English
Unpurified. Placed in the six superknowledges. From the outer four squares, become seated on a lotus seat. Oṃ āḥ hūṃ. Palace... Especially purifying the vessel and contents world. Placed in the pure realm. Absorbed into the palace of the great outer mandala. Thus it is. This play of generating the palace in the womb, Chag Lotsawa did not do. The ritual of this, most Tibetans have done. And it also agrees with other tantric texts, so it seems generally good, so it is also established here. However, in the red-black ritual composed by Paldrin, the palace is not generated in the sky. In terms of the brevity of the text, that is also very reasonable, and the reasoning is like Hevajra. Therefore, do as you wish. Thus, inviting the Buddhas into the body, and generating the mandala in the sky, and placing it outside through the means of expanding and contracting, these are the deities of the mandala, the play is very yogic. In the eyes of all the deities, from (Tibetan: ཀྵིཾ, Sanskrit Devanagari: क्ष्, Sanskrit Romanization: kṣiṃ, Literal Chinese Meaning: Kṣiṃ) arises a wheel, marked with (Tibetan: ཀྵིཾ, Sanskrit Devanagari: क्ष्, Sanskrit Romanization: kṣiṃ, Literal Chinese Meaning: Kṣiṃ), like a vajra eye, ignorance, Yama, lord of death. In the ears, from (Tibetan: ཛྲིཾ, Sanskrit Devanagari: ज्रिं, Sanskrit Romanization: jriṃ, Literal Chinese Meaning: Jriṃ) arises a vajra, marked with (Tibetan: ཛྲིཾ, Sanskrit Devanagari: ज्रिं, Sanskrit Romanization: jriṃ, Literal Chinese Meaning: Jriṃ), like a vajra ear, black, holding a vajra and skull blood. In the nose, from (Tibetan: ཁཾ, Sanskrit Devanagari: खं, Sanskrit Romanization: khaṃ, Literal Chinese Meaning: Khaṃ) arises a jewel, marked with (Tibetan: ཁཾ, Sanskrit Devanagari: खं, Sanskrit Romanization: khaṃ, Literal Chinese Meaning: Khaṃ), like a vajra nose, slender Yama, lord of death. In the tongue, from (Tibetan: གཾ, Sanskrit Devanagari: गं, Sanskrit Romanization: gaṃ, Literal Chinese Meaning: Gaṃ) arises a lotus, marked with (Tibetan: གཾ, Sanskrit Devanagari: गं, Sanskrit Romanization: gaṃ, Literal Chinese Meaning: Gaṃ), like a vajra tongue, desire, Yama, lord of death. In the forehead, from (Tibetan: སྐཾ, Sanskrit Devanagari: स्कं, Sanskrit Romanization: skaṃ, Literal Chinese Meaning: Skaṃ) arises a sword, marked with (Tibetan: སྐཾ, Sanskrit Devanagari: स्कं, Sanskrit Romanization: skaṃ, Literal Chinese Meaning: Skaṃ), like a vajra body, jealousy, Yama, lord of death. In the navel, from (Tibetan: སཾ, Sanskrit Devanagari: सं, Sanskrit Romanization: saṃ, Literal Chinese Meaning: Saṃ) arises a vajra, marked with (Tibetan: སཾ, Sanskrit Devanagari: सं, Sanskrit Romanization: saṃ, Literal Chinese Meaning: Saṃ), like a vajra mind, white, holding a vajra and skull blood. All abide on a lotus moon, having the aspect of a playful wrathful one. In the heart, from (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ) arises a vajra, marked with (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ), like a heart vajra, black, holding a vajra and skull blood, in the heart a blue (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ). Here, in accordance with the views of Chag Lotsawa, the Dharma King, and Xiang, this heart vajra attribute is so reasonable, from the ritual "Four Yogas Clear" etc., the view that the body color is blue and the main attribute is the same, although it is a following of the text, it is slightly inappropriate. Then, in the red text it says: In the center of the heart vajra, abides (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ), from the vajra (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ) arises the heart vajra, possessing the body color and attribute of the enemy of time, rays of light.
English
Sarva Tathagata Kaya Vajra Svabhava Atmako 'Ham. From the seed syllable in my heart, rays of light emanate. The deities of empowerment, the Tathagata fathers and mothers. The bodhisattvas, the wrathful fathers and mothers, together with their retinues. In the sky in front, Vajra Samaja! Offer Argham and Pushpe, etc., the five objects of enjoyment. Om Sarva Tathagata Abhishincatu Mam. Having become the great Vajradhara master, the Tathagatas conceive the intention of verses and empowerment. The bodhisattva fathers and mothers sing auspicious songs. Offer with all kinds of music and all offerings. The wrathful fathers and mothers dispel obstacles. The four mothers, such as Tsartsi Kala, hold white vases filled with nectar. The great empowerment vajra is: Worshipped by the three realms. Of all the Buddhas. The three secrets are given from the place of origin. Om Sarva Tathagata Abhishekata Samaya Shri Hum. Thus, by empowerment, the bodies of all the deities are filled with streams of nectar. Purify the two obscurations. The five wisdoms are manifested. From the remaining water swirling upwards. The main one becomes Vajrasattva. The retinue is adorned with the head of the main one himself. Again, from the seed syllable in the heart of the main one, rays of light emanate. From the place of self-nature, invite the wheel of wisdom of the red Yamari mandala, Vajra Samaja! Om Ah Vighnantakrita Hum Hum. Thus dispel obstacles. Om Ah Hrih Pravara Satakara Artham. Argham Pratitsa Svaha. Om Vajra Pushpe Ah Hum. Offer up to Shabda. Om Mudgara Ja. Om Danda Hum. Om Padma Bam. Om Khadga Ho. The mandala of the samaya being and the mandala of the wisdom being become non-dual. Again, from my heart, rays of light emanate. Invite all the Buddhas and Bodhisattvas. Invite those with desirable qualities to enter my body. In the heart, with the fire of attachment, dissolve into the mind of enlightenment. Emerge from the vajra path. Reaching the pistil of the lotus of the mother. Transforming into various offering goddesses. Holding various offering substances, they emanate from the sky. All the holy beings of the mandala are offered. Om Ah Rupa Vajra Hum. Likewise, Shabda, Gandhe, Rasa, Spar
Chinese
舍！ 嗡啊 达玛达度班杂吽！（藏文：ཨོཾ་ཨཱཿདྷརྨ་དྷཱ་ཏུ་བཛྲཱ་ཧཱུཾ，梵文天城体：ओम् आः धर्मधातु वज्र हूँ，梵文罗马拟音：oṃ āḥ dharmadhātu vajra hūṃ，汉语字面意思：嗡啊，法界金刚吽！） 阿哟！ 嗟嗟阎罗死主红！ 上师罗刹之形自性， 汝见我等皆惊恐， 上师忿怒之性舍弃。 汝之舞动地上与， 地上之上及地下摇， 贪欲庄严忿怒之心， 舞动汝乃僵尸也。 身躯粗短红色者， 种种形象化身也， 金刚妙音母所敬礼， 舞动汝乃大乐也。 赫利 悉底之密咒，（藏文：ཧྲཱིཿཥྚཱིཿ，梵文天城体：ह्रीःष्टीः，梵文罗马拟音：hrīḥ ṣṭīḥ，汉语字面意思：赫利 悉底） 以彼清净汝， 三界之迷乱消除也， 慈悲之忿怒主尊汝， 舞动垂视诸有情。 嗡 萨瓦 达塔嘎达 普杂 班杂 梭巴瓦 阿玛郭杭！（藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་པཱུ་ཛ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཏྨ་ཀོ྅ཧཾ，梵文天城体：ओम् सर्व तथागत पूजा वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ sarva tathāgata pūjā vajra svabhāva ātmako'haṃ，汉语字面意思：嗡，一切如来供养，金刚自性，我即是。） 其后主尊亦对眷属众言： 愚痴金刚之自性汝， 阎罗死主甚可怖， 导师诸佛皆自性， 身之金刚汝敬礼。 悭吝金刚之自性汝， 阎罗死主甚可怖， 心之金刚极明亮， 珍宝金刚汝敬礼。 贪欲金刚之自性汝， 遍主贪欲法生处， 妙音一切最上者， 语之金刚汝敬礼。 嫉妒金刚之自性汝， 阎罗死主作诸业， 身之金刚极明亮， 手持利剑汝敬礼。 复次眷属众对主尊言： 诸佛一切之自性汝， 诸佛一切集一身， 诸佛一切最上之最上， 坛城自在汝敬礼。 如是思维赞颂也。 此处供养赞颂二者不分立支分， 供养瑜伽如是总摄即是经之意趣所在， 赞颂之我慢另执经中无有， 恰洛等之造作如是， 与其他经相同亦非不佳， 随所喜好而行也。 内供养上， 以嗡啊 毗格南达 克里达 吽吽（藏文：ཨོཾ་ཨཱཿབིགྷྣཱན་ཏ་ཀྲི་ཏ་ཧཱུཾ་ཧཱུཾ，梵文天城体：ओम् आः विघ्नान्त कृत् हूँ हूँ，梵文罗马拟音：oṃ āḥ vighnānta kṛt hūṃ hūṃ，汉语字面意思：嗡啊，障碍断灭者，吽吽！） 清净， 以梭巴瓦清净， 空性之中， 扬字化为弓形蓝色风轮，以幡幢为标识， 其上让字化为红色三角火焰弥漫之火轮， 其上嗡啊吽化为三个人头之鼎， 其上阿
English
Shye! Om Ah Dharma Dhatu Vajra Hum! (Tibetan: ཨོཾ་ཨཱཿདྷརྨ་དྷཱ་ཏུ་བཛྲཱ་ཧཱུཾ, Sanskrit Devanagari: ओम् आः धर्मधातु वज्र हूँ, Sanskrit Romanization: oṃ āḥ dharmadhātu vajra hūṃ, Literal Chinese meaning: Om Ah, Dharma Realm Vajra Hum!) Ayo! Kye Kye Yama Lord Red! Lama Rakshasa form self-nature, Seeing you, we are all terrified, Lama Wrathful nature abandon. Your dance moves the earth above, The earth above and the earth below shake. Desire adorns the wrathful mind, Dancing, you are a corpse. Body stout and short, red in color, Various forms of emanation, Vajra Saraswati reveres, Dancing, you are great bliss. The secret mantra of Hrih Shti (Tibetan: ཧྲཱིཿཥྚཱིཿ, Sanskrit Devanagari: ह्रीःष्टीः, Sanskrit Romanization: hrīḥ ṣṭīḥ, Literal Chinese meaning: Hrih Shti) , With it, purify you, Eliminate the delusion of the three realms, Compassionate wrathful lord, Dancing, look upon all beings. Om Sarva Tathagata Puja Vajra Svabhava Atmako'ham! (Tibetan: ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་པཱུ་ཛ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཏྨ་ཀོ྅ཧཾ, Sanskrit Devanagari: ओम् सर्व तथागत पूजा वज्र स्वभाव आत्माकोऽहम्, Sanskrit Romanization: oṃ sarva tathāgata pūjā vajra svabhāva ātmako'haṃ, Literal Chinese meaning: Om, all Tathagata offering, Vajra nature, I am.) Then the main deity also said to the retinue: Ignorance Vajra's self-nature you, Yama Lord is very terrifying, Teacher Buddhas are all self-nature, Body Vajra, I prostrate to you. Stinginess Vajra's self-nature you, Yama Lord is very terrifying, Mind Vajra is very clear, Jewel Vajra, I prostrate to you. Desire Vajra's self-nature you, Pervading lord, desire is the source of Dharma, Supreme of all excellent sounds, Speech Vajra, I prostrate to you. Jealousy Vajra's self-nature you, Yama Lord performs all actions, Body Vajra is very clear, Holding a sword, I prostrate to you. Again, the retinue said to the main deity: All Buddhas' self-nature you, All Buddhas gathered in one body, All Buddhas, supreme of the supreme, Mandala Lord, I prostrate to you. Thus, contemplate praise. Here, the two, offering and praise, are not counted as separate branches, The yoga of offering, as such, is the intention of the scripture to summarize as one, The pride of praise is not held separately in the scripture, As done by Chag Lotsawa and others, It is not bad to be in accordance with other scriptures, Do as you please. For the inner offering, Cleanse with Om Ah Vighnantakrita Hum Hum (Tibetan: ཨོཾ་ཨཱཿབིགྷྣཱན་ཏ་ཀྲི་ཏ་ཧཱུཾ་ཧཱུཾ, Sanskrit Devanagari: ओम् आः विघ्नान्त कृत् हूँ हूँ, Sanskrit Romanization: oṃ āḥ vighnānta kṛt hūṃ hūṃ, Literal Chinese meaning: Om Ah, obstacle destroyer, Hum Hum!), Purify with Svabhava, From emptiness, Yam transforms into a blue wind wheel in the shape of a bow, marked with banners, On top of that, Ram transforms into a red triangular fire wheel filled with flames, On top of that, Om Ah Hum transforms into three skull tripods, On top of that, A