English
It is also said that the five goddesses are in the Ghur Tantra. In reality, the mandala with one mudra also appears as the teachers wish. Its essence is the activity of the assembly wheel. If it is the practice of the generation stage, then the order of meditation is also like the method of practice of the generation stage. If it is the practice of the completion stage, then it is the meditation on the wheel of great bliss, which is the self-appearance of the deity. This is mainly used in the context of the practice of Samantabhadra. If one attains a small accomplishment of Mahamudra, one becomes a noble being. Then, by practicing the conduct of Victory Over All Directions, from the wisdom endowed with seven branches, one becomes more and more elevated. Passing through the grounds of the noble ones, one transforms into the body of glorious Vajradhara. The reason for obtaining it in this way is that the mind of self-luminous nature, the purity of suchness that is free from elaboration, the purity of the mandala wheel of each deity, and the purity of self-awareness of great bliss, are therefore naturally pure. By meditating on the three paths, each of the three purities also becomes free from adventitious stains and becomes endowed with two purities. That is also co-emergent. That which is co-emergent is also established as the five great emptinesses or the five great bliss by the distinctions of the five families, the five aggregates, and the five elements. That which has always abided as the essence of the five or six Buddhas is also meditated upon in the same way as the path. The result is also the attainment of the five families. That which has always abided as the four bodies, by meditating on the four paths, the result is also the manifestation of the four bodies. Among them, the result is Vajrasattva Dharmakaya, Mahasattva Sambhogakaya, Samayasattva Nirmanakaya, and Hevajra Mahasukha body. Furthermore, it is fully shown from the five families to beyond the enumeration of families. The chapter on the stages of the yoga path, the twenty-second, is complete. Thus, the main points have been shown. Now, in order to praise the great mandala with praises that are close to what was said earlier, this is the praise: The nature of all things is supreme, From the beginning, all things abide in their own nature, The union of skillful means and wisdom, Hevajra.
Chinese
顶礼。无我母拥抱颈项，黄色头发向上燃烧，八面三眼，对怙主您恭敬顶礼。头顶之上黑色庄严，白色和红色在右和左，所有剩余的面容，对黑色者恭敬顶礼。牛、马、驴、象、骆驼，人与夏拉巴、猫，男子、狗和水牛，在右边的八只手中，持有颅骨，我顶礼。地、水、风、火，月、日、阎罗王、秘密主，在左边的八只手中，持有颅骨，我顶礼。四足踩踏四魔，平等压制且赤裸，向太阳伸出右足呈蓝色，对舞动者我顶礼。四轮使自身庄严，以滴血的头颅装饰，如来清净者，以五印真实装饰，头顶持有各种金刚杵，前额是种姓之主，真实获得殊胜喜悦，对大乐者我顶礼。从གཾ་（藏文，गं，gam，根）中出生的郭里（Gauri）在东方，颜色是黑色，左手拿鱼，右手拿着弯刀，压着梵天，我顶礼。从ཙཾ་（藏文，चं，cam，颤）中出生的盗贼女，藏青色在南方，手中拿着猪和钹，压着自在天，我顶礼。从བཾ་（藏文，वं，vam，旺）中出生的黄色女在西方，尸陀林母压着近主，左手持钵，右手拿着，乌龟，我顶礼。格萨玛热（Ghasmari）在北方的门，绿色从གྷཾ་（藏文，घं，gham，甘）中生出，手中拿着蛇和颅骨相连，压着暴怒者，我顶礼。压着阎罗王，从པཾ་（藏文，पं，pam，旁）中出生，左手持钺刀，右手持狮子，自在母是恐怖之身，顶礼青色普嘎西（Pukkasi）。尸陀林母白色从ཤཾ་（藏文，शं，sham，香）中出生，位于梅鲁（须弥山）夜叉之上，左手摇铃，右手，拿着比丘，我顶礼。勇母是天空的蓝色，从ཙཾ་（藏文，चं，cam，颤）中出生于罗刹，左手持犁，右手持轮，顶礼压着罗刹的您。从ཌཾ་（藏文，डं，dam，当）中出生的勇母，位于风际织女种姓之上，左手期克印，右手金刚杵，对各种颜色者顶礼。以半跏趺坐的姿势安住，以五印完全装饰。
English
I prostrate. The self-less mother embraces the neck, Yellow hair blazes upwards, Eight faces and three eyes, I respectfully prostrate to that protector. Above the crown, black is beautiful, White and red on the right and left, All the remaining faces, I respectfully prostrate to the black one. Bull, horse, donkey, elephant, camel, Human, Sharabha, cat, Male, dog, and buffalo, In the eight right hands, Holding skull cups, I prostrate. Earth, water, wind, and fire, Moon, sun, Yama, secret lord, In the eight left hands, Holding skull cups, I prostrate. With four feet, the four maras, Equally suppressed and naked, Extending the right foot towards the sun and blue, I prostrate to the dancer. With four wheels, the self is beautiful, Adorned with dripping heads, The Thus-gone ones are completely pure, Truly adorned with five seals. Holding various vajras on the crown, On the forehead is the lord of the family, Truly attaining the supreme joy, I prostrate to the great bliss. Gauri, born from gaṁ (藏文，गं，gam，Root), is in the east, Her color is black, the left hand holds a fish, The right hand holds a curved knife, Pressing down Brahma, I prostrate. The thief woman, born from caṁ (藏文，चं，cam，Trembling), Her color is indigo, in the south, In her hands she holds a pig and a cymbal, Pressing down Indra, I prostrate. The yellow woman, born from vaṁ (藏文，वं，vam，Wang), is in the west, The charnel ground mother presses down Nairyana, The left hand holds a begging bowl, the right hand holds, A turtle, I prostrate. Ghasmari is at the northern gate, Green, born from ghaṁ (藏文，घं，gham，Gham), In her hands she holds a snake and a skull cup connected, Pressing down the violent one, I prostrate. Pressing down Yama, born from paṁ (藏文，पं，pam，Side), The left hand holds a cleaver, the right hand a lion, The powerful mother is a terrifying form, I prostrate to the blue Pukkasi. The charnel ground mother, white, born from śaṁ (藏文，शं，sham，Fragrant), Resides above Meru, a yaksha, In the left hand she holds a bell, the right hand, Holds a bhikshu, I prostrate. The fierce woman is the blue of the sky, Born from caṁ (藏文，चं，cam，Trembling) as a rakshasi, The left hand holds a plow, the right hand a wheel, I prostrate to you who presses down the rakshasa. The young woman, born from ḍaṁ (藏文，डं，dam，When), Is above the wind realm, the weaver caste, The left hand holds a threatening mudra, the right a vajra, I prostrate to the various colors. Abiding in a half-lotus posture, Completely adorned with five seals.
Chinese
对于裸身三眼者，我恭敬地顶礼膜拜。对于清净的蕴和界，由菩提心所生起的一切殊胜安乐，我以万物顶礼膜拜。对于您手中所持，从手印种子字所生起的一切大乐欲，我恒常真实地顶礼膜拜。于日月交合之处的种子字，从二者所生的主尊及其明妃，您之您之坛城中，具有化现三界之能。从您之中，这些所有无余的，寂静赐乐，能摄集明妃的，以智慧贪欲，寂灭于甘露味之境者，我向您顶礼膜拜。空行母主尊喜金刚，以天女眷属赞颂，我所获得的任何功德，愿以此令世间皆得相同。此乃成就者导师莲花生所造，现在行持时，将“出生为狗和水牛者”，改为“人和八足猫”，将“从食肉鬼的ཙཾ་（藏文，梵文天城体，cam，食肉鬼）所生”，改为“从食肉鬼的ལཾ་（藏文，梵文天城体，lam，食肉鬼）所生”诵读则更佳。赞颂无我母之坛城： 殊胜般若波罗蜜多母，以天女之相救度众生，天女所生之安乐增长母，顶礼坛城天众。 嗔恨清净光明之体性，清净识蕴之，法界智慧自性，顶礼无我瑜伽母。 色蕴愚痴清净之神，如镜智慧金刚母，受蕴悭吝清净之神，顶礼平等秘密的gauri（梵文天城体：गौरी，梵文罗马拟音：gauri，意为：高里）。想蕴贪欲清净之神，分辨水之瑜伽母，行蕴嫉妒清净之神，顶礼成所作金刚空行母。 地界智慧大慈，顶礼pukkasi（梵文天城体：पुक्कसी，梵文罗马拟音：pukkasi，意为：布嘎西）。水界智慧大悲，顶礼shavari（梵文天城体：शबरी，梵文罗马拟音：shavari，意为：夏瓦里）。火界智慧大喜，顶礼chandali（梵文天城体：चण्डाली，梵文罗马拟音：chandali，意为：旃陀利）。风界智慧大舍，顶礼dombi（梵文天城体：डोम्बी，梵文罗马拟音：dombi，意为：多姆比尼）。清净金刚胜义身，顶礼天女gauri（梵文天城体：गौरी，梵文罗马拟音：gauri，意为：高里）。清净金刚胜义语，顶礼天女chauri（梵文天城体：चौरी，梵文罗马拟音：chauri，意为：乔里）。清净金刚胜义意，顶礼天女rogi（梵文天城体：रोगी，梵文罗马拟音：rogi，意为：罗吉）。
English
To the naked one with three eyes, I prostrate with reverence. To the pure aggregates and elements, Arising from the mind of enlightenment, To all these supreme bliss-givers, I prostrate with all things. To all the great bliss desires, Held in your hand, Arising from the seed syllables of the hand symbols, I always truly prostrate. The seed syllable at the place where the sun and moon unite, The chief one born from the two, together with the consort, In your own mandala, You have the power to emanate the three worlds. From you, all these without exception, Pacifying and bestowing bliss, gathering the consorts, With the wisdom of desire, pacifying in the realm of the taste of nectar, I prostrate to you. Praising the chief Dakini, Hevajra, With the retinue of goddesses, Whatever merit I have gained, May it make the world equal to that. This was composed by the accomplished master Padmasambhava. Now, when practicing, it is better to change "born as a dog and buffalo" to "person and eight-legged cat," and to change "born from the rakshasa's ཙཾ་（藏文，梵文天城体，cam，rakshasa）" to "born from the rakshasa's ལཾ་（藏文，梵文天城体，lam，rakshasa）" when reciting. Praise to the Mandala of the Selfless Mother: Supreme Prajnaparamita Mother, Liberating beings in the form of a goddess, Mother of increasing bliss born of a goddess, I bow to the assembly of deities in the mandala. The nature of pure and clear anger, The pure aggregate of consciousness, The essence of the wisdom of the Dharmadhatu, I bow to the Selfless Yogini. The deity who purifies the form aggregate of ignorance, The Mirror Wisdom Vajra Mother, The deity who purifies the feeling aggregate of miserliness, I bow to the secret Gauri of equality. The deity who purifies the perception aggregate of desire, The Yogini of discriminating water, The deity who purifies the formation aggregate of jealousy, I bow to the Action Accomplishing Vajra Dakini. Earth element, wisdom, great love, I prostrate to Pukkasi. Water element, wisdom, great compassion, I prostrate to Shavari. Fire element, wisdom, great joy, I prostrate to Chandali. Wind element, wisdom, great equanimity, I prostrate to Dombini. Pure Vajra Ultimate Body, I prostrate to the goddess Gauri. Pure Vajra Ultimate Speech, I prostrate to the goddess Chauri. Pure Vajra Ultimate Mind, I prostrate to the goddess Rogi.
Chinese
清净金刚真实义，礼敬女神格斯玛日。真实义谛金刚触，礼赞地行母。真实寂静法界性，礼赞空行母。大乐五甘露之体性，礼敬四瓶。八成就清净性，顶礼八吉祥瓶。菩提顺缘清净性，恭敬赞叹无量宫。降伏一切魔之体性，礼敬守护轮。母聚欢喜处，赞叹尸林处者。以赞颂之善，愿一切有情，获得瑜伽母之主位。如是说。若欲赞颂其他三嘿噜嘎，当从前述中摄集。一切事物等一颂。地界智慧等四偈。蕴界等一。若作日月等三，则善成办。赞颂之时，即第二十三。 此处说：诸续部中最甚深之究竟，开显心要义之喜金刚，具足意义心要之行仪，此说亦是上师之恩。未随顺众多他求，名为具喜金刚之阿阇黎，与金刚持等同彼之次第，为令契入续义真实故，尤为殊胜。于圣地及此雪山中，昔日成就者之意亦是此。然随顺分别之名声显赫者，当知后世空谈者无果。为令具慧者轻易了悟故，聚集明晰圆满，易懂义佳，易于念诵，为此具信者之义而作。以此续义解释，愿增吉祥！如是名为《喜金刚行法明灯》，乃是应具缘信慧女等，为令喜悦吉祥嘿噜嘎之义，由嘉瓦喀钦巴·达热纳塔于森林寂静处所说。 芒嘎朗！此从拉萨达衮开始，除少数呼吸、扬赞等外，是黑行师足之传承胜乐轮。
English
Pure Vajra, the true meaning, I prostrate to the goddess Ghasmari. The touch of the true essence, the Vajra state, I prostrate and praise the earth-walking mother. The true essence of peace, the realm of Dharma, I prostrate and praise the sky-walking mother. The essence of the great bliss, the five ambrosias, I prostrate to the four vases. The eight pure attainments, I bow to the eight auspicious vases. The pure nature of the conducive conditions for enlightenment, I respectfully praise the immeasurable palace. The essence of subduing all demons, I prostrate to the protective wheel. The gathering of mothers, a place of joy, I praise those who dwell in the charnel grounds. By the virtue of this praise, may all beings attain the chief position of a yogini. Thus it is said. If you wish to praise the other three Herukas, gather from what was said before. "All things," etc., one verse. "Earth element wisdom," etc., four shlokas. "Aggregates, elements," etc., one. If you do the three, "Sun, moon," etc., it will be well accomplished. The time of praise, the twenty-third. Here it is said: The ultimate depth of all tantras, Revealing the essential meaning of Hevajra, With the essential practice and ritual of meaning, This speech is also the kindness of the supreme guru. This does not follow the many desires of others. The teacher called "Gangwa Dorje," Equal to Vajradhara, his lineage, Especially for the sake of attaining the true meaning of the tantra. In the sacred land and this land of snow mountains, This is also the intention of the accomplished ones of the past. However, those who are famous and follow after reasoning, Know that those who speak empty words in later generations are fruitless. For the sake of the intelligent easily understanding, Gathered clearly and completely, easy to understand, good meaning, and easy to recite, This is arranged for the sake of the faithful. By this explanation of the meaning of the tantra, may goodness and auspiciousness increase! Thus, this is called "Clarifying the Practice of Hevajra," which is said by Gyal Khams pa Tara Natha in the solitary place of the forest, for the sake of pleasing the glorious Heruka, at the urging of some who are interested in the essence, such as Kalden Trinle Wangmo. Mangalam! This, starting from Lha Stagön, except for a few such as breathing and praising, is the Chakrasamvara tradition of the feet of the teacher Nagarjuna.