English
MAM BALING GRIHNA GRIHNA HUM PHAT. OM DZA HUM BAM HOH SAMAYA STAM DRISHYA HOH. Offer to the mandala five or seven times with this. OM KHA KHA KHAHI KHAHI. PRAYATTSHANTU HUM HUM PHAT PHAT SVAHA. Offer three times to all the worldly assemblies with this condensed mantra of the common offering to the dakinis. May this offering of food and sacrifice be pleasing. May the yogis, including myself and my retinue, be free from illness, have long life, power, and so on. Pray for the fulfillment of desires. OM AH HRIH PRAVARA SATKARA HUM ANTSA MANAM PRATICCHA SVAHA. OM HASTA PUNGTSHI YE SVAHA. OM TAM BU LA YE SVAHA. At the end of the hundred-syllable mantra of Vajrasattva, recite HUM PHAT three times and ring the bell. May all sentient beings be free from illness. May all sentient beings be happy. From whatever path they go, may they be established as Buddhas. Recite auspicious verses such as "OM PUNSUM TSHOGPA." Place the right hand, holding the lotus gesture, on the ground with the eyes, and touch the heart with the left fist. OM ATMA TISHTHA HUM SVAHA. The wheel of wisdom dissolves into one's own heart along with the breath. Worship with the mind. OM SARVA DUSHTAM GRIHNA GRIHNA GATTSHA HUM PHAT. Request the worldly deities to depart. Again, perform prayers and auspiciousness as appropriate. The other limbs of yoga should be learned from the hidden instructions of the Fearless Source. This is also the method for practicing the peaceful sadhana of Vajra Dakini. The special feature is meditating on the Lord of the Mandala with four faces and four arms. Utterly wondrous and amazing, the method for the great mandala is written with concise words. May one attain Vajradhara from this. The eighteenth method is the sadhana of union Vajrasattva. Thus, for these, without separating from the pride of oneself as the supreme deity, one should engage in the yoga of conduct by especially believing that all appearances are body, speech, and mind. After blessing food and drink as nectar, in the center of the blazing fire of the central tummo, visualize the wheel of wisdom in the heart and the guardians of the directions, etc., clearly in the navel. Enjoy it in the manner of an inner fire offering. Above
Chinese
通过子部收集次第，凭借光明瑜伽，带入睡眠，再次起身，从沐浴瑜伽等开始，进入修习次第。此处说： 种种想法与相同仪轨，种种各异， 诸续部之王所说，一切何时皆非无义。 百千俱胝之河流，道路种种各异， 如同流入大海味道相同，一切方便方法皆入法界。 务必深奥，所修能修，精通之生起次第。 具足信心，如续部与圣地智者成就者所说， 加持大矣，从圆满佛陀至今未曾中断。 善妙幸运，稀有难得，不费力气获得此， 如是修行方便方法无量， 词句过于繁多则难以书写， 难以阅读，难以忆持，念诵亦难于领会， 四座瑜伽等也格外困难。 我慧浅薄，多数众生亦 慧浅薄故，认为少量有益。 若自修于己无益，于他人无益， 词句繁多的我慢又有何用？ 大乘修行口诀之海， 胜过努力成就者之进入， 众多具善缘有意义之众生， 愿往双运珍宝之洲。 三世诸佛唯一行道， 续部究竟时轮金刚于此， 以恭敬稍微努力之善根， 愿我也获得时轮之怙主。 虚空边际所及一切有情， 无余安置于无上菩提， 愿能迅速成办此事。 愿我恒时利益有情。 于大乐殊胜道广大莲苑中， 瑜伽自在蜂王， 与百千俱胝一同以甚深义， 愿能享用蜂蜜之盛宴。 生起次第使者极力催促，离相诸根之智慧大坛城充满， 不变安乐百光燃烧，焚烧能取所取稠密丛林，蕴界处等， 如是法界诸佛之精华双运勇士春天。
English
Through the sequence of gathering the offspring, relying on the yoga of clear light, being carried into sleep and rising again, starting from the yoga of bathing and so forth, one should enter the sequence of meditation. Here it is said: Various thoughts and similar rituals, various and distinct, All that is taught in the royal tantras is never meaningless. Hundreds of millions of rivers, paths various and distinct, Just as they flow into the ocean with one taste, all methods also lead to the realm of Dharma. It is definitely profound, the generation stage that is well-versed in what is to be trained and the means of training. Possessing faith, as said by the tantras and the wise and accomplished ones of the sacred land, The blessing is great, unbroken from the perfect Buddha until now. It is a good fortune, rare and difficult to find, to obtain this effortlessly. Thus, the countless methods of accomplishment, If the collection of words is too great, it is difficult to write, Difficult to read, difficult to hold in mind, and difficult to comprehend when recited. Meditating in four sessions and so on is also particularly difficult. My intelligence is inferior, and most beings also Think that a small amount is beneficial because their intelligence is inferior. If one meditates for oneself and it is not beneficial to others, What is the use of that pride of having many words? This ocean of supreme vehicle practice instructions, Even more than those who enter into the efforts of great accomplished ones, May countless fortunate and meaningful beings Go to the island of union, the jewel. The one path traveled by all the Buddhas of the three times, Here, in the ultimate Kalachakra of the tantras, From the merit of exerting a little effort with reverence, May I also obtain that protector of Kalachakra. May all sentient beings, as far as the end of space, Be completely placed in the unsurpassed enlightenment, May I quickly accomplish this. May I always benefit beings. In the great bliss supreme path, the vast lotus garden, The king of yogic power, the bee, Together with hundreds of millions of kotis, with profound meaning, May I enjoy the feast of honey. The messenger of the generation stage urges greatly, the great mandala of wisdom of all the signless senses is filled, The hundred lights of unchanging bliss blaze, burning the dense thicket of grasping and being grasped, aggregates, elements, and sense bases, Likewise, the essence of the thusness realm, the Buddhas, the union hero, spring.
Chinese
名为《亥母和合》。依仗无上上师的恩德，愿此时此刻得以显现，成为世间一切圆满的根基。这句必须讲述的修法之词，也与胜者所说支分之海相伴，直至虚空存在之际，愿为一切众生带来利益和安乐。如是名为《吉祥胜乐轮坛城广大之修法成就海》。乃是将父续的十四坛城和母续的四坛城的修法汇集于一处。其中，首先是薄伽梵秘密主之释疏的宗规，其次是阿阇黎阿跋亚嘎惹的修法无谬宗规，以及弥勒十三尊，母续的三十七尊神，生乐十三尊神，被称为拉瓦巴十三尊的净治功德坛城，转轮六尊，妙金刚二十五尊，大威德金刚千臂，驴面三十七尊神，至上金刚亥母十三尊，金刚空行忿怒坛城，吉祥空行海根本坛城的修法，金刚亥母大猪面坛城，铃五尊，忿怒金刚萨埵，以及名为亥母生起的修法所生的坛城，和合所生的寂静金刚萨埵坛城等。胜乐轮的灌顶传承中，鲁伊巴、智利巴、黑行师三者最为著名，故另行阐明。七字修法虽然是广大的坛城，但也仅仅是摄受弟子的加持仪轨而已，这在其他地方已经说过了。 在这片藏地，有很多实际上并不依赖于续部和印度论典的来源，而只是追随修法口诀的，虽然也得到了一些，但这里没有列出。除了上面提到的那些之外，根本续和释续中还说了无数的坛城，翻译成藏文的修法印度论典也很多，但我所获得的善妙之法只有这些。而且，除了雪域之外，其他地方也有一些被称为支分口耳传承的来源。
English
It is called "Vajravarahi Samyoga." Through the kindness of the unsurpassed Guru, may it be manifested at this very moment, and become the basis of all the perfections of samsara and nirvana. May this word of sadhana, which must be spoken, be accompanied by the ocean of the Victor's words, and until the sky remains, may it bring benefit and happiness to all beings. This is called "The Ocean of Accomplishments, the Sadhana of the Vast Mandala of Glorious Chakrasamvara." It is a compilation of the sadhanas of the fourteen mandalas of the Father Tantra and the four mandalas of the Mother Tantra into one. Among them, first is the tradition of the commentary of the Bhagavan Guhyapati, then the tradition of the infallible sadhana of Acharya Abhayakaragupta, as well as Maitri Thirteen Deities, Mother Tantra Thirty-seven Deities, Sambhara Thirteen Deities, the Mandala of Purification Qualities known as Lavapa Thirteen, Six Chakravartins, Manjuvajra Twenty-five Deities, Mahachakra Vajrapani Thousand Arms, Donkey-faced Thirty-seven Deities, Supreme Vajravarahi Thirteen Deities, Vajra Dakini Wrathful Mandala, the Sadhana of the Root Mandala of Glorious Dakini Ocean, Vajravarahi Great Pig-faced Mandala, Bell Five Deities, Krodha Vajrasattva, and the mandalas arising from the sadhana called Varahi Arising, and the Peaceful Vajrasattva Mandala arising from Samputa. In the empowerment lineage of Chakrasamvara, Luipa, Ghantapa, and Krishnacharya are the most famous, so they are explained separately. Although the Seven Syllable Sadhana is a vast mandala, it is only a ritual of blessing for accepting disciples, which has already been explained elsewhere. In this land of Tibet, there are many who do not actually rely on the source of the tantras and Indian treatises, but only follow the instructions of the sadhana, and although some have been obtained, they are not listed here. Apart from those mentioned above, the root and explanatory tantras also speak of countless mandalas, and many sadhana Indian treatises have been translated into Tibetan, but I have only obtained these good things. Moreover, apart from those regions of the snowy mountains, there are also some sources called subsidiary oral transmissions.
Chinese
伴随着前进的喜悦之声，心间的光明迎请所有佛陀，以及不动明王等十位忿怒尊。进入口中，降临于天女的莲花之上。由十一个（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起嗔恨金刚黑汝嘎，以及十位忿怒尊。将不动明王迎请至心间，发出（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，驱逐所有显现的众生，安置于金刚忿怒之地。融入自身，自身即成为金刚怖畏（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字赫鲁嘎。身色深蓝黑色，燃烧的忿怒之火蔓延。咬牙切齿，展现威猛之相。吞噬所有邪魔鬼怪的三张面孔，中央为深蓝色，右侧为黄色，左侧为绿色。三者都发出极度愤怒的咆哮。如火焰般燃烧，三只眼睛怒目而视，张开嘴，卷起舌头。像闪电般闪烁的眉毛，紧锁着愤怒的眉头。以头盖骨碎片装饰下颚，以六种手印和八龙装饰。头戴五干颅冠，佩戴人头花朵项链。腰间围着虎皮。两根本手以三界胜者的手印，在心间持有金刚杵和金刚铃，拥抱自显的明妃。右腿伸展踩在莲花日轮上，镇压怖畏和时母。将十位忿怒尊迎请至心间，从心间发出（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，向四面八方的八个方位，以及上下八个方位稍微不接触的地方，安置于莲花日轮和十方守护神的座垫上。东方为金刚暴怒尊，蓝色，三面分别为蓝黄绿。北方为金刚日，火焰黄色，三面分别为黄黑绿。西方为金刚顶髻尊，红色，三面分别为红黑绿。南方为金刚盘绕尊，绿色，三面分别为绿白黄。东南方为金刚夜叉，烟色，三面分别为烟黄绿。西南方为金刚时，红色，三面分别为红黄绿。西北方为金刚大力尊，黑色，三面分别为黑黄绿。东北方为金刚可怖尊，蓝色，三面分别为蓝黄绿，不动摇。他们前两只手拿着手鼓和金刚铃。上方为顶髻转轮王。
English
With the sound of joy moving forward, the light from the heart invites all Buddhas, as well as the immovable wrathful king and the ten wrathful deities. Entering the mouth, descending upon the lotus of the goddess. From the eleven (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) syllables arises the wrathful Vajra Heruka of hatred, along with the ten wrathful deities. Inviting the immovable one into the heart, emitting the syllable (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), expelling all appearing beings, placing them on the ground of Vajra wrath. Dissolving into oneself, oneself becomes Vajra Bhairava (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) Heruka. The body is dark blue-black, with flames of wrath spreading. Gnashing teeth, displaying a fierce appearance. The three faces devour all demons and obstacles, the central one is dark blue, the right one is yellow, and the left one is green. All three emit extremely wrathful roars. Burning like fire, the three eyes glare with anger, the mouth is open, the tongue is curled. Eyebrows flickering like lightning, contracting with angry frowns. The jaw is adorned with fragments of skull, with six mudras and eight nagas. Wearing a crown of five dry skulls, and a necklace of human head flowers. The lower body is wrapped in tiger skin. The two root hands hold the vajra and vajra bell at the heart in the mudra of the Victorious One of the Three Realms, embracing the self-appearing consort. The right leg is extended, stepping on a lotus sun disc, suppressing Bhairava and Time Mother. Inviting the ten wrathful deities into the heart, emitting the syllable (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) from the heart, towards the eight directions, and the slightly untouched places within the eight directions above and below, placing them on the lotus sun disc and the seats of the ten directional guardians. In the east is Vajra Tummo, blue, with three faces of blue-yellow-green. In the north is Vajra Sun, flame yellow, with three faces of yellow-black-green. In the west is Vajra Ushnisha, red, with three faces of red-black-green. In the south is Vajra coiled, green, with three faces of green-white-yellow. In the southeast is Vajra Yaksha, smoky, with three faces of smoky-yellow-green. In the southwest is Vajra Time, red, with three faces of red-yellow-green. In the northwest is Vajra Mahabala, black, with three faces of black-yellow-green. In the northeast is Vajra Terrifier, blue, with three faces of blue-yellow-green, unmoving. The first two hands of each hold a hand drum and a vajra bell. Above is the Ushnisha Chakravartin.