English
Three wheels. The heart chakra is the wheel of great bliss. The channels through which the winds of the four elements flow are the four doors. The eight legs are the eight pillars. The senses are ornaments such as mirrors. The thirty-two channels of the crown chakra are the lotus petals, and the winds and bindus that flow there are the Āli-Kāli. The brain is the union of the sun and moon. The letter Hūṃ is the fundamental Vajradhara. The channels and elements born from it are the deities, the channels with the circles of Lalanā and Rasanā. The channel Avadhūtī, endowed with the essence of the letter Aṃ at the navel, is Vajravārāhī. The indestructible bindu in the center of the heart, the shape of the letter Hūṃ, about the size of a mustard seed, abiding like falling snow, is glorious Heruka, with a face of dark blue, green, red, and yellow. Vajra, bell, elephant hide, Ḍāmaru. Axe, hook, trident, Khaṭvāṅga. Skull cup, blood, lasso, Brahma's head, holding four faces. Right outstretched, trampling on Bhairava and Kālarātri on a lotus and sun disc. Embracing him is the supreme consort, the Yoginī, red, holding vajra and skull cup filled with blood. Both are adorned in the midst of flames. On the eight petals of the inner circle of the heart chakra, the four directional petals, through which the winds of the four elements flow, are all complete. In the east, Ḍākinī. In the north, Lāmā. In the west, Khaṇḍarohā. In the south, Rūpiṇī. Abiding in the four corners, the five amṛtas descend, the four offering channels become four skull cups filled to the brim. Puṃ Jaṃ Oṃ Aṃ Goṃ Riṃ Deṃ Māṃ. Kāṃ Oṃ Triṃ Koṃ Kāṃ Laṃ Kaṃ Hiṃ. Preṃ Griṃ Sauṃ Sum Nāṃ Siṃ Maṃ Kuṃ. The twenty-four places, such as the crown, are the twenty-four lands. The twenty-four channels are the twenty-four Yoginīs. The twenty-four elements are the twenty-four heroes. On the crown, Pūrṇagiri is the fragment of a skull and the extremely wrathful one. On the crown knot, Jālandhara is the large skeleton and the wrathful-eyed one. On the right ear, Oḍiyāna is the skeleton and the radiant one. On the back of the neck, Arbuda is the one with prominent teeth and the large-nosed one. On the right ear, Godāvarī is the enemy of the gods and the wise one of heroes. In the center of the eyebrows, Rāmeśvara is Amitābha and the short one. The two eyes, Devīkoṭa, are Vajrajyoti and the sovereign of Laṅkā. The two shoulders, Mālava.
Chinese
金刚身和树荫是近处。是心之轮。两腋窝在卡玛茹巴是长着嫩芽者和地护女。两乳房在奥札是金刚发髻者和大怖畏母，是田。肚脐在扎西古内是大勇士和风力母。鼻尖在郭萨拉是金刚吽造和饮酒母，是近处之田。卡卡林嘎是最胜者和绿度母。喉咙在兰巴嘎是金刚善女和极善者，是攒朵哈。心在嘎嘉是大怖畏母和马耳母。跨步在喜马拉雅山是不善眼和卡嘎纳，是近处之攒朵哈。是语之轮。阴处在布瑞达普日是大力量者和轮力母。粪门在格日哈德瓦是宝金刚和断生母，是汇聚处。两腿在索惹扎是马头明王和卖酒母。两胫骨在苏帕尔纳德瓦是虚空藏和轮之铠甲母，是近处之汇聚处。八个脚趾在纳嘎拉是吉祥黑汝嘎和极勇母。两个踝骨在辛度是莲花舞自在和大力母，是尸林。两个脚拇指在玛茹是遍照如来和转轮母。两个膝盖在古鲁达是金刚萨埵和大精进母，是近处之尸林。是身之轮。各个孔的脉门变成八个界限母是：舌根是卡东玛。肚脐是乌鸦东玛。标记之门是狗东玛。粪门之门是猪东玛。仓库之孔是阎罗坚稳母。两个耳朵之门是阎罗信使母。两个眼睛之门是阎罗獠牙母。两个鼻孔之门是阎罗摧毁母。第三个是法之坛城，如所说之续部和经文的词类真实所示。说也好，或者这样做：身和感受和法和心随念住四者是空行母、拉玛、康卓惹、有色母四者。欲和精进和行和心是神变足四者是极怒母、怒眼母、具光母、大鼻母四者。信和精进和念和禅定和智慧是五根，是勇慧母、ིག་再次聚集，从左鼻孔进入。在脐间，由阿哩嘎哩（藏文：ཨཱ་ལྀ་ཀཱ་ལྀ，梵文天城体：āli kāli，梵文罗马拟音：āli kāli，汉语字面意思：阿哩嘎哩）形成的月轮，以阿哩嘎哩（藏文：ཨཱ་ལྀ་ཀཱ་ལྀ，梵文天城体：āli kāli，梵文罗马拟音：āli kāli，汉语字面意思：阿哩嘎哩）为标志，中心有吽（藏文：ཧཱུཾ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。当它完全形成时，金刚萨埵呈现白色，手持金刚杵和铃，以右伸展的姿势安住，与红色金刚亥母明妃结合。稍微保持在这种状态。这是金刚萨埵微细身的瑜伽。脐间的金刚萨埵父母，以追随欲望的结合而平等进入，将如幻的喜悦之声和光芒，转化为清净三界的轮。融入守护轮。它融入八大尸林。它融入誓言轮。它又融入身轮。它又融入语轮。它又融入意轮。它又融入大乐轮。它又融入主尊的四面。它又融入脐间的金刚萨埵父母。它又以平等进入的大乐完全融化，吽（藏文：ཧཱུཾ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字呈现白色并带有红色的光彩。吽（藏文：ཧཱུཾ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的足弯融入空心处。它融入头部。它融入月牙。它融入明点。它融入那达。稍微专注于此，最后那达也融入光明中。在此修习不可思议的瑜伽。再次从空性中，坛城的轮如前一样形成。这些是伟大的瑜伽。第八，供养的瑜伽，首先是咒语供养：嗡 希日 班扎 嘿嘿 汝汝 康 吽 吽 啪特（藏文：ཨོཾ་ཤྲཱི་བཛྲ་ཧེ་ཧེ་རུ་རུ་ཀཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ śrī vajra he he ruru kaṃ hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ śrī vajra he he ruru kaṃ hūṃ hūṃ phaṭ，汉语字面意思：嗡 希日 金刚 嘿嘿 汝汝 康 吽 吽 啪特）。达吉尼 匝拉 桑巴让 梭哈（藏文：ཌཱ་ཀི་ནཱི་ཛཱ་ལ་སམ་བ་རཾ་སྭཱཧཱ，梵文天城体：ḍākinī jāla saṃbaraṃ svāhā，梵文罗马拟音：ḍākinī jāla saṃbaraṃ svāhā，汉语字面意思：空行母 匝拉 桑巴让 梭哈）。是主尊的心咒。嗡 班扎 贝若匝尼耶 吽 吽 啪特 梭哈（藏文：ཨོཾ་བཛྲ་བཻ་རོ་ཙ་ནཱི་ཡེ་ཧཱུཾ་ཧཱུཾ་ཕཊ་སྭཱཧཱ，梵文天城体：oṃ vajra vairocanīye hūṃ hūṃ phaṭ svāhā，梵文罗马拟音：oṃ vajra vairocanīye hūṃ hūṃ phaṭ svāhā，汉语字面意思：嗡 金刚 贝若匝尼耶 吽 吽 啪特 梭哈）。是佛母的心咒。嗡 达吉尼耶 吽 吽 啪特（藏文：ཨོཾ་ཌཱ་ཀི་ནཱི་ཡེ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ ḍākinīye hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ ḍākinīye hūṃ hūṃ phaṭ，汉语字面意思：嗡 空行母耶 吽 吽 啪特）。嗡 啦美耶 吽 吽 啪特（藏文：ཨོཾ་ལཱ་མེ་ཡེ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ lāmeye hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ lāmeye hūṃ hūṃ phaṭ，汉语字面意思：嗡 啦美耶 吽 吽 啪特）。嗡 堪达若嘿 吽 吽 啪特（藏文：ཨོཾ་ཁཎྜ་རོ་ཧེ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ khaṇḍarohe hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ khaṇḍarohe hūṃ hūṃ phaṭ，汉语字面意思：嗡 堪达若嘿 吽 吽 啪特）。嗡 茹比尼耶 吽 吽 啪特（藏文：ཨོཾ་རཱུ་པི་ཎཱི་ཡེ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ rūpiṇīye hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ rūpiṇīye hūṃ hūṃ phaṭ，汉语字面意思：嗡 茹比尼耶 吽 吽 啪特）。是四位心要瑜伽母的咒语。嗡 菩提吉大 班扎亚 吽 吽 啪特（藏文：ཨོཾ་བོ་དྷི་ཙིཏྟ་བཛྲཱ་ཡ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ bodhicitta vajrāya hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ bodhicitta vajrāya hūṃ hūṃ phaṭ，汉语字面意思：嗡 菩提心 金刚呀 吽 吽 啪特）。据说这是四个颅骨的咒语，比布提这样认为。嗡 嘎啦嘎啦 吽 吽 啪特（藏文：ཨོཾ་ཀ་ར་ཀ་ར་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ kara kara hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ kara kara hūṃ hūṃ phaṭ，汉语字面意思：嗡 嘎啦嘎啦 吽 吽 啪特）。嗡 札参迪 吽 吽 啪特（藏文：ཨོཾ་པྲ་ཙཎྜི་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ pracaṇḍi hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ pracaṇḍi hūṃ hūṃ phaṭ，汉语字面意思：嗡 札参迪 吽 吽 啪特）。嗡 咕噜咕噜 吽 吽 啪特（藏文：ཨོཾ་ཀུ་རུ་ཀུ་རུ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ kuru kuru hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ kuru kuru hūṃ hūṃ phaṭ，汉语字面意思：嗡 咕噜咕噜 吽 吽 啪特）。嗡 参迪 阿克西耶 吽 吽 啪特（藏文：ཨོཾ་ཙཎྜི་ཨཀྵི་ཡེ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ caṇḍi akṣiye hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ caṇḍi akṣiye hūṃ hūṃ phaṭ，汉语字面意思：嗡 参迪 阿克西耶 吽 吽 啪特）。嗡 班达班达 吽 吽 啪特（藏文：ཨོཾ་བནྡྷ་བནྡྷ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ bandha bandha hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ bandha bandha hūṃ hūṃ phaṭ，汉语字面意思：嗡 班达班达 吽 吽 啪特）。嗡 札巴瓦迪耶 吽 吽 啪特（藏文：ཨོཾ་པྲ་བྷ་ཝ་ཏཱི་ཡེ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ prabhāvatīye hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ prabhāvatīye hūṃ hūṃ phaṭ，汉语字面意思：嗡 札巴瓦迪耶 吽 吽 啪特）。嗡 札萨亚札萨亚 吽 吽 啪特（藏文：ཨོཾ་ཏྲཱ་ས་ཡ་ཏྲཱ་ས་ཡ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ trāsaya trāsaya hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ trāsaya trāsaya hūṃ hūṃ phaṭ，汉语字面意思：嗡 札萨亚札萨亚 吽 吽 啪特）。嗡 玛哈 纳塞 吽 吽 啪特（藏文：ཨོཾ་མ་ཧཱ་ནཱ་སེ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：oṃ mahānāse hūṃ hūṃ phaṭ，梵文罗马拟音：oṃ mahānāse hūṃ hūṃ phaṭ，汉语字面意思：嗡 玛哈 纳塞 吽 吽 啪特）。嗡 措巴亚措巴亚 吽
English
The vajra body and the shade of a tree are nearby places. It is the wheel of the mind. The two armpits, in Kamarupa, are the ones with sprouts and the earth-protecting mother. The two breasts, in Odra, are the Vajra-haired one and the Great Terrifier, which are fields. The navel, in Trishakune, is the Great Hero and the Wind-powered Mother. The tip of the nose, in Kosala, is the Vajra Hum-maker and the Liquor-drinking Mother, which are nearby fields. Kakalinga is the Most Excellent One and the Green Tara. The throat, in Lampaka, is the Vajra Good Woman and the Extremely Good One, which are Tsandoha. The heart, in Kanya, is the Great Terrifier and the Horse-eared Mother. The stride, in the Himalayas, is the Unpleasant Eye and Khagana, which are nearby Tsandoha. It is the wheel of speech. The genitals, in Pretapur, are the Great Powerful One and the Wheel-powered Mother. The anus, in Grihadevat, is the Jewel Vajra and the Fragmented Birth Mother, which are gatherings. The two thighs, in Saurashtra, are Hayagriva and the Liquor-selling Mother. The two shins, in Parnadvipa, are the Essence of Space and the Wheel-armored Mother, which are nearby gatherings. The eight toes, in Nagara, are Glorious Heruka and the Extremely Brave Mother. The two ankles, in Sindhu, are the Lord of the Lotus Dance and the Great Powerful Mother, which are charnel grounds. The two big toes, in Maru, are Vairochana and the Wheel-turning Mother. The two knees, in Kuluta, are Vajrasattva and the Great Diligence Mother, which are nearby charnel grounds. It is the wheel of the body. The root gates of the various orifices become the eight boundary mothers: the root of the tongue is the Kha-dongma. The navel is the Owl-dongma. The door of the mark is the Dog-dongma. The door of the anus is the Pig-dongma. The hole of the treasury is the Yama Stable Mother. The doors of the two ears are the Yama Messenger Mother. The doors of the two eyes are the Yama Fang Mother. The doors of the two nostrils are the Yama Destroyer Mother. The third is the mandala of Dharma, according to the explicitly stated word categories of the explanatory tantras and scriptures. It is good to say it, or do it like this: the four mindfulnesses of body, feeling, dharma, and mind are the four dakinis, Lama, Khandaroha, and Form Mothers. The four legs of miraculous power, which are desire, diligence, conduct, and mind, are the four Extremely Wrathful Mothers, Wrathful-eyed Mothers, Light-possessing Mothers, and Big-nosed Mothers. The five powers, which are faith, diligence, mindfulness, samadhi, and wisdom, are the Brave-minded Mother,
English
On both shoulders, from the black BO-SHA-TA-HE (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) arises the glorious Heruka. In both eyes, from the red and yellow HUM HUM HO (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) arises the Vajra Sun. On all limbs, from the green PHAT HAM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) arises the Supreme Horse. In the center of the consort's navel, from the red OM BAM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) arises Vajravarahi. In the heart, from the blue HAM YOM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) arises Yamani. In the throat, from the white HRIM MOM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) arises Mohini. On the head, from the yellow HRIM HRIM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) arises Krodhini. On the crown of the head, from the green HUM HUM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) arises Trasini. On all limbs, from the smoky PHAT PHAT (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) arises Candali. Vajrasattva and Mohini reside on the moon, possessing the light of the moon. The others reside on the sun, possessing the light of the sun. If elaborated, say this: Vajrasattva Varahi has three faces and six arms, the others have one face and four arms, all extended to the right. Vajrasattva embraces Varahi, in white, red, and black. On the right are the vajra, hand drum, and skull; on the left are the bell, skull cup, and khatvanga. Vairochana embraces Yamani, holding a wheel. Kamadeva Mohini embraces a red lotus. Blood-drinking Krodhini embraces a vajra. Surya Trasini embraces a jewel. Supreme Horse Candali embraces a sword. All five hold a bell in the first left hand, the remaining hold a hand drum on the right and a khatvanga. The skull cup is held by the lower left hand. Varahi has three faces of red, blue, and green. In the three right hands are a hook, Brahma's head, and a curved knife; the left hand holds a skull cup, khatvanga, and noose. The five, Yamani and others, hold a knife and skull cup, as well as a khatvanga and hand drum adorned with a bell. Thus it is said. The other aspects of the body resemble the family of the mandala deities. If abbreviated, it is also sufficient to meditate on the syllables of the mantra themselves as the essence of the deity. Then, making the blazing mudra, with the rays of light from the HUM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) syllable in one's own heart, all the Buddhas and Bodhisattvas, heroes and heroines, and all the independent mothers residing in the realms of the ten directions are invited as the wisdom beings, in the form of the assembly of deities of the glorious Chakrasamvara mandala. PHREM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Thus it is said. The rays of light dissolve into one's own heart. Offering the sixteen goddesses as they appear below, then, JAH HUM BAM HOH (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) dissolve indivisibly. At the end of the circle of the five desires, make the embracing mudra, OM YOGA SHUDDHA SARVA DHARMA YOGA SHUDDHO 'HAM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Entering the purity of the north.