English
The nature of all things, that is, the essence of the Three Jewels, the Lamas, the Buddhas who possess the four bodies and five wisdoms, the supreme Dharma of the union of the two truths, the Sangha who possess both liberation and discipline. Especially the yoga, that is, glorious Chakrasamvara, is the Buddha Jewel. The secret mantra, that is, the secret awareness of the three classes of mantras or the heart essence and near essence of the deities, which reveals the meaning of the union of skillful means and wisdom, is the Dharma Jewel. The four Dakinis of the retinue, and the heroes and heroines who possess the nature of the three wheels of body, speech, and mind, are the Sangha Jewel. Taking refuge in these uncommon Three Jewels. Then, in order to purify the three, body, speech, and mind, first, contemplating on "Śrī" (Tibetan: ཤྲཱི་, Sanskrit Devanagari: श्री, Sanskrit Romanization: Śrī, Literal Chinese meaning: Auspicious) as the meaning of non-duality, etc., is to purify the mind. As it is said in the Sadhana of Heruka of the sixth lineage of Lui-pa: "Śrī (Tibetan: ཤྲཱི་, Sanskrit Devanagari: श्री, Sanskrit Romanization: Śrī, Literal Chinese meaning: Auspicious) is the wisdom that is free from the grasped and the grasper. For it, having abandoned arising from cause, self, other, both, and arising without cause, therefore "He" (Tibetan: ཧེ་, Sanskrit Devanagari: हे, Sanskrit Romanization: He, Literal Chinese meaning: Cause) is the emptiness of causes, etc. For it, because it is free from arising, ceasing, abiding, etc., therefore "Ru" (Tibetan: རུ་, Sanskrit Devanagari: रु, Sanskrit Romanization: Ru, Literal Chinese meaning: Sever) is free from aggregation. Thus, because it is free from all extremes of existence and non-existence, therefore "Ka" (Tibetan: ཀ, Sanskrit Devanagari: क, Sanskrit Romanization: Ka, Literal Chinese meaning: What) does not abide in any extreme." As it is said. Then, with the mind of benefiting and bringing happiness to all sentient beings, with "Śrī heruko'haṃ" (Tibetan: ཤྲཱི་ཧེ་རུ་ཀོ྅ཧཾ་, Sanskrit Devanagari: श्री हेरुकोऽहं, Sanskrit Romanization: Śrī heruko'haṃ, Literal Chinese meaning: I am glorious Heruka), holding the pride of thinking, "I am glorious Heruka," generating oneself instantaneously as glorious Chakrasamvara in union is purifying the body. The dance postures will be explained later. Thus, visualizing in the navel of oneself as Heruka, first with Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: Oṃ, Literal Chinese meaning: Oṃ) at the beginning and adorned with Hūṃ hūṃ phaṭ (Tibetan: ཧཱུྃ་ཧཱུྃ་ཕཊྲ་, Sanskrit Devanagari: हुँ हुँ फट्, Sanskrit Romanization: Hūṃ hūṃ phaṭ, Literal Chinese meaning: Hūṃ hūṃ phaṭ) at the end, the vowels and consonants, with five-colored rays of light, white, red, and blue, rotating counterclockwise three times, is purifying the speech. As it is said in the Abhisamaya of Lui-pa: "Meditating on Āli and Kāli is purifying the speech." Then, it is said that from those three sequences of vowels and consonants, the assembly of deities of the three wheels arises. First, the deities of the body wheel, who act beneath the earth, the hero Mahabala, and similarly Ratnavajra, Hayagriva, Akashagarbha, Heruka, Padmanartesvara, Vairocana, Vajrasattva, and the eight. The heroine retinue
Chinese
风力，断生母，卖酒女，轮之铠甲母，美貌母，大力母，转轮母，大精进，这八位全部身色白色。所有勇父皆一面四臂，前两手持金刚铃，后两手持手鼓和卡杖嘎。所有佛母皆一面二臂，持钺刀托巴，拥抱明父。八勇父的自性是：月光童子，金刚光，太阳精髓，金刚光芒，大威力获得，财贤，贤护，智慧海。八勇母的自性是：胜幢顶，各别垂母，大孔雀母，叶衣母，持藤杖女，大回遮母，顶髻白伞，金刚怖畏母。地行语之轮的诸神是：各自名称的词义出现在《春滴》中，但因畏惧文字而未书写。勇父苗芽者，金刚发髻者，大勇父，金刚吽者，极贤善者，金刚贤善者，怖畏者，非妙目，这八位。勇母地护母，大怖畏母，风力母，饮酒母，青蓝母，极贤善母，马耳母，鸟面母，这八位，父母全部身色红色，面容和手与前相同。八勇父的自性是：除障，香象，智慧无尽，智慧穗，累积光荣，无忧，引度恶趣，网光。八勇母的自性是：智慧灯，金刚怖畏母，犍陀梨，具饰母，度母，白衣母，近眼，近玛玛格。空行意之轮的本尊是：勇父颅骨断片，此之化身是蒋贡康楚。大骷髅，骷髅，利齿毕张，天敌，无量光，金刚光，金刚身，这八位。勇母极忿怒母，忿怒眼母，具光母，大鼻母，勇父智慧母，矮小女，楞伽自在母，树荫，这八位，父母全部身色蓝色，面容和手与前述相同。八勇父的自性是
English
Wind Power, Fragment-born Mother, Wine-selling Woman, Wheel-armored Mother, Beautiful-faced Mother, Mighty Mother, Wheel-turning Mother, Great Perseverance, these eight are all white in body color. All heroes have one face and four arms, the first two holding vajra bells, the latter two holding hand drums and khatvangas. All the mothers have one face and two arms, holding curved knives and skull cups, embracing their fathers. The nature of the eight heroes is: Moonlight Youth, Vajra Light, Essence of the Sun, Vajra Rays, Great Power Attained, Wealthy and Virtuous, Virtuous Protector, Ocean of Wisdom. The nature of the eight heroines is: Victory Banner Peak, Each with a Branch, Great Peacock Mother, Leaf-clad, Holding a Cane, Great Averter, Supreme White Umbrella, Vajra Terrifier. The deities of the Earth-faring Speech Wheel are: The etymology of each name appears in "Spring Drop," but I have not written it for fear of letters. Hero Sprout Holder, Vajra Hair Holder, Great Hero, Vajra Hum Maker, Extremely Virtuous, Vajra Virtuous, Terrifier, Non-beautiful Eye, these eight. Heroine Earth Protector, Great Terrifier, Wind Power Mother, Wine-drinking Mother, Blue-green Mother, Extremely Virtuous Mother, Horse-ear Mother, Bird-faced Mother, these eight, the fathers and mothers all have red body color, and their faces and hands are the same as before. The nature of the eight heroes is: Obstacle Remover, Incense Elephant, Inexhaustible Wisdom, Wisdom Sprout, Accumulated Glory, Without Sorrow, Guide of All Bad Destinies, Light of the Net. The nature of the eight heroines is: Wisdom Lamp, Vajra Terrifier, Gandhari, Adorned Mother, Tara, White-clad Mother, Near Eye, Near Mamaki. The deities of the Sky-faring Mind Wheel are: Hero Skull Fragment, the emanation of this is Jamgon Kongtrul. Great Skeleton, Skeleton, Teeth Bared, Enemy of the Gods, Boundless Light, Vajra Light, Vajra Body, these eight. Heroine Extremely Wrathful Mother, Wrathful-eyed Mother, Light-filled Mother, Large-nosed Mother, Hero's Wisdom Mother, Tiny Woman, Lanka's Powerful Woman, Tree Shadow, these eight, the fathers and mothers all have blue body color, and their faces and hands are the same as described before. The nature of the eight heroes is
Chinese
礼敬！普贤，文殊，观世音，地藏，金刚手，慈氏，虚空藏，虚空库。八勇母的自性是：金刚使女，催动母，宝灯母，金刚日母，起尸母，金刚童女， 健步母，佛陀菩提母等八位。她们在外安住于二十四个圣地，在内安住于金刚身的脉中，这些情况应当从甚深内义中了解。像这样，三轮的诸神，从自己嘿汝嘎的右鼻孔随着气息散发出去，驱逐并摧毁安住在地下、地上、地上的上方即虚空中的所有魔障，使所有世间都变成三轮的诸神。之后，又观想所有勇父和勇母都与左鼻孔的气息一同进入，依次融入脐轮的三层咒鬘中。 如来金刚藏续中说：阿黎嘎黎五光（藏文：ཨཱ་ལི་ཀཱ་ལི་འོད་ཟེར་ལྔ་དང་ལྡན་པ་ནི།，梵文天城体：आलिकाली ओदजेर ल्ङा दङ देन प नि，梵文罗马拟音：ālikālī odzer lnga dang dan pa ni，汉语字面意思：阿黎嘎黎五光具有者）， 如实安布并散发三轮（藏文：ཡང་དག་བཀོད་ཅིང་འཁོར་ལོ་གསུམ་ནི་སྤྲོས་ནས་དེ།，梵文天城体：यङ दग बोद चिङ खोर लो गुम नि स्प्रोस नेस दे，梵文罗马拟音：yang dag bod cing khor lo gsum ni spros nes de，汉语字面意思：真实安置且三轮散发后）， 从鼻孔右边的气息中（藏文：སྣ་ཡི་བུ་ག་གཡས་པའི་རླུང་དང་བཅས་ནས་སུ།，梵文天城体：स्ना यि बु ग यस पई र्लुङ दङ चस नेस सु，梵文罗马拟音：sna yi bu ga yas pa'i rlung dang bcas nes su，汉语字面意思：鼻孔右边气息一起）， 出现后所有世间变成三轮（藏文：བྱུང་ནས་འཇིག་རྟེན་ཐམས་ཅད་འཁོར་ལོ་གསུམ་གྱུར།，梵文天城体：भ्युङ नेस जिग तेन थम्स चद खोर लो गुम ग्युर्，梵文罗马拟音：bhyung nes jig ten thams cad khor lo gsum gyur，汉语字面意思：出现后所有世间变成三轮）， 之后从鼻孔左边的气息力中引出（藏文：དེ་ནས་སྣ་བུག་གཡོན་པའི་རླུང་གི་ཤུགས་ལས་དྲངས།，梵文天城体：दे नेस स्ना बुग ग्योन् पई र्लुङ गि शुग लस द्रङ्स，梵文罗马拟音：de nes sna bug gyon pa'i rlung gi shugs las drangs，汉语字面意思：之后从鼻孔左边气息力中引出）。这样说了。之后修习四梵住，吕依巴的《差别显明》中说： 对于所有众生，如独子般慈爱地宣说。对于具有三种痛苦的世间，想要救度轮回是悲心。对于自己的福德利益他人，欢喜的心就是喜。远离贪嗔，成办一切义利是舍。如是宣说，慈、悲、喜、舍，修习四无量心的果报是转生梵天，因此称为四梵住。这些次第也出自吕依巴的《难解释·总持生起》中：思维吉祥嘿汝嘎之义，转变为总持之理。以阿黎嘎黎的光芒，驱除魔障，修习四梵住。这是所说之义。之后，将六蕴加持为六部的本尊，头部中央是宝瓶等。其中，色蕴是色蕴生起之种子的所依，因此色蕴之主的处所是头部，从白色的宝瓶中，色蕴全部
English
Homage! Samantabhadra, Manjushri, Avalokiteshvara, Kshitigarbha, Vajrapani, Maitreya, Akashagarbha, Akashakosa. The nature of the eight heroines is: Vajra Messenger, Stimulating Mother, Jewel Lamp Mother, Vajra Sun Mother, Corpse-raising Mother, Vajra Youthful Mother, Kambuji, Buddha Bodhi Mother, and eight others. Their dwelling in the twenty-four sacred sites externally and in the channels of the Vajra body internally should be understood from the profound inner meaning. Thus, the deities of the three wheels, emanating from the right nostril of one's own Heruka along with the breath, drive away and destroy all obstacles dwelling underground, on the ground, above the ground, and in space, transforming all worlds into the deities of the three wheels. Then, visualize all the heroes and heroines entering together with the breath of the left nostril, dissolving into the three layers of mantra garlands in the navel chakra respectively. As it is said in the Vajra Treasury Tantra of the Tathagatas: "Āli Kālī endowed with five lights (藏文：ཨཱ་ལི་ཀཱ་ལི་འོད་ཟེར་ལྔ་དང་ལྡན་པ་ནི།，梵文天城体：आलिकाली ओदजेर ल्ङा दङ देन प नि，梵文罗马拟音：ālikālī odzer lnga dang dan pa ni，汉语字面意思：Āli Kālī endowed with five lights), Properly arranged and emanating the three wheels (藏文：ཡང་དག་བཀོད་ཅིང་འཁོར་ལོ་གསུམ་ནི་སྤྲོས་ནས་དེ།，梵文天城体：यङ दग बोद चिङ खोर लो गुम नि स्प्रोस नेस दे，梵文罗马拟音：yang dag bod cing khor lo gsum ni spros nes de，汉语字面意思：Properly arranged and emanating the three wheels), From the breath of the right nostril (藏文：སྣ་ཡི་བུ་ག་གཡས་པའི་རླུང་དང་བཅས་ནས་སུ།，梵文天城体：स्ना यि बु ग यस पई र्लुङ दङ चस नेस सु，梵文罗马拟音：sna yi bu ga yas pa'i rlung dang bcas nes su，汉语字面意思：From the breath of the right nostril), Having arisen, all worlds become the three wheels (藏文：བྱུང་ནས་འཇིག་རྟེན་ཐམས་ཅད་འཁོར་ལོ་གསུམ་གྱུར།，梵文天城体：भ्युङ नेस जिग तेन थम्स चद खोर लो गुम ग्युर्，梵文罗马拟音：bhyung nes jig ten thams cad khor lo gsum gyur，汉语字面意思：Having arisen, all worlds become the three wheels), Then drawn from the force of the breath of the left nostril (藏文：དེ་ནས་སྣ་བུག་གཡོན་པའི་རླུང་གི་ཤུགས་ལས་དྲངས།，梵文天城体：दे नेस स्ना बुग ग्योन् पई र्लुङ गि शुग लस द्रङ्स，梵文罗马拟音：de nes sna bug gyon pa'i rlung gi shugs las drangs，汉语字面意思：Then drawn from the force of the breath of the left nostril)." Thus it is said. Then, meditating on the four Brahma-viharas, Luyipa's "Distinguishing Explanation" says: Towards all sentient beings, speak with love and affection as if they were one's only child. Towards the world afflicted with three kinds of suffering, the desire to liberate from samsara is compassion. The mind that rejoices in one's own merit benefiting others is joy. Being free from attachment and aversion, accomplishing the benefit of all is equanimity. As it is said, the result of meditating on the four immeasurables—love, compassion, joy, and equanimity—is to be born in the realm of Brahma, hence they are called the four Brahma-viharas. These stages also come from Luyipa's "Difficult Explanation: Summary Arising": Thinking of the meaning of Shri Heruka, transforming it into the principle of summary. With the light of Āli Kālī, dispel obstacles, meditate on the four Brahma-viharas. This is the meaning of what was said. Then, blessing the six aggregates as the deities of the six families, the head is the central vase, etc. Among them, the form aggregate is the basis for the seed of the arising of the form aggregate, therefore the place of the lord of the form aggregate is the head, from the white vase, all the form aggregates