English
Surrounded by Vajra family heroes and heroines. Meditate on Vajrasattva Vajra Heruka in the center. The two, Vajrasattva and Vairochana, are exchanged. This is mostly stated in the Dzogchen tantras. In the hearts of the pure deity assembly of the hundred families, Their own seed syllables are surrounded by their own mantras. No retinue is needed; it is an arrangement of mantra garlands. In the heart of Vajrasattva, the main deity of the mandala, At the end of the white Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable with a bluish tinge, The hundred-syllable mantra, like the color of pearls, revolves to the right. All the deities, self and front, recite the hundred-syllable mantra. The light from the heart of the self-generation stimulates the front-generation. The light from the body of the front-generation is like sunlight. At the tip of each ray is a Vajrasattva. In the heart, on the moon, along with the mantra garland, The object of focus is the deceased benefactor, etc.: On the crown of each being is a Vajrasattva father and mother. At the moment of union, a stream of bodhicitta nectar descends. Entering from the Brahma aperture, it washes the inside and outside of the body. All defilements and obscurations are purified, becoming like a crystal ball. After reciting the hundred-syllable mantra as much as possible, Recite the bodhicitta mantra a little. It is the peaceful and wrathful Naraka Dongtruk mandala. For the benefit of the deceased or the purification of the obscurations of the living, Receiving the peaceful and wrathful empowerment is most important in this life. For empowerment, transference of consciousness, and self-liberation of the six realms, This is the time for guiding beings from the six realms. If accomplished extensively, as stated in the tantras, Also recite the six hundred-syllable mantras of the six realms as much as possible. The combined hundred-syllable mantra of the five hundred-syllable mantras is: Oṃ Āhūṃ Svāhā (藏文：ཨོཾ་ཨཱཧཱུྃ་སྭཱ་ཧཱ།), Oṃ Vajrasattva Samaya (藏文：ཨོཾ་བཛྲ་སཏྭ་ས་མ་ཡ།), etc., recite the combined hundred-syllable mantra. Its meaning is clear in the Naraka Dongtruk Tantra. The new and old hundred-syllable mantras are slightly different. Adding the Hrih (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) syllable is the old Nyingma hundred-syllable mantra. Consider the six hundred-syllable mantras according to that tradition. The root hundred-syllable mantra can be the same as the new one. ཨྠྀི། ༩ Or, the main deity Vajrasattva in the heart, On the moon, a blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable, at the end the mantra revolves to the right. In the heart of the consort, from At the end, the mantra revolves to the left. From that, rays of blue-black light radiate in the ten directions. Offerings are made to the hearts of all Sugatas. The blessings of the heart, the siddhis are gathered and absorbed. The light radiates, purifying the mental obscurations of all sentient beings. Meditate on establishing them in the state of Vajrasattva. Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Vajra Dhik (藏文：བཛྲ་དྷིཀ)྄ Hūṃ dhātuśvari hūṃ. After reciting as much as possible, recite a little bodhicitta. That is the maṇḍala of the peaceful and wrathful deities' hearts. Again, the generation stage is similar to the previous one. Vajrasattva's feet are in the vajra posture. The rosary of mantras in his heart radiates light. It destroys the obscurations of hatred of myself and sentient beings. Blue light radiates to the place of hell. Transforming the hell realm into the Pure Land of Manifest Joy. Transforming hell beings into Vajrasattva father and mother. All beings recite mantras, uprooting hell from its depths. Hūṃ vajra sattva samaya. (Tibetan: ཧཱུྃ་བཛྲ་སཏཱ་ས་མ་ཡ།, Sanskrit Devanagari: हुं वज्र सत्त्व समय, Sanskrit Romanization: hūṃ vajra sattva samaya, Literal Chinese meaning: Hūṃ, Vajrasattva, vow). Thus, recite the hundred-syllable mantra of the Vajra family. For those who do not know how to recite the hundred-syllable mantra of the peaceful and wrathful deities, have them recite Oṃ vajra sattva hūṃ. (Tibetan: ཨོཾ་བཛྲ་སཏྭ་ཧཱུཾ།, Sanskrit Devanagari: ॐ वज्र सत्त्व हुं, Sanskrit Romanization: oṃ vajra sattva hūṃ, Literal Chinese meaning: Oṃ, Vajrasattva, Hūṃ). Uprooting the Naraka hell from its depths is the peaceful and wrathful deity. In general, the main deity of the maṇḍala is Vajra Heruka. On the lotus moon sun in the hearts of the father and mother. In the father's heart is the reversed syllable Hūṃ. In the mother's heart is the syllable Hūṃ and the two syllables Ha of those two, visualize them facing each other, their faces joined. Around the Hūṃ in the father's heart, the mantra revolves to the right. Around the Hūṃ in the mother's heart, the mantra revolves to the left. From the light of those two rotating intensely, a rosary of mantras connected to the father and mother's mantras arises. In the self-generation, the father and mother rotate at the faces. If there is a front generation, it comes out from one's own face. Entering the face of the front generation, passing through the shape of the body, it comes out from the union point, from one's own union point, rising up and entering the mantra in the heart and dissolving, one obtains accomplishment. Outward is offering, inward is the state of obtaining accomplishment. When rotating in the middle, with the light of the mantra, offering to all the victorious ones, stimulating the continuum from the heart, the body and the rosary of mantras, the hand implements fall like rain. The light dissolves and merges into oneself, thereby obtaining accomplishment. The light of the mantra radiates like a blazing fire. Visualize burning the demons, obstacles, and harm-doers to ashes. This visualization applies to all the following. The color of the rosary of mantras is the color of the deity. At the time of visualizing the mantra wheel of the self-generation alone, the rosary of mantras enters the mother's face from the father's face. Passing through the shape of the body, from the mother's bhaga, from the vajra tube, it rises up and dissolves into the heart. By visualizing in this way, the bindu does not diminish, and by obtaining freedom over the bindu, experience and realization increase. The rosary of mantras enters the father's face from the mother's face. Passing through the shape of the body, the vajra