Chinese
在收摄座次之前，以供水等作外供，内供，密供，以及八支赞。以自己三处的光芒，使一切器情成为金刚三性的自性。融入自己的三处。坛城的轮也从自己的左鼻孔进入，收摄于心间。增长盔甲，忆念三清净，进入座间的事务。朵玛的仪轨应当如律仪中所说的那样了解。 金刚持自在瑜伽母，秘密加持与殊胜者，名声智慧解脱胜妙足，从上师胜妙之口而来。续部明示甚深之要，无畏者之特别法，命脉执持诀窍之成熟者，坛城也即是此。现今之时，对于此命脉执持，那些自诩有名声者，对此之名也不知晓，我以福德之缘而获得。 或者金刚持，金刚亥母，毗瓦巴，郭兰纳塔，舍利弗，大成就者衮洛，格瓦坚赞，洛哲华觉，萨摩扎巴，如此追溯灌顶传承，此仪轨也有印度论典的依据。 此乃出自《词汇》第三十六品。堪布钦波曲吉坚赞亲见，此乃极为秘密。乃是从索南秋吉的仪轨词句增广中，汇集一切精华。乃是殊胜金刚亥母之仪轨，第十一。 顶礼上师金刚瑜伽母！ 于智慧秘密之虚空中，金刚萨埵大乐真实，一切自性常住者，上师怙主。
English
Before concluding the session, make outer offerings such as argham, inner offerings, secret offerings, and the eight-limbed praise. With the rays of light from one's three places, transform all contents of the vessel and essence into the nature of the three vajras. Absorb them into one's three places. The wheel of the mandala also enters from one's left nostril and gathers in the heart. Expand the armor, and while remembering the three purities, engage in the activities of the session break. The ritual of the torma should be understood as it appears in the Vinaya. Vajradhara Empowerment Yogini, Secret blessings and supreme transformation, Renowned Wisdom Liberation Supreme Feet, Comes from the mouth of the Supreme Lama. The essential points of the profound teachings explicitly stated in the Tantras, The special Dharma of the Fearless One, The ripening agent of the life-sustaining instructions, This alone is the mandala. In this present time, for the sake of this life-sustaining practice, Those who are famous and boastful, Do not even know the name of this, I have obtained it through the fortune of merit. Or Vajradhara, Vajravarahi, Virupa, Goraksha, Shariputra, Great Adept Kunlo, Gewa Gyaltsen, Lodro Paljor, Salmo Drakpa, even if the empowerment lineage is traced back, this ritual also has the authority of Indian treatises for its practice. This comes from the thirty-sixth chapter of the "Nomenclature." Khenchen Chokyi Gyaltsen personally saw it, and this is extremely secret. It is a collection of all the essential points from the expanded words of the practice of Sonam Chokgyur. It is the supreme Vajravarahi practice, the eleventh. Namo Guru Vajra Ḍāka Ya! In the space of secret wisdom, Vajrasattva, the actual Great Bliss, The nature of all, ever-abiding, The Lama, the protector.
English
I prostrate! The profound, hidden, secret meaning, I will write a brief method of accomplishment. This is for the benefit of beings, Therefore, may the noble ones be pleased. Now, I will explain the sadhana of the mandala of the sixty-two Herukas, the unique mandala of the Vajra Dakini of the Explanatory Tantra. The yogi, having received empowerment in this mandala, should perform the common preliminaries in accordance with the general practice. In his own heart, from Raṃ (རཾ, Devanagari: रं, Romanized Sanskrit: raṃ, Literal meaning: Raṃ) arises a sun disc, upon which is Hūṃ (ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ). From that arises a black Vajra of the Wrathful One, marked at its center with Hūṃ (ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) again. From its complete transformation, one's own self becomes Heruka. In his heart, on a moon and a white Vajra, with rays marked by Hūṃ (ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ), invoke the mandala of glorious Vajra Dakini, together with the assembly of the venerable Dakinis, in the sky before you. By whose kindness, great bliss, etc., and the glorious Vajra Dakini, etc., two shlokas. Places and nearby places and fields, Assemblies and charnel grounds, Heroes, heroines, and powerful mothers, I respectfully prostrate to all. Then, offer the outer offerings from Arghaṃ (ཨརྒྷཾ) to Shapta (ཤཔྟ). Offer the five amṛtas and subsequent substances with the three syllables three times. The offering of suchness and the offering of semen and blood are great offerings; merely remember them in your mind. Praise with eight verses. At the end of the confession from the Gur tradition: From the ocean of existence, difficult to cross, In order to liberate beings, I offer myself in an instant To all the Buddhas. Thus, offer yourself. Take the vows of the five families in accordance with the general practice. Similarly, the four immeasurables are also in accordance with the general practice. The field of assembly dissolves into oneself. The skandha of form is Vairochana, the skandha of feeling is Vajra Sun, the skandha of perception is Padma Garwang, the skandha of volition is Vajra King, the skandha of consciousness is Vajrasattva. The essence of all the Tathagatas is Vajra Dakini. The earth element is the Falling Mother, the water element is the Killing Mother, the fire element is the Attracting Mother, the wind element is Padma Garwang, the space element is Padma Net, the Great Illusion. The two eyes are the Vajra of Ignorance, the two ears are the Vajra of Anger, the nose is the Vajra of Stinginess, the tongue is the Vajra of Desire.
Chinese
空性之中，莲花日轮之上，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字化现种种金刚，以吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志。由此，八位门隅母神，红色，手持锤和橛，现身。嗡，松巴（藏文：སུམྦྷ，梵文天城体：सुम्भ，梵文罗马拟音：sumbha，汉语字面意思：降伏）……至，毗ദ്യ罗惹，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）。如是下令，天人非天等一切魔障皆被驱逐。于四面八方的地面钉下橛，予以惩罚。吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放出光芒。化为金刚地基，栅栏，网，帐篷顶。形成金刚火焰燃烧的守护轮。咒语等同于共同仪轨。守护轮的中央，从扬（藏文：ཡཾ，梵文天城体：यँ，梵文罗马拟音：yaṃ，汉语字面意思：扬）字化为风，让（藏文：རཾ，梵文天城体：रँ，梵文罗马拟音：raṃ，汉语字面意思：让）字化为火，邦（藏文：བཾ，梵文天城体：बँ，梵文罗马拟音：baṃ，汉语字面意思：邦）字化为水，朗（藏文：ལཾ，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：朗）字化为土，诸轮从下往上堆叠。其上，从松（藏文：སུཾ，梵文天城体：सुँ，梵文罗马拟音：suṃ，汉语字面意思：松）字化为须弥山。其中，法生为智慧的秘密。其中，种种莲花的中心是种种金刚。其上，毗卢遮那佛完全显现，从中化现出珍宝所成的宫殿。四方形，四门，具有五层墙壁，飞檐，金幡，半网，箭垛，箭楼，以及宝幢等装饰，一切特征圆满。四门之上，有柱子支撑的美丽门廊。内部的佛像，东方白色，北方绿色，西方红色，南方黄色，四角有八宝瓶。中央蓝色之上，是身之轮，白色八瓣莲花，周围饰有法轮。其中心是语之轮，红色八瓣莲花，周围饰有莲花。其中心是意之轮，蓝色八瓣莲花，周围饰有金刚。其中心是大乐轮，种种莲花八瓣，略带花茎，周围饰有珍宝。顶层层叠而上，中央隆起。内部的佛像处有三十七个日轮座。宫殿之外，陈设一切供品，莲花瓣环绕，形成守护轮。
English
Oṃ. Body stinginess vajra. Lord of all aggregates, the vajra of power. Oṃ svabhāva śuddhaḥ sarva dharmāḥ svabhāva śuddho 'ham. Oṃ śūnyatā jñāna vajra svabhāva ātmako 'ham. From emptiness, on a lotus and sun disc. From Hūṃ, various vajras marked with Hūṃ. From that, eight red gate guardians, holding hammers and stakes, emanate. Oṃ sumbha... to vidyā rāja hūṃ hūṃ phaṭ. By this command, all obstacles, including gods, humans, and asuras, are summoned. Stakes are driven into the ground in all directions to subdue them. From Hūṃ, rays of light emanate. It transforms into a vajra ground, fence, net, and canopy. It becomes a protective wheel blazing with vajra flames. The mantras are similar to the common ones. In the center of the protective wheel, from Yaṃ comes wind, from Raṃ comes fire, from Vaṃ comes water, from Laṃ comes earth, the mandalas are stacked one on top of the other. Above that, from Suṃ comes Mount Sumeru. Within that, Dharma arises as the secret of wisdom. Within that, at the center of various lotuses is a variety of vajras. Above that, Vairocana is fully manifested, from which emanates a palace made of various jewels. It is square, with four doors, five layers of walls, eaves, golden banners, half-nets, arrow parapets, and victory banners, complete with all characteristics. Above the four doors are beautiful porticos supported by pillars. The inner deities are white in the east, green in the north, red in the west, and yellow in the south. In the corners are eight vases. Above the blue center is the wheel of the body, a white eight-petaled lotus adorned with a garland of wheels. At its center is the wheel of speech, a red eight-petaled lotus surrounded by a garland of lotuses. At its center is the wheel of mind, a blue eight-petaled lotus surrounded by a garland of vajras. At its center is the wheel of great bliss, a variety of eight-petaled lotuses with slight stems, surrounded by a garland of jewels. The upper floors are layered, with a bulge in the center. In the places of the inner deities are thirty-seven sun seats. Outside the palace, all offerings are arranged, and a circle of lotus petals forms the protective wheel.
English
Our outer surroundings are the eight great charnel grounds, completely pervaded by the directional guardians, field guardians, and trees, fire, clouds, water, mountains, stupas, accomplished heroes, and yoginis. Here, in the commentary of Bhava Bhadra, since the peaceful and wrathful mandalas are considered distinct, there is no separate individual with the face and hands of the root Vajradhara. Chandra Vajra himself is considered to be the nature of the root Vajrasattva. In the sadhana of Kalakalpa, the root is Vajrasattva, and from the melting bindu of the vajra, Vajrasattva has four faces of white, blue, yellow, and red. The four hands hold a vajra, khatvanga, skull cup, and bell, seated in a half-vajra posture on top of a skull cup seat. The body is white with a red glow, adorned with all ornaments. Then, through the actions and emanations of great desire, he extensively benefits sentient beings, just like the case of the Black Practitioner who is urged with requests and songs. This method is also very good. If we explain it according to the usual commentary as in the previous tradition, on the central seat is the form of one's own mind as a moon. (Oṃ citta pratī bete taṃ karo mi, 嗡，至大，遍知，我造) Marked with A A, etc., up to Am Ah. With its rays, the Tathagatas are invited and dissolve, becoming a second moon. (Oṃ bodhicitta utpātaya mi, 嗡，菩提心，生起，我) Marked with Ka Kha to Ha Ksha. On the union of the moon, a vajra arises from Hūṃ, marked with Hūṃ. (Oṃ tiṣṭha vajra, 嗡，谛叉，金刚) Urged by the rays, the Buddhas enter and dissolve, and the vajra itself becomes the nature of a bindu blazing like the rays of a thousand suns. (Oṃ vajra ātma ko'haṃ, 嗡，金刚，自性，我是谁) All the Sugatas of the ten directions gather. (Oṃ mahā sukha vajra, 嗡，大乐，金刚) "Jaḥ Hūṃ Vaṃ Hoḥ Surata Svaṃ," thus urged, they become completely perfect, that is, oneself becomes the glorious Heruka Bhagavan, Chakrasamvara, with a dark blue body, making even the fearful ones fearful. The great wrathful one, with four faces and six arms. The root face is black, the right is white, the left is red, and the back is yellow. The faces are changeable, with three eyes each, bared fangs, and emitting the mantra of four Hūṃs from between the eyebrows. The first two of the six hands embrace the consort with a blazing vajra and khatvanga, the other two hands hold nectar.