English
Also, as stated in the glorious Vajra Dakini Vajra Tent: Abide in the Samadhi of the Vajra Tent. Proclaim the Torma of the Great Elements. In the center of the sphere of space, one should contemplate an eight-petaled lotus. Moon, Sun, Brahma, etc., the lineage of Brahma is supreme, Brahma leads in front, and the abodes of Tushita and Nirutpatti, truly arising from Mahesvara, having power over others' emanations, and whichever gods of Paranirmita-vasavartin, whoever dwells in the pure lands, and those who reside in Sukhavati, the abodes in Akanishta, and the worlds of radiant light, the abodes of the Thirty-three, all of them are contemplated above, having entered into the source of Dharma. The Lord is contemplated on the eastern petal, the Ender is revered in the south, the Water Lord is on the western petal, in the north, Kubera is to be pleased. In the fire corner is the great Fire God, likewise, Truthless, Truthless. In the direction of wind, contemplate wind, the guide of beings, the powerful one. The cause of strength and the protector of the conch, Infinite, likewise, the son of wealth increase, Lokapala and the one with lineage, Great Lotus, Lotus Excellent, and Asuras, sentient beings, hells, etc., are below as the source of Dharma. From the syllable Om, whatever Brahma, etc., from the syllable Hum, whatever Indra, etc., from the syllable Ah, the cause of strength, etc., are those with two arms and one face. The gods above, Brahma, etc., are white, the Lords, etc., are similarly black, the cause of strength, etc., are greatly red, accompanied by consorts of their own form on their bodies, with Vajra bells binding their hands, residing in a posture with the right extended. Brahma, etc., are sealed with mudras by examination, Vajradhara with Indra, etc., the cause of strength, etc., with dance mastery, all arise from the three families. Now, firstly, the wind mandala transformed from the syllable Yam (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，字面意思：Wind), shaped like a bow, marked with a victory banner. Above that, the fire mandala transformed from the syllable Ram (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，字面意思：Fire), triangular with the tip blazing upwards. In its center, a skull cup transformed from the syllable Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，字面意思：Ah). In the center of the skull cup, five iron hooks and five seed syllables, etc., the syllable Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：Hum) for the elephant, the syllable Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：Hum) for the ox, the syllable Am (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，字面意思：Am) for the dog, the syllable Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，字面意思：Hrih) for the horse, the syllable Kham (藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，字面意思：Space) for the
Chinese
即五铁钩等。又如《大幻化网经》中所说：三十二速行，以及牛、象、犬等，与大者同具。如是五种智慧甘露，即以毗、啰、咻、嘛、木五甘露之种子加持，使成甘露。于上方虚空中，观想从吽字所生之五峰白色金刚，安住于月轮之上，以吽字加持，并具光芒。以光芒迎请十方之药，融入其中，观想融为一体。以嗡字封口，以三真实加持。如是于《吉祥集密》中亦云：以五智加持故，说为五甘露。燃与暖以及，令明与显形，善加和合于咒身，说为可食五甘露。亦即金刚与莲花，从真实和合之自性中，令其真实满足之义。观想成水晶之形相后，如其他智慧之日，于十方世界中，以胜义之器迎请后，于彼甘露中生起，以搅拌之法而食之。如是供养饮水、洗足等，以此咒语令其满足。嗡 印度 扎玛 扎拉 扎卡 恰布达 巴合尼 班杂 吾惹 恰赞达 苏匝 玛达 巴帕 达拉 巴达列 阿夏 萨帕 萨哈。伊当 巴林 布扎 增 嘎 普拉 杜巴 芒萨 班嘎 阿姆巴 嘎匝 萨帕 萨达 卡地 库尼 佩嘎达。嗡 阿嘎若 木康 萨瓦 达玛南 阿迪亚 努达巴那 达塔 嗡 阿 吽 啪 梭哈。嗡 班杂 萨埵 萨玛雅 玛努巴拉雅。智卓 麦巴瓦 苏波 秀麦巴瓦。苏多 秀麦巴瓦。夏秀多 麦巴瓦 阿努惹多 麦巴瓦。舍 达扬 麦 阿迪提查 萨瓦 悉地 麦 扎雅 匝。萨瓦 嘎耶 秀。麦 资当 希热亚 咕噜 吽 吽。哈 哈 哈 哈 霍。巴嘎万。萨瓦 达塔 嘎达 玛麦 穆扎。班杂 巴瓦 萨玛雅 萨埵 阿 穆。如是。《吉祥喜金刚续》中，于金刚句义心要摄略释中，名为总摄一切续部手印义之第四品。ི་པའོ།། །། 黑汝迦显现品。 现在宣说第二个观察，名为黑汝迦显现的第五品。手有十六，面有八，足有四，且是恐怖的。勇士持有颅骨鬘，无我母以颈环绕。五手印在于执持神，无我自身请问。以十五者完全围绕，请您宣说我的轮。您的轮如何？主尊，我先前未曾知晓。无我于寂静中行事，赐予金刚颅骨，使诸处喜悦，真实明晰地显现坛城。如先前所说之轮。此处所说的轮，即是坛城的轮。四方形，有四门，以四马厩装饰，具有网状结构，以八柱庄严，具有花鬘和幡旗等等，这是引导之义。现在将阐明确定之义，如所说“经由其他续部来理解续部”，这是如来藏的确定之义。吉祥金刚甘露中也曾说到。世尊金刚持如是说，金刚甘露大乐，以大喜悦的结合。玛玛吉向其请问，秘密莲花于三角形中，玛玛吉应绘制坛城。绘制八瓣莲花，花蕊是秘密的享用之处，其中心是明妃，从智慧方便的自性中产生。吉祥桑布扎中也曾说到，坛城被称为身体，四门如何宣说？于脐中有一大莲花，是普贤智慧之名。安住于彼处的勇士，无分，亦无分别。享用有情众生的身体，不显现超越身体者。吉祥 प्रथम（梵文天城体，prathama，第一）佛中也曾说到，一切如融化的月亮，从自己的金刚口中散布到明妃的莲花中。那完全融入太阳中，变为同味，完全具备阿等和嘎等。在其中心，寂静等事业的智慧变为种子，由种姓的力量所致。由此，圆满的女神或天神将给予瑜伽士果实。也曾说到菩提行和如此。
English
That is, the five iron hooks, etc. Also, as stated in the Tantra of Great Illusion: Thirty-two swift goers, as well as cows, elephants, dogs, etc., are endowed with the same greatness. Likewise, the five wisdom nectars, that is, by blessing the seeds of the five nectars, Vi, Ra, Shu, Ma, and Mu, they are made into nectar. In the space above, visualize a white vajra with five peaks arising from the syllable Hum, residing on the moon, blessed by the syllable Hum, and endowed with rays of light. With the rays of light, invite the medicines that have reached the ten directions, merge them into it, and contemplate them as becoming one. Seal the mouth with the syllable Om, and bless it with the three realities. As it is also said in the Glorious Compendium: Because it is blessed by the five wisdoms, it is said to be the five nectars. Burning and warmth, as well as making clear and revealing form, well combined into the body of the mantra, are said to be the five nectars to be eaten. That is, the vajra and the lotus, from the nature of true union, make it truly satisfied. After visualizing it as a crystal form, like other suns of wisdom, in the worlds of the ten directions, after inviting with the instrument of ultimate meaning, generate it in that nectar, and eat it by the method of stirring. Offer drinking water, foot washing, etc., in the same way, and satisfy it with this mantra. Om Indu Jama Jala Jaka Kshabuta Bahni Bajra Ura Kaksha Chanda Sujja Mada Papa Dala Padale Ashta Sappa Saha. Idam Baling Bhunjaja Jim Gha Pulla Dhupa Mamsa Binga Amba Kajja Sappa Sada Khati Khuni Pega Da. Om Akaro Mukham Sarva Dharmanam Adyanutpannatvata Om Ah Hum Phat Svaha. Om Vajrasattva Samaya Manupalaya. Drito Me Bhava Supo Shyo Me Bhava. Suto Shyo Me Bhava. Shashuto Me Bhava Anurakto Me Bhava. Hram Dayam Me Adhitishtha Sarva Siddhi Mme. Praya Jachha. Sarva Karyeshu. Me Chittam Shreya Kuru Hum Hum. Ha Ha Ha Ha Ho. Bhagavan. Sarva Tathagata Ma Me Muncha. Vajri Bhava Samaya Sattva Ah Mu. Thus, in the Glorious Hevajra Tantra, in the condensed commentary on the essence of the vajra words, the fourth chapter is called the meaning of the summary of the mudras of all the tantras.
English
ī pa'o. || || Chapter on the Manifestation of Heruka. Now, the fifth chapter called "Manifestation of Heruka" is taught in the second examination. Sixteen hands and eight faces, Four feet and terrifying. The hero has a garland of skulls, The selfless mother embraces the neck. The five mudras are in the holding deity, The selfless one asked himself. Surrounded by fifteen, Please speak of my wheel. How is your wheel? Lord, I have never known before. The selfless one acted in silence, Having bestowed the vajra skull, Having pleased the places, He manifested the mandala clearly. How was the wheel spoken of before? Here, the wheel is the wheel of the mandala. A square with four doors, Decorated with four horse stables. It has a network of nets, Adorned with eight pillars. It has flower garlands and banners. And so on, this is the meaning of guidance. Now, let us clarify the definitive meaning. As it is said, "The tantra is to be understood by other tantras," this is the definitive meaning of the Tathagata. It is also said in the glorious Vajra Amrita. The Blessed One Vajradhara said this: Vajra Amrita, great bliss. With great joy and union. Mamakī asked him. In the secret lotus, in a triangle, Mamakī should draw the mandala. Having made eight lotus petals, The stamen is the place of secret enjoyment. In its center is the vidyā, From the nature of wisdom and means. It is said. It is also said in the glorious Sambhuta, The mandala is called the body. How are the four doors spoken of? In the center of the navel is a great lotus. It is known as Samantabhadra's wisdom. The hero who dwells in that place, Without parts, and completely abandoning parts. He enjoys the bodies of sentient beings. He does not reveal what is beyond the body. It is said. It is also said in the glorious First Buddha, All like the melting moon, from one's own vajra mouth spreading to the lotus of the consort. That is completely absorbed into the sun, becoming of equal taste, fully endowed with A etc. and Ka etc. In its center, the wisdom of peaceful etc. actions becomes the seed, due to the power of the lineage. Thereby, the complete goddess or god will give the fruit to the yogi. It is also said, the conduct of enlightenment and so forth.
Chinese
因塞（音译）。智慧清净无漏。此乃安住于坛城中央。如是作为自己的标识。如是说。此后，从以五种相貌现前菩提中圆满的薄伽梵。八面四足。以十六手庄严。平等镇压四魔。亦令怖畏者生畏。以头颅鬘缏之项链庄严。安住于日轮，具足舞姿。顶髻持拿各种金刚。颜色黑色，恐怖者。从自身之口中放出吽字（藏文：ཧཱུཾ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。以灰涂身。以欢喜二二平等进入。与无我母一同结合。获得无波涛之乐。具有无波涛之自性。根本之面为大黑。右者如衮德（音译）之貌。左者红色大怖畏。上方之面为庄严者。以二十四眼涂饰。 剩余之面如蜂。象、马、驴、牛、骡。人与夏拉巴、猫。于右边之八个头盖骨上。二饮等次第应知。地与水与风，以及。火与月亮太阳本身。终结者与布施财物者本身。于左边之八个头盖骨上。娇媚、勇猛、不悦意。猛烈、欢笑、可怖。慈悲、威严、寂静。具足九种舞姿之姿态。天女一面二臂母。黑肤，发髻红黄色。持拿弯刀、头盖骨、喀章嘎。以虎皮缠绕腰间。于最初之士夫作观想后。发出空行母之轮。如来之明点，变为八个种子字。冈（藏文：གཾ།，梵文天城体：गं，梵文罗马拟音：gaṃ，汉语字面意思：冈）、仓（藏文：ཙཾ།，梵文天城体：चं，梵文罗马拟音：caṃ，汉语字面意思：仓）、邦（藏文：བཾ།，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）、康（藏文：གྷཾ།，梵文天城体：घं，梵文罗马拟音：ghaṃ，汉语字面意思：康）、邦（藏文：པཾ།，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：邦）、香（藏文：ཤཾ།，梵文天城体：शं，梵文罗马拟音：śaṃ，汉语字面意思：香）、朗（藏文：ལཾ།，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）、当（藏文：ཌཾ།，梵文天城体：डं，梵文罗马拟音：ḍaṃ，汉语字面意思：当）。以种子字散发。于白自在处，死主为盗女。于水中，僵尸母安住。于恶劣身中为格萨玛热（藏文：གྷསྨརཱི།，梵文天城体：घस्मरी，梵文罗马拟音：ghasmarī，汉语字面意思：格萨玛热）。于具力处为布嘎萨（藏文：པུཀྐ་སཱི།，梵文天城体：पुक्कसी，梵文罗马拟音：pukkasī，汉语字面意思：布嘎萨）。于食肉之界为山居母。于离真处为猛母安住。于风之界为勇母本身。天女之轮真实具足。此后，加持莲花与金刚。嗡 莲花 乐 持 大 贪 乐 达 匝 德。 匝 德 啦 阿 难 达 巴 嘎 比 效 吽 吽 嘎 雅 嘎 汝 效 玛 耶。 嗡 金刚 大 嗔 匝 德 啦 阿 难 达 达 雅 嘎 卡 嘎 穆 凯 嘎 啦 索 纳 塔 吽 吽 嘎 雅 嘎 汝 效 玛 耶。 嗡 萨 瓦 达 塔