English
And the Vidyadharas. Etc., with the Guru manifested as the main deity, singing songs of liberation through compassion, etc. Hum, in the three thousand great thousand worlds, I am the one who draws the mandala. Wherever the evil beings reside, do not stay here, move elsewhere. Om Vajra Krodhi Ni Hum Phat, thus placing the end of the thread. Hum, the sky, space, and earth are in the state of E. By drawing the line in the great secret mandala, the place where the Vajrakila deities reside, the palace is spontaneously accomplished. Bandha Jnana Cakra E Bhrum, thus draw the line. Third, regarding the work of colors, first, bless the colors, recite the blessing of the thread, and bless the powdered colors with incense. Recite Kila repeatedly. After that, when applying the colors, white, from the nature of Om, radiates the light of moon crystal, bless the Dharmadhatu wisdom, may the Siddhi of Kila be attained. Recite Kila, similarly, fumigate with incense, blue from the nature of Hum, Indra blue, mirror-like wisdom. Yellow from the nature of Sva, precious gold, equality. Red from the nature of Ah, precious coral, discriminating wisdom. Green from the nature of Ha, precious turquoise, accomplishing wisdom. Thus. Here, the mandala should be drawn. Fifth, blessing the Kila, as before, the disciple recites Vajrakumara, etc., and the Guru recites liberation through compassion, etc., for each Kila, purify with Amrita, Ram Yam Kham. Om Svabhava, etc., emptiness of nature. Meditate like this for a long time. Visualize that the Kilas arising from Hum have become the deities of the mandala, and recite the Utpattikrama mantras that appear below once. If you wish and are able, it is also good to clearly visualize the face and hands, etc., as they appear in the stage of manifestation of realization. Even if you do not recite it from your mouth, it is absolutely necessary to clearly visualize it with your mind. Recite those mantras again once, and all the deities from the navel downwards become the form of Kila. Hum, from unborn purity, supreme son Kila, arising from the unborn Dharmadhatu, accomplish the Vajrakila of existence. Om Vajra Kili Kilaya Vajra Samaja, Jah Hum Bam Hoh Tistha Vajra Yeshepa Jnana, Om Vajra Kili
Chinese
橛（Kīlaya）大五甘露食子血供 吽（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）光芒轮等等赞颂中，代替头等等。去除发出刀剑的声音时说成毛发的说法。所有橛金刚神的头上，从吽（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）嗡（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：种子字）梭哈（藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：成就）阿（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：生起）哈（藏文，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：喜悦）中生起的五部佛。他们的光芒充满身体。所有佛都迎请为五部的形象并融入。橛的顶端是白色嗡（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：种子字）。腰部是红色舍（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字）。顶端是黄色啪特（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：断除）。他们的光芒闪耀聚集，所有佛的身语意的加持都汇集于此。橛的三个侧面各有一个吽（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）。三个角各有一个啪特（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：断除）。顶端是短阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）黑色。从他们那里光芒闪耀聚集完全转变，具有焚烧敌对障碍的罪恶的能力，变成了火焰。下面的橛如物质坛城时出现的那样。从玛苏亚开始。“诶贝夏亚阿。嗡（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：种子字）菩提心阿比香扎阿。”这样说，以及嗡（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：种子字）班扎尔吉利吉拉亚扎拉扎拉等等，用三个咒语灌顶之间都要做。嗡（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：种子字）班扎尔吉利吉拉亚贝达里等等。用芥子、安息香、红花等等产生威严。吽（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）忿怒尊怖畏金刚橛。三个角产生身语意的威严。四个角成为四种智慧。圆形成为慈爱和悲悯。月牙形成为无执著的法界。五大成为母性的法界。十六成为嬉戏的使者。成为不生而任运成就。为了摧毁对谁作法的敌对障碍。无论击中谁，都请救度一切。心咒的最后。班扎尔卓达萨瓦布达达塔嘎达哈萨亚纳吽（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）。阿贝夏亚阿。这样念诵名字。这样就加持为法身。加持为报身。加持为化身。成为五种智慧，身语意一心一意。为了利益众生，灌顶为殊胜之子，这是第七个。再次祈请从刹那间起立。迎请。融入无二。献上赞颂。产生威严。加持。灌顶。这是有七种做法的规矩，无论怎么做都不矛盾。第六个是将橛安放在坛城上。古代的人们轮流使用橛。
English
Kīlaya Mahāpañca Amrita Baliṃta Rakta Hoḥ Hūṃ Dipta Cakra etc. In the praises, instead of the head etc. Remove the saying that the sound of a sword is the smell of hair. On the heads of all the Kīla deities, the five victorious ones arise from Hūṃ Oṃ Svāhā Ā Hā. Their radiant bodies are filled. All Buddhas are invited in the form of the five families and dissolve. On the crown of the Kīla is white Oṃ. At the waist is red Hrīḥ. At the tip is yellow Phaṭ. From the radiating and gathering of their rays, the blessings of the body, speech, and mind of all Buddhas are gathered. On the three sides of the blade is one Hūṃ each. On the three corners is one Phaṭ each. At the tip is a short black A. From them, the rays radiate, gather, and completely transform, possessing the power to burn away the sins and obscurations of enemies and obstacles, becoming a flame. The lower Kīla, as it appears in the context of the material mandala. Starting from Masurya. "E Beśaya A. Oṃ Bodhicitta Abhiṣiñca A." Saying this, and Oṃ Vajra Kīli Kīlaya Jvala Jvala etc., do all the way to the empowerment with the three mantras. Oṃ Vajra Kīli Kīlaya Betali etc. Generate majesty with mustard seeds, benzoin, saffron etc. Hūṃ Wrathful King, Terrifier, Vajra Kīlaya. Generate majesty in the three corners as body, speech, and mind. The four corners become the four wisdoms. The round shape becomes love and compassion. The crescent shape becomes the unattached realm of reality. The five elements become the realm of the mother. The sixteen become the playful messengers. Become unborn and spontaneously accomplished. In order to destroy the enemies and obstacles of whoever is being worked on. Whomever it strikes, please liberate all. At the end of the heart mantra. Vajra Krodha Sarva Buddha Tathāgata Hāsayana Hūṃ. A Beśaya A. Thus, recite the name. In this way, bless as the Dharmakāya. Bless as the Sambhogakāya. Bless as the Nirmāṇakāya. Become the five wisdoms, single-mindedly in body, speech, and mind. For the benefit of beings, empower as the supreme son, this is the seventh. Again, request to arise from an instant. Inviting. Dissolving into non-duality. Offering praise. Generating majesty. Blessing. Empowering. There is also a tradition of doing seven, however it is done, there is no contradiction. The sixth is placing the Kīla on the mandala. The ancient ones used the Kīla in turn.
English
So, because it is from the northern vase itself as a vase, even if it is used as bathwater, it is because the vase water of all activities is taken into the conch shell bowl. Some old Nyingma texts also have rituals that are consistent with the general vase preparation. There is no contradiction in that, but it is enough to rely on one's own tradition. Ninth, subduing Matam: In the mandala ritual of Buddha Samyoga composed by Guru Humkara, after the actual generation of the mandala, the offering of union and subjugation is made with many fierce dances of subduing Matam, which is the root source, so it is generally good to be in accordance with it. However, many superiors at this time, for the sake of generating the mandala, also perform a simplified subduing of Matram, which is also because it is in accordance with the tantric meaning of the Nyingma tradition, so it is the only thing to be practiced. That is also purifying after taking out the lingam of Matam, from emptiness, the form of Matam garuda arises from the seed syllable. The essence is the practitioner, it is the evil essence that gathers all the obstacles to accomplishment, the curses that lead astray, helplessly falling and falling to the ground. From the heart of Vajrakumara himself, the wrathful Achala and his retinue are emanated. Hum, in this secret charnel ground mandala, from the play of method and wisdom, with the fierce posture of the burning devourer, the time has come to subdue the enemy obstacles. Great destroyer Arya Achala. The joyous Vajra Rakshasi sharp-clawed mother. Vajra chopper leopard and crow head. The time has come to subdue the enemy harmers. Samaya stvam. Three times. Generate the lingam and emanate the messengers. Speak the truth, for the enemy harmers who obstruct accomplishment and harm the Dharma, the obstacles and curses that lead astray, etc., abiding in the Matam clan, all the harmful Rudras blessed by demons. Recite these, add incense, and perform summoning and sending back. In the mandala that opens the path to liberation, just as the fortunate assemblies arrive. Rudra come here, son of lineage. Blissful arrival, good arrival! At the end of the mantra, add the mantra of Achala. ma taṃ ka ru tra ā ka śa tri yaṃ ja bā ma ra ya ja ja. Recite the seed syllable three times, calling Matam.
English
Summoning. At the end of the two mantras: matam karutra abeshaya a a (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), recite twenty-one times, and cast it into the image. jah hum bam hoh (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) Recite many times, and put the image into the corpse pit, with the head facing southwest and the feet facing northeast. If there is a male and a female, place them crosswise, and visualize them being pressed under the feet. Finally, with the majestic posture of the great actor, the feet of the savior, the right foot, presses down on the male and female Rudra. samaya jwala citta hum phat (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) Press down on matam. Insert one or two small pegs into the lingam, split open the abdomen, and open the door, this is opening the door to the realm of spontaneous accomplishment. With the wisdom-burning peg, open the door that transcends the mundane. At the end of the mantra that coils essence and nectar: matam garutra udghataya samaya prabeshaya phat (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) This is splitting open the abdomen of matam. Recite ram yam kham, and visualize all the sins and obscurations of Rudra being burned away, this is purifying obscurations. om matha matha sarva preta gate he duna hum phat (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) om paca paca sarva tiryaka gate he duna hum phat (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) om daha daha sarva naraka gate he duna hum phat (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) Recite these three mantras, this is closing the door to the lower realms. Gather their realms and birthplaces completely into the nature of the mind, and in the realm of bodhicitta, gather all the three realms of samsara. tri hum bodhicitta samharana hum (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) Thus gather into bodhicitta, this is gathering into hum. Shoot out with the union of hum in the center of the moon, and with phat enter the womb of wisdom, be born as the son of the Sugata, and bestow empowerment for the benefit of beings. ah hum yam phat (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) vajrasattva hum (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) abhishekha a (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) This is transferring the position. Clinging to self and what belongs to self, suffering arises from sinful actions, enter my teachings, otherwise cut off the suffering of samsara. This is expounding the Dharma. The nature of Dharma is without birth or death, Tathagata and beings, because of no-self, are the body of equality, why does great compassion not embrace? This is expounding the view. In the abdomen of the great matam, become the ten places of Heruka and the eight great charnel grounds, abide in the great mandala. bhrum bishva bishuddhe evam maya mandala ram (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) Recite, and cut off the head of the lingam.