English
From the seed syllable of earth, emanate offering goddesses. Argham, etc., as before. Twelfth is praise: Grinning with great terror, Adorned with a garland of mantra flowers, Greatly pleased with the feast of great meat, Hail to Heruka, I prostrate and praise. Thus praise. Thirteenth is tasting nectar: On the heads of the Buddhas and Dakinis is white Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), in the heart is blue Hum (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽), in the navel is yellow Svaha (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭哈), in the secret place is red Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿), on the two thighs is green Ha. From the empty nature of the secret space, Hum (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) becomes a vajra, Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) becomes a jewel, Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) becomes a lotus, and Bhrum (藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：种) becomes a lotus seed. When bliss arises in the wisdom mother through embraces and kisses, etc., the four goddesses urge with "Ema, noble friend," etc. Accompanied by the illusion of desire, entering into equality, from the sound of joy and the juncture of union comes the sound of the syllable Phat (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪), summoning all the Buddhas to enter the mouth of the father. From the Dhuti path, the bliss of bodhicitta falling into the lotus is drawn by the tongues of the deities through tubes of vajra light and tasted. Fourteenth is meditating on purity: The body color of unchanging dharmata is blue, with four faces from the four liberations, three eyes knowing the three times, hair standing on end from the blazing of aimless wisdom, the head adorned with five skulls of the five wisdoms, teeth bared to cut off afflictions, four hands of the four activities, six bone ornaments of the six perfections, a garland of human heads as a sign of great compassion, inseparable from the consort as inseparable from space and wisdom, the four retinues are the nature of the four elements, the four aggregates, and the four wisdoms, completely pure. Second, to reverse the attachment to speech, recitation: Om Ah Hrih Hum Hum (藏文：ཨོཾ་ཨཱཿཧྲཱིཿཧཱུཾ་ཧཱུཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). This is the heart essence of glorious Heruka. Om Buddha Dakini Ah Hrih Hum (藏文：ཨོཾ་བུདྡྷ་ཌཱ་ཀི་ནཱི་ཨཱཿཧྲཱིཿཧཱུཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Om Vajra Dakini Ah Hrih Hum (藏文：ཨོཾ་བཛྲ་ཌཱ་ཀི་ནཱི་ཨཱཿཧྲཱིཿཧཱུཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Om Ratna Dakini Ah Hrih Hum (藏文：ཨོཾ་རཏྣ་ཌཱ་ཀི་ནཱི་ཨཱཿཧྲཱིཿཧཱུཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Om Padma Dakini Ah Hrih Hum (藏文：ཨོཾ་པདྨ་ཌཱ་ཀི་ནཱི་ཨཱཿཧྲཱིཿཧཱུཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Om Vishva Dakini Ah Hrih Hum (藏文：ཨོཾ་བི་ཤྭ་ཌཱ་ཀི་ནཱི་ཨཱཿཧྲཱིཿཧཱུཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). These are the mantras of the retinue goddesses. It is also necessary to clarify the object of recitation, such as meditating on the mantra garland in the center of the union of the sun and moon in the heart. In some texts, the nature of the mantra is said to be the threefold repetition of the seed syllables, and the Indian Sanskrit version of Jowoje is also the same.
Chinese
嗡 惹那 达吉尼 札玛 巴林 舍 帕 嗡 贝玛 达吉尼 札玛 巴林 阿 帕 嗡 贝夏 达吉尼 札玛 巴林 吼 帕 嗡 萨瓦 达吉尼 札玛 巴林 哈哈吼 帕，如是念诵三遍供养。如上供养。不动金刚智慧大，金刚界乃虚空大，金刚三殊胜坛城三，金刚空行母我顶礼赞。 遍照如来清净大，金刚寂静欢喜大，自性光明最殊胜，佛陀空行母我顶礼赞。 宝生国王极甚深，金刚虚空无垢染，自性清净无染污，自性空行母我顶礼赞。 金刚无量大国王，无分别金刚虚空持，贪欲彼岸度已获，莲花空行母我顶礼赞。 不空成就圆满佛，一切所愿皆成就，实性清净性中生，种种空行母我顶礼赞。如是彼等五者赞颂。 法皆如影像，明净且清澈，无可执亦无可说，由因与业而生。 无自性亦无处，如是应知诸法，为利有情做无比，然生为救护之子。 如是说并思自性清净之义。此时，上师们有作讲法手印之习俗。 观想为供养地神及诸世间神祇食子。 嗡 阿 吽。 某某（藏语发音：切给莫）等之。 刹土护法（藏文：ཀྵེ་ཏྲ་པཱ་ལ་，梵文天城体：क्षेत्रपाल，梵文罗马拟音：kṣetrapāla，汉语字面意思：刹土的守护者）以此食子，领受领受，我及眷属众，以及一切有情之，一切罪障，灾难平息，增长财富，寿命，无病，安乐，守护守护，作作 梭哈。念诵三遍供养。 此时，于某某（藏语发音：切给莫）地方，地神、地基神、村神、久住之神等，一切刹土护法等，加入此等是习俗。 黑汝嘎与空行母众， 护方与尸林母众等， 享用此供施食子后， 护我等眷属一切之， 疾病魔障诸违缘与
English
OM RATNA ḌĀKINĪ PRATĪCCHE MAṂ BĀLIṂ HRĪḤ PHAṬ. OM PADMA ḌĀKINĪ PRATĪCCHE MAṂ BĀLIṂ ĀḤ PHAṬ. OM BIŚVA ḌĀKINĪ PRATĪCCHE MAṂ BĀLIṂ HO PHAṬ. OM SARBA ḌĀKINĪ PRATĪCCHE MAṂ BĀLIṂ HA HA HO PHAṬ. Offer this three times. Offer as before. Immovable Vajra, great wisdom, The Vajra realm is a great sky. The three supreme Vajras, the three mandalas, Vajra Dakinis, I prostrate and praise. Vairochana, the great purifier, Vajra, peaceful, great joy, By nature, the supreme clear light, Buddha Dakinis, I prostrate and praise. Ratnasambhava, the king, is extremely profound, Vajra sky, without stain, By nature pure, without defilement, Natural Dakinis, I prostrate and praise. Vajra Amitabha, the great king, Non-conceptual Vajra, holding the sky, Having attained the perfection of overcoming desire, Padma Dakinis, I prostrate and praise. Amoghasiddhi, the perfect Buddha, Accomplishing all wishes, Born from the purity of reality itself, Various Dakinis, I prostrate and praise. Thus, praise with these five. All dharmas are like reflections, Clear and pure, without turbidity, Unseizable and unspeakable, Arising from causes and actions. Without essence, without location, Thus, understand all dharmas, For the sake of sentient beings, act incomparably, Yet be born as a son of protectors. Saying this and contemplating the meaning of natural purity. At this time, it seems that the lamas have the custom of making the mudra of teaching the Dharma. Visualize offering the torma to the local deities and worldly beings. OṂ ĀḤ HŪṂ. To so-and-so (Tibetan pronunciation: Che ge mo), etc. Kṣetrapāla (藏文：ཀྵེ་ཏྲ་པཱ་ལ་，梵文天城体：क्षेत्रपाल，梵文罗马拟音：kṣetrapāla，汉语字面意思：Land Protector), accept, accept this baliṁ, me and my retinue, and all sentient beings, all sins, disasters be pacified, increase wealth, life, health, and happiness, protect, protect from all fears, do, do svāhā. Offer by reciting this three times. At this time, in the place called so-and-so (Tibetan pronunciation: Che ge mo), the local deity, the ground deity, the village deity, the long-dwelling deity, etc., all Kṣetrapālas, etc., adding these is the custom. Heruka and the assembly of Dakinis, Guardians of the directions and the assembly of charnel ground mothers, After partaking of this offering and baliṁ, Protect us and all our retinues from diseases, evil spirits, obstacles, and
Chinese
祈请诸逝者垂念于我。为了供养你们，并且为了利益诸弟子，我欲描绘名为“大幻化”的殊胜坛城。请赐予我加持。如是念诵三遍，心想获得允许。 祈请地母：右手于地上拍击三次。从地底涌出的地母，身金色，双手结接受印，持金色宝瓶。从脐以上从地中涌出，说道：我将效劳。如前以供品和供水先行供养。以嗡啊吽加持第二个食子，以阿嘎绕念诵三遍献供。 救护者，一切诸佛……等念诵三遍祈请。 彼地母亦云：汝乃殊胜阿阇黎，行坛城之事业吧！语毕没入地中。 从地主处请地：以嗡啊吽加持第三个食子，以阿嘎绕等献供七次等食子。 摇动铃铛： 此处之土地，天与龙， 药叉，乾闼婆，非天等， 凡具大神变者， 具金刚眼与耳者， 祈请诸位垂念于我。 我名某某， 为了供养诸善逝， 并且利益一切有情， 于此吉祥之土地上， 将出现殊胜之坛城， 大幻化网续之王， 行此大坛城之事， 汝等勿作障碍， 务必成为吉祥之友。 如是念诵三遍。 第三，净化土地， 首先以猛厉与寂静之焚烧供养净化。 其次，以事业与行为净化与共同仪轨相同。 第三，以物咒净化： 嗡 桑巴尼 桑巴尼 吽。 格里哈纳 格里哈纳 吽。 格里哈纳 巴雅 格里哈纳 巴雅 吽。 阿纳亚 霍 巴嘎万 维迪亚 啦杂 吽 啪特。 如是念诵七遍，并洒香水。 第四，守护： 吽 康，从空性中，吽 朗 完全转变，从其生出，于黄金地基中央，从吽字生出各种金刚，以吽字为标志。 从其放光，化为金刚地基与帐篷。 嗡 班杂
English
May all the departed be mindful of me. In order to make offerings to you, and in order to benefit the disciples, I wish to draw the excellent mandala called "Great Illusion". Please grant me your blessings. Recite this three times, thinking that permission has been granted. Inviting the Earth Goddess: Strike the ground three times with the right hand. The Earth Goddess who emerges from beneath the earth, with a golden color, her two hands in the gesture of acceptance, holding a golden vase. From the navel upwards, she emerges from the earth, saying: I will serve. As before, offer with offerings and water offerings first. Bless the second torma with Om Ah Hum, and offer it by reciting Akar three times. Saviors, all the Buddhas... etc., pray three times. That goddess also said: You are the supreme Acharya, do the work of the mandala! Having spoken, she disappeared into the earth. Requesting the land from the Lord of the Place: Bless the third torma with Om Ah Hum, and offer tormas seven times with Akar, etc. Ringing the bell: In this place, gods and nagas, yakshas, gandharvas, non-gods, whoever possesses great magical powers, possessing vajra eyes and ears, I request all of you to be mindful of me. I, named so-and-so, in order to make offerings to the Sugatas, and in order to benefit all sentient beings, in this auspicious land, a supreme mandala will arise, the king of the Great Illusion Net Tantra, performing the work of this great mandala, may you not create obstacles, but be auspicious friends. Recite this three times. Third, purifying the land, first purify with fierce and peaceful burnt offerings. Second, purifying with actions and deeds is the same as the general ritual. Third, purifying with substance mantras: Om Sumba Ni Sumba Ni Hum. Grihna Grihna Hum. Grihna Paya Grihna Paya Hum. Anaya Ho Bhagavan Vidyaraja Hum Phet. Recite this seven times, and sprinkle scented water. Fourth, protection: Hum Kham, from the state of emptiness, Hum Lam completely transformed, from which arises, in the center of the golden ground, various vajras arising from the Hum syllable, marked with the Hum syllable. From which light radiates, transforming into a vajra ground and tent. Om Vajra
English
Say three times, “Kṣa rakṣa hūṃ hūṃ phaṭ svāhā.” Fifth, occupying the ground with samadhi: From the ritual of the pure lama onwards, practice completely up to the recitation. The mantras should also be recited about one hundred and eight times each. Sixth, purifying obstacles: If there is a karma acharya, then he should perform the act of supplication. If not, then four disciples, whoever they may be, should supplicate at the same time. If even that is not possible, then one disciple alone may do it in sequence from the four directions. In any case, arrange the five offerings in the four directions of the teacher. Bless the offerings as before and offer them. The scriptures say to praise with “Naturally pure,” etc., but since that is not available in Tibet, instead: “Although not moving from the pure realm of dharma, Showing various emanations of means, Showing a terrifying form to subdue the wicked, Homage to the wrathful king Heruka! The essence of all the main deities of the mandala, The means to exhaust all sins, The mandala of great illusion, I beseech the great protector to explain!” Supplicate three times with this. Then, may you look upon all beings with eyes of compassion, and with the rays of light from your heart, invite the four goddesses completely, and they dissolve into your four faces. The wheel that protects the immeasurable palace, together with its retinue, also dissolves into your heart. In your right eye, the sun arises from ma. In the left eye, the moon arises from ṭa. In the pupils, a blazing vajra arises from hūṃ. On the soles of both feet, two crossed vajras arise from a. Recite the long hūṃ many times. The assembly of wrathful deities dispels obstacles. With the crossed vajra and the extended rays of light, the ground and the tent become vajra ground. From the center to the direction of the powerful one, holding the vajra bell with a majestic posture: “Hūṃ, go away! All you hosts of obstacles, gods and non-gods, secret ones, all you great hosts of obstacles, you hosts of obstacles who cause harm, you who are the main essence of great illusion, you who arise from great bliss wisdom, I am the very glorious vajra, skillfully joining the wheel of command. If you should transgress me, with the extremely blazing vajra, your heads will be split into a hundred pieces, and you will undoubtedly be pacified. Therefore, go elsewhere! Oṃ!”