English
All Buddhas and Bodhisattvas rejoice, the mandala image of the nine Heruka Vajras with the main deity and retinue, and all sentient beings of the three realms, the ten guardians residing on the charnel ground, and the assembly of gods and nagas. Om Vajrasamaja (Tibetan, Sanskrit Devanagari: वज्रसमाज, Sanskrit Romanization: vajrasamāja, Chinese literal meaning: Diamond Assembly). Light radiates from one's heart, touching the ten directional guardians and nagas, instantly dissolving into light, manifesting as the two-armed Heruka Vajra with the Wisdom Mother. Om Jah Hum Bam Hoh Kham Ram. Om Niri Ti Hum Kham, recite the water offering twice. Om Deva Pitsu Vajra Imam Baling Grihna Grihna Mama Shintam Raksha Cha Kuru Hum Hum Hum Phat Svaha. Recite seven times, offering to the Bhagavan. Similarly, add: Om Anai Ratma Am Imam, etc. Gauri Gam, Chauri Cham, Vaitāli Bam, Ghasmari Gham, Pukkasi Sam, Shabari Sham, Chandali Lam, Dombini Dam. To these, add Om Ah at the beginning and Imam, etc. at the end, reciting three times or once each. Focusing on the assembly of external spirits, recite Om Indrajama, etc. three times. For all in common, the two water offerings as before, and Om Vajrapushpe Ah Hum Svaha. Similarly, up to Naivedya, and offer the fragrance as well. At the end of the heart mantra, make the inner offering with three syllables. Gritting the teeth, being very terrifying, etc., and the eight Vajrayoginis, and the assembly of world protectors, and all the assemblies of gods, and all the assemblies of nagas, and all the assemblies of yakshas, until all accomplishments, request for activities to be bestowed. Sing the Vajra song such as Kolla Iri Thi, etc. Recite auspicious verses such as Om possessing perfect abundance, etc. Recite aspiration prayers such as those born into noble families and those with vows, etc. In the Vajrasattva Hundred Syllable Mantra, Suposhyo Me Bhava, Sha Svatome Bhava, Hridayame, Adhitishta Sarva Siddhi Me, etc., and finally adding Mu, the one hundred and fifteen syllables, request for forgiveness and dismissal, or if one prefers a slightly more elaborate version, request forgiveness with the Hundred Syllable Mantra, and perform the dismissal in a common manner. This is the second part of the Torma Ritual. If one wishes to meditate on the fifteen selflessness goddesses in this way, one instantly becomes the selflessness mother.
English
In the clear heart, there is Aṃ on the moon. From its rays, all characteristics are perfectly complete. From the white silk of the inner and outer, two-layered lotus. Various lotuses, eight petals in two layers. The center and petals of the lotus, and inside the eaves above and inside the foundation below, each has a moon seat. On the four inner petals at the corners, each has a vase filled with nectar. On top of the others, each has a corpse seat. On the central seat, in the middle, from Aṃ arises a curved knife marked with Aṃ, each visualized separately. Oneself is Vajra Nairatmya, body color dark blue-black, great wrathful mother, one face, two hands, three red eyes. Yellow hair stands upright. The right hand raises a curved knife marked with a vajra, and the left hand holds a skull cup at the heart. A white khaṭvāṅga is erected in the armpit. Charming and youthful. Wearing a tiger skin loincloth. The left leg is extended, residing in a half-lotus dancing posture on a corpse seat. Adorned with a crown of five dry skulls, five bone ornaments, and a necklace of human heads. Residing in the midst of blazing flames. Radiating moonlight and having a moon backdrop. From the heart, radiate fourteen vowels, seated on fourteen corpse seats, transforming into the moon mandala. Radiate fourteen consonants, seated on them, transforming into the sun mandala. Ā I, Ī U, Ū Ṛ, Ṝ Ḷ, Ḹ E, AI O, AU Aṃ radiate and reside between the sun and moon, transforming into fourteen curved knives. From those, rays of light radiate, then gather and dissolve. In their respective places, those merge into one and completely transform. In the east of the inner circle is Vajra Mother, in the south is Secret White Mother, in the west is Water Yogini, in the north is Dakini. On the outer petals, in the position of power is Pukkasī, in the fire position is Cemetery Mother, in the position of truthlessness is Caṇḍāla Mother, in the wind position is Old Mother. In the east is Gaurī, in the south is Caurī, in the west is Veśtālī, in the north is Ghasmarī, above is Sky-going Mother, below is Earth-going Mother. All of these have bodies similar to the Mistress of the Wheel. From one's own heart, holding the mind hero, Aṃ residing on the moon. In the eyes of all, the four vajras are completely purified. The main goddess and Gaurī and Pukkasī.
Chinese
安放坐垫也可以，对于胜乐金刚，可以将郭里等安放在门槛上，对于无我母，可以安放单层莲花瓣，也可以将郭里等安放在法衣上。这是关于三种胜乐金刚修法汇集的第八品。 现在宣说圆满次第的修法，如“呼出即是堕罪”等所说，呼出气时要带有汗味，向内束缚充满，处于交合状态时要像瓶气，以及消除男女性别的结合。这些都要连同观看方式一起好好学习，这是微细的结合。明点的瑜伽就是拙火，按照诀窍来清晰地观想三脉四轮。也就是脐轮是白色的，心轮是黑色的，喉轮是红色的，顶轮是绿色的，或者颜色是多种多样的，或者白色、红色、黑色三种混合。在中央依次观想（藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：啊姆），（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽），（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭），它们分别具有红色偏黄、蓝色偏青、红色和白色偏红的光泽。用下泄之气来激发乐触，依靠瓶气和中性的气脉结合，每个小时将心专注于其他三个轮脉上，九个小时专注于脐轮的（藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：啊姆）字上，或者如果不能保持那么久，就按照时间的长短来结合观修。在此基础上，学习中脉内的燃烧和滴落，这与共同的修法相似。如果想要修持简略的拙火，那么在脐轮中央的白色法生宫内，专注于红色的短（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），这是一个特别之处。这些是誓言印。在座间休息时，将一切显现都观想为如幻的本尊身，并通过修持誓言印的体验来反复增进，当一切显现都成为乐、明、空任何一种的助伴时，就应当修持那样的体验，这是法印。依靠以意念观修的明妃，或者依靠莲花女等真实的明妃，并且依靠所依的加持力，也能从方便中产生，认识到俱生智，并将由此产生的乐空体验置于平等之中，这是事业印。当这些气和心融入中脉时，就称为大欲之智慧，完全地
English
It is also acceptable to use a cushion. For Hevajra, Gaurī, etc., can be placed on the threshold. For Nairātmyā, a single layer of lotus petals can be placed, and Gaurī, etc., can also be placed on the Dharma garment. This is the eighth chapter on the condensed methods of practice for the three Hevajras. Now, the practice of the Completion Stage will be explained. As it says, "Exhaling itself causes downfall," etc., exhaling the breath should be done with sweatiness, binding and filling inwards, remaining in union like a vase, and eliminating the union of male and female genders. These should be well-learned with the manner of looking. This is the subtle union. The yoga of bindu is the heat yoga (Tuṃmo). Based on the instructions, the three channels and four chakras should be clearly visualized. That is, the navel chakra is white, the heart chakra is black, the throat chakra is red, and the crown chakra is green, or of various colors, or a mixture of white, red, and black. In the center, in order, visualize （藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：啊姆）, （藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, （藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）, （藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）, which have colors of reddish-yellow, bluish-green, red, and white with a reddish tinge, respectively. Arouse bliss with the downward-clearing wind. Relying on the vase-like and neuter wind practices, focus the mind on the other three chakras for each hour. For nine hours, fixate on the syllable （藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：啊姆） at the navel chakra. If you cannot maintain that long, then meditate by combining it with the number of moments. Having become accustomed to that, learning the blazing and dripping within the central channel is similar to the general practice. If you wish to meditate on the condensed Tuṃmo, then in the center of the navel, within the white Dharma-arising palace, focus on the short red （藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）, which is a special feature. These are the Samaya Seals. During the breaks between sessions, regard all appearances as illusory deity forms and repeatedly expand the experience of meditating on the Samaya Seals. When all arising appearances become conducive to bliss, clarity, or emptiness, then cultivate that very experience, which is the Dharma Seal. Relying on the consort visualized in the mind or on an actual consort such as a lotus-bearing woman, and also through the power of the support, method arises. Recognize the co-emergent wisdom and place the bliss-emptiness experience arising from it in equanimity, which is the Karma Seal. When the winds and mind of these dissolve into the central channel, it is called the wisdom of great desire, completely
Chinese
不分别的，大乐的觉受，以及由此自生的坛城轮等一切所知事物的影像显现，即是实相大印。并且，使之相续生起的次第，以及前三个手印，一切行为和一切显现声响都以不分别所摄持，这是以因名立果，即是大手印。这也需要以瑜伽六支的定解来修习，这些诀窍要从上师处领悟，意义要从续部之王中了解。圆满次第的修法到此，第九。 现在以简略的方式讲述坛城的仪轨次第，即仪轨，准备，坛城日的仪轨，坛城修法，灌顶事业的行事，坛城收摄仪轨这六个方面。第一，广说则与通常相同，但因为喜欢简略，所以念诵嗡 印度等，施予一切有情之食子，并祈请说：无论何者在此居住的天神和龙族，夜叉罗刹或其他众生，此地我将兴建，为了坛城之事，请您赐予。也从土地女神处祈请，献上供品食子后，祈请安住于上方的虚空中。念诵阿弥利达（藏文：ཨ་མྲྀ་ཏ་，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露），用牛乳涂抹坛城之地，用香水洒之，念诵：嗡 部 康，成为虚空自性。吽 朗 吽。嗡 美地尼 班则热 巴哇 班则 班达 吽。成为金刚自性。嗡 哈纳 哈纳 班则 卓达 吽 啪特。这样说。之后在坛城的地基上自己安坐，从皈依发心开始到念诵之间进行。念诵嗡 班则 吾迪扎，将坛城的轮升到空中。稍作供养赞颂。自己从主尊的心间化现出双手持物黑汝嘎的形象。念诵吽，以傲慢之心破坏坛城的地基。如果想广修，则念诵嗡 嘎嘎等钉橛。最后观想以嗡 惹叉的咒语使地基远离障碍。地基仪轨次第到此，第十。 第二，准备工作。前行食子，供品加持
English
The non-conceptual, great bliss consciousness, and the appearance of the images of all knowable things, such as the mandala wheel that arises spontaneously from it, is the actual Mahamudra. Moreover, the order of generating its continuum, as well as the first three mudras, all actions, and all appearances and sounds are also taken by non-conceptualization. This is naming the result after the cause, which is the Great Seal. This also needs to be cultivated with the certainty of the six branches of yoga, and these instructions should be understood from the Guru's mouth, and the meaning should be known from the King of Tantras. The practice of the Completion Stage ends here, the ninth. Now, the order of the mandala rituals will be described in a concise manner, namely, the ritual, the preparation, the ritual of the mandala day, the mandala practice, the actions of the empowerment activity, and the ritual of the mandala collection, these six aspects. First, in detail it is the same as usual, but because one likes brevity, one recites Om Indra, etc., and offers the torma to all beings, and prays, saying: "Whatever gods and nagas reside here, Yakshas, Rakshasas, or other beings, I will build this place, for the sake of the mandala, please grant it to me." Also pray from the earth goddess, and after offering the offerings and tormas, pray to reside in the sky above. Recite Amrita (藏文：ཨ་མྲྀ་ཏ་，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：Nectar), smear the mandala ground with milk, sprinkle it with fragrant water, and recite: Om Bhu Kham, become the nature of space. Hum Lam Hum. Om Medini Vajri Bhava Vajra Bandha Hum. Become the nature of Vajra. Om Hana Hana Vajra Krodha Hum Phat. Say this. Then sit on the ground of the mandala and proceed from taking refuge and generating bodhicitta to recitation. Recite Om Vajra Utistha, raise the wheel of the mandala into the sky. Make a slight offering and praise. Transform yourself from the heart of the main deity into the form of Heruka holding two hands. Recite Hum, and destroy the foundation of the mandala with pride. If you want to practice extensively, recite Om Gaga, etc., and drive in the pegs. Finally, visualize that the ground is free from obstacles with the mantra of Om Raksha. The order of the ground ritual ends here, the tenth. Second, preparation work. Preliminary torma, offering blessing