北之门布置四个四个，书写“ཀྲོ་དྷ་ཀྲོ་དྷི་ཧཱུཾ”。 根本是：第八层，方位颜色上，东方从ཛཿ六十中布置六十个海螺使者。 南方是ཧ་ལ་等。 西方是གརྫ་གརྫ་等。 北方是པ་ཙ་པ་ཙ་等。 这样说含义是：一般来说，为了调伏所化众生三百六十种鬼神，所以有调伏使者三百六十个。 这第八层是三百六十个使者的层，但是这层只有两百四十个神。 所以要知道，加上第七层的六十个忿怒尊和忿怒母，以及第九层的六十个母神等，总共加起来三个层才算完整。 在这里布置第八层坛城的诸神是：东方以བྷ་ན་བྷ་ན་ཨཾ་ཀུ་ཤ་ཛཿ，金刚部的海螺使者六十个。 南方以ཧ་ལ་ཧ་ལ་པཱ་ཤ་ཧཱུཾ，珍宝部的铁或金的使者六十个。 西方以གརྫ་གརྫ་སྥོ་ཊ་བཾ，莲花部的贝的使者六十个。 北方以པ་ཙ་པ་ཙ་གྷནྡྷེ་ཧོཿ，事业部的玉的使者六十个。 根本是：第九层是绿色的，从六十个母中，以“下方的六十个母神，མ་མ་ཤ་རཱི་ཧཱུཾ”来布置。 这样说的含义是：第九坛城的层的四个方向布置十五个，念诵“མ་མ་ཤ་རཱི་བྷྱོ་”。 根本是：第十层是杂色的，布置完整的九乘神众。 这样说的含义是：第十坛城的层，如果展开，从开启门开始到瑜伽续以下，以及噶举八法等，所有三瑜伽的神都布置的仪轨，但是没有作为惯例。 从不留空地的特点，用神权时出现的十个忿怒尊各自的咒语来布置，这样好吗？ 随意吧。 根本是：马降的层，金刚持的坛城，从东方上部开始，以“མ་ཧཱ་གུ་རུ་ཤ་རཱི་རཾ”依次布置持明者。 这样说的含义是：第十一坛城的层中，将玛哈瑜伽续、阿努瑜伽续、大圆满阿底瑜伽等的上师传承，从大自在主父母的空密处取出，融入到嚓克里中，从东方上部开始依次布置。
English
Six six. Four and four doors are arranged in the south and north, and "ཀྲོ་དྷ་ཀྲོ་དྷི་ཧཱུཾ" is written. Root text: In the eighth enclosure, regarding the directional colors, in the east, from the sixty ཛཿ, sixty conch messengers are arranged. In the south, Hala, etc. In the west, Gardza Gardza, etc. In the north, Patza Patza, etc. The meaning of this is: Generally, in order to subdue the three hundred and sixty types of obstructing spirits to be tamed, there are three hundred and sixty subduing messengers. This eighth enclosure is the enclosure of three hundred and sixty messengers, but there are only two hundred and forty deities in this enclosure. Therefore, it should be understood that the sixty wrathful deities and wrathful goddesses of the seventh enclosure, and the sixty mothers of the ninth enclosure, etc., are added together to make a total of three enclosures to be complete. Here, the deities of the eighth enclosure of the mandala are arranged as follows: In the east, with Bhana Bhana Amkusha Dzah, sixty conch messengers of the Vajra family. In the south, with Hala Hala Pasha Hum, sixty iron or gold messengers of the Ratna family. In the west, with Gardza Gardza Sphota Bam, sixty cowrie messengers of the Padma family. In the north, with Patza Patza Ghandhe Hoh, sixty turquoise messengers of the Karma family. Root text: The ninth enclosure is green, and from the sixty mothers, the sixty lower mothers are arranged with "Mama Shariri Hum." The meaning of this is: Fifteen are arranged in each of the four directions of the ninth mandala enclosure, and "Mama Shariri Bhyo" is recited. Root text: The tenth enclosure is of various colors, and the complete assembly of deities of the nine vehicles is arranged. The meaning of this is: In the tenth mandala enclosure, if one elaborates, from opening the door to the Yoga Tantra and below, as well as the Eight Commands, etc., the ritual of arranging all the deities of the three Yogas is performed, but it is not practiced as a custom. From the characteristic of not leaving empty space, it is good to arrange the ten wrathful deities that appear at the time of divine power with their respective mantras, or whatever is convenient. Root text: In the enclosure of the horse descent, in the mandala of Vajradhara, starting from the upper east, the Vidyadharas are arranged in order with "Mahaguru Sharira Ram." The meaning of this is: In the eleventh mandala enclosure, the lineage masters of the Mahayoga Tantra, Anuyoga Tantra, Atiyoga Great Perfection, etc., are taken out from the secret space of the great blissful lord and lady and dissolved into the Chakra, and arranged in order starting from the upper east.