English
Lotus Mandala, A Moon Mandala, Ma Sun Mandala. In the center of various lotuses are stacked moon and sun mandalas. On top of these: Maha Deva Vam. Indra Ya. Yama Ya. Raksha Sa. Kubera Ya. Tira Vam. In the center are the great Lord Ishvara and the Wrathful One, in the east the Gandharvas, in the south Yama, in the west the Rakshasas, in the north the Yakshas, each with their consorts, the males face down and the females lie supine, intertwined in a binding. On top of these: In the center is the fierce bear, in the east the bull, in the south the buffalo, in the west the leopard, in the north the tiger, each pair pressing down hard on the shoulder blades of the males and the breasts of the females. At the four corners of the wheel, the four broken corners, the eight directions of the inner courtyard, and the four doors: Ma Sun Mandala, Tira Vam. Each is a seat of the field dwelling in the sun. On each side of the outer courtyard are six, and at the four doors: Tira Vam. Each is a single seat of dry land. The bull, buffalo, leopard, and tiger, with the claws of the fierce bear, seize Ishvara and the great gods. Thus it is clarified. Second, the support is the generation of the deity, which is twofold: self-generation and, the ritual of other-generation. The first is: generating as Heruka and then engaging in union, and, displaying the mandala of the wondrous son. The first is: From the Heruka of the cause abiding in the sky, seated on the central seat, that itself becomes the great glorious one, the body color is purplish-black, ever-changing, the head and hands and feet are as numerous as the dust of space, holding various weapons. From that very suchness realm, the wrathful mother Ishvari is manifested, uttering "Hi Hi," offering herself to the father with a joyful radiance, and causing the lotus to bloom, contemplate enjoying the bliss of inseparable embrace. Oneself is the vajra lord of all the Buddhas' body, speech, and mind, because one is originally the wrathful king, therefore, from that very suchness realm, the wrathful mother Ishvari is manifested, with the "Hi Hi" joyful radiance, causing the precious lotus to bloom, joyfully merging in inseparable embrace. Thus, clarify by reciting. Second, the emanation of mantras, gathering them into five families, generating twenty daughters. The first is: Hum Hum Hum Vishva Vajra Kro
English
Having spoken "Oṃ dhajvala maṇḍala phaṭ phaṭ phaṭ. Hala hala hala hūṃ," from the juncture of the union of the father and mother, from the clouds of bodhicitta, pervading the ten directions of the six realms limitlessly, emanates immeasurable wrathful ones raining down various weapons. One contemplates that all the assemblies of the wicked are subdued by the fifteen great portents. Secondly, from the re-gathering of the clouds of wrathful ones pervading space, the wrathful ones of the vajra family dissolve into oneself, transforming into the heruka of fruition: Oṃ vajra śrī heruka hūṃ! Vajra krodhīśvarī stvaṃ! I am the Bhagavan, the Great Blissful Vajra Heruka, with a body color of dark blue-black, like rain clouds, blazing with the splendor of billions of suns. Of the three faces, the right face is white and smiling, the left face is red and scolding, and the central face is dark blue-black with a fierce and wrathful demeanor. Each face has three red and round eyes. The mouth is open in transformation, teeth are clenched, the tongue curls like lightning, and the laughter of the vajra shakes the three realms. From the nostrils with furrowed brows, the unbearable sound of Hūṃ is emitted. From the eyebrows, mustache, and beard, flames blaze forth in crooked patterns. The body is large and the limbs are stout, with the demeanor of youthful exuberance. Filled with vajra hairs. Possessing grace, bravery, and ugliness. Fierce, scolding, and terrifying. Compassionate, majestic, and peaceful. Fully adorned with the nine dramatic sentiments of dance. Of the six hands, the first two embrace the consort with a nine-pronged vajra and a bell. The second holds a five-pronged vajra and a skull cup filled with red bhandza. The third holds a field staff and supports the thousand worlds. The four feet are in a great stride, with the right leg extended and the left leg bent, enjoying one's own seat. Each head is adorned with a crown of five dry skulls, each representing the five families. Wearing a necklace of fifty dripping heads and armlets of skull fragments. The upper body is covered with the skin of a great charnel ground and wet elephant hide, and the lower body is adorned with a tiger skin loincloth. The hair is bound with white nāga-king threads, the ears are adorned with yellow ornaments of the king family, the red semoto and throat ornaments are of the brahmin family, the green belt and necklace are of the commoner family, and the black bracelets and anklets are of the outcaste family. All
Chinese
伊湿嚩哩 萨瓦。北方之侧，羯磨嘿噜嘎身及根本，面容绿黑色。右白左红之三面。六手中，最初二者持十字杵与铃。第二者持金刚杵与血海螺。末者持田杖与犁铧。与明妃羯磨卓提湿嚩哩玛绿母一同交合。所有饮血父母亦以九种舞姿妩媚，装饰与装束与主尊相符，于各自之座上以右伸展之姿安住。第三者是，之后五部饮血父母以随后生起之交合而平等进入，以喜悦之笑声说“哈”字，从交合之处，菩提心化为八怒母之相而聚集各部，于轮之四隅及边角各自之座上安住：侧面之东北方，嘎日玛蓝母，右手持田杖，左手持红幡。西南方，匝日玛黄母，拉弓。西北方，札摩哈红母，挥舞摩羯鱼旗。东北方，贝达里黑母，右手挥舞金刚杵，左手持幼童尸。边角之东北方，布嘎萨红黄色，牵引小田之肠。西南方，嘎萨玛绿母，右手之金刚杵搅动左手之红海螺并饮用。西北方，萨玛夏深蓝色，持幼童尸而食其心。东北方，札达黄白色，分割胜妙之身。所有亦皆一面二手三眼，龇牙咧嘴，黄发竖立，赤身裸体，具足尸陀林装束，以左伸展之姿安住。之后如前一般，以喜悦之笑声说“嘿”字，菩提心化为八微细母之相而聚集各部，于金殿之八方角落各自之座上安住：东方狮面母黄母，双手于胸前向上交叉持颅器而食。南方虎面母红母，双手向内交叉持尸。西方狐面母黑母，持小田以舌舔舐。北方狼面母蓝色，分割小田之腹部，即四具獠牙者。东北方笑面母红黄色，左手持小田，右手牵引肠子而饮用。西南
English
Ishvari Tvam. On the northern side, Karma Heruka's body and root, with a greenish-black face. Three faces, white on the right and red on the left. Of the six hands, the first two hold a crossed vajra and a bell. The second two hold a vajra and a blood-filled conch. The last hold a field staff and a plow. United with the consort Karma Krodheshvari Ma, a green mother. All the blood-drinking fathers and mothers are adorned with the grace of the nine dances, with ornaments and attire in accordance with the main deity, seated on their respective seats in a right-extended posture. Thirdly, the five families of blood-drinking fathers and mothers, having equally entered into union with subsequent generation, utter the joyful laughter "Ha." From the juncture of union, the mind of enlightenment emerges in the form of eight wrathful cloud goddesses, gathering the families, and seated on their respective seats in the four corners and intermediate directions of the mandala. In the southeast of the side ribs, Gari Ma, a blue mother, holds a field staff in her right hand and a red banner in her left. In the southwest, Tsari Ma, a yellow mother, draws a bow. In the northwest, Pramoha, a red mother, waves a makara banner. In the northeast, Vetali, a black mother, raises a vajra in her right hand and holds a child's corpse in her left. In the southeast of the intermediate directions, Pukkasi, reddish-yellow, pulls out the intestines of a small field. In the southwest, Ghasma, green, stirs and drinks the red conch shell with the vajra in her right hand. In the northwest, Smashana, dark blue, holds a child's corpse and eats its heart. In the northeast, Chanda, yellowish-white, tears apart the supreme body. All also have one face, two hands, and three eyes, bared fangs, yellow hair standing on end, naked, adorned with charnel ground attire, abiding in a left-extended posture. Then, as before, uttering the joyful laughter "He," the mind of enlightenment emerges in the form of eight subtle cloud goddesses, gathering the families, and seated on their respective seats in the eight directions of the golden palace. In the east, Simhamukha, a yellow mother, holds a skull cup with both hands crossed upwards at her heart and eats. In the south, Vyaghrimukha, a red mother, holds a corpse with both hands crossed inwards. In the west, Svanamukha, a black mother, holds a small field and licks it with her tongue. In the north, Srigalamukha, a blue mother, tears apart the abdomen of a small field, these four having fangs. In the southeast, Hamsamukha, reddish-yellow, holds a small field in her left hand and pulls out the intestines with her right hand and drinks. In the southwest
Chinese
融入慈悲的喜乐之舞，融入菩提心中。传递身形，从金刚道到达佛母莲花处，安住于光团中。观想主尊父母也随后以交合之姿融入安乐的自性中。然后，念诵“吽哈嘿帕”，四部嘿汝嘎、八怒母、八食肉母、四门母依次融入中央的明点中，观想化为如熔金般的光团燃烧。第三，由于方便与智慧无二，以智慧光芒净化身体的妄念。从如熔金般清净的心中，生起语的加持光之种子字。融入心中，成为身形。从金刚道到达佛母的宫殿。法身安住于菩提心中。诸佛各自心咒的声音，发出“吽哈嘿帕”，融入菩提心中合为一体。以此来明观。第二，净化对空性的执着，生起本尊，并明观之。第一部分有三：生起主尊父母，观想支分本尊，以及开展眷属。第一，念诵“吽吽”，座上的光蕴变成一对“吽”字。斯帕拉纳帕特。从中发出光芒遍布虚空，成办二利。桑哈拉纳吽。再次汇聚融入“吽”字中，化为光芒。嗡 班杂 冈杰。金刚九股杵和铃铛以“吽”字为标志。斯帕拉纳帕特。桑哈拉纳吽。如前一样，发出、汇聚、化为光芒。嗡 班杂 希日 嘿汝嘎 吽。班杂 卓提 希瓦热 斯当。观想世尊大喜金刚嘿汝嘎，身色深蓝如乌云般漆黑，闪耀着百亿太阳的光辉，直至三界自在的大主宰的自性安住于其中。如前所述念诵并观想。第二，在自己心中如珍宝帐篷般的内部，观想安住于日轮上的与自己相同的智慧萨埵。观想其心间，在九股金刚杵的中央，以燃烧的微细“吽”字为标志。观想从中发出光芒，以金刚萨玛嘉迎请十方四时的所有善逝，化为五部怙主父母的形象。嗡 萨
English
Dissolving into the bodhicitta with the joyful dance of compassion. Transmitting the form, reaching the lotus of the Mother from the Vajra path, abiding in a sphere of light. Contemplate that the main Father and Mother also subsequently dissolve into the nature of bliss through union. Then, by reciting "Hum Ha Hey Phet," the four classes of Herukas, the eight wrathful mothers, the eight flesh-eating mothers, and the four gatekeepers gradually become one taste in the central bindu, and contemplate that it transforms into a burning sphere of light like molten gold. Third, because method and wisdom are non-dual, the delusions of the body are purified by the rays of wisdom. From the pure mind like molten gold, the seed syllable of the blessing of speech, a seed of light, arises. Dissolving into the heart, it becomes the form of the body. From the Vajra path, it reaches the palace of the Mother. The Dharmakaya abides in the bodhicitta. The sounds of the heart mantras of each deity arise as "Hum Ha Hey Phet," dissolving into the bodhicitta as one. Clarify with this. Second, in purifying the clinging to emptiness, generate the deity and clarify it. The first part has three: generating the main Father and Mother, contemplating the branch deities, and expanding the retinue. First, by reciting "Hum Hum," the mass of light on the seat transforms into a pair of "Hum" syllables. Spharana Phet. From that, rays of light radiate throughout the sky, accomplishing the two benefits. Samharana Hum. Again, gathering, it dissolves into the "Hum" syllable, transforming into light. Om Vajra Ghante. The nine-pronged vajra and bell are marked with the syllable "Hum." Spharana Phet. Samharana Hum. As before, radiating, gathering, and dissolving into light. Om Vajra Shri Heruka Hum. Vajra Krodheshvari Stam. Contemplate the Bhagavan Great Delight Vajra Heruka, whose body color is dark blue, black like rain clouds, blazing with the splendor of a billion suns, until the nature of the great sovereign of the three realms abides within. Recite and contemplate as before. Second, within the jewel-like tent of one's own heart, contemplate the wisdom being, identical to oneself, abiding on the sun disc. Contemplate that in its heart, in the center of the nine-pronged vajra, is marked with a minute, blazing "Hum" syllable. Contemplate that from that, rays of light radiate, inviting all the Sugatas of the ten directions and four times with Vajra Samaja, transforming into the forms of the five families of lords, Father and Mother. Om Sa