English
Vāṃ ga. Adorned with a necklace of bone ornaments, flowers, and jewels. The left leg is bent, subduing Īśvara, and the right leg is extended, subduing White Tārā. The reddish-yellow hair is coiled with a Udumbara flower. Complete with the attire of Heruka. Six-spoked wheel rotating counterclockwise from the front. From Phaṭ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Liberation), Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable), Haha, Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Great compassion), Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Perfection) arises the blue Heruka Mother, the yellow Bhairava Mother, the red Wrathful Mother, the green Vaśikaraṇa Mother, the smoky-colored Vilokanā Mother, the white Vajra Ḍākinī. All with one face and four arms, holding a ḍamaru and bell, and human skin. Seated on a sun and corpse seat. Their forms are the same as the main deity. Blend with the wisdom beings. Laṃ (藏文：ལཾ，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：Earth), Maṃ (藏文：མཾ，梵文天城体：मँ，梵文罗马拟音：maṃ，汉语字面意思：Water), Paṃ (藏文：པཾ，梵文天城体：पँ，梵文罗马拟音：paṃ，汉语字面意思：Fire), Taṃ (藏文：ཏཾ，梵文天城体：तँ，梵文罗马拟音：taṃ，汉语字面意思：Wind), Khaṃ (藏文：ཁཾ，梵文天城体：खँ，梵文罗马拟音：khaṃ，汉语字面意思：Space), the five elements transform into the five mothers. Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Perfection), Aṃ (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：Unborn), Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Great compassion), Ho (藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：Amazement), Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable), the five aggregates transform into the five families. Bhrūṃ (藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：Immovable), Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable), Aṃ (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：Unborn), Khaṃ (藏文：ཁཾ，梵文天城体：खँ，梵文罗马拟音：khaṃ，汉语字面意思：Space), Haṃ (藏文：ཧཾ，梵文天城体：हँ，梵文罗马拟音：haṃ，汉语字面意思：Space), Haṃ (藏文：ཧཾ，梵文天城体：हँ，梵文罗马拟音：haṃ，汉语字面意思：Space). Abiding in the six sources, they become the nature of the six heroes. In the places of the fathers: Oṃ Ha, Nama Hi, Svāhā Hūṃ, Boṣaṭva He, Hūṃ Hūṃ Ho, Phaṭ Haṃ. In the places of the mothers: Oṃ Baṃ, Haṃ Yoṃ, Hriṃ Moṃ, Hriṃ Hriṃ, Hūṃ Hūṃ, Phaṭ Phaṭ. In the three places: Oṃ Āḥ Hūṃ. The deities of power bestow empowerment with Oṃ Vajri Bhava Abhiṣiñca Hūṃ. All the main and retinue deities are crowned with Vajrasattva. Oṃ Hrīḥ Haha Hūṃ Hūṃ Phaṭ. Recite as much as possible. At the end of the session, gather the mandala into oneself. One's own self also becomes like a rainbow dissolving into the sky. Abide in equality with the expanse. The Torma Offering: Purify the torma. After blessing with the three syllables, since it is the method of offering both wisdom beings and worldly beings together, the general Ḍākinī torma alone is sufficient. The method of blessing here is: On the maṇḍala, create a yellow six-spoked wheel with a sun seat in the center. Place small sun seats on the spokes as well. On these seats, place colored powder heaps corresponding to the colors of the deities. Surround the outside of the wheel with a lotus fence, a stone fence, and flames. Inside, arrange two tormas and excellent offerings. Separate with a curtain. Cast the preliminary torma in the manner of a obstacle-removing torma. The place blessing is the same as the common ritual. After taking refuge and generating bodhicitta beforehand, purify the mandala of the front generation. Visualize oneself sitting in the center of it. Recite as above up to the arising stage.
Chinese
圆满禅修。将第一个朵玛供养后送到干净的地方。弟子献曼扎。解开眼罩。献花。祈请大乐您等。念诵常忏。受持五部戒律。进行月亮金刚的发心誓水灌顶等。从本尊的胸口发出无数的佛众，融入弟子。在七字真言后加上阿贝夏雅，多次念诵。用黑汝嘎吉祥现在您的等语打开面罩。嗡 班扎 吽 向主尊撒花。指示本尊。为了正行之义献曼扎。弟子如实显现为主尊。融入智慧尊。如实显现而灌顶。进行部主的增益瓶灌顶。用七字真言布施内供。进行秘密灌顶。脐轮的拙火燃烧，介绍顶轮的吽字融化之四喜的意义。进行智慧灌顶。介绍心为大手印的第四灌顶。之后给予念诵传承。弟子和本尊的后续与共同部分相同，供赞完毕之后，供养第二个朵玛。一切甚深皆为弥扎之语。译师给予随许时。以极大欢喜记录下来。其精要仅此而已。这是被称为世间自在七字真言的修法章节。愿兴盛增长。吉祥 胜乐金刚心髓的黑汝嘎俱生修法。 顶礼金刚持。 殊胜金刚悲心力， 调伏难调敬顶礼， 极其恭敬具精进， 略摄修法今当说。 欲修喜金刚俱生者， 先行皈依发心已， 四无量心同共修。 从空性中清净。 从空性中，让字化为日轮之上。 吽字化为各种金刚，中心以吽字为标志，并发光。 变成防护轮。 嗡 惹叉 惹叉 吽 吽 吽 啪 梭哈。 在自己的心中，日轮之上是月亮。 在这两者之间，各种金刚以吽字为标志。 从那发出光芒，充满整个身体。 所有罪障都清净。 自己变成黑汝嘎身相，身色深蓝。
English
Meditate to completion. Offer the first torma and send it to a clean place. The disciple offers a mandala. Uncover the blindfold. Offer flowers. Pray to Great Joy and others. Recite the regular confession. Take the vows of the five families. Perform the generation of bodhicitta and oath-water initiation of the Moon Vajra. From the heart of the visualized deity, countless deities emanate and merge into the disciple. Recite the seven-syllable mantra many times with "Ah Be Sha Ya" added at the end. Remove the face covering with "Heruka, glorious now, you" and so on. Scatter flowers to the main deity with "Om Pratitya Vajra Ho." Show the visualized deity. Offer a mandala for the purpose of the main practice. The disciple arises as the main deity as in the visualization. Merge with the wisdom being. Bestow empowerment as in the visualization. Perform the vase empowerment of the family lord's increase. Offer the inner offering with the seven syllables. Perform the secret empowerment. The tummo fire blazes in the navel, and the meaning of the four joys of the melting of the syllable Hum at the crown of the head is introduced. Perform the wisdom empowerment. The fourth empowerment, which introduces the mind as the great seal. Then give the recitation transmission. The subsequent practices of the disciple and the visualized deity are the same as the common ones, but after the offerings and praises are completed, the second torma is offered. All profound things are the words of Mitra. When the translator gives permission. It was recorded with great joy. That's all there is to its essence. This is the chapter on the practice method known as the Seven-Syllable Mantra of the Lord of the World. May it flourish and increase. The Heruka Co-emergent Practice of the Essence of Glorious Hevajra. Homage to Vajradhara. Glorious Vajra, power of compassion, To the tamer of the untamable, I bow down, With utmost reverence and diligence, I will explain the abbreviated practice method. If you wish to meditate on the co-emergent Hevajra, First take refuge and generate bodhicitta, Meditate on the four immeasurables in accordance with the common practice. Purify from shunyata into emptiness. From the state of emptiness, from the syllable Ram, on top of the solar mandala. From the syllable Hum, various vajras, marked with the syllable Hum at the center, radiate light. It becomes a protective wheel. Om Raksha Raksha Hum Hum Hum Phat Svaha. In your heart, above the sun is the moon. Between these two, various vajras are marked with the syllable Hum. From that, light radiates, filling the entire body. All sins and obscurations are purified. You yourself become the form of Heruka, with a dark blue-black body.
English
Because it is the same as the common one, the vidyadharas should realize it. The ritual of this blessing is: a mandala lotus with four petals, with a sun cushion and a cluster in the center, surrounded by offering tormas. Also arrange some inner offerings. Or, like the visualization of Hevajra, offer the preliminary torma first. Bless the offerings. Go up to the self-generation recitation. Generate the front generation, cleanse and purify. Generate it like the self-generation, and do it until the wisdom being is absorbed. Offer the torma as before, but omit the words "Bhagavan Glorious Hevajra." Up to the prayer for wishes. Recite as much as possible. Then make offerings and praises, and focus on the nectar of the kapala and recite as much as possible. Finally, say the three syllables twenty-one times. Only have faith in the nectar, no other visualization is needed. The disciple offers the mandala. Recite two shlokas such as "Omniscient Wisdom," as well as the common constant confession and the five-family vows. Do a wisdom transference body empowerment that is similar to the common one, visualize the master as Hevajra, recite "All Buddhas," etc., and place the inner offering skull cup on the crown of the head. Sprinkle nectar with the ring finger, visualize filling the body, and receive the vase empowerment. Recite "Great Vajra and Great Bell," etc. Recite "How to recite the nectar blessing," etc., which is the secret empowerment. From the master's heart, without conceiving Vajra Nairatmya, embrace the disciple's body, and visualize the arising of bliss and emptiness. Recite "Place of joy-giving," etc. Wisdom, Prajna. Let them abide in emptiness, recite "This is wisdom," etc., which is the fourth empowerment. Then give the recitation transmission. Visualize receiving all the blessings of the empowerment. The subsequent actions are the same as the common ones. Always profound and concise, it is a place of joy for yogis, it is the essence of abandoning all elaborations, this sadhana is rare and wonderful. This is the guiding sequence of the Sahaja Hevajra Heart Essence Heruka Sadhana. || Kalachakra Sahaja Sadhana. Homage to the Guru and the Yidam. Nama Shri Kalachakraya (藏文，梵文天城体，梵文罗马拟音，Meaning: Homage to Shri Kalachakra). Here, of the non-dual wisdom, Of the pure hundred families, the sacred object,
Chinese
供养食子，以阏伽等至 ശബ്ད（梵文天城体，śabda，梵文罗马拟音，声音）供养。空性大悲之自性，三有生畏惧之实，知与所知一之身，顶礼具德时轮。享用此供施食子，等祈请。与后行共同。若喜广大食子，当于大成就法中知晓。此处后行与共同相同，乃是心之随许融入手印。此成就法中最为简略者，乃生起劣慧欢喜之基，生起次第心要之简短语，此亦为利有情而著。时轮俱生之成就法所说之章节竟。忿怒尊之主金刚力之成就法。 顶礼！嗡 斯瓦斯谛（藏文，梵文天城体，svasti，梵文罗马拟音，吉祥）。三时忿怒王黑汝嘎，集聚一切之忿怒尊主，执持怖畏种种形象者，顶礼忿怒时轮。若广说之，则如吉祥时轮之圆满坛城之守护轮之次第而修，此处以上师口诀略作之，皈依发心先行。于空性之中，金刚墙之中央，嗡 班 毗湿瓦 巴匝 贝玛 咕噜 咕噜 梭哈（藏文，梵文天城体，oṃ paṃ viśva vajra padmaṃ kuru kuru svāhā，梵文罗马拟音，嗡，班，遍虚空金刚莲花，作，作，梭哈。汉语字面意思：嗡，班，遍虚空金刚莲花，做，做，成就。）。其中心有日轮之座。嗡 惹 巴匝 苏日亚 巴匝 苏日亚 阿萨南 咕噜 咕噜 梭哈（藏文，梵文天城体，oṃ ra vajra sūrya vajra sūrya āsanaṃ kuru kuru svāhā，梵文罗马拟音，嗡，惹，金刚日，金刚日，座位，作，作，梭哈。汉语字面意思：嗡，惹，金刚日，金刚日，座位，做，做，成就。）。其上由吽（藏文，梵文天城体，hūṃ，梵文罗马拟音，吽，种子字）化为五峰黑金刚，由此自身化为忿怒尊之主金刚力，身色如劫末之云，四面，六肩，十二臂，二十六手，右与左与中央之颈为红色与白色与黑色，前脸黑色，右脸红色，左脸白色，后脸黄色，每面皆具三红眼，头发赤黄色向上竖立，右与左之肩，第一为黑色，第二为红色，第三为白色，手臂二黑，二红，二白，手腕四黑，四红，四白，彼等一一之拇指黄色，食指白色，中指红色，无名指黑色，小指绿色。彼等一一之关节之串珠，第一为黑色，第二