English
The light rays of the Hūṃ (ཧཱུྃ, hūṃ, hūṃ, Hūṃ) syllable residing on the sun in the heart, manifesting the guru and the mandala wheel as non-dual in the space in front, Phaṃ (ཕཻཾ, phaiṃ, phaiṃ, Phaṃ). By whose kindness, great bliss is attained, etc. Glorious Vajra Ḍākinī, transforming the wheel of Ḍākinīs, attaining the five wisdoms and three bodies, I prostrate to the protector of beings. As many Vajra Ḍākinīs as there are, cutting the bonds of constant permanence, those who thoroughly engage in worldly activities, I prostrate to all of them. Oṃ (ཨོཾ, ओ, oṃ, Om) Vajra (བཛྲ, वज्र, vajra, Vajra) Arghaṃ (ཨརྒྷཾ, अर्घं, arghaṃ, Arghaṃ) Pratīccha (པྲ་ཏཱིཙྪ, प्रतीच्छ, pratīccha, Receive) Hūṃ (ཧཱུྃ, हुं, hūṃ, Hūṃ). Oṃ (ཨོཾ, ओ, oṃ, Om) Vajra (བཛྲ, वज्र, vajra, Vajra) Puṣpe (པུཥྤེ་, पुष्पे, puṣpe, Flower) Āḥ (ཨཱཿ, आः, āḥ, Āḥ) Hūṃ (ཧཱུྃ, हुं, hūṃ, Hūṃ). Offer with the offerings up to Shabda. I take refuge in the Three Jewels, etc., recite regularly. Śrī Heruka I am. Śrī is non-dual wisdom, He is emptiness such as cause, Ru is separation from assembly, Ka is not abiding anywhere. On the forehead Oṃ (ཨོཾ, ओ, oṃ, Om), on the throat Āḥ (ཨཱཿ, आः, āḥ, Āḥ), on the heart Hūṃ (ཧཱུྃ, हुं, hūṃ, Hūṃ). Its light rays gather the three bodies, speech, and mind of the three realms, together with their places, and dissolve them into oneself. Oneself also dissolves into the three syllables. Oṃ (ཨོཾ, ओ, oṃ, Om) dissolves into Āḥ (ཨཱཿ, आः, āḥ, Āḥ), Āḥ (ཨཱཿ, आः, āḥ, Āḥ) dissolves into Hūṃ (ཧཱུྃ, हुं, hūṃ, Hūṃ), the five Hūṃ (ཧཱུྃ, हुं, hūṃ, Hūṃ) syllables gradually gather and dissolve into Nāda. Oṃ (ཨོཾ, ओ, oṃ, Om) Svabhāva (སྭ་བྷཱ་ཝ, स्वभाव, svabhāva, Nature) Śuddha (ཤུདྡྷ, शुद्ध, śuddha, Pure) Sarva (སརྦ, सर्व, sarva, All) Dharma (དྷརྨ, धर्म, dharma, Dharma) Sa-bhāva (ས་བྷཱ་ཝ, स्वभाव, svabhāva, Nature) Śuddho 'haṃ (ཤུདྡྷོ྅་ཧཾ, शुद्धोऽहं, śuddho 'haṃ, Pure I am). Oṃ (ཨོཾ, ओ, oṃ, Om) Śūnyatā (ཤུ་ནྱ་ཏཱ, शून्यता, śūnyatā, Emptiness) Jñāna (ཛྙཱ་, ज्ञान, jñāna, Wisdom) Vajra (བཛྲ, वज्र, vajra, Vajra) Svabhāva (སྭ་བྷཱ་ཝ, स्वभाव, svabhāva, Nature) Ātmako 'haṃ (ཨཏྨ་ཀོ྅་ཧཾ, आत्मकोऽहं, ātmako 'haṃ, Self I am). From the state of emptiness, the space element arising from the Haṃ syllable, in the center of the green Dharma-arising. From the Yaṃ syllable, the wind mandala, crescent-shaped blue. From the Raṃ syllable, the fire mandala, triangular red. From the Vaṃ syllable, the water mandala, circular white. From the Laṃ syllable, the earth mandala, square yellow. From the Suṃ syllable, the king of mountains, Mount Meru, with eight peaks stacked one on top of the other. In its center, from the Hūṃ (ཧཱུྃ, हुं, hūṃ, Hūṃ) syllable, in the center of the multicolored vajra, from the Paṃ syllable, a multicolored lotus with eight petals. In its center, on the sun mandala arising from the Raṃ syllable, from the Hūṃ (ཧཱུྃ, हुं, hūṃ, Hūṃ) syllable, the fire of time, from the Āḥ (ཨཱཿ, आः, āḥ, Āḥ) syllable, the Invincible Mother, from the Oṃ (ཨོཾ, ओ, oṃ, Om) syllable, the Great Terrifier abides on the seat. On the petals, on top of the sun seat, are the seats of the flesh-eating demons arising from A, Ā, Aṃ, A. Or, arising from Aṃ, Saṃ, Maṃ, Taṃ. In the corners, are the moon seats. On the outer fire and wind mandalas, on top of the sun seat, in the four directions are Śuṃ, Śaṃ, Puṃ, Kleṃ. In the places of the Powerful One, etc., are Vaṃ, Soṃ, Goṃ, Oṃ (ཨོཾ, ओ, oṃ, Om), etc. On the three wheels in between are the moon seats, i.e., the wheel of space, Puja O A Gora Dema, the earth's.
English
For the mandala, it is ka o tri ko ka la ka hi. For the water mandala, it is pre gri so su. Na si ma ku ste. After the thirty-six letters are complete, they transform into seats of corpses. On top of these, it is a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṃ aḥ. On both sides are the lunar mandalas. Below that are ka kha ga gha nga. 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. ya ra la va ḍa ḍha. On both sides are the solar mandalas. From the nada of the sky, the letter Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) is completed in five stages. This letter enters the lunar mandala and abides in union. From this, the seed syllables should be scattered on the seats: Ḍaṃ laṃ khaṃ ruṃ a ā aṃ aḥ kha uṃ śvaṃ suṃ yaṃ yaṃ yaṃ yaṃ. Praṃ caṃ praṃ muṃ suṃ khaṃ laṃ druṃ eṃ maṃ baṃ suṃ śyaṃ suṃ haṃ khaṃ caṃ khaṃ śaṃ caṃ suṃ maṃ caṃ maṃ. When the Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) in the center is complete, it is a five-pronged white vajra, the nature of Vajrasattva. These are the first yogas. From this, rays of light emanate, completely purifying the three realms. All containers transform into immeasurable palaces, and all essences transform into the assembly of Heruka deities. Gathering again, the moon, sun, seed syllables, implements, seats, and all of these merge into one taste. From this, the glorious Cakrasamvara mandala is completely perfected. The center of Mount Meru is the wheel of great bliss, completely pure. The sky in the four directions of the horns is the wheel of the mind. The earth mandala is the wheel of speech. The water mandala is the wheel of body. Thereafter, the special places and the surrounding environment are the mandalas of fire and wind, completely pure, which are the grounds of charnel grounds. Furthermore, on the outside is the protective wheel, and inside the extremely vast space is the black vajra ground. The eight great charnel grounds, starting from the east and rotating clockwise: piercing with a spear, cremation, the smell of pus, and decaying matter. Starting from the powerful one and rotating counterclockwise: the death of a child, seized by a snake, a fierce battlefield, and remnants. Alternatively, one can meditate in a way that is common with Tumdrags and others, because it is spoken of in the tantras. In these places, there are directional guardians, field guardians, trees, fire, water, clouds, and mountains.
Chinese
佛塔和成就的勇士瑜伽母们所充满，其中心是由各种珍宝所组成的宫殿，四方形，四面有门，具有五种颜色的墙壁，具有飞檐、半网、短柱、箭楼和经幢等装饰，一切特征都圆满具备。四个门廊由四根柱子支撑，三层由宝石黄金构成，每一层都用栋梁、醉妃和短柱隔开，有三处女神的住所，顶部装饰着哈尔米宝瓶的顶饰。外面的祭祀场地具有各方位的颜色，具备各种祭品，周围环绕着红色的边缘。或者也可以做成红色光滑的庭院。里面的神幡，东方黑色，南方红色，西方黄色，北方白色，具有门一半的尺寸。其中，高处有白色的身之轮，八辐轮，具有轮的连环。其中，高处有红色的语之轮，八辐轮，具有莲花的连环。其中，高处有黑色的意之轮，八辐轮，被金刚的连环所环绕。其中心是，大乐轮，八瓣莲花的周围环绕着弯刀的连环，中央隆起的顶端装饰着金刚珍宝的顶饰。中央的座垫之上是，胜乐金刚，身色蓝色，四面十二臂，根本面黑色，右面红色，后面黄色，左面白色，头发黄色向上燃烧，具有颅骨的头饰，六种手印，十大龙的装饰，戴着人头项链，涂抹着大量的灰烬。前两只手以三界胜者的手印，持金刚杵和铃，拥抱明妃。下面的两只手将湿象皮撑开作为上衣。剩余的右边四只手拿着手鼓、战斧、弯刀和三叉戟。左边四只手拿着喀章嘎、颅碗、绳索和梵天头。面露獠牙，具有十二只眼睛，具有半月和各种金刚宝冠。右腿弯曲，令人畏惧。
English
Filled entirely with stupas and accomplished heroes and yoginis, in its center is a palace made of various jewels, square, with four doors, possessing walls of five colors, adorned with eaves, half-nets, short pillars, arrow parapets, and victory banners, completely endowed with all characteristics. The four porticos are supported by four pillars each, with three tiers made of jewels and gold, each separated by beams, intoxicated guardians, and short pillars, with three abodes for goddesses, and topped with a Harmika vase ornament. The outer offering ground has the colors of the directions, complete with various offerings, surrounded by a red border. Alternatively, it can be made into a smooth red courtyard. The inner deity banners are black in the east, red in the south, yellow in the west, and white in the north, possessing half the size of the doors. Within it, high up, is the white wheel of the body, with eight spokes, having a garland of wheels. Within it, high up, is the red wheel of speech, with eight spokes, having a garland of lotuses. Within it, high up, is the black wheel of mind, with eight spokes, surrounded by a garland of vajras. In its center is the great bliss wheel, with a circumference of eight lotus petals surrounded by a garland of curved knives, the raised center adorned with a vajra jewel ornament. Upon the central cushion is Chakrasamvara, with a blue body, four faces and twelve arms, the main face black, the right face red, the back face yellow, the left face white, yellow hair blazing upwards, with a crown of dry skulls, six mudras, adorned with the ten great nagas, wearing a garland of heads, smeared with great ashes. The first two hands hold a vajra and bell in the gesture of the conqueror of the three realms, embracing the consort. The next two hands stretch out a wet elephant hide as an upper garment. The remaining four right hands hold a damaru, a battle-axe, a curved knife, and a trident. The four left hands hold a khatvanga, a skull cup, a noose, and the head of Brahma. The face bares fangs, has twelve eyes, and a half-moon and various vajra diadems. The right leg is bent, making it terrifying.
Chinese
做，左腿伸展而不压着时轮，具有九种舞姿。或者右腿伸展也可以。佛母金刚亥母身色红色或绿色也可以，与薄伽梵身色相同也可以，具有贪欲和嗔恨的身思，风和火也确定在语的方面作为方便智慧结合，所以结合黑色和红色，又与时轮小续中所说相同，所以结合蓝绿色，与吉祥邬金巴等的观点相同，也是为了表示平等双运的确定性，所以父佛母颜色相同。无论如何，一面二臂三眼大忿怒母，手持钺刀和颅碗，具有骨饰，以五印庄严，与父佛的足一起以右伸展姿势安住。东方是黑色的空行母，南方是红色的拉姆，西方是黄色的童女，北方是白色的有形母。四隅是盛满五甘露的四个颅碗。东门是黑色的乌鸦面母，南门是红色的猫头鹰面母，西门是黄色的狗面母，北门是白色的猪面母。东北角是白色的阎魔坚母，西北角是黄色的阎魔使者母，西南角是红色的阎魔獠牙母，东南角是黑色的阎魔摧毁母。十二母神全部四只手，右边两只手拿着钺刀和手鼓，左边两只手拿着颅碗和卡杖嘎或人头顶饰，以及项链，具有五印，大忿怒母正值妙龄。心轮的东辐是布拉玛拉雅，手持卡帕拉，极其凶猛。南方在扎烂达拉是玛哈冈嘎拉和凶眼母。西方在邬仗衍那是冈嘎拉和光明母。北方在阿布达是獠牙外露的大鼻母。东北方在郭达瓦里是苏拉比日和具坚定智慧母。西北方在拉斯米舍瓦里是无量光和侏儒母。西南方在德瓦寇地是金刚光和楞伽自在母。东南方在马拉瓦是金刚身和树影母。所有这些勇士，前两只手都拿着金刚杵和铃。语
English
Do, the left leg is stretched without pressing the time wheel, possessing the nine dance postures. Or it is also fine to stretch the right leg. The consort Vajravarahi, her body color can be red or green, it can also be the same color as the Bhagavan. She possesses lust and hatred in body and mind, and it is certain that wind and fire are combined as skillful means and wisdom in the aspect of speech, so black and red are combined. Also, it is the same as what is said in the Kalachakra small tantra, so blue and green are combined. It is the same as the view of glorious Orgyenpa and others, and it is also to represent the certainty of equality and union, so the father and mother are the same color. In any case, one face, two arms, three eyes, the great wrathful mother holding a curved knife and a skull cup, possessing bone ornaments, adorned with the five seals, together with the father's feet, dwells in a right-extended posture. In the east is the black Dakini, in the south is the red Lama, in the west is the yellow Dumkye, in the north is the white Rupini. In the four corners are four skull cups filled with the five nectars. In the east gate is the black crow-faced mother, in the south gate is the red owl-faced mother, in the west gate is the yellow dog-faced mother, in the north gate is the white pig-faced mother. In the northeast corner is the white Yama Stable Mother, in the northwest corner is the yellow Yama Messenger Mother, in the southwest corner is the red Yama Fang Mother, in the southeast corner is the black Yama Destroyer Mother. All twelve mothers have four hands, the two right hands holding a curved knife and a damaru, the two left hands holding a skull cup and a khatvanga or a human head ornament, as well as a necklace, possessing the five seals, the great wrathful mother is in her prime. The east spoke of the heart wheel is Pulliramalaya, holding a Kapala, extremely fierce. In the south, in Jalandhara, is Mahakamkala and the fierce-eyed mother. In the west, in Oddiyana, is Kamkala and the radiant mother. In the north, in Arbuda, is the mother with protruding fangs and a large nose. In the northeast, in Godavari, is Surabiri and the mother with steadfast intelligence. In the northwest, in Rasmisvari, is Amitabha and the dwarf mother. In the southwest, in Devikota, is Vajra Light and the sovereign mother of Lanka. In the southeast, in Malava, is Vajra Body and Tree Shadow Mother. All those heroes, the first two hands hold a vajra and a bell. Speech