English
Here, the quintessential instructions of the single tantra should be clearly written according to the tradition. It is transmitted from the glorious Shiwawa Subpa and Lha Jung Lama Chok. There are twenty-two points to it: the heart essence Hevajra sadhana, the torma offering consort sadhana, the condensed three Herukas' sadhana, each with extensive, intermediate, and concise versions, as well as the completion stage sadhana, the ground ritual, preparation, mandala placement, sadhana offering, self-entry, empowerment, retraction, consecration, fire offering, tsokhor, mandala offering, subtle activity sequence, and the yoga path sequence. Having understood this practical sequence, consult the king of tantras, the supreme lama. Then, if you practice with single-pointedness, the accomplishment of siddhis is without doubt. This is the summary of the concise teaching. Furthermore, refuge, bodhicitta, Vajrasattva meditation and recitation should precede. Instantly visualize yourself as Hevajra, with a Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) on a sun disc at your heart. Its light invites the lama and the mandala wheel to the front. Starting from the white deer, embracing the body. I take refuge in the Three Jewels. Recite three times. May all sentient beings have happiness, etc. The four immeasurables are similar to the common practice. Oṃ śūnyatā, etc. From emptiness, Raṃ (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Chinese literal meaning: Raṃ) transforms into a sun disc, in the center of the sun disc, Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) transforms into a twelve-spoked multicolored vajra, marked with Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), emitting light. It transforms into a protective circle with a vajra ground, fence, net, tent, canopy, and blazing fire. Oṃ rakṣa rakṣa hūṃ hūṃ hūṃ phaṭ svāhā. Within it, E (Tibetan: ཨེ, Sanskrit Devanagari: ए, Sanskrit Romanization: e, Chinese literal meaning: E) transforms into a white dharma origin. In its center, Laṃ (Tibetan: ལཾ, Sanskrit Devanagari: लं, Sanskrit Romanization: laṃ, Chinese literal meaning: Laṃ) transforms into an earth mandala, Vaṃ (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: Vaṃ) transforms into a water mandala, Raṃ (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Chinese literal meaning: Raṃ) transforms into a fire mandala, Yaṃ (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Chinese literal meaning: Yaṃ) transforms into a wind mandala, stacked upon each other. In its center, one's own consciousness abides. From the complete transformation of the four elements, the palace resides on the center of the lotus, sun, and multicolored vajra. The outside is completely surrounded by eight charnel grounds. Inside, with all characteristics fully complete, the deity banners are white in the east, yellow in the south, red in the west, green in the north, and blue in the center, on top of a multicolored eight-petaled lotus. In the center is a sun disc, upon which is a seat of four fallen maras. On the eight petals,
Chinese
垫子之上，东方为黄色梵天，南方为黄色帝释天，西方为黑色近主，北方为白色大力，东北方为青色阎魔，东南方为黄色财主，西南方为黑色罗刹，西北方为善织花纹烟色者皆仰卧。中央的垫子上，从左旋的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）开始，到平等性智为止。二者之间，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生出颅器，从昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）字生出弯刀，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）字标记者，各自是分别的智慧。从此，坛城之诸神连同光芒，发出不可估量之多。所有情器世间皆化为坛城之轮。复又聚集而融入，是为成所作智。由此，身完全圆满，是法界体性智。自身观为因位金刚持，即吉祥金刚萨埵，身色蓝黑色，八面十六臂四足。根本之面为黑色，右面白，左面红，其余后面四面为黑色，上面之面为烟色且极忿怒。头顶以各种金刚杵为庄严，每一面皆具三只红色眼睛，以五五干颅为头饰，露出四四獠牙，黄色头发向上竖立，发出吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音，令怖畏者亦生怖畏。十六只手持十六颅器，其中右边第一只手持大象，左边第一只手持带土地女神，拥抱明妃。右边第二只手持马，第三只手持驴，第四只手持牛，第五只手持骆驼，第六只手持人，第七只手持夏拉巴，第八只手持猫。左边第二只手持水神，第三只手持风神，第四只手持火神，第五只手持月神，第六只手持日神，第七只手持阎魔，第八只手持财神。四足之前面两足左屈右伸，踩着梵天和大力，后面两足以舞姿踩着帝释天和近主。身体涂满大灰，佩戴五种骨饰和人头项链，以妩媚和勇猛等姿态，安住于智慧之火焰中。明妃金刚无我母，身色蓝色，一面二臂三眼，手持弯刀和颅器，以左伸之姿拥抱本尊。
English
Upon the mat, Brahma in yellow in the east, Indra in yellowish-red in the south, Yama in black in the west, Mighty One in white in the north, Yama in blue in the northeast, Wealth Owner in yellow in the southeast, Rakshasa in black in the southwest, and Weaver Good Pattern in smoky color in the northwest, all lying supine. On the central mat, from the left-turning A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) A (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：A) to the wisdom of equality. Between the two, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) arises a skull cup, and from Aṃ (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：Aṃ) arises a hooked knife, marked by Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) and Aṃ (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：Aṃ) respectively, each being a discriminating wisdom. From this, the deities of the mandala, along with rays of light, emanate immeasurably. All containers and contents are transformed into the wheel of the mandala. Again, gathering and dissolving, this is the wisdom of accomplishing activities. From this, the fully complete body is the wisdom of the Dharmadhatu. Oneself is visualized as the cause Vajradhara, the glorious Vajrasattva, with a body of dark blue-black color, eight faces, sixteen arms, and four legs. The root face is black, the right face is white, the left face is red, and the remaining four faces behind are black. The upper face is smoky and extremely wrathful. The crown is adorned with various vajras. Each face has three red eyes, adorned with five dry skulls each. Four fangs protrude, and the yellow hair stands upright. Proclaiming the sound of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), making even the terrifying terrified. The sixteen hands hold sixteen skull cups, the first right hand holding an elephant, the first left hand holding the earth goddess, embracing the consort. The second right hand holds a horse, the third a donkey, the fourth an ox, the fifth a camel, the sixth a human, the seventh a Sharabha, and the eighth a cat. The second left hand holds a water deity, the third a wind deity, the fourth a fire deity, the fifth a moon deity, the sixth a sun deity, the seventh Yama, and the eighth the Wealth Owner. The two front legs are bent to the left and stretched to the right, pressing down Brahma and the Mighty One. The two rear legs, in a dancing posture, press down Indra and Yama's attendant. The body is smeared with great ashes, adorned with five bone ornaments and a garland of human heads, with graceful and heroic postures, residing in the midst of blazing flames of wisdom. The consort, Vajrayogini, is blue in color, with one face, two arms, and three eyes, holding a hooked knife and a skull cup, embracing the father with a left-stretched posture.
English
Adorned with a garland of fifty dry skulls. Abandoning dust. Otherwise, the same as the Bhagavan. From the father's secret place, from Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises a blue vajra, marked in the center with Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From the mother's space, 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) arises a red lotus, marked with A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿). Oṃ Vajra Mahādveṣa, etc. Oṃ Padma Sukha, etc. From the union of the father and mother, the mind of enlightenment transforms into eight goddesses. Emanating outwards from within space. Seated upon seats such as the senses on top of eight petals are: In the east, the black Gaurī, holding a curved knife in her right hand and a rohita fish in her left. In the south, the red Caurī, holding a ḍamaru in her right hand and a pig in her left. In the west, the yellow Vettālī, holding a turtle in her right hand and a skull cup filled with nectar in her left. In the north, the green Ghasmārī, holding a snake in her right hand and a skull cup filled with nectar in her left. In the northeast, the bluish-black Pukkasī, holding a lion in her right hand and an enemy-staff in her left. In the southeast, the white Śavārī, holding a monk in her right hand and a staff in her left. In the southwest, the turquoise Caṇḍālī, holding a wheel in her right hand and a plow in her left. In the northwest, the variegated Ḍombinī, holding a vajra in her right hand and a threatening gesture in her left. All of them are in a dancing posture with the left leg extended, adorned with a garland of wet heads. The remainder is the same as the Bhagavatī. Again, through the equal union of the father and mother, the subsequent attachment dissolves into the mind of enlightenment, and the father and mother become a mass of light. Urged by the four goddesses of the intermediate directions: Noble Compassionate One, do not! The eight goddesses also dissolve into bindus. The bindus themselves transform into Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿). From that, the fruit is Vajradhara, the glorious Heruka, Hevajra, with a dark blue-black body, up to being the same as the Bhagavan, as described above. Again, as before, bless the secret place of space. Through the sound of joy from the equal union of the father and mother, all the Buddhas and Bodhisattvas are invited. Entering the mouth, they completely dissolve into the mind of enlightenment, descending from the vajra path into the mother's space, transforming into Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), Gaṃ (藏文：གཾ，梵文天城体：गं，梵文罗马拟音：gaṃ，汉语字面意思：冈), Caṃ (藏文：ཙཾ，梵文天城体：चं，梵文罗马拟音：caṃ，汉语字面意思：仓), Vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦), Ghaṃ (藏文：གྷཾ，梵文天城体：घं，梵文罗马拟音：ghaṃ，汉语字面意思：嘎), Paṃ (藏文：པཾ，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：邦), Śāṃ (藏文：ཤཱཾ，梵文天城体：शां，梵文罗马拟音：śāṃ，汉语字面意思：香), Laṃ (藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗), Ḍaṃ (藏文：ཌཾ，梵文天城体：डं，梵文罗马拟音：ḍaṃ，汉语字面意思：当), etc. From that, the main father and mother, together with the eight goddesses, arise. They emanate outwards from within space. Completely filling the entire expanse of the sky. Purifying the five aggregates, the five poisons, and the four elements within the four realms of all sentient beings. Establishing them in the five wisdoms and the four immeasurables. Gathering back into the mandala of the nine deities.