Chinese
黑汝嘎 德诺巴 谛斯塔。迪多 美巴瓦。苏多效 美巴瓦。阿努惹多 美巴瓦。苏波效 美巴瓦。萨瓦 悉地 美 札。萨瓦 嘎玛 苏 匝美。 匝当 希让 咕噜 吽。哈哈哈哈呵 班嘎万。 班杂 黑汝嘎 玛美 门匝。黑汝嘎 阿巴瓦 玛哈 萨玛雅 萨埵 阿 吽 啪。如是随力念诵后，祈祷： 怙主我乃无知愚昧者， 违越失坏诸誓言， 上师怙主祈救护！ 主尊金刚持是也， 大悲自性具足者， 于诸众生主我皈依。 身语意根本及支分，所有失坏之誓言，皆悉发露而忏悔。 所有罪障、过患、罪堕、垢染之聚，祈请加持令清净。 观想金刚萨埵父母融入光明，融入自身。 实修法有二：寂止瑜伽和起观瑜伽。 初者有二：前行入出之结合，以及正行观修坛城轮。 初者有二：成办顺缘和遣除违缘。 初者有二：缘为福德资粮等，以及因道受持二者。 彼之初者，缘为积聚福德资粮：自身所住之处，其周围遍布不可忍受且令人恐惧之大尸陀林，以无我之自性遍满。中央，于法界自性之尸座上，真实安住之修行者自身，观想为二手之相，以五印庄严，一切相好皆圆满之明妃，从左侧亲近承侍，口中含着甘露丸，或享用内供之加持。 希日 嘿汝嘎 嗡。于心间，阿字所成之月轮上，吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）蓝色，五智之自性。吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放光，充满全身，所有罪障皆得清净，化为吉祥胜乐金刚父母双运。复次，从吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放光，迎请前方虚空上方，显现根本上师金刚法之相，为传承上师所围绕；下方，迎请胜乐金刚六十二尊之坛城。 纳摩 咕噜 贝
English
Heruka Te Nopa Tishta. Diddho Me Bhava. Sutoshyo Me Bhava. Anurakto Me Bhava. Suposhyo Me Bhava. Sarva Siddhi Mme Prayaccha. Sarva Karma Su Came. Chittam Shriyam Kuru Hum. Haha Haha Ho Bhagavan. Vajra Heruka Ma Me Muncha. Heruko 'bhava Maha Samaya Sattva Ah Hum Phat. After reciting as much as possible, pray: Protector, I am an ignorant and foolish being, Transgressing and breaking vows, May the Lama Protector save me! Chiefly, the Vajra Holder is, Of the nature of great compassion, To the chief of beings, I take refuge. All broken vows of body, speech, and mind, root and branch, I confess and repent. All accumulations of sins, obscurations, faults, and stains, please bless them to be purified. Visualize Vajrasattva, father and mother, dissolving into light and merging into oneself. The actual method of accomplishment has two parts: the yoga of meditative equipoise and the yoga of rising from equipoise. The first has two parts: the preliminary practice of combining entering and exiting, and the actual practice of meditating on the mandala wheel. The first has two parts: accomplishing favorable conditions and abandoning unfavorable conditions. The first has two parts: conditions such as accumulating merit and the two aspects of taking the cause and path. The first of these, the condition of accumulating merit, is as follows: The place where one resides is surrounded by a vast charnel ground, unbearable and terrifying, pervaded by the nature of selflessness. In the center, the practitioner himself, who is truly abiding on a corpse seat that is the nature of the dharmadhatu, is visualized as having two hands, adorned with the five seals, and a consort who is perfect in all qualities, closely attending from the left side, holding an amrita pill in his mouth, or enjoying the blessings of the inner offering. Shri Heruko 'ham. In the heart, on a lunar disc formed from the letter A, Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) blue, the nature of the five wisdoms. From the Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) radiates light, filling the entire body, purifying all sins and obscurations, transforming into the glorious Chakrasamvara, father and mother in union. Again, from the Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) radiates light, inviting in the space in front, above, the root guru in the form of Vajradharma, surrounded by the lineage gurus; below, inviting the mandala of the sixty-two deities of Chakrasamvara. Namo Guru Bhya.
Chinese
皈依三宝尊，一切罪忏悔，众生之善业，皆随喜赞叹，忆持佛菩提。 于佛法圣众，直至菩提皈，为利自他故，发起菩提心。 既发最胜菩提心，复当殷勤接待诸有情，修习希有菩提妙行，愿速成佛饶益诸有情。 如是念诵三遍。 之后，愿一切有情具足安乐及安乐因，愿一切有情远离痛苦及痛苦因，愿一切有情不离无苦之乐，愿一切有情住于无有亲疏爱憎之平等舍，如是修习四无量心。 从空性中，自身中阴的识之自性，是白色那达，染有红色的光彩，发出根本咒语的声音。 此是报身道用，或者修习五分吽字也是可以的。
English
I take refuge in the Three Jewels, I confess all misdeeds individually, I rejoice in the virtues of beings, I hold the Buddha's enlightenment in mind. I take refuge in the Buddha, Dharma, and Supreme Assembly, Until enlightenment. In order to accomplish the benefit of myself and others, I generate the mind of enlightenment. Having generated the supreme mind of enlightenment, I will treat all sentient beings as my guests. I will practice the excellent and desirable conduct of enlightenment, May I achieve Buddhahood for the benefit of beings. Say this three times. Then, may all sentient beings have happiness and the causes of happiness, may all sentient beings be free from suffering and the causes of suffering, may all sentient beings never be separated from the happiness that is without suffering, may all sentient beings abide in equanimity, free from attachment and aversion, both near and far. Thus, meditate on the four immeasurables. From emptiness, the nature of one's own intermediate state consciousness is a white nāda, tinged with a reddish luster, emitting the sound of the root mantra. This is taking the Sambhogakāya path as one's own, or it is also good to meditate on the five-part Hūṃ.
English
Gṛhṇa hūṃ hūṃ phaṭ. Oṃ gṛhṇa pāya gṛhṇa pāya hūṃ hūṃ phaṭ. Oṃ ānaya ho bhagavan vidyā rāja hūṃ hūṃ phaṭ. Recite 'te' twice, circling to the left and then to the right. Point the threatening mudra of the left hand in the ten directions and snap the fingers. Then, recite Sūṃbha once. By commanding, 'Perform the action of completely destroying all obstacles in the ten directions,' the messengers caused some obstacles to take refuge and placed them in the mind of enlightenment. Some black vidyādharas were liberated and transferred to the pure lands such as Sukhāvatī. The chief of the obstacles, the ten guardians of the directions, were summoned and arranged in the ten directions. They were placed inside ten deep and vast triangular pits that arose from ten hūṃs. Again, ten phurbas were emanated from hūṃ and given to the messengers. They were planted on the heads of the obstacles. Oṃ ghagha ghātaya ghātaya sarva duṣṭaṃ phaṭ. Kīlaya kīlaya sarva pāpaṃ phaṭ. Hūṃ hūṃ hūṃ. Vajra kīla. Vajra dharo ajñā pāyāti sarva vighnaṃ kāya vāk citta vajra kīlaya hūṃ phaṭ. This was recited. Again, ten skullcups were emanated from hūṃ. They were given to the right hands of the messengers. They struck the heads of the phurbas. Oṃ vajra muṅgara vajra kīlaya ākoṭaya hūṃ phaṭ. From the crown of the head to the soles of the feet of the obstacles, they were reduced to ashes, and their bodies were motionless. Their speech, the flow of air, ceased. All mental perceptions were destroyed, and they transformed into the nature of clear light. Through the power of aspiration, their consciousness was born in the immovable realm. From the various vajras below, emanate countless various vajras. From that, contemplate the vajra ground. Oṃ medhini vajri bhava bandha hūṃ. From that, from what radiates in the intermediate directions, contemplate the fence of upright, erect black vajras, and the fence of vajras strung together. Oṃ vajra prakara hūṃ vaṃ hūṃ. From what radiates above, contemplate the vajra fence and the net-like tent. Oṃ vajra pañjara hūṃ paṃ hūṃ. Below that, contemplate the vajra canopy. Oṃ vajra vitāna hūṃ khaṃ hūṃ. Outside of that, contemplate the net of arrows with pits, the arrows crossed and pointing outwards, reaching the peak of existence. Oṃ vajra sara jāla traṃ saṃ traṃ. All of that
Chinese
旌幡，绸带悬挂，明月随风飘动，以宝玉手柄的拂尘等物装饰。其上悬挂着鸟羽状的婆拘罗花，其上以珍宝网和金箭杆装饰。宫殿中央是位于因陀罗尼蓝地基之上的四层法轮。中心是逐渐增高的，如同佛塔圆形台阶形状的大乐法轮。主尊的坐垫是以各种莲花为中心装饰的八瓣黄色莲花，外围是以金刚杵或弯刀为标志的围墙，并以柱子、栋梁和屋顶装饰。略低于此的是心法轮，蓝黑色八辐轮，以金刚杵为标志的围墙，并以柱子、栋梁和屋顶装饰。略低于此的是语法轮，红色八辐轮，以莲花为标志的围墙，并以柱子、栋梁和屋顶装饰。略低于此的是身法轮，白色八辐轮，以法轮为标志的围墙，并以柱子、栋梁和屋顶装饰。誓言法轮的坛城，东方蓝色，北方绿色，西方红色，南方黄色，四隅各有两个宝瓶，共有八个。中央隆起的顶端装饰着金刚杵和宝珠顶。墙壁外侧，在如意宝红色绸缎上，十六位供养天女手持各种供品而坐。四门上方的横木上，各有四根柱子支撑着，具有十一层绸缎垂幔的顶端，是位于莲花之上的法轮，左右两侧是雌雄鹿，每块绸缎上都装饰着幢幡和旗帜等物。其外围是八大尸林：东方猛烈凶暴，北方丛林茂密，西方轰轰燃烧，南方令人恐惧，火方森林繁茂，无实方黑暗无尽，风方发出奇里奇里的巨响，自在方发出哈哈大笑声。八树为：东方为尸利沙树，北方为阿শ্বattha树，西方为迦拘罗树，南方为咀多树，火方为迦兰遮树，无实
English
Banners, hanging silk ribbons, the moon moved by the wind, and adorned with jewel-handled whisks and other items. Above it hangs a bakula flower in the shape of a bird's wing, and above it is adorned with a jewel net and golden arrow shafts. In the center of the palace are four levels of Dharma wheels located on the foundation of Indranila. The center is the Great Bliss Wheel, gradually increasing in height like the shape of the round steps of a stupa. The main deity's seat is an eight-petaled yellow lotus decorated with various lotuses in the center, surrounded by a fence marked with a vajra or a curved knife, and decorated with pillars, beams, and a roof. Slightly lower than this is the Mind Wheel, a dark blue eight-spoked wheel, a fence marked with a vajra, and decorated with pillars, beams, and a roof. Slightly lower than this is the Speech Wheel, a red eight-spoked wheel, a fence marked with a lotus, and decorated with pillars, beams, and a roof. Slightly lower than this is the Body Wheel, a white eight-spoked wheel, a fence marked with a wheel, and decorated with pillars, beams, and a roof. The Samaya Wheel mandala, blue in the east, green in the north, red in the west, yellow in the south, with two vases in each corner, totaling eight. The central raised top is decorated with a vajra and a jewel top. Outside the walls, on the red silk of wish-fulfilling jewels, sixteen offering goddesses sit holding various offerings. On the crossbeams above the four gates, four pillars each support the top with eleven layers of silk drapes, which is the Dharma wheel located on a lotus, with male and female deer on the left and right, and each piece of silk is decorated with banners and flags. Outside of that are the eight great charnel grounds: fiercely violent in the east, dense thickets in the north, roaring and burning in the west, terrifying in the south, abundant forests in the fire direction, endless darkness in the unreal direction, the sound of kili kili resounding in the wind direction, and ha ha laughter in the powerful direction. The eight trees are: Shirisha tree in the east, Ashvattha tree in the north, Kakola tree in the west, Chuta tree in the south, Karanja tree in the fire direction, unreal
Chinese
于拉达帕尔嘎德，风中帕尔德帕德，有权者于巴扎。八方守护神：东方为帝释天，北方为夜叉，西方为水神，南方为阎罗王，火方为布施食，真脱方为罗刹，风方为风神，有权者方为生主。八龙：东方为财增，北方为持宝，西方为力之源，南方为莲花，火方为呼伦达，真脱方为具慧，风方为海螺守护，有权者方为大莲花。八云之主：东方为宣说声，北方为雾，西方为具暗，南方为周遍旋绕，火方为充满，真脱方为降落，风方为猛烈，有权者方为浓厚。依于树木的田地守护神们，是执持八门边母形象者。那些尸林中，充满八大水、八大火、八大佛塔等。此外，还充满尸体、骨骸，以及用明木做的洞穴、悬挂物、碎块、散落物等。各种鸟类和野兽喧闹游荡，遍布豺狼的叫声。成就大士，具有神通的上师和勇士，瑜伽母，空行，空行母，恐怖形象者，僵尸，生灵和食肉女们，遍布众多食肉者。充满成就的物品和各种供品。在内在的本尊处所，于日轮之上，中央为怖畏金刚和时妃，大乐轮的四角为月亮座垫，眷属们各自身下是人尸座垫。第二，观修所依之坛城，首先是结合，坛城胜和事业胜这三者，首先有亲近和近成就，成就和大的成就这四者，首先是，前行因金刚持，具足事业，正行四支果金刚持，具足加持。第一是，中央座垫之上，左旋的，阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生），阿（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：生），伊（藏文，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：小），伊（藏文，梵文天城体：ई，梵文罗马拟音：ī，汉语字面意思：大），乌（藏文，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：短），乌（藏文，梵文天城体：ऊ，梵文罗马拟音：ū，汉语字面意思：长），热（藏文，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：ṛ），热（藏文，梵文天城体：ॠ，梵文罗马拟音：ṝ，汉语字面意思：ṝ），勒（藏文，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：ḷ），勒（藏文，梵文天城体：ॡ，梵文罗马拟音：ḹ，汉语字面意思：ḹ），诶（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：e），埃（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：ai），喔（藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：o），奥（藏文，梵文天城体：औ，梵文罗马拟音：au，汉语字面意思：au），昂（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：am），阿（藏文，梵文天城体：अः，梵文罗马拟音：aḥ，汉语字面意思：ah）双肩安住。三十二妙相的自性。那完全变化而来的如镜子般的智慧月轮。其上右旋