English
Maspa and, furthermore, all the secret mantra deities, gods and protectors of the world, all powerful bhutas, those who delight in the teachings for sentient beings, and all the Vajra eyes in the snow mountains, please pay attention to me. I, the Vajra holder, will draw the mandala called He, with whatever materials are available, for the sake of beings. Therefore, with love and affection, please hold me and my disciples, and all of you with the mandala, please come near. Recite three times. The third is the preparation of the vase: cleansing. From emptiness, from Pam (藏文：པཾ，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：班) comes a lotus, and from A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) comes a moon mandala, from which come two precious vases from Bhrum Bhrum (藏文：བྷྲུཾ་བྷྲུཾ，梵文天城体：भ्रुं भ्रुं，梵文罗马拟音：bhrūṃ bhrūṃ，汉语字面意思：勃隆勃隆). Wide and vast, with bulging bellies, slender necks, drooping lips, bound with the movement of divine garments, adorned with wish-fulfilling trees, filled with water and all essences, in the center of the victorious vase, on the center of a variegated eight-petaled lotus, on top of a sun mandala, the essence of the four maras, such as afflictions, the yellow Brahma. From there, the fine woven family smoke mouths are overturned, with their faces facing upwards, and become seats. In the vase of all actions, there are lotus and sun seats. On top of the seat in the center of the victorious vase, from the essence of the thirty-two major marks, from that, the fully complete body is the essence of the wisdom of the Dharmadhatu. The Bhagavan Heruka Vajra, the color of the clouds at the end of time, both reside in the midst of the blazing fire of wisdom. The space of the Yum is not perceived, from there, from the Vajra path, it descends into the lotus of the Yum and becomes nine parts of Thigle. These become Gam (藏文：གཾ，梵文天城体：गं，梵文罗马拟音：gaṃ，汉语字面意思：冈), Tsam (藏文：ཙཾ，梵文天城体：चं，梵文罗马拟音：caṃ，汉语字面意思：仓), Vam (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺), Gham (藏文：གྷཾ，梵文天城体：घं，梵文罗马拟音：ghaṃ，汉语字面意思：康), Pam (藏文：པཾ，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：邦), Sham (藏文：ཤཾ，梵文天城体：शं，梵文罗马拟音：śaṃ，汉语字面意思：香), Lam (藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗), Dam (藏文：ཌཾ，梵文天城体：डं，梵文罗马拟音：ḍaṃ，汉语字面意思：当), Hum (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). These become nine, including the eight goddesses and the swirling nectar. The space of the Yum expands outwards from within, and they sit on their respective seats. In the east, Gauri, the black one, holds a curved knife in her right hand and a Rohit fish in her left hand. Visualize the eight goddesses, and so on. In the vase of all actions, the wrathful one, the swirling nectar, is green in color, with one face and two arms, holding a variegated Vajra in his right hand and a bell with that as the handle in his left hand. Adorned with all the garments and ornaments of a wrathful one, with ignorance in the eyes of all.
English
For the assembly of wrathful Vajra deities, Oṃ Vajrasamājaḥ. Then, invite and seat them. Inviting the initiation deities, making offerings and prayers, and performing initiations are done according to the Torma ritual of the Sādhana. For the eight great body Vajra deities and others, offer to Vairocana. For the eight directional guardians, offer to Akṣobhya, and so on, up to the entrustment of activities, also according to the Torma ritual of Abhisamaya. The subsequent ritual is: cleansing and purification. At the beginning of each, add Oṃ Bhagavān, etc., along with the four waters, twenty offerings, and grand musical instruments. At the end of Hūṃ Aṃ Gaṃ Caṃ, etc., Oṃ Āḥ Hūṃ. To the mouths of the nine Heruka deities, offer the supreme offerings. White goat, etc., and "You are the Yoginī," etc., should be done. Below, the praises arising from inner and outer joy should also be done, and these should be understood in this way. Then, recite the hundred-syllable mantra of Heruka three times. At the end of "not attained" and so on, Oṃ Vajra Udhiṣṭha. All the maṇḍala deities, with the supports and supported, from now until the wisdom deities are invited, remain in the sky in front, and grant me and all sentient beings all the supreme and common siddhis. Again, do the praises arising from inner and outer joy, and pray to the Bhagavān to grant me and all sentient beings all the supreme and common siddhis without exception. For those with supports, join the palms and pray, "May all the Buddhas and Bodhisattvas abiding in the ten directions consider me." Until all sentient beings, equal to the extent of space, are placed in the state of non-abiding nirvāṇa, may the victorious ones not pass into nirvāṇa, but remain steadfastly. In particular, for these supports of body images, etc., up to Oṃ Supratiṣṭha Vajra Ye Svāhā, recite. If there is no support of a body image, then it is not necessary. Then, for those without supports, at the end of "Oṃ, you sentient beings," etc., Oṃ Āḥ Hūṃ Vajra Muḥ: The wisdom deities depart, and the samaya deities dissolve into oneself, inseparable. Jaḥ Hūṃ Baṃ Hoḥ: Visualize the deluded Vajra mother, etc., in the eyes, and gather the inferior offerings. Then, the fourth, the preparation of the disciple: this can be done at this time or before the subsequent ritual. Among the fourteen meanings, the first is the action of the body: the disciples should bathe well.
Chinese
于是，手捧鲜花，依次排列于座位上。第二，生起坚定的涅槃之想：欲求诸【】之成就，当入于此坛城。若欲求福德，则异于此，彼等寻求来世。具大信心者，缘于来世，智者当入坛城，不求此之果。若求此果，则来世不得成就。若缘于来世，则不费力气而此果成就。如是说。第三，内灌顶：观想上师为吉祥黑汝迦父母，从心间的吽（藏文：ཧཱུྃ，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，照射到弟子们的身上，净化一切罪障，身体转变为光的自性，进入上师的口中，从明妃的莲花中降下，化为一面二臂的黑汝迦，右手持金刚杵，左手持颅碗，腋下夹着卡杖嘎。上师心间的种子字的光芒迎请所有如来，进入口中，化为光融入心中，从金刚道降至明妃的莲花，融入弟子们。念诵吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，从明妃的左髋部放出，安坐于座垫上。第四，祈请特殊的意义：献曼扎，合掌，以无我母拥抱颈项，大乐您是我的导师，上师您请垂听。为了开示大菩提之理，我寻求大怙主，请赐予我彼誓言，也请赐予我菩提心，请赐予我佛法僧三宝，请怙主引领我进入大解脱之殊胜城。如是重复三遍。第五，生起对密咒的欢喜：儿子，你乃大乘之器，你是大法器，此密咒行持之仪轨，将如实为你开示。所有已逝的圆满正觉，以及所有未来之圆满正觉，和现在出现的圆满正觉，所有为了利益众生而安住者，通晓彼等一切密咒之，此殊胜仪轨，勇士于菩提树下
English
Then, holding flowers in their hands, they are arranged in order on the seats. Second, generating a firm thought of Nirvana: Whoever seeks the accomplishment of [ ], should enter this mandala. If one desires merit, it is different from this; those others seek the next world. Those with great faith, focusing on the next world, the wise should enter the mandala, not seeking the fruit of this. If one seeks this fruit, then the next world will not be achieved. If one focuses on the next world, then this fruit will be achieved without effort. Thus it is said. Third, the inner empowerment: Visualize the master as the glorious Hevajra in union, from the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) syllable in his heart, rays of light emanate, striking the bodies of the disciples, purifying all sins and obscurations, the body transforms into the nature of light, enters the mouth of the master, descends from the lotus of the consort, transforming into Heruka with one face and two arms, the right hand holding a vajra, the left hand holding a skull cup, with a khatvanga in the armpit. The light from the seed syllable in the master's heart invites all the Tathagatas, enters the mouth, transforms into light and dissolves into the heart, descends from the vajra path to the lotus of the consort, dissolving into the disciples. Reciting the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), it emanates from the left hip of the consort, and sits on the cushion. Fourth, requesting the special meaning: Offering a mandala, folding the palms, with the mother of selflessness embracing the neck, great bliss, you are my teacher, master, please listen. In order to reveal the principle of great Bodhi, I seek the great protector, please grant me that vow, also please grant me Bodhicitta, please grant me the Three Jewels of Buddha, Dharma, and Sangha, please lead me, protector, into the supreme city of great liberation. Thus repeat three times. Fifth, generating joy in mantra: Son, you are a vessel of the Great Vehicle, you are a vessel of great Dharma, this ritual of mantra practice, will be truly revealed to you. All the perfect Buddhas who have passed away, and all the perfect Buddhas who have not yet come, and the perfect Buddhas who appear now, all those who abide for the benefit of beings, knowing all the mantras of those, this excellent ritual, the hero under the Bodhi tree
Chinese
也。（完）所有智者无名证，无上密咒瑜伽行，释迦狮子救护者，大力魔众之军队，力大之辈亦被彼摧，顺应世间逝去后，法轮转后入涅槃，因此为得一切智，汝子当行此妙慧。如是说。第六，于常忏前行之发心者：于三宝处我皈依，所有罪业皆忏悔，于众生善作随喜，佛陀菩提心念持。于佛法及僧伽胜众，直至菩提我皈依，为利自他速圆成，菩提之心我生起。生起殊胜菩提心已，一切有情我作客，修持胜妙菩提行，为利有情愿成佛。如是念诵三遍。第七，守护之行为：上师之根本咒念诵三遍，于弟子之头顶、喉间、心间等处，念诵“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：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）”，并作点触。观想头顶为嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和轮，化现身金刚；喉间为阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）和莲花，化现语金刚；心间为吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和金刚，化现意金刚。之后，又从下往上触碰，念诵“吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）”。同样，又从上往下触碰，念诵“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：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）”。迎请无量身语意金刚，融入三处，观想弟子之身语意三门转为三金刚。第八，供养：以“嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） 班扎 布贝 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：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）”等咒语，于头顶献花，于前方献香，于眼前献灯，于心间献涂香，于口献食物。第九，丢弃牙木：念诵“嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） 哲瓦 班扎 桑巴达尼 梭哈”，献牙木。观想此牙木为珍宝、黄金或白银所制，并从其顶端开始咀嚼，如同名医施用催吐药一般，将所有罪障全部排出。念诵“丢弃于坛城中央”。念诵“嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） 班扎 哈萨哈”。对此，上师将授记成就。第十，系守护绳：将红色绳索给弟