Chinese
མཚོ་རྒྱལ་སྙན་བརྒྱུད（མཚོ་རྒྱལ་的口耳传承）ཕུར་པའི་བདག་བསྐྱེད（金刚橛的自生）ཉུང་ངུར་བསྡུས་པ（简略合集）རིག་འཛིན་ལམ་གྱི་རྣལ་འབྱོར（持明道之瑜伽），པདྨ་ལས་འབྲེལ་རྩལ（莲师事业力）。 མཚོ་རྒྱལ་སྙན་བརྒྱུད（མཚོ་རྒྱལ་的口耳传承）ཕུར་པའི་བདག་བསྐྱེད（金刚橛的自生）ཉུང་ངུར་བསྡུས་པ（简略合集）རིག་འཛིན་ལམ་གྱི་རྣལ་འབྱོར（持明道之瑜伽），པདྨ་ལས་འབྲེལ་རྩལ（莲师事业力）。
English
The Condensed Essence of the Kyegyal Nyengyu Phurba Self-Generation: The Yoga of the Vidyadhara Path. Padma's Karmic Power. The Condensed Essence of the Kyegyal Nyengyu Phurba Self-Generation: The Yoga of the Vidyadhara Path. Padma's Karmic Power. This is the "Yoga of the Vidyadhara Path, the Condensed Essence of the Kyegyal Nyengyu Phurba Self-Generation." Shri Vajrakumara Namo. Here, I will briefly record the daily practice sequence of Vajrakilaya. First, establish a twelve-finger-long kila made of iron or strong wood as the support. Refuge and Bodhicitta: HUM. The wisdom body of all Buddhas, the wheel of wrathful ones, wrathful mothers, the deity of existence, Vajrakilaya, until enlightenment I take refuge. Generating the Mind: The nature itself is enlightened from the beginning, merely the magical display of various minds, unborn, unceasing, free from elaboration, with skillful means and wisdom, generate the supreme Bodhicitta. Accumulating Merit: Vajra Master, Sugata Glorious, etc. May all sentient beings have happiness, etc. Commanding the Obstacles: HUM. By the vidyadhara of Vajrakumara, to accomplish the unsurpassed enlightenment, obstacles that arise from karma and immediate causes, may you be satisfied with the desirable offering torma, with a peaceful and loving mind, do not stay here, move elsewhere. If you do not leave and cause harm, then with a wrathful blazing great cloud, you will undoubtedly be destroyed into dust. Recite four HUMs at the end of the root mantra. Setting Boundaries: HUM. Wrathful Vajra, adorned with harm, commands Humkara, the wrathful ones of the ten directions are arranged on their seats, also urging the King of Desire, without arising from the heart, ten sun cushions, summoning and subduing the ten directional protectors. HUM. With the mandala of the sun as the center, the color like summer rain clouds, dense like blazing flames, strike the assembly of obstacles with the kila, contemplate being forever unmoving. Vajrakrota Raksha Raksha. After setting the boundaries, opening the mudra gate: BHRUM. Myself and the deities of the mandala, from the beginning are inseparable, but bound by the delusion of ignorance, obscured by the clouds of false thoughts and signs, and not even seeing the face of the mandala, I pray to open the mudra gate for my entry. Then perform the mudra and prostrate.
Chinese
是这样的：吽。法身根本之坛城，报身十方之忿怒尊，化身圣子吉拉亚，三身炽燃之坛城中，以极其稀有之神，以手印和舞蹈敬礼。嗡 舍利 班杂 库玛拉 嘉纳 玛哈 曼达拉 萨瓦 德瓦 阿卡罗 玛弥纳 摩。然后是消除罪障：吽。加持之上师，赐予成就之本尊，以慈悲怜爱之善逝，掌握善恶之空行母，恳请诸位垂念我。从无始以来直到现在，因无明迷惑而压迫我，别解脱戒和菩提心，以及持明者之所有内戒，所有破损和损坏之处，以狮吼之见忏悔。以禅定之火焚烧，以大象之行于水中洗涤，伴随着悲伤之音而忏悔。念诵百字明。然后是降临加持：扎 吽 棒 霍 萨玛雅 霍 萨玛雅 斯德旺。阿啦啦 霍 吽。大加持降临，薄伽梵，大灌顶赐予，薄伽梵，殊胜成就者，请赐予我灌顶，于此殊胜之地降临加持。根本咒和，阿威夏亚 呸 呸 萨玛雅 扎 扎。然后是药供血食：让字化为火燃烧，焚烧罪过和过失。扬字化为风吹拂，吹散灰烬。康字化为水出现，进行洗净。再次从三字生起和收摄，嗡字白色化为甘露之海。啊字红色化为血之波涛汹涌。吽字蓝色化为朵玛，成为所欲之物。化为普贤供云之堆。嗡啊吽三次。嗡 阿尔冈开始，直到夏巴，色声香味触 啊 吽。这些是结合之法。第二，以正行之禅定，观想显有世间为金刚橛之坛城：吽。金刚忿怒斩断嗔恨，以巨大之蓝色火焰兵器，从虚空之中显现为滴水。于生命之门显现，于心之中央进行观想。生命是因之禅定吽。 斯巴拉纳 吽。桑 哈拉纳 吽。吽字化为埃扬拉松康。炽燃的火花四处飞溅。五大元素、五蕴、五烦恼，全部清净为法性空性。收摄回来完全转化，埃字化为深蓝色
English
Like this: Hūṃ. Dharmakāya's root maṇḍala, Sambhogakāya's wrathful kings of the ten directions, Nirmāṇakāya's supreme son Kīlaya, In the maṇḍala of the three bodies ablaze, To the exceedingly wondrous deity, I prostrate with mudras and dances. Oṃ Shrī Vajrakumāra Jñāna Mahāmaṇḍala Sarva Deva Ākāro Mama Mina Mo. Then, purifying the defilements: Hūṃ. Bless the lama, Granting siddhis, the yidam deity, With compassion and love, the Sugata, Judging good and bad, the ḍākinī, Please consider me from all directions. From beginningless time until now, Oppressed by ignorance and delusion, Individual liberation vows and bodhicitta, And all the inner vows of vidyādharas, Whatever is broken and damaged, I confess with the lion's roar of view. Burning with the fire of meditation, Washing with the elephant's conduct in water, I confess with a voice of longing. Recite the Hundred Syllable Mantra. Then, invoking blessings: Jaḥ Hūṃ Baṃ Hoḥ Samaya Hoḥ Samaya Tvaṃ. Ala La Hoḥ Hūṃ. Great blessing descends, Bhagavan, Great empowerment is bestowed, Bhagavan, Supreme accomplisher, please grant me empowerment, In this supreme place, let blessings descend. Root mantra and, Aveshaya Pheṃ Pheṃ Samaya Ja Jaḥ. Then, medicine offering and rakta: Raṃ transforms into fire, burning away faults and errors. Yaṃ transforms into wind, blowing away ashes. Khaṃ transforms into water, purifying. Again, from the arising and dissolving of the three syllables, Oṃ, white, transforms into an ocean of nectar. Āḥ, red, transforms into turbulent waves of rakta. Hūṃ, blue, transforms into torma, becoming the substance of desirable qualities. Transforming into a mass of Samantabhadra's offering clouds. Oṃ Āḥ Hūṃ three times. Oṃ Arghaṃ onwards, up to Śapda, Rūpa Śapda Ghandhe Rasa Sparśe Āḥ Hūṃ. These are the methods of union. Second, with the actual samādhi, visualizing phenomenal existence as the maṇḍala of Vajrakīla: Hūṃ. Vajra wrath cuts through hatred, With a great blue flaming weapon, From the midst of the sky, it appears as a drop. Appearing at the gate of life, Meditate in the center of the heart. Life is the samādhi of the cause, Hūṃ. Spāraṇa Hūṃ. Saṃ Hāraṇa Hūṃ. From Hūṃ, E Yaṃ Ra Suṃ Kaṃ. Sparks of blazing fire scatter everywhere. The five elements, five aggregates, five afflictions, All purified into the emptiness of dharmatā. Gathering back, completely transformed, From E, dark blue
English
The sphere of space, endowed with the power to uphold all. From yaṃ (藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：wind) arises a green crossed wind mandala. From ra (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：fire) arises an ocean of blood, with turbulent waves. From suṃ (藏文，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：emptiness) arises a golden ground. From kaṃ (藏文，梵文天城体：कं，梵文罗马拟音：kaṃ，汉语字面意思：water) arises a blue, hard Mount Meru. From raṃ (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：fire) arises a triangular blaze of fire. Burning all beings to ashes. All is primordially a Buddha-field. The space of the five mothers is completely pure. From the root hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable arises the bhrūṃ syllable. Emanating and gathering light accomplishes the two benefits. Bhrūṃ viśva viśuddhe jñānacakra maṇḍala bhrūṃ (藏文，梵文天城体：भ्रूं विश्व विशुद्धे ज्ञानचक्र मण्डल भ्रूं，梵文罗马拟音：bhrūṃ viśva viśuddhe jñānacakra maṇḍala bhrūṃ，汉语字面意思：भ्रूं, all pure, wisdom wheel mandala, भ्रूं). The completely transformed Samantabhadra palace. The exterior is bound by five kinds of jewels. The interior is an immeasurable charnel ground. The edges are lined with dry skulls. Built with old stone walls. With a covering of fresh willow branches. From every mouth blazes a great fire. From every nose rises a terrifying cloud of smoke. From every eye flows a tear of sorrow. Nailed with meteoric iron and urmo. Fixed with pairs of vasuta. The foundation below is an ocean of māṃ (藏文，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：pride) flesh and blood. Pus and blood coagulate into clumps of bones. Day and night, wind and fire rage. Eight gods as pillars, eight planets as beams. Stars torn apart, eight nāgas as cushions. The dark, black corpse-covered roof. With large and small fields spread out. Covered with the skins of proud men and women. Adorned with the phallus of the great deity citta (梵文天城体). The sun and moon pillars reveal the window. The four castes are mixed together. Four banners of flayed skin. A great fish banner and a skeleton umbrella. The crown of citta (梵文天城体) that vanquished Rudra. On each of the four doors is a black snake. The upper and lower thresholds of garudas and turtles are very magnificent. The doorposts are fierce makaras. The door panels are made of fields' palms. Outside are the eight great charnel grounds. From the east, a white bird cries kaṃ (藏文，梵文天城体：कं，梵文罗马拟音：kaṃ，汉语字面意思：water). In the south, the cuckoo and dog howl. In the west, demonic fires rage red and black. In the north, clouds of smoke billow everywhere. New and old corpses are scattered about. Birds and beasts drink blood and run fiercely. Corpses hang from the tops of clear trees. Zombies dance and laugh haha. Skeletons burn with fire, dance and swing. In the center of the palace is the abode of the deities. Visualize it as a pile of knotted ropes. From the hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable, the four mudras are displayed. On top of a lotus, moon, and sun. Rudra and his consort are involuntarily attracted. Struck with a vajra hammer. The male and female lie face up and face down, intertwined. From the sphere of space, the letter
Chinese
诶 吽！犹如巨星坠落平原，从王宫顶端降至中央。观想识蕴为金刚，于自身之身坛城中生起。祈请世间金刚橛之神，成就智慧忿怒尊。从吽字放出又收回，成就二利。化为铁制九尖金刚橛。由此放出收回，使其稳固。金刚萨埵，莲花之色。放出与收回之事业稳固。嗡 班杂 几里 几拉亚 吽！其声如千龙齐鸣，清净与不清净之诸刹土，皆因摇动、光芒照耀而遍布。令一切佛陀欢喜，净化众生之业障。再次收摄，完全转化，自身即为根本坛城。自心化为金刚童子之身，法性不变，身色蓝黑。三面六臂，四足伸展。具有奇妙之头饰。发色褐黑，发髻向上盘旋，于顶端燃烧。双眼赤红，如千道闪电流动。露出锋利之铜色獠牙。上下牙齿摩擦之声，震动三界。魔王们于其足下顶礼。手持九尖金刚杵、五尖金刚杵，以及火焰卡杖嘎，作威吓之势。从轮回与涅槃总体上压制，两端如须弥山般盘绕之橛。展开金刚珍宝之翅膀。每个毛孔中，充满无数自身之小忿怒尊。以骨灰堆、血滴及脂肪涂饰作为庄严。身披大象生皮及丝绸衣。下身着虎皮裙。以颅骨、蛇及珍宝为饰。于心间紫黑色帐篷内，有自身所化之智慧心。其心间，于日轮之上，有一粒芥子般大小之蓝色金刚。于脐间，有禅定菩萨 吽。如以蓝黑色毛发书写而成。周围环绕根本咒。门守护马头明王及其佛母。非断灭，了知且明晰。非永恒，无所执着。显空本性，无别而明澈。嗡 谛布扎 扎扎 哈纳 哈纳 吽 啪！至尊佛母，转轮增广母。手持乌巴拉花与颅碗血，拥抱本尊。以豹皮裙及五印为饰。以干颅为头饰，佩戴垂坠之项链。顶上有白色饮血佛陀。三面六臂四足。轮、卡杖嘎
English
E Hūṃ! Like a great star falling to the plain, descending from the palace peak to the center. Meditate on the consciousness aggregate as Vajra, generate yourself in the mandala of the body. Pray to the deity of the Vajrakīla of existence, accomplish the wisdom wrathful one. From the syllable Hūṃ, emanate and gather, accomplishing the two benefits. Transformed into an iron nine-pointed Vajra. From this, emanate and gather, making it stable. Vajrasattva, the color of a lotus. The activity of emanating and gathering is stable. Oṃ Vajrakīlī Kīlaya Hūṃ! Its sound is like a thousand dragons roaring together, all the pure and impure realms, are filled by the shaking, the light shining. Having pleased all the Buddhas, purify the obscurations of sentient beings. Again, gather and completely transform, yourself is the root mandala. Your own mind transforms into the body of Vajra youth, the Dharma nature is unchanging, the body color is dark blue. Three faces, six arms, four legs extended. Possessing a wondrous headdress. Hair is brownish-black, the dreadlocks swirl upwards, burning at the crown. Red eyes, like a thousand lightning bolts flashing. Exposing sharp copper-colored fangs. The sound of gnashing teeth, agitates the three realms. The demon kings prostrate at his feet. Holding a nine-pointed Vajra, a five-pointed Vajra, and a flaming Khaṭvāṅga, in a threatening posture. Suppressing from the entirety of saṃsāra and nirvāṇa, the two ends coiled like Mount Sumeru. Spreading the wings of Vajra jewel. In every pore, filled with countless small wrathful ones like himself. Adorned with ash heaps, drops of blood, and smeared with fat. Wearing an elephant hide and a silk cloth. Wearing a tiger skin loincloth. Adorned with skull, snake, and jewel ornaments. In the dark purple tent in the heart, there is the wisdom mind, a self-created emanation like himself. In its heart, on top of a sun disc, there is a blue Vajra the size of a mustard seed. In the navel, there is the samādhi bodhisattva Hūṃ. As if written with dark blue-black hair. Surrounded by the root mantra. The door guardians, Hayagrīva and his consort. Not annihilation, knowing and clear. Not permanent, without clinging. The nature of appearance and emptiness, clear and without separation. Oṃ Tipta Chakra Hana Hana Hūṃ Phat! Supreme Mother, the Wheel Expanding Mother. Holding an utpala flower and a skull cup of blood, embracing the deity. Adorned with a leopard skin skirt and the five seals. With a dry skull headdress, wearing a dangling necklace. On the crown is a white blood-drinking Buddha. Three faces, six arms, four legs. Wheel, Khaṭvāṅga