English
O Excellent! Bliss, Touch Bliss, Supreme Bliss. Because of the bliss of the Dharmadhatu. (དྷརྨ་དྷཱ་ཏུ་ཀཱ་མ་གུ་ཎ་པཱུ་ཛི་ཏེ་，dharma dhātu kāma guṇa pūjite，Dharmadhatu, Desire, Merit, Offering) Ah Hum! The five victorious ones wear crowns of skulls, The six types of beings are the nature of six bone ornaments, The pure emblems of the northern direction, with all the gatherings, I offer and adorn the body of wisdom. Sarva Alankara. The snake garland is held for the great offering of Brahma. The garland of pure Ali Kali on the head. The great ignorance is the elephant skin garment. May the three vajras be pleased by the actual mudras. (ཏྲི་བཛྲ་མུ་དྲ་，tri vajra mudra，Three, Vajra, Mudra) The eight great siddhis and the eight powers, Transforming the means of enjoyment, to subdue samsara and nirvana, The great vow to slay the wrathful Yama, May the sixteen parts be pleased by purity. Bless like the inner offering torma. Reciting the names of the root and lineage lamas, offer the inner offering with the three syllables. Add the three syllables to the end of the ten-letter mantra, offer it three times to the main deity, and offer it once to the oath-bound deity residing in the eight squares, and Yamantaka. Offer it eight times to the eight corpses. Add the three syllables to the end of Yamaraja and Yamantaka, and also offer it to the oath-bound deities residing in the divisions. In between, also offer it to the Dharma protectors who have transcended the world. Om Kala Rupa Hum Phat! (ཨོཾ་ཀཱ་ལ་རུ་པ་ཧཱུཾ་ཕཊ，oṃ kāla rupa hūṃ phaṭ，Om, Time, Form, Hum, Phat) To the face of the oath-bound Dharma King, Yama. Om Hrih Tsa Mundi Hum Phat! (ཨོཾ་ཧྲཱིཿཙ་མུཎྜཱི་ཧཱུཾ་ཕཊ，oṃ hrīḥ ca muṇḍī hūṃ phaṭ，Om, Hrih, Tsamundi, Hum, Phat) I offer the supreme offering to the face of the great demoness Tsamundi. Om Ah Hum! (ཨོཾ་ཨཱཿཧཱུཾ，oṃ āḥ hūṃ，Om, Ah, Hum) Om Indraya Svaha! (ཨོཾ་ཨིནྡྲ་ཡ་སྭཱཧཱ，oṃ indra ya svāhā，Om, Indra, Ya, Svaha) Om Ah Hum! (ཨོཾ་ཨཱཿཧཱུཾ，oṃ āḥ hūṃ，Om, Ah, Hum) Likewise. To Yamaya. To Varunaya. To Kuberaya. To Ishanaya. To Ignaye. To Nairitye. To Vayave. To Brahmanaya. Om Vasudharini Svaha! (ཨོཾ་བ་སུ་དྷ་རི་ཎེ་སྭཱཧཱ，oṃ basu dhariṇe svāhā，Om, Wealth, Holder, Svaha) Om Ah Hum! (ཨོཾ་ཨཱཿཧཱུཾ，oṃ āḥ hūṃ，Om, Ah, Hum) The eight great gods. The eight great nagas. The eight great planets. The twenty-seven constellations. To the faces of the four great kings, Om Ah Hum! (ཨོཾ་ཨཱཿཧཱུཾ，oṃ āḥ hūṃ，Om, Ah, Hum) Furthermore, to the faces of yakshas, rakshasas, bhutas, pretas, flesh-eaters, madmen, forgetters, mamos, field protectors, messengers, robbers, siddhas, Om Ah Hum! (ཨོཾ་ཨཱཿཧཱུཾ，oṃ āḥ hūṃ，Om, Ah, Hum) May all sentient beings included in the six realms of beings, the five paths of reincarnation, and the four types of birth, be satisfied with the stream of undefiled bliss, and may they quickly have the opportunity to attain the state of Buddhahood! Om Sarva Tathagata Anuragana Vajra Svabhava A! (ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ནུ་རཱ་ག་ཎ་བཛྲ་སྭ་བྷཱ་ཝ་ཨ，oṃ sarva tathāgata anurāgaṇa vajra svabhāva a，Om, All, Tathagata, Love, Vajra, Nature, A)
Chinese
于彼甚怒竖指印，身三味一掷三尖，幻化风幡飘扬礼，大乐林伽增长相，愚痴大象着湿皮，伸屈舞之大威严，大天魔众皆压伏，眼二十七赤红，卷舌口中哈哈笑，具足相好诸功德，敬礼赞叹怖畏身，赐予八种诸成就，摧灭邪魔及诸病，调伏一切诸怨敌，敬礼赞叹八起尸，从诸字中真实生，编织种种兵器网，于彼有相诸天众，我以恭敬礼赞叹，轮回八识皆清净，示现安住尸林身，于诸修者赐成就，于彼眷属亦礼赞，菩提分法无量宫，以语轮摧四魔众，清净所依之坛城，我以恭敬而礼拜，如是赞叹之善根，愿如虚空诸有情，于彼柔和金刚位，以安乐道而安立，如是赞叹已，观想作哈哈、嘿嘿、吽吽、嘿嘿八笑之舞。 自己从坛城之门完全进入，成为世尊坛城之主尊面容所指之处的前方格子之位置。 如是说。或者，又于中央格子之位置，观想于前方生起之世尊之前安住。后者亦可。对此，三释等拉派和觉派之文字总集中，说于南方格子之手上观想。使世间之方向与坛城之方向相合。坛城之南方亦如十三尊者，为母曜阎罗死主所住之方，或于其他南方格子手持法器之方。说是瞻仰主尊之面容，此乃口诀隐秘，或非心传弟子之异样欺骗之说辞而已。因此，确定之义乃是事业与成就任何皆从主尊之威力而成，故主尊面
English
There, with great wrath, the threatening finger mudra is raised. The three bodies are one, and the three points are thrown. I prostrate to the illusion of the wind banner being raised. The form of the great bliss lingam increases. The elephant of ignorance wears wet skin. With the great majesty of the dance of stretching and contracting, I prostrate to the great deity who subdues all obstacles. The eyes are twenty-seven red. The tongue rolls, and from the mouth, laughter of haha erupts. Possessing the signs and qualities perfectly, I pay homage and praise to the terrifying body. Bestowing the eight siddhis, destroying all demons and diseases, subduing all enemies, I pay homage and praise to the eight Vetala corpses. Truly arising from the letters, weaving a net of various weapons, to all the deities with signs, I respectfully pay homage and praise. The eight consciousnesses of samsara are all purified, showing the body dwelling in the charnel ground, bestowing all siddhis to those who practice, I also pay homage and praise to that retinue. The immeasurable palace of the aspects of enlightenment, with the wheel of speech, destroys the four maras. To the mandala of the pure support, I respectfully prostrate. By the merit of praising in this way, may all beings equal to the sky be established on the position of the gentle Vajra, by the path of bliss. Having praised in this way, contemplate performing the dance of eight laughs of haha, hihi, hum hum, hehe. Having fully entered oneself through the door of the mandala, become situated in the position of the front grid where the face of the Lord of the Mandala, the Blessed One, is shown. Thus it is said. Or, again, in the position of the central grid, contemplate abiding in front of the Blessed One who arises in front. The latter is also good. Regarding this, in the general collections of Ra and Kyo traditions such as the Three Commentaries, it is said to contemplate on the hand of the southern grid. Making the direction of the world and the direction of the mandala coincide, the south of the mandala is also, like the thirteen deities, the direction where Mother Yama and the Lord of Death reside, or in the direction where the southern grid hand holds the weapon. It is said to gaze upon the face of the main deity, this is a secret instruction, or just a deceptive explanation for those who are not heart-disciples. Therefore, the certain meaning is that since any activity and accomplishment are achieved through the power of the main deity, the main deity's face
Chinese
观察方向和外部世界的方向一致就可以了。因为不必和宫殿的方向确定一致。这里主要是为了显现面向世界的南方。所以坛城的东方指示着世俗的南方。因此，宫殿是跟随主尊的。主尊不是跟随宫殿的。在这里，对于猛烈的行为，就像观察世俗南方一样，对于根本的修持，也是观察南方，因此要知道在此续中，方向的主尊是南方。因此，世俗的南方指示着坛城的东方，所以主尊的面容指示着东方的头部。为了各个事业的缘故，东方白色，南方黑色，西方红色，北方黄色来做。对于寂静，面向东方；对于增益，面向北方；对于调伏，面向西方，像这样面向世俗的那个方向来指示主尊的面容也可以。还有，就像根本的修持和殊胜的修持面向南方就能成就一样，那些事业也面向南方来观察，也不是不能成就。第六，念诵的瑜伽中，有真实和随后的行为两种，第一个是，观想于前生主尊的心间。如果方便，就观想因的文殊，然后在他的心间，以等持心的方式观想咒轮。如果像这样目标不清晰，就从文殊融化后观想成咒轮。那么，那个咒轮是，黑色的金刚，九个尖端或者五个尖端，角向上翘起，内部空虚，在中心，在太阳的坛城之上，中央是吽（ཧཱུྃ，hūṃ，hūṃ，吽），周围首先是雅曼达嘎（ཡ་མཱནྟ་ཀ་，यमन्तक，yamāntaka，阎魔敌），然后在它的外圈是心咒，然后在它的外圈是根本咒，都和共同的一样环绕，并且观想一个光芒四射的。在自己的心间也观想成那样。那么，在这些修持的时候，首先是近心咒，中间是心咒，最后是根本咒来念诵。念诵的主尊是心咒，十个字。续的国王自身也说：“以等持来念诵十个字的咒语。”这也说明了。由于信心的力量，主要念诵近心咒也可以，因为仅仅是超世间成为了主尊的缘故。如果是特别修持猛烈的事业，就念诵根本咒。
English
Looking at the direction and conforming to the direction of the outer world is sufficient. Because it is not necessary to conform to the fixed direction of the palace. Here, it is mainly to manifest facing the southern direction of the world. Therefore, the east of the mandala indicates the south of the mundane world. Therefore, the palace follows the main deity. The main deity does not follow the palace. Here, for fierce actions, just as one looks to the southern direction of the world, so too for the root practice, one looks to the south, therefore one should know that in this tantra, the main direction is the south. Therefore, the east of the mandala indicates the south of the world, so the face of the main deity indicates the head of the east. For the sake of each action, the east is white, the south is black, the west is red, and the north is yellow. For pacifying, face the east; for increasing, face the north; for subjugating, face the west, it is also good to indicate the face of the main deity to that direction of the world. Also, just as the root practice and the supreme practice are accomplished by facing the south, those actions are also not impossible to accomplish by looking to the south. Sixth, in the yoga of recitation, there are two actions, the actual and the subsequent. The first is, meditate on the main deity in front, in the heart. If it is convenient, then meditate on the Manjushri of the cause, and then in his heart, meditate on the mantra wheel in the form of a samadhi being. If the object is not clear like that, then meditate on the mantra wheel from the melting of Manjushri. Then, that mantra wheel is, a black vajra, with nine points or five points, horns raised, the inside is empty, in the center, on top of the mandala of the sun, in the middle is Hūṃ (ཧཱུྃ，hūṃ，hūṃ，吽), around the edge, first is Yamāntaka (ཡ་མཱནྟ་ཀ་，यमन्तक，yamāntaka，阎魔敌), and then in its outer circle is the heart mantra, and then in its outer circle are the root mantras, all circling like the common ones, and visualize a blazing light. Meditate on the same in one's own heart. Then, in these times of practice, first the near-heart mantra, in the middle the heart mantra, and finally the root mantra are recited. The main recitation is the heart mantra, the ten syllables. The king of tantras himself also said, "With samadhi, one should recite the mantra of ten syllables." This also indicates it. Due to the power of faith, it is also permissible to mainly recite the near-heart mantra, because only the transcendent world has become the main deity. If it is a special practice of fierce action, then recite the root mantra.
Chinese
由此能够成就。从修持之时起，如果做诛杀敌人的观想，那完全只是自己的恶念而已。之后如果想要念诵心咒，其他的观想与此相同，只是先前近心咒的咒鬘融入心咒，显现为唯独心咒，本体认为是心咒和近心咒二者，这是差别。根本咒的念诵方式也大致相同，首先心咒的咒鬘融入三十二字，显现为根本咒，认为是自性三咒一切的基础而念诵。如果将此根本咒念诵为出世间的咒语，那么此后的观想与先前相同。如果念诵为世间的咒语，从自己和对生本尊心间的咒鬘中，发出光芒如铁钩，从所有世间傲慢者的心间，勾取三十二字，融入自己和对生本尊心间的咒字之下。如同牛奶变质成为酸奶一般，先前仅仅是佛陀语的精华，现在也变成了世间傲慢者的命根。如此认为。从心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中，放射出红色的火星，融入所有字母的顶端，观想所有傲慢者的命根都被摄集。之后其他的观想全部相同，只是根本咒不从口中出入，从自己头顶红色脸庞的口中发出，进入对生本尊的头顶，返回的时候也相同，这只是差别。那样，如果念诵了大约一千遍近心咒，五千遍啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字，阎魔敌，出世间的方式一百种，世间的方式一百种，总共念诵两百遍等等，以这些为例证，多少用智慧来衡量。一般来说，仅仅依靠三种咒语中的任何一种也能成就，但是按照实修的惯例，三种都要念诵。心咒也可以加入出世间和世间的两种方式，近心咒也有同样的地位，但是实修中并不这样做，因为近心咒和十字咒这些只做成出世间的方式，加持的力度大而且吉祥，根本咒则两种方式都做。