English
Ḍma. There, the wind and bindu that move, the nature of vowels and consonants. The four channels that arise from the heart, the four heart essence yoginis, the four channels of offering, the four skulls. In places such as the crown of the head, Puja O A, Gora Dema, Ka O Triko, Kala Kahi, Pre Gri So Su, Nasi Maku, etc., are all completely transformed. On the crown of the head is the extremely wrathful mother, in the center of the crown is the wrathful eye mother, in the right ear is the radiant mother, on the back of the head is the large nose mother, in the left ear is the hero's wisdom mother, between the eyebrows is the small dwarf mother, in the two eyes is the Lanka sovereign mother, in the two arms is the tree shade mother, in the two armpits is the earth protecting mother, in the two breasts is the great terrifying mother, in the navel is the wind force mother, on the tip of the nose is the wine drinking mother, in the mouth is the turquoise goddess, in the throat is the extremely good mother, in the heart is the horse ear mother, in the genitals is the bird face mother, in the vulva is the wheel force mother, in the two thighs is Shaundini, in the two shins is the wheel armor mother, on the eight fingers is the extremely brave mother, on the two ankles is the great power mother, on the two thumbs is the wheel turning mother, on the two knees is the great diligence mother, at the root of the tongue is the crow face mother, in the navel is the owl face mother, at the sign door is the dog face mother, at the anus is the pig face mother, in the hip bone is the Yama steadfast mother, in the ear is the messenger mother, in the eye is the fang mother, in the nostrils is the subduing mother. Then, the pure recollection, from "body and feeling and dharma," etc., to "the four subduing mothers" must be recited. Furthermore, the true samadhi is the glorious Vajravarahi. Thus it is said. In one's own eyes, Bhrūṃ (भ्रूम्, bhrūṃ, Bhrūṃ, seed syllable). In the ears, Hūṃ (हुँ, hūṃ, Hūṃ, seed syllable). In the nose, Khaṃ (खं, khaṃ, Khaṃ, seed syllable). On the tongue, Āḥ (आः, āḥ, Āḥ, seed syllable). On the forehead, Haṃ (हं, haṃ, Haṃ, seed syllable). In the heart, Ha (ह, ha, Ha, seed syllable). In the navel, Oṃ Baṃ red, etc., until the nature of Caṇḍikā, on the forehead Oṃ (藏文：ཨོཾ，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡), in the throat Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), in the heart Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), in the center of the heart, above the lotus sun disc, in the center of the vajra is Baṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The rays of light from the heart invite the wheel of wisdom and the empowerment deity, along with the offering goddesses, etc. Phaṃ! Oṃ Bīni Vajriṇi Hūṃ Hūṃ Phaṭ, etc., are offered. Jaḥ Hūṃ Baṃ Hoḥ! Oṃ Yoga Śuddha Sarva Dharmaḥ Yoga Śuddho 'Haṃ. Thus. I request the Tathāgatas to empower me. Thus, pray to the empowerment deities. As at the time of birth, etc., until Śrī Ye Hūṃ. Thus speaking, the skull cup is filled with nectar and empowerment is given, the body is filled.
English
The light purifies all appearances into the wheel of the mandala. The mandala with support and supported merges. The mandala also gradually merges into the syllable vaṃ. The syllable vaṃ also dissolves into clear light. Again, one arises in the form of Vajrayogini, puts on armor, and engages in the activity of the session. If you want to practice the completion stage, do it at the end of the recitation. If you want to offer a torma, since reciting the torma ritual that dispels errors can accomplish the task, you should know the essential points of the sadhana explained above. Hand offerings and external offerings, etc., can also be understood elsewhere, so they are not explained here. The path to attaining the supreme state from the glorious, powerful, and mighty protector Virupa should not be conceived of from anywhere else. This is what qualified lamas say. Through this sequence alone, the mandala of thirteen deities, five deities, and the sadhana of one heroine can be understood in terms of what to adopt and discard, as stated in the two sadhanas. The twenty-five deities also arise from the sequence of the tantras. For the mandalas of the glorious Vajrayogini, yellow and blue, arising from the garland, the generation stage ritual is also practiced with this method, and it is permissible to meditate on the retinue in the same way as this main deity. For all, the purification sequence is only through this. On the vast path traversed by a thousand accomplished masters, I live closely with the chariot of intelligence. May Vajrayogini always hold me and place me in the presence of the glorious Lord Heruka. This is the fourth method for accomplishing the wheel of the mandala of the thirty-seven deities of Vajrayogini. ༈ Namo Guruve. The great treasure of all perfections, the sustenance of limitless beings, I bow to the feet of the Vajra-holder Lama, and then write the sadhana of vows. Now, from the spoken tantras, first arises the root mandala of the glorious Samvara, the essence of the thirteen deities. If you wish to practice the sadhana, you should first perform refuge, bodhicitta, and the meditation and recitation of Vajrasattva. Śrī Heruko'haṃ. One's own bliss transforms into two supreme hands. Om a ā. I ī. U ū. Ṛ ṝ. ḷ ḹ. E ai. O au. Aṃ aḥ. Ka kha ga gha nga. Ca cha ja jha ña. Ṭa ṭha ḍa ḍha ṇa. Ta tha da dha na. Pa pha.
Chinese
八瓣莲花中央是日轮的座垫，八个门槛处是罗刹的座垫，无量宫的外部具备一切供养陈设，其外围是莲花瓣的环绕和守护轮，再外围是八大尸林，由方位守护者、田地守护者，以及树、火、云、水、山、佛塔、成就的勇士和瑜伽母们所充满。中央的座垫之上是胜乐金刚，身色蓝色，三面六臂，根本面黑色，右面白色，左面红色，面容变化不定，具有三只眼睛，咬着牙齿，最初的两只手拥抱持有金刚和铃的明妃，中间的两只手张开并持有象皮，右边第三只手持达玛茹鼓，左边第三只手拿着盛满甘露的颅碗和卡杖嘎，右脚伸展踩着红色时母，左脚弯曲踩着黑色怖畏金刚，头发结成发髻，以各种金刚、半月、珍宝和五个干骷髅作为头饰，具有六种手印和人头鬘，穿着松散的老虎皮裙，具有九种舞姿。明妃金刚亥母，名为遍照母，身色红色，一面二臂三眼，左手持盛血颅碗拥抱明妃，右手高举带有威吓印的金刚杵，双腿盘绕明妃，头发散开，以五种手印庄严，以干骷髅为项链，喜好鲜血并流淌鲜血，二者都安住在如同劫末之火的中央。东面的莲花瓣上是空行母黑色，北方是拉玛绿色，西方是断生母红色，南方是具形母黄色，四个方位之间伴随着四个盛满甘露的颅碗。东门是乌鸦面母黑色，北门是猫头鹰面母绿色，西门是狗面母红色，南门是猪面母黄色。东南是阎魔坚固母，右边蓝色左边黄色，西南是阎魔使者母，右边黄色左边红色，西北是阎魔獠牙母，右边红色左边绿色，东北是阎魔摧毁母，右边绿色左边蓝色。
English
In the center of the eight petals is a seat of a sun mandala. At the eight thresholds are seats of rakshasas. The outer area of the immeasurable palace is complete with all arrangements for offerings. Outside of that is a surrounding of lotus petals and a protective wheel. Further outside are the eight great charnel grounds, fully occupied by the directional guardians, field guardians, trees, fire, clouds, water, mountains, stupas, accomplished heroes, and yoginis. On the central seat is Chakrasamvara, with a body of blue color, three faces, and six arms. The root face is black, the right is white, and the left is red. The faces are ever-changing, possessing three eyes each, and bared fangs. The first two hands embrace the consort holding a vajra and bell. The middle two hands stretch out and hold an elephant hide. The third right hand holds a damaru drum, and the third left hand holds a skull cup filled with nectar and a khatvanga. The right leg is extended, pressing down on red Kalaratri, and the left leg is bent, pressing down on black Bhairava. The hair is styled in a piled-up knot, adorned with various vajras, a crescent moon, precious jewels, and five dry skulls. He has six mudras and a garland of heads, wears a loose tiger skin loincloth, and possesses the nine moods of dance. The consort, Vajravarahi, named Vairochani, has a red-colored body, one face, two arms, and three eyes. The left hand holds a blood-filled skull cup, embracing the consort, and the right hand raises a vajra with a threatening gesture. Both legs entwine the consort. The hair is loose, adorned with five mudras, and has a necklace of dry skulls. She delights in blood and drips blood. Both reside in the center of what is like the fire of the end of an eon. On the eastern petal is the dakini, black in color. To the north is Lama, green in color. To the west is Dumkye Ma, red in color. To the south is Zugchen Ma, yellowish in color, accompanied by four skull cups filled with nectar in the four intermediate directions. At the east gate is Crow-faced Mother, black in color. At the north gate is Owl-faced Mother, green in color. At the west gate is Dog-faced Mother, red in color. At the south gate is Pig-faced Mother, yellow in color. In the southeast is Yama Stable Mother, right side blue, left side yellow. In the southwest is Yama Messenger Mother, right side yellow, left side red. In the northwest is Yama Fang Mother, right side red, left side green. In the northeast is Yama Destroyer Mother, right side green, left side blue.
Chinese
"english_translation": "Dha Dakiniye Vajravarnaniye Hum Hum Phet Svaha. This is the near heart mantra. Om Dakiniye Hum Hum Phet. Hum Lame Hum Hum Phet. Om Khandarohe Hum Hum Phet. Om Rupiniye Hum Hum Phet. Om Ka Ka Syai Hum Hum Phet. Om Uluka Syai Hum Hum Phet. Om Shvana Syai Hum Hum Phet. Om Sukara Syai Hum Hum Phet. Om Yama Dadhi Hum Hum Phet. Om Yama Dutiyé Hum Hum Phet. Om Yama Damshtriniye Hum Hum Phet. Om Yama Mathaniye Hum Hum Phet. These are the mantras of the retinue. If you want to enter between sessions, put on armor and dedicate the root of virtue to enlightenment. If you want to offer a torma, arrange two tormas, purify with Sumbha, and cleanse with Svabhava. Yam becomes wind, Ram becomes fire, and A becomes a skull cup. Om Tram Am Kham Hum becomes the five nectars, Lam Mam Pam Tam Bam becomes the five meats. The wind stirs, the fire burns, the substances melt and boil, and the color turns red and yellow. In the sky above, there is a white khatvanga with the nature of nectar. It melts and dissolves, becoming the color of mercury, extremely cool. Again, in the sky above, the vowels and consonants are completely transformed, becoming Hum Ah Om stacked. From that, emanate immeasurable mandalas. Invite the mind of enlightenment of all Buddhas. It dissolves into the three syllables. It also melts into light and mixes with the nectar below, becoming a great ocean of nectar. Om Ah Hum Ha Ho Hrih Phet. By reciting this extensive mantra, invite the transcendental mandala. Indra sapariwarana akarshaya jah. Yama sapariwarana akarshaya jah. Likewise, Varuna... Kuvera... Mahabhuta... Agni... Rakshasa... Vayu Devata... Chandra Surya... Brahma... Adi Deva sapariwarana akarshaya jah. Bema Citri Prithivi Devata sapariwarana akarshaya jah. Jah Hum Bam Ho. Samtripta sarva devata. Sadhakasya. Shintam Kuru. Sarva karyam. Sabbhirbhava ru ya tha sukham. Mukhe. By reciting these, invite the worldly deities. Offer from Argham to Shapta. Accompanied by lotus circles, the net of dakinis, the sacred bliss. Samaya Tvam, Samaya Ho, Samaya Tvam, Samaya Ho, Samaya Tvam, Samaya Ho. The goddess is the measure, the vow is the measure,