English
Pa. The Mother Vajra Nairatmya, her body blue in color, holding a curved knife and a skull cup. Thus it is said. On the left are the four preliminary practices, and the hand holds the vajra fist at the waist. Visualize your own right eye transforming from the letter "ma" into the sun, and the left eye transforming from the letter "ṭa" into the moon. The pupil of the eye transforms from the letter "hūṃ" into the wrathful deity's vajra blazing with fire. Starting from the east gate, look clockwise towards the west gate, and then from the west gate, look counterclockwise towards the east gate. For each direction of the gate, say "hiḥ hiḥ." Then, wipe the lines of the gates with fragrant water, and recite: "In order to enter the gate of liberation, may all sins and obscurations be cleared away." Thus it is said. Then, the Vajra Master, starting from the powerful one, circumambulates clockwise, using the vajra fist to draw black, green, red, yellow, and white colors sequentially from the inside to the outer edge. Recite: "This is the pure realm of Dharma, it liberates the realms of sentient beings. O Vajra Great King, draw the equal mandala." Oṃ vajra citta samaya mati krama hūṃ. Praise with outer and inner offerings. Separate with a ting bowl and other instruments, and place the vajra on top. Protect with the raksha mantra. To fill the peg holes, fill them sequentially with green, red, white, yellow, and blue, and recite the heart mantra. Then, the disciples should draw. When drawing the symbols, each person recites their own mantra, and when drawing the walls, recite the root mantra. When connecting the walls of the powerful one, play music. Once the entire mandala is drawn, the Vajra Master holds the victory banner vase and the vajra in his hands, rings the bell with his left hand, and the offering attendant holds the activity vase. The Vajra Master first holds incense and recites the hundred-syllable mantra, circumambulating the mandala three times. During this time, the dharma friends play great music. Then, the Vajra Master holds the victory banner vase in front of each deity, such as the main deity, and recites the heart mantra for the main deity and each deity's own mantra three times for the others. Finally, recite: "I beseech you to bestow the supreme empowerment upon myself and all sentient beings." Thus it is said, making a gesture of offering the vase to the deity, and then placing it on one's own head.
Chinese
舍。然后将剩余的彩粉如前一样进行内外供养。以五种方式赞颂，念诵“班匝木(བཛྲ་མུཿ，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，金刚木)”。解开金刚收摄手印。观想智慧尊融入誓言尊的心间。第六，修持和供养坛城：从前行朵玛开始，直到自生圆满，如迎请本尊一样。在临近收摄时，融入光明。再次，观想自己为胜乐金刚，刹那间成就具有护轮和坟场的宫殿。说此为特点。然后，清扫所绘的坛城。从空性中，从“班(པཾ་)”字生出莲花，从“让(རཾ་)”字生出日轮，其上从“吽(ཧཱུཾ་)”字生出各种金刚。如是生起共同的护轮。将幡幢、好彩绘、烟云等倾倒，使其面朝上的座垫，如迎请本尊时一样。然后，观想自己所修的守护轮和迎请的守护轮无二无别。观想自己所修的八大尸林和迎请的八大尸林无二无别。观想自己所修的具有座垫的宫殿和迎请的具有座垫的宫殿无二无别。在自坛城的中央，观想主尊为父母双运，母亲的虚空不可见，等等，如修法中所说。由于降临于母亲的莲花上，明点分为两部分。一部分变成金刚地基、围墙、网、帐篷、华盖，在其中，智慧之火燃烧的守护轮中。从“埃(ཨེ་)”字生出三尖法生处。其上从“仲(བྷྲུཾ་)”字生出黄色十辐轮，以“仲(བྷྲུཾ་)”字为标志。这些融为一体，从各种珍宝所成的宫殿，直到具有座垫。如是念诵。一部分变成九部分，安住于各自的座垫上：中央的明点是薄伽梵胜乐金刚，直到安住在燃烧的火焰之中。如是等等。东方的明点是黑高里，右手持弯刀等等。南方的明点是卓里……西方的明点是贝达里……北方的明点是格斯玛里……东北方的明点是布嘎西……
English
Then, offer the remaining colored powders, as before, both internally and externally. Praise with the five aspects, reciting "Vajra Muh (བཛྲ་མུཿ，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，Diamond Muh)." Release the vajra-gathering mudra. Visualize the wisdom being merging into the heart of the samaya being. Sixth, practice and offer the mandala: starting from the preliminary torma, until the completion of self-generation, like inviting the deity. Near the time of dissolution, enter into clear light. Again, visualize yourself as Hevajra, instantly accomplishing the palace with its protective wheel and charnel grounds. This is said to be the distinction. Then, cleanse the drawn mandala. From emptiness, from the syllable "Pam (པཾ་)" arises a lotus, and from the syllable "Ram (རཾ་)" arises a sun disc, upon which from the syllable "Hum (ཧཱུཾ་)" arises various vajras. Thus, generate the common protective wheel. Overturn the banners, good paintings, smoke, etc., so that they face upwards as seats, as in the case of inviting the deity, including the palace and seat. Then, visualize that the protective wheel I have meditated upon and the protective wheel of the front generation are non-dual. Visualize that the eight charnel grounds I have meditated upon and the eight charnel grounds of the front generation are non-dual. Visualize that the palace with its seat that I have meditated upon and the palace with its seat of the front generation are non-dual. In the center of one's own mandala, visualize the main deity as the union of father and mother, the mother's space being invisible, etc., as in the sadhana. Because of descending upon the mother's lotus, the bindu is divided into two parts. One part becomes the vajra ground, fence, net, tent, and canopy, within which is the protective wheel blazing with the fire of wisdom. From the syllable "E (ཨེ་)" arises the three-cornered source of dharma. Upon it, from the syllable "Bhrum (བྷྲུཾ་)" arises a yellow ten-spoked wheel, marked with the syllable "Bhrum (བྷྲུཾ་)." These merge into one taste, from the palace made of various jewels, up to including the seat. Thus, recite. One part becomes nine parts, abiding upon their respective seats: the central bindu is the Bhagavan Hevajra, up to residing in the midst of blazing fire. Thus, and the eastern bindu is black Gauri, holding a curved knife in her right hand, etc. The southern bindu is Chauri... The western bindu is Vetali... The northern bindu is Ghasmari... The northeastern bindu is Pukkasi...
Chinese
东南方的明点夏瓦热……西南方的明点旃陀利……西北方的明点雍姆，颜色各异等等。直至：安住于智慧之火燃烧的中央。以此来阐明。虚空中的主尊父母，变幻出无数。净化一切有情众生的识蕴，安置于法界智中。收摄回来，中央的标志与味道融为一体，于四魔之上，薄伽梵嘿汝嘎金刚身色，直至：二者皆安住于智慧之火燃烧的中央。如是宣说。虚空中的高丽，变幻出无数。净化一切有情众生的色蕴，安置于如镜智中。收摄回来，东方的标志与味道融为一体，于梵天之座上。高丽黑女，右手持弯刀，左手持赤色之鱼。虚空中的卓丽，变幻出无数。净化一切有情众生的受蕴，安置于平等性智中。收摄回来，南方的标志与味道融为一体，于自在天之座上。卓丽红女，等等，于一切面容手足皆作阐明。虚空中的贝塔丽，变幻出无数。净化一切有情众生的想蕴，安置于妙观察智中。收摄回来，西方的标志与味道融为一体，于近自在之座上，贝塔丽黄女等等。虚空中的格萨玛热，变幻出无数。净化一切有情众生的行蕴，安置于成所作智中。收摄回来，北方的标志与味道融为一体，于忿怒明王之座上，格萨玛热绿女等等。虚空中的布嘎西，变幻出无数。净化一切有情众生的地界，安置于慈无量中。收摄回来，东北方的标志与味道融为一体，于阎魔之座上，布嘎西蓝女等等。虚空中的夏瓦热，变幻出无数。净化一切有情众生的水界，安置于悲无量中。收摄回来，东南方的标志与味道融为一体，于财神之座上。夏瓦热白女等等。虚空中的旃陀利母，变幻出无数。净化一切有情众生的火界，安置于喜
English
The bindu of the southeast, Shavari... The bindu of the southwest, Chandali... The bindu of the northwest, Yungmo, with various colors, and so on. Up to: Abiding in the center of the burning fire of wisdom. This is to clarify. The principal father and mother in the sky, emanate immeasurably. Purify the aggregate of consciousness of all sentient beings, and place it in the wisdom of the Dharmadhatu. Gathered back, the sign and taste of the center merge into one, on top of the four maras, the Bhagavan Heruka Vajra body color, up to: Both abide in the center of the burning fire of wisdom. Thus it is said. The Gauri in the sky, emanate immeasurably. Purify the aggregate of form of all sentient beings, and place it in the mirror-like wisdom. Gathered back, the sign and taste of the east merge into one, on the seat of Brahma. Gauri, the black woman, holds a curved knife in her right hand, and a red fish in her left. The Chauri in the sky, emanate immeasurably. Purify the aggregate of feeling of all sentient beings, and place it in the wisdom of equality. Gathered back, the sign and taste of the south merge into one, on the seat of Indra. Chauri, the red woman, etc., clarify all faces and limbs. The Vetali in the sky, emanate immeasurably. Purify the aggregate of perception of all sentient beings, and place it in the wisdom of discriminating awareness. Gathered back, the sign and taste of the west merge into one, on the seat of near-sovereignty, Vetali, the yellow woman, etc. The Ghasmari in the sky, emanate immeasurably. Purify the aggregate of formation of all sentient beings, and place it in the wisdom of accomplishing activities. Gathered back, the sign and taste of the north merge into one, on the seat of the wrathful one, Ghasmari, the green woman, etc. The Pukkasi in the sky, emanate immeasurably. Purify the earth element of all sentient beings, and place it in immeasurable love. Gathered back, the sign and taste of the northeast merge into one, on the seat of Yama, Pukkasi, the blue woman, etc. The Shavari in the sky, emanate immeasurably. Purify the water element of all sentient beings, and place it in immeasurable compassion. Gathered back, the sign and taste of the southeast merge into one, on the seat of the wealth-owner. Shavari, the white woman, etc. The Chandali mother in the sky, emanate immeasurably. Purify the fire element of all sentient beings, and place it in joy.
English
Placed in the absence of existence. The signs and tastes of the southwest, gathered and mingled as one, such as: on the seat of the Rakshasa, the black Chandala woman, and so on. In the sky, emanate countless consorts. Purify the wind element of all sentient beings. Placed in immeasurable equanimity. The signs and tastes of the northwest, gathered and mingled as one, such as: on the seat of fine weaving, consorts of various colors, and so on, until residing in the center of the blazing fire of wisdom. In between, and so on. In the sky, emanate countless palaces. Purify the defilements of the container world. Placed in the realm of the pure world. Gather and dissolve into the palace. In the sky, emanate countless eight great charnel grounds. Purify the bodies and eight consciousness aggregates of all sentient beings. Placed in the wisdom of the same taste of samsara and nirvana. Gather and dissolve into the eight great charnel grounds. In the sky, emanate countless protective wheels. Purify all obstacles, wrong views, and unfavorable aspects. Placed in the state of the three vajras of body, speech, and mind. Gather and dissolve into the protective wheel. From the ignorance vajra mother in the eyes of all, to the mind vajra mother in the heart, recite. During the first session of the main practice, shake the vajra in hand and recite aṣṭa (藏文, Devanagari, aṣṭa, eight) in the mouth. When inviting the deity of the preparation stage to reside in the sky, recite oṃ bhagavan (藏文, Devanagari, bhagavan, Blessed One) once. Recite oṃ niri (藏文, Devanagari, niri, stainless) and offer the four waters. oṃ bhagavan (藏文, Devanagari, bhagavan, Blessed One), and so on. Invite and dismiss deities such as Gauri with elaborate mantras. Then, from the hūṃ syllable in one's heart, rays of light emanate, and visualize inviting wisdom, bestowing empowerment, and sealing, as in the preliminary practice. Then recite hūṃ śrī hevajra oṃ śrī vajra heruka (藏文, Devanagari, hūṃ śrī hevajra oṃ śrī vajra heruka, Hum, glorious Hevajra, Om, glorious Vajra Heruka) and so on, the hundred-syllable mantra, as much as possible. Similarly, recite naṃ nairātma oṃ śrī (藏文, Devanagari, naṃ nairātma oṃ śrī, Nam, Nairatma, Om, glorious), and so on. And recite gaṃ gaurī oṃ śrī vajra (藏文, Devanagari, gaṃ gaurī oṃ śrī vajra, Gam, Gauri, Om, glorious Vajra), and so on, until reciting ḍaṃ ḍombhinī oṃ śī vajra heruka (藏文, Devanagari, ḍaṃ ḍombhinī oṃ śī vajra heruka, Dam, Dombhini, Om, Shi Vajra Heruka), and so on. Request all the deities and retinues of the mandala to remain steadfastly. Having remained steadfastly, grant me and all sentient beings all the supreme and common attainments. At the end, recite: From the heart of the main deity of the mandala, one's own self transforms into the form of Heruka with one face and two arms, and abides in the eastern gate chamber. Say this. Then, starting from the blessing of the offerings.