English
Homage. Wearing red robes, adorned with snakes and jewels, having a garland of blazing light. Of the six hands, the three right hands hold aloft a khatvanga, an axe, and a vajra. The three left hands hold a vajra bell, a skull cup pointed towards the heart, and a sword. Seated on a lotus and sun disc atop a lion throne, in the posture of a bodhisattva, embracing Vajrasattva of self-arising light. Om Udbhavo 'ham Ah Ah Ah Ah Am Hum Svaha. Om Yoga Shuddha Sarva Dharma Yoga Shuddho 'ham. Waving the vajra. Om Jnana Kayo 'ham. Sixth, the blessing is: As before, guarding the eight limbs, Om at the forehead, Ah at the throat, Hum at the heart. Touching with the three-pointed banner mudra. Om Vajra Kaya Ho. Om Vajra Vakya Ah. Om Vajra Citta Hum. Sealed with these. Seventh, the empowerment is: Joining the palms, the four edges bent like iron chains, the two middle fingers joined at the tips, the four middle fingers extended, touching the heart, forehead, throat, and crown with the five-pronged vajra mudra. Samayo 'ham Hum Hum Samayo Tvam Adhi Tistha Mam. Thus it is said. Touching the five places on the head with the three-pronged vajra mudra. Om Hum Ah Svaha. Crowned with the five families, with Vairochana as the chief. Eighth, the offering and praise are: Making the mudra as shown above. Om Vajra Puspe Male Svaha. Om Dhupe Shvari Hum Svaha. Om Tiksna Dipe Hum Svaha. Om Pratichchha Sugandhe Hum Svaha. Om Kuru Kuru Maha Bali Hum Svaha. Offering with these. Om Hum Svaha. Holding the vajra. Om Hrih Svaha. Ringing the bell. The captivating crest jewel, the light of jewels adorns the two feet. Born from the bell, the body tightly embraced at the heart. Moving the two feet, joining the lotus born from the secret. The beautiful Vajra Mind, the supreme state of perfect mastery. Thus praised. Ninth, meditating on the basis of the mandala is: Joining the back of the left hand and the front of the right hand, starting from the Lord of Power, circumambulating. Om Vajra Prakara Hum Phat. Vajra fence. The tips of the two hands touching each other. Om Jum Svaha. Vajra net above. With the left fist, pressing the thumb on the ground. Om
English
Bhrum Svaha! Below is the ground of the kila, and around those above. Om Jam Svaha! In the sky is a vajra banner. Within the protective circle, from the Mother (arises) the blue, crescent-shaped wind mandala. From Kṣuṃ arises the red, triangular fire mandala. From Suṃ arises the white, circular water mandala. Above that, from Hūṃ arises the yellow, square earth mandala. From Hūṃ Suṃ Hūṃ arises Mount Meru, adorned with eight peaks, those stacked one upon the other. The vajra knot is placed face down on the ground. Om Hūṃ Svāhā! The ground becomes the nature of vajra. Above that is a square golden mansion adorned with seven precious jewels, decorated with four doors and four staircases. It has five layers of walls, with jeweled eaves, nets and half-nets, arrow windows and cornices. Outside the walls, it is surrounded by a railing with offering goddesses. It is adorned with pillars of jewel nature and all ornaments such as bells. Inside, it has eight pillars, with the upper floors covered in layers. The top of the central kila is adorned with a vajra jewel crest. Inside, the deity banners are white in the east, yellow in the north, red in the west, black in the south, and blue in the center, above which is an eight-petaled white lotus. Outside the mansion is a lotus environment, the eight great charnel grounds with all characteristics complete, surrounded by a vajra fence and a circle of fire. Inside, on the center of the lotus and the four petals are lion seats with lotus and sun discs. The sky above is adorned with individual white umbrellas. In the northeast is an elephant, in the southeast is a throne of seven precious jewels, in the southwest is a buffalo, and in the northwest is a snake. At the four doors are corpse seats, and above those are also individual lotus and sun discs. Tenth, relying on the arising of the deity assembly: From the heart of oneself abiding in the sky, the essence of the five elements, the wind-light sphere, descends to the place of the mansion and enters. On the central seat, it transforms into Hūṃ. From Hūṃ, from the emission and absorption of light rays marked with Vajra Hūṃ, arises the Wisdom Dakini, her body blue, seated in the vajra posture. This is the general naked one, Namgyal Wang.
English
HĀ. Oṃ to the one who blazes! Joining the palms and opening the mouth, placing it in front of the mouth or at the secret place, and reciting: Oṃ phroṃ svāhā. Oṃ to the one who obscures! The gesture of separating the fingers at the end of the lotus circle at the place of generation, or else extending two fingers from the vajra knot and placing them in the secret place, or placing the left fist near the ear, and reciting: Oṃ phriṃ svāhā. Oṃ to the one who seizes! Or those four, Oṃ im svāhā. Oṃ em svāhā. Oṃ om svāhā. Oṃ āḥ svāhā. These are also explained, making those mantras with mudras firm seven times. These are sealed with the mudra of commitment, because only these are mentioned in the condensed tantra of the four seats along with the text and instructions. Therefore, other seals are not needed for the mandala of the Wisdom Empowerment Mother, and in the condensed essence of the mandala ritual and the methods of practice in the yoga of space, it is said to seal the four mudras, which is considered the intention of the extensive tantra. Again, by the rays of light from the seed syllable in one's own heart, invite all the deities of empowerment, Buddhas, and Bodhisattvas to the space in front. Vajra samājaḥ. The goddesses holding nectar vases bestow the empowerment of the vase water. On top of the five-family crowns of all the deities, they are marked with five-pointed vajras. The fourteenth, offering praise and tasting nectar, contemplating the blessing of the five desirable objects, the five meats, the five nectars, and the torma, etc., and reciting: Oṃ ha ho hrīḥ svāhā. Recite many times. As before, offer the five offerings such as flowers. If inclined, one can also offer with twenty mudras, and contemplate offering with eight gestures such as coquetry, and reciting: Oṃ hūṃ svāhā. Coquettish Mother, Oṃ hūṃ hoḥ svāhā. Vīṇā Mother, waving fingers near the mouth, Oṃ hūṃ hūṃ hūṃ hūṃ svāhā. Singing Mother, Oṃ su nṛtya svāhā. Dancing Mother, Oṃ hūṃ svāhā. Perfume Water Mother, Oṃ śrīṃ svāhā. Flower Mother, Oṃ kuṃ svāhā. Incense Mother, Oṃ kṣuṃ svāhā. Lamp Mother, and so on. Then, the vajra song offering: Oṃ hūṃ svāhā. Taking the earth vajra, raising the beautiful vajra, liberating all from suffering, purifying the Dharma, please take the essence of the vajra. Knowing them as twenty-seven deities, with the vajra.
Chinese
哦热索！ 嗡 舍利 梭哈。摇铃，嗡 班杂 刚德 然尼达 扎然尼达 桑扎然尼达 萨瓦 秀达 舍扎 扎匝列得 扎嘉 巴热米达 纳达 桑巴威达 班杂 达玛 舍利达亚 尼桑多 尼 吽 吽 吽 吼 吼 吼 阿康 梭哈。观想为二十一位本尊的自性，向八方摇动。然后这样说：吽，安乐之意之座金刚者，我之眼见彼。文字事物之自性，空性广大即是彼。解脱有与无之，中央乃是识，摧毁一切文字后，此乃甚深之思。互相拥抱交合后，当以威严之姿度过。获得无二之法后，即得此涅槃。若不迷惑轮回之事，彼即是涅槃，一切自性之瑜伽母，如舞动之疯子般，五瑜伽母成佛，彼即观彼如如。化现各种众多之形象，以令有情成熟，行轮回之事，若不迷惑此法性，此瑜伽士之解脱道，顶礼法之精要。如是。顶礼赞颂救度有情之瑜伽士我。顶礼赞颂周遍自性本体一者。顶礼赞颂断除轮回大海迷惑者。我恒常顶礼赞颂彼如如一者。如是赞颂。若喜好广说，经中说应作广大之赞颂，且口诀中亦如是作。然后享用甘露，先以莲花环绕，取甘露之器，右手掌上于日轮之上放颅器，左手以三尖手印覆盖其上，左手掌中于阿字所生之月轮之上，有白色松（藏文，梵文天城体，sum，三）字，周围环绕十六阿字。观想彼等及手指化为金刚，降下甘露之流，充满颅器。念诵：嗡 哈 吼 舍利，左手拇指观想为吽（藏文，梵文天城体，hūṃ，种子字），从中生出黄金地基，食指观想为松（藏文，梵文天城体，sum，三），从中生出须弥山。搅拌后观想成为甘露之海。以三字滴洒三次。供于喉间所住之白色佛塔。如是四
English
Oh, Vajra, please come! Om Hrih Svaha. Ring the bell. Om Vajra Ghante Ranita Praranita Sampraranita Sarva Shuddha Kshetra Prachalite Prajnaparamita Nada Sambhaveta Vajradharma Hridaya Ni Santoshani Hum Hum Hum Ho Ho Ho Ah Kham Svaha. Visualize the essence of the twenty-one deities and ring the bell in eight directions. Then say this: Hum, the Vajra holder of the seat of bliss, my eyes see it. The nature of letters and things is emptiness and vastness, that is it. Liberated from existence and non-existence, the center is the consciousness, after destroying all letters, this is the deepest thought. After embracing and uniting with each other, one should pass through with a majestic posture. Having found the non-dual Dharma, one obtains this Nirvana. If one is not confused about the affairs of Samsara, that is Nirvana. The Yogini of all natures, like a dancing madman, the five Yoginis become Buddhas, that is to contemplate it as Suchness. Emanating various and many forms, to ripen sentient beings, doing the work of Samsara, if one is not confused about this Dharma nature, this path of liberation for Yogis, I prostrate to the essence of Dharma. Likewise. I praise and prostrate to the Yogi who liberates sentient beings. I praise and prostrate to the one who is the essence of all pervading self-nature. I praise and prostrate to the one who cuts through the confusion of the ocean of Samsara. I always praise and prostrate to the one Suchness. Thus praised. If one likes elaboration, the scriptures say that one should make extensive praises, and the oral instructions also do so. Then, partaking of the nectar, first encircling with lotus petals, take the vessel of nectar, place the skull cup on the sun disc on the right palm, cover it with the three-pointed mudra with the left hand, in the left palm, on the moon disc arising from the letter A, there is a white Sum (藏文，梵文天城体，sum，三) surrounded by sixteen A syllables. Visualize them and the fingers transforming into Vajras, descending a stream of nectar, filling the skull cup. Recite: Om Ha Ho Hrih, visualize the left thumb as Hum (藏文，梵文天城体，hūṃ，种子字), from which arises a golden ground, visualize the index finger as Sum (藏文，梵文天城体，sum，三), from which arises Mount Meru. After churning, visualize it becoming an ocean of nectar. Sprinkle three drops with the three syllables three times. Offer it to the white stupa residing in the throat. Thus four.
Chinese
供品化为光，呈现出黎明般的光彩，并伴随着雾气。其蒸汽和吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）所化的金刚钺刀融化后滴落并混合，变得像水晶一样清澈。在其上方，由嗡字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）所生的月亮上，安立着阿利嘎利，完全转化成嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三重堆叠。其光芒从轮回和涅槃的一切容器和精华中，召请来甘露。融入其中，三个字和月亮也融入其中。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。念诵三遍，加持食子。从自己的心间，耶喜旺秋玛十三尊的坛城，进入中央的网眼中。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）嘎（藏文：ཀཱ，梵文天城体：का，梵文罗马拟音：kā）若（藏文：རོ，梵文天城体：रो，梵文罗马拟音：ro）木（藏文：མུ，梵文天城体：मु，梵文罗马拟音：mu）康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ）萨（藏文：ས，梵文天城体：स，梵文罗马拟音：sa）瓦（藏文：རྦ，梵文天城体：र्व，梵文罗马拟音：rva）达（藏文：དྷརྨ，梵文天城体：धर्म，梵文罗马拟音：dharma）玛（藏文：ཎཱཾ，梵文天城体：णां，梵文罗马拟音：ṇāṃ）阿（藏文：ཨདྱ，梵文天城体：अद्य，梵文罗马拟音：adya）雅（藏文：ནུཏྤནྣ，梵文天城体：अनुत्पन्न，梵文罗马拟音：anutpanna）努（藏文：ཏྭ，梵文天城体：त्व，梵文罗马拟音：tva）特（藏文：ཏ，梵文天城体：त，梵文罗马拟音：ta）！嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）衮（藏文：གུཾ，梵文天城体：गुं，梵文罗马拟音：guṃ，汉语字面意思：衮）梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）！以此献给坛城诸神。伴随着吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的印相。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）咕噜咕噜萨玛雅阿迪帕地吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）匝（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）！嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）巴达里巴达里玛哈巴达里吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）匝（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）！念诵三遍。护法们安住在坛城的各自方位：东方是黑色的，被老女鬼等四位围绕；北方是大力尊，被胜母等四位围绕；西方是乐施，被黑善女等四位围绕；南方是黑色的，被自在母等四位围绕；东北方是建造者，被夺取母等四位围绕；东南方是怖畏者，被忿怒相母等四位围绕；西南方是超越喜乐者，被颅鬘母等四位围绕；西北方是障碍之王，被宝剑等四位围绕。八位主尊一面四臂，右持宝剑和敌矛，左持金刚杵和弓箭。眷属们右手持各种兵器，左手持盛满各种供品的颅器。方位上的神祇，东方白色，北方黄色，西方红色，南方黑色，角落里位于三角地上，三位都是半身像，全部赤裸，三眼，安住在尸体座上。然后，从嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） 扎德（藏文：པྲ་ཏཱིཙྪ，梵文天城体：प्रतीच्छ，梵文罗马拟音：pratīccha） 阿甘（藏文：ཨརྒྷཾ，梵文天城体：अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：阿甘）到嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）衮（藏文：གུཾ，梵文天城体：गुं，梵文罗马拟音：guṃ，汉语字面意思：衮）梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）之间，像会供轮的场合一样，用两水和五妙欲供养。左手以三尖旗印触碰食子器皿。右手高举金刚降魔印。