Chinese
轮的边缘是黄色的，弯刀的链条是蓝色的。金刚墙也应以蓝色为底，饰以绿色金刚的链条。本尊的标志是：主尊的位置是金刚和弯刀，或者位于颅骨上的太阳坛城上。四个方向的莲瓣和八个门槛也都是弯刀，这八个都位于尸体的座垫上。四个角落的莲瓣是颅骨瓶。心间的八个辐条上各有一个金刚弯刀。语的八个辐条上是莲花和弯刀。身的八个辐条上是轮和弯刀。或者，主尊的位置和心间是轮和金刚，语是莲花，身是轮，十二瑜伽母是弯刀。或者，三个轮上只有金刚和弯刀。此外，另一种方式是，主尊的位置是金刚，其余的都是弯刀。有些人认为四个方向的莲瓣上饰有四种姓的标志，即每个莲瓣上都有卡杖嘎。还有人认为有三十七把弯刀。所有这些似乎都没有什么不妥。同样，书写种子字和咒语的字母，并按照仪轨制作，放置绘制的佛像，以及摆放彩色的坛城和座垫等，都应根据具体情况进行。然后，上师摇动金刚杵，摇动铃铛，从左向右绕坛城三圈，在东南方向念诵百字明和四面佛的咒语，观想消除书写上的错误。对剩余的彩粉进行供养、赞颂和送神。将剩余的彩粉放置在僻静的地方。第七，摆放装饰品和用具：八吉祥瓶，需要在八个门槛上摆放，如果这些地方不方便，则在金刚墙内的八个方向上摆放。胜利宝瓶应放置在主尊的位置，如果这里也不方便，则放置在东方宝瓶的内部。事业瓶应放置在世间坛城南方的东方门左侧。在所有宝瓶上放置装满宝石和各种食物的颅骨。此外，如经中所说：鲜花、香、灯和，香水、食物和音乐
English
The edge of the wheel is yellow, and the chain of curved knives is blue. The vajra fence should also be blue as the base, adorned with a chain of green vajras. The signs of the deities are: the main position is the vajra and curved knife, or located on the solar mandala on the skull. The four directional petals and the eight doorframes are also curved knives, and these eight are on the seat of corpses. The four corner petals are skull vases. Each of the eight spokes of the heart has a vajra curved knife. The eight spokes of speech are lotus and curved knife. The eight spokes of body are wheel and curved knife. Alternatively, the main position and the heart are wheel and vajra, speech is lotus, body is wheel, and the twelve yoginis are curved knives. Alternatively, the three wheels have only vajra and curved knife. Furthermore, another way is that the main position is vajra, and the rest are curved knives. Some believe that the four directional petals are adorned with the signs of the four castes, that is, each petal has a khatvanga. Others believe there are thirty-seven curved knives. All of these seem to have no problem. Similarly, writing the seed syllables and mantra letters, and making them according to the ritual, placing the painted Buddha images, and arranging the colored mandalas and cushions, etc., should be done according to the specific circumstances. Then, the master shakes the vajra, rings the bell, and circles the mandala three times from left to right, reciting the hundred-syllable mantra and the four-faced Buddha's mantra in the southeast direction, visualizing the elimination of writing errors. Offer, praise, and send off the remaining colored powder. Place the remaining colored powder in a secluded place. Seventh, arranging ornaments and utensils: eight auspicious vases, which need to be placed on the eight doorframes, and if these places are not convenient, they should be placed in the eight directions inside the vajra fence. The victory vase should be placed in the main position, and if this is also not convenient, it should be placed inside the eastern vase. The karma vase should be placed on the left side of the eastern gate of the southern world mandala. Place skulls filled with jewels and various foods on top of all the vases. Furthermore, as the scriptures say: flowers, incense, lamps, and, perfumes, food, and music
English
As in the preparatory stage of offering after clear visualization, first purify the mandala generated in front. Recite: Oṃ śūnyatā jñāna vajra svabhāvātmako'haṃ (Tibetan, Devanagari, śūnyatā jñāna vajra svabhāvātmako'haṃ, emptiness, wisdom, vajra, nature, I), Oṃ animitta jñāna vajra svabhāvātmako'haṃ (Tibetan, Devanagari, animitta jñāna vajra svabhāvātmako'haṃ, signless, wisdom, vajra, nature, I), Oṃ apraṇihita jñāna vajra svabhāvātmako'haṃ (Tibetan, Devanagari, apraṇihita jñāna vajra svabhāvātmako'haṃ, wishless, wisdom, vajra, nature, I). Thus, contemplate the meaning of the three doors of liberation. From emptiness, yaṃ (Tibetan, Devanagari, yam, wind) transforms into a blue wind wheel... until it has eight spokes, its top is filled with a protective wheel. In the center of the great bliss wheel, the lotus heart, oneself transforms into the form of the Hūṃ syllable. From the Hūṃ syllable, five-colored rays of light emanate, the five wheels... afterwards, melted by desire and absorbed into the Hūṃ syllable. From this, all the deities of the mandala are completely manifested, that is, the wheel on the lotus heart in the center of the great bliss wheel is the supreme bliss wheel... residing in the midst of fiercely burning flames. On the eight petals of the great bliss wheel, in the east is the ḍākinī... until the name of Vajra Garland. In the father's (referring to the deity) heart is a white Oṃ ha (Tibetan, Devanagari, oṃ ha, Om, ha), Vajrasattva emits sunlight-like rays. On the foreheads of all the deities is Oṃ... until all the deities dissolve into oneself, inseparable, this is the same as the preparatory stage. Again, from the light rays of the Hūṃ syllable in one's own heart, invite the deities of the preparatory stage, and all the dependent and the depended mandala. Recite: Phaiṃ Sumba (Tibetan, Devanagari, Phaiṃ Sumba, crush, subdue) once, and shake the vajra bell and scepter. Offer with double water, offerings, musical instruments, etc. Praise with eight verses. Recite: Jaḥ hūṃ baṃ hoḥ (Tibetan, Devanagari, jaḥ hūṃ baṃ hoḥ, come, merge, combine, rejoice) many times. Recite: Oṃ yogaśuddha sarvadharmā yogaśuddho'haṃ (Tibetan, Devanagari, oṃ yogaśuddha sarvadharmā yogaśuddho'haṃ, Om, yoga pure, all dharmas, yoga pure, I). Thus it is said. If it is not a continuous practice and offering, then from the second day onwards, there is no need to invite the deities of the preparatory stage. Next is what is known as the six blessing wheels, the recitation for blessing the mandala generated in front. Some people think that the recitation should be done after the offering. If only one offering is made, then the recitation should be done before the offering. If two offerings are made, then it is best to do the recitation between the two offerings. In any case, from the main deity of the mandala, separate a second Heruka, and then perform the recitation and offering, and receive self-entry. The action vajra is located in the south, holding a curved knife.
English
By touching the forehead with the vajra, one touches the places of each deity without harm. Like the mantra offering, recite the essence of all the deities once. At the place of the skull cup, recite the three syllables, this is the first. Here, it is good to recite each one many times. Then, recite the near-heart mantra of the mother to all the deities, this is the second. oṃ kaka sya, uluka sya, śvana sya, sukarā sya hūṃ hūṃ phaṭ. Or recite the mantra of the eight gate guardians, this is the third. oṃ a ā, i ī, u ū, ṛ ṝ, ḷ ḹ, e ai, o au, aṃ aḥ hūṃ hūṃ phaṭ svāhā. Recite this, this is the fourth. oṃ ka kha ga gha ṅa, ca cha ja jha ña, ṭa ṭha ḍa ḍha ṇa, ta tha da dha na, pa pha ba bha ma, ya ra la va śa ṣa sa ha kṣa hūṃ hūṃ phaṭ svāhā. Also recite this, this is the fifth. Or connect the names of each deity with the hundred-syllable mantra, or if that is not possible, just use the hundred-syllable mantra of Heruka itself, and connect it to the places of the sixty-two deities, this is the sixth. At the beginning and end of this blessing recitation, make one offering from arghaṃ to śapta, and one eight-line praise. Finally, pray, saying, "May all the deities and retinues of the mandala of the Bhagavan Glorious Heruka grant me all accomplishments without exception." After praying in this way, scatter flowers. Focusing on the vase, as taught in the preliminary practice, recite each of the hundred-syllable mantras, etc., as is appropriate. The second is: As explained in the supreme mandala of the Black-Foot tradition, starting from the blessing of the offering, offer all the offerings. If one is particularly fond of brevity, one may omit the verses except for the praise, and through the combination of mantra, mudra, and samadhi, make all the remaining parts complete and without lack. After that, one should also offer the torma, as explained in the preliminary practice. Since the outer torma is uncommon, it is not explained in the old texts, so it is not necessarily required, and it is not often practiced. If one is inclined to do it, then the outer torma, circumambulation, offering flowers, opening the door, and prayers should be done as described in the Vajra Garland. In the case of connecting the practice and offering for many days, from the second day onwards, as explained in the preliminary practice of the vase practice, perform the ritual.
Chinese
以语补足之行法。此下入门之法如下：略示律仪，施予誓物，施予守护，策励勇士，祈请并求许可，顶礼并施律仪，立誓并降智慧，献供虚空色香花，劝开眼膜令观视，指示本尊面目并述其事。如是共有十六要点。第一，略示律仪：由上而上的律仪，汝子应当受持，解脱之因除此以外，别无他法。如是说。第二，施予誓物：念诵“嗡 舍利 哈哈 吽 吽 啪 (oṃ hrīḥ ha ha hūṃ hūṃ phaṭ，ओँ ह्रीः ह ह हूँ हूँ फट्，oṃ hrīḥ ha ha hūṃ hūṃ phaṭ，嗡 舍利 哈哈 吽 吽 啪)”三遍等，饮甘露并洒于身。第三，施予守护：自身观想为胜乐金刚一面二臂之身，心间白色“嗡 哈 (oṃ ha，ओँ ह，oṃ ha，嗡 哈)”字，如日之光。从头顶等处，诸脉为勇士，诸脉为勇母之自性。第四，策励勇母：从前生本尊之心中放光，迎请所有佛菩萨化为嘿汝嘎之相，融入自身心间，成为不坏之春之脉滴，圆满具足吉祥嘿汝嘎之面容与手足。“嗡 舍利 嘿汝嘎 毗达玛嘿 毗迪亚 啦匝雅 德玛嘿 梭哈 (oṃ śrī heruka vid mahe vidyā rājāya dhiḥ mahe svāhā，ओँ श्री हेरुक विद् महे विद्या राजाय धिः महे स्वाहा，oṃ śrī heruka vid mahe vidyā rājāya dhiḥ mahe svāhā，嗡 舍利 嘿汝嘎 毗达玛嘿 毗迪亚 啦匝雅 德玛嘿 梭哈)”念诵五遍或七遍。第五，祈请：以谁之恩德，大乐当下显现，如珍宝上师之身，我顶礼金刚持之莲足。诸佛之自性身，我向导师求救护。勇士瑜伽母之轮，我向瑜伽处所顶礼。名为宣说胜义谛之狮子，于断除烦恼之事极为擅长，对于生起轮回百种过患之根本烦恼之盗贼，祈愿成就瑜伽胜义之王。念诵三遍。第六，请求许可：一切如来之所住，嘿汝嘎吉祥之殊胜城，于此心髓之坛城中，我欲引入弟子。念诵三遍。第七，顶礼：于三处合掌，念诵“嗡 纳玛 斯德 吽 (oṃ nama ste hūṃ，ओँ नम स्ते हूँ，oṃ nama ste hūṃ，嗡 纳玛 斯德 吽)，纳玛美 吽 (namāme hūṃ，नमामे हूँ，namāme hūṃ，纳玛美 吽)，纳摩纳玛 吽 梭哈 (namo namaḥ hūṃ svāhā，नमो नमः हूँ स्वाहा，namo namaḥ hūṃ svāhā，纳摩纳玛 吽 梭哈)”念诵三遍。