English
Bearing the diadem of Accomplishing Meaning (Don Drub). With green, black, and white faces, and six arms. The two right hands hold cloth and a sword. The two left hands hold a lotus and a jewel. In the north is yellow Vajrabhairava (Dorje Jigje), bearing the diadem of Amitabha (Od-pag-med). With yellow, black, and white faces, and six arms. The two right hands hold a citron and a sword. The two left hands hold a lotus and a mongoose. To its right is white Vajrashringa, bearing the diadem of Amitabha. With white, black, and red faces, and six arms, the two right hands hold a radish and a sword. The two left hands hold a jewel and a skull cup filled with lotus wine. In the northeast is white Vajrakrodha, bearing the diadem of Amitabha. With white, black, and red faces, and six arms, the two right hands hold a trident and a sword. The two left hands hold a jewel and a lotus. In the mandala to the right of Indra is red Vajrakila, bearing the diadem of Ratnasambhava. With red, black, and white faces, and six arms, the two right hands hold a red lotus and a sword. The two left hands hold a wheel and a jewel. To its left is white Vajraod, adorned with the head of Vairochana. With six arms, the two right hands hold a white utpala and a sword. The two left hands hold a jewel and a lotus. In the center is yellow Vajravadin, bearing the diadem of Vairochana. With yellow, black, and white faces, and six arms, the two right hands hold a yellow lotus and a sword. The two left hands hold a wheel and a jewel. Between the west and Denbral is blue Vajratantrasadhu, bearing the diadem of Vairochana. With blue, white, and red faces, and six arms, the two right hands hold a sword and a wheel. The two left hands hold a jewel and a lotus. To its left is yellow Prithvi, bearing the diadem of Vairochana. With yellow, black, and white faces, and six arms, the two right hands hold a yellow lotus and a sword. The two left hands hold a jewel and a lotus. All of these are seated in vajra posture on various lotuses. The first two hands embrace the vidya that appears to them. Adorned with jewel diadems and all ornaments. Possessing divine garments and garlands, and unguents. Complete with marks and signs, with bodies radiating nets of light. In short, just say the names of their respective directions and their respective names and colors, and then say "All of these are three-faced and six-armed, on various lotuses," and so on.
Chinese
说也可以。然后用金刚母六尊和供品供养后，金刚掌心朝上打开，献供朵玛时，我们上师们的口诀是这样的：嗡啊班杂 宇达 萨瓦 杜香 萨玛雅 呢 吽 杂（藏文：ཨོཾ་ཨཱཿབཛྲ་ཡུད་དྷ་སརྦ་དུཥྚཾ་ས་མ་ཡ་ནས་ཧྲཱིཿཛཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ vajra yuddha sarva duṣṭaṃ samaya naḥ hrīḥ jaḥ，汉语字面意思：嗡啊金刚战斗一切 दुष्ट 誓言 呢 吽 杂）这样向有权者献供，或者像所说的那样，在名称后面加上阿字的咒语来献供也可以。在金刚 युद्ध 的位置上，加入玛雅金刚、金刚 阿那拉、金刚 嘎拉、金刚 穆萨拉、那嘎金刚、金刚 阿尼拉、金刚 秀达、金刚 贝拉瓦、金刚 卓达、金刚 昆达利、金刚 扎巴、莫哈金刚、贝玛则扎、布日提 德瓦达 这些，分别献供三次等。然后 嗡啊，三时诸佛和十方，世界诸界虚空无边际，如海云般的庄严无量，极其微细的微尘所生坛城是，互相一个融入一个里面，平等进入而普遍存在，于法界中真实聚集，虚空界中完全究竟的，三时诸佛和十方，世界诸界无边云庄严，虚空无量平等和守护世间，一切和有情一切也如此，金刚兵器幻化金刚和，金刚火和金刚时和，金刚杵木金刚龙等和，金刚风和金刚怖畏者和，金刚长鼻金刚忿怒者和，金刚盘绕金刚光和，不语金刚和善妙编织纹，土地女神眷属和，鲜花等和熏香灯和，香和神馐等真实具足，近行和朵玛此，各自享用并亲近受用后，我的财富黄金珍宝谷物青春寿命，无病和安乐殊胜诸，夺取的魔障和邪引一切，怨恨和极度怨恨所有和，人与非人等令愚痴，僵硬和束缚和令恐惧，于我财富黄金珍宝谷物青春寿命，无病和安乐殊胜和，大乐极度增长诸，如是
English
It is okay to say it. Then, after offering to the six Vajra Mothers and the offerings, with the vajra palms facing upwards, when offering the torma, this is the instruction of our lamas: "Om Ah Vajra Yuddha Sarva Dushtam Samaya Nah Hrih Jah" (藏文：ཨོཾ་ཨཱཿབཛྲ་ཡུད་དྷ་སརྦ་དུཥྚཾ་ས་མ་ཡ་ནས་ཧྲཱིཿཛཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ vajra yuddha sarva duṣṭaṃ samaya naḥ hrīḥ jaḥ，汉语字面意思：嗡啊金刚战斗一切 दुष्ट 誓言 呢 吽 杂) Offer this to the powerful ones, or as it is said, it is also okay to offer by adding the mantra of the letter A to the end of the name. In the place of Vajra Yuddha, include Maya Vajra, Vajra Anala, Vajra Kala, Vajra Musala, Naga Vajra, Vajra Anila, Vajra Shaunda, Vajra Bhairava, Vajra Krodha, Vajra Kundali, Vajra Prabha, Moha Vajra, Bema Chitri, and Prithi Devata, and offer them three times each, etc. Then, Om Ah, to all beings born in the three times and in the ten directions, to the realms of the world, boundless as the sky, to the vast array of ocean-like clouds, to the mandalas born from extremely subtle particles, in which each enters into the other, dwelling everywhere in perfect union, truly gathering in the realm of Dharma, completely perfected in the realm of space, to all beings born in the three times and in the ten directions, to the boundless cloud-like arrangements of the realms of the world, to the infinite sky, equality, and protectors of the world, to all and to all sentient beings, thus: Vajra weapon, illusory vajra, vajra fire, vajra time, vajra pestle, vajra nagas, vajra wind, vajra terrifying one, vajra long-nosed one, vajra wrathful one, vajra coiled one, vajra light, non-speaking vajra, and well-woven patterns, to the earth goddess and her retinue, with flowers and incense and lamps, with fragrance and divine food, etc., perfectly complete, this offering and torma, may you each partake and closely enjoy, my wealth, gold, jewels, grains, youth, lifespan, freedom from illness, and supreme bliss, all the obstructing forces and misleading spirits that steal them away, all hatred and extreme hatred, and may you confuse humans and non-humans, may you stiffen, bind, and terrify them, to me, wealth, gold, jewels, grains, youth, lifespan, freedom from illness, supreme bliss, and great bliss, may they greatly increase, thus.
English
Hira Priya Ehyehi. Bhagavan. Sarva Vighnani. Sarva Mula Karmani. Kritima Vishadini. Sarva Grahan. Hana Hana. Bhanja Bhanja. Marda Marda Idam Me Karyam Sadhaya. Hum Nilaya. Nila Vajra Danda Ya Turu Turu Vighnan Bhinayakam. Nashaya Nashaya. Huru Huru Dipta Chandaya. Sarva Shatrun Nam. Hridayani. Pidayata Chinda Chinda. Para Vidya Ni Chedaka Hum. Vidyanam Shishta Ka Samaya Manusmara. Vajra Dhara Vachana. Marmani Nigrinta Hum. Hana Hana Daha Daha. Kuru Kuru Turu Turu Huru Huru Phat Hum Hum. Kritantaya. Deva Rishi. Vidrapakaya. Hana Hana. Vajra Dandena Svaha. Thus, with the indigo-colored one. Nama Samanta Kaya Vakcitta Vajranam. Om Hum Hum Hum Phat Phat Phat. Om Ugra Shula Pani Hum Hum Hum Phat Phat Phat. Om Jyoti Nirnada Hum Hum Hum Phat Phat Phat. Om Maha Bala Svaha. Thus, with the great powerful one. As mentioned above, the crown is turned back with the mantra of reversal, and Om Sumbhani Sumbha Hum. Grihna Grihna Hum. Grihna Paya Grihna Paya Hum. Anaya Ho Bhagavan Vidya Raja Hum Hum Phat Svaha. By this, offer the torma to the harmer. Also, after first generating the mandala, also generate the guardians of the directions. When offering the torma, it is also permissible to combine the mantras of the mandala and the worldly ones and offer them. Finally, after making offerings, praises, and vajra songs, etc., send them away in a clean place with great musical sounds, and their respective actions will be accomplished without any hindrance. The activities of the four goddesses, as well as Yama's enemy summoning daughters, Nectar Swirl expelling, Hayagriva pacifying poison, the invincible one of others holding Rakshasas and other spirits, the blue staff killing, the great powerful one causing rain, Takki subduing, the immovable one summoning goddesses, etc., the earth-dweller summoning non-gods and dragon goddesses, etc., the crown making reversals, etc., the activities are as described in the ritual. In the central mandala of the torma offering, those wrathful deities are placed in their respective occasions of activity. Thus,
English
When the practice of the generation stage is stable, one should accomplish all activities. The instructions for the completion stage should be learned elsewhere. Thus, when one has gained some control over wisdom through the yoga of the two stages, one can also accomplish all the great common siddhis. In order to place all kinds of sentient beings in great benefit, one should practice the conduct of a wise ascetic, and thereby gain true control over wisdom. Then, from the union of mudras, one should manifest the ten inner grounds, and through the Buddhas of the three times, one should manifest the state of Vajradhara, the embodiment of wisdom. The container of all eighty-four thousand dharmas, the king of all tantras, is the glorious Guhyasamaja, praised a hundred times by all the wise and accomplished ones. The tradition of Nagarjuna and the tradition of Yeshe Zhap appear as the main commentaries on the Guhyasamaja. The subtle lines, the path of mudras, and the conduct, etc., this is superior to all father tantras. The generation stage also belongs to this root tantra. This is the oral instruction of the speech of Manjushri, established by many Tibetan and Indian wise and accomplished ones. In this area, I am the only one who knows it now. Whatever merit comes from explaining this sadhana, may it cause all mother-like beings to attain the supreme state of glorious Manjuvajra in this very life, and may this good path spread in all ten directions. Thus, this method of practicing Guhyasamaja was requested by Gyaltsen Ozer, who speaks of scripture and reason, and written by the yogi of the kingdom, Taranatha, on the nineteenth day of the upper water month of the year of Kundun, in Namgyal Rabten, and the scribe was Kunga Namgyal. May this cause the precious teachings in general, and especially this tradition of Guhyasamaja, to flourish and spread in all directions and remain for a long time! Mangalam!