English
When the rays of activity shine forth, invite all the Tathagatas to the space in front. Holding the vajra, recite: Homage! Lord of the great non-abiding wisdom, Tathagatas of the ten directions and four times, Please listen and remember. Vajra-holder, I, wish to erect the mandala of the great terrifying Heruka, I beseech all the Tathagatas, grant me power and blessings. I beseech you to grant me the accomplishment of vajra wisdom, lines, and colors. After praying in this way, visualize your own two eyes as the sun and moon born from the letter JAH (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jah，汉语字面意思：匝), and recite: OM DIPTA DRISHTA GUHYA JÑANA JAH JAH. And urge with a burning gaze, moving the eyelids, believing that the Tathagatas of the sky are engaging in union. Recite the mantras of the five wisdoms, such as OM MAHA SHUNYATA, and because of reciting them, from the hearts of those, rays of five colors of the nature of the five wisdoms arise. Visualize them dissolving into the threads of wisdom and the respective colors, and that they transform into the essence of the five wisdoms. While reciting the five syllables, the teacher and students first twist each of the five strands of thread separately. Then, twist the five strands together into one and place it in a vessel of gold or the like. Similarly, by reciting the three mantras of body, speech, and mind, such as KAYA VAJRA, from the three places of the Tathagatas in the sky, three rays of white, red, and blue, which are the nature of the three vajras, arise. Visualize them dissolving into the respective threads of samaya, and that they transform into the essence of body, speech, and mind. While reciting the three syllables, twist each of the three strands of thread separately. Then, twist the three strands together into one and place it as before. On the colors, recite: OM AH SARVA PANCHA RATNA SAMAYE HUM HUM HUM. Visualize the particles of precious dust colors blazing, and the written letters also disappearing, gathering, and being rubbed. The increase and decrease of colors and the remedy for faults will be shown below. Secondly, in the consecration with limbs, there are three: the vase, the disciple, and the special abiding of the deity. First, in the consecration of the vase, there are two: preparation and the actual consecration. First, in detail, the vase with characteristics is equal to the number of deities, or in brief, it is condensed into the five families, that is, the five deity vases. Very brief
Chinese
关于尊胜佛母和事业宝瓶二者，尊胜佛母可以仅仅归摄于中央的忿怒尊秘密宝瓶中。其仪轨是：在具相的男女头盖骨中，盛满酒和三十种物质的精华，用青红色丝绸捆绑，并用柳条装饰。三十种物质是：盐、蜂蜜、红糖、诃子、酥油这五种精华；哈萨德瓦、布日哈蒂、斯瓦达、坎达卡日、阿帕拉吉这五种药；金、银、珍珠、珊瑚、青金石这五种珍宝；青稞、稻米、小麦、芝麻、豆类这五种谷物；藏红花、麝香、肉豆蔻、白檀香、红檀香这五种香。这样，在五组五种物质的基础上，加上五种甘露，就是三十种物质。此外，宝瓶的数量与本尊数量相等时，放置的位置是坛城中本尊的方位，以及未来出现的各自方位。如果是五个宝瓶，则放置在坛城中央的中心和四个方向，即主要五部的位置，不要混淆。如果只有一个宝瓶，则放置在主尊的位置。最后，以尽可能美观的方式布置供品。事业宝瓶放置在门内的右侧，或自己面前等方便的位置，用于息灾和朵玛。第二是：用一切事业（种子字，梵文天城体，梵文罗马拟音，汉语字面意思）净化所有宝瓶。用शून्यता (śūnyatā)（梵文天城体，sunyata，空性）使之空性。从空性中，观想从भ्रूं (bhrūṃ)（梵文天城体，bhrum， भ्रूम，光明）中生出的宝瓶，所有特征都圆满，其中是智慧珍宝自性的भञ्ज (bhañja)（梵文天城体，bhanja，भञ्ज，摧毁）燃烧的宫殿，连同座垫都清晰地观想。如果有与本尊数量相等的宝瓶，则在各自的座垫上生起那个本尊。如果是五个宝瓶，则上师们说：中央是完整的坛城轮，东方是布达饮血尊，东方和东南是空行母和地方神，门神是马头明王，东方聚集了七自在母等，虽然分为了各自的部族，但考虑到完整的所调伏坛城归摄于能调伏的金刚部，之后，再次将能调伏和所调伏的其他四部各自划分，没有看到更多的必要。因此，这里按照续部的论述基础，中央是金刚黑汝嘎，以及四位自在母主尊和四位门神，其他四部在各自的方向和角落的位置，以及四个方向的守门神，聚集了五位自在母，似乎是过失较小的。如果是两个宝瓶时，则...
English
Regarding the two, namely the Namgyal (Victorious One) and the Karma Bumpa (Action Vase), the Namgyal can be condensed into the wrathful secret vase of the center. The method is as follows: Inside a qualified male and female skull cup, fill it with the essence of wine and thirty substances, bind it with dark blue and red silk, and decorate it with willow branches. The thirty substances are: salt, honey, brown sugar, amla fruit, butter - these are the five essences; hasadeva, brihati, svada, kantakari, aparajita - these are the five medicines; gold, silver, pearl, coral, lapis lazuli - these are the five precious substances; barley, rice, wheat, sesame, beans - these are the five grains; saffron, musk, nutmeg, white sandalwood, red sandalwood - these are the five fragrances. Thus, on top of these five sets of five substances, add the five nectars, making thirty substances. Furthermore, when the number of vases is equal to the number of deities, the place where they are placed is the deity's position in the mandala, and the respective positions of future occurrences. When there are five vases, they should be placed in the center of the mandala and the four directions, that is, the positions of the five main families, without confusion. If there is only one vase, it should be placed in the position of the main deity. Finally, arrange the offerings around it as beautifully as possible. The Karma Bumpa is placed on the right side inside the door, or in front of oneself, or wherever is convenient, for the purpose of purification and torma. Secondly: Purify all the vases with the सर्वकर्म (sarvakarma) (Sanskrit Devanagari, sarvakarma, all actions). Empty them with शून्यता (śūnyatā) (Sanskrit Devanagari, sunyata, emptiness). From emptiness, visualize the vase arising from भ्रूं (bhrūṃ) (Sanskrit Devanagari, bhrum, भ्रूम, light), complete with all characteristics, inside which is a palace of wisdom jewel nature, blazing with भञ्ज (bhañja) (Sanskrit Devanagari, bhanja, भञ्ज, destroying), complete with a seat. If there are as many vases as there are deities, then generate that deity on each of their respective seats. If there are five vases, then the previous lamas said: the center is the complete wheel of the mandala, the east is Buddha Heruka, the east and southeast are the dakinis and local deities, the gatekeeper is Hayagriva, the east gathers the seven powerful mothers, etc., although they are divided into their respective families, considering that the complete mandala to be subdued is condensed into the Vajra family that subdues, and then again dividing the subduer and the other four to be subdued separately, no further necessity is seen. Therefore, here, according to the basis of the tantric discourse, the center is Vajra Heruka, and the four main powerful mothers and the four gatekeepers, the other four families in their respective directions and corners, and the four directional gatekeepers, gathering five powerful mothers each, seems to be a smaller fault. When there are two vases, then...
Chinese
在胜乐金刚瓶中，各自的座垫上有五个吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字），八个哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：种子字），八个嘿（藏文：ཧེ，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：种子字），四个帕特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：断除），二十八个布哟（藏文：བྷྱོ，梵文天城体：भ्यो，梵文罗马拟音：bhyo，汉语字面意思：敬畏）安住。斯帕拉纳 帕特（藏文：སྥ་ར་ཎ་ཕཊ，梵文天城体：स्फरण फट्，梵文罗马拟音：spharaṇa phaṭ，汉语字面意思：展开 断除）。桑哈拉纳 吽（藏文：སཾ་ཧ་ར་ཎ་ཧཱུཾ，梵文天城体：संहारण हुं，梵文罗马拟音：saṃhāraṇa hūṃ，汉语字面意思：收摄 种子字）。从完全的放射和收集中，化为各自以手印种子字为标志的形象。斯帕拉纳 帕特（藏文：སྥ་ར་ཎ ཕཊ，梵文天城体：स्फरण फट्，梵文罗马拟音：spharaṇa phaṭ，汉语字面意思：展开 断除）。桑哈拉纳 吽（藏文：སཾ་ཧ་ར་ཎ་ཧཱུཾ，梵文天城体：संहारण हुं，梵文罗马拟音：saṃhāraṇa hūṃ，汉语字面意思：收摄 种子字）。再次从完全的放射和收集中，念诵“嗡 班杂 玛哈 希日 嘿汝嘎（藏文：ༀ་བཛྲ་མ་ཧཱ་ཤྲི་ཧེ་རུ་ཀ་，梵文天城体：ॐ वज्र महा श्री हेरुक，梵文罗马拟音：oṃ vajra mahā śrī heruka，汉语字面意思：嗡，金刚，大，吉祥，嘿汝嘎）”等各自的生起咒语。观想世尊大喜金刚嘿汝嘎等五十八位饮血尊的坛城轮完全圆满显现，然后进行祈请、赞颂、降临、迎请、融入、安住，并进行供养。抓住护身线，从我的口中发出咒语之鬘，缠绕在护身线上，从而激发宝瓶中诸神的意续。观想融入的菩提心降下为智慧甘露，充满宝瓶。尽可能地念诵诸神各自的根本咒，并结合主尊和眷属的节奏，最后念诵“嗡 达贝 达贝 玛哈 达贝 梭哈（藏文：ༀ་ཏཔྡེ་ཏཔྡེ་མ་ཧཱ་ཏཔྡེ་སྭཱ་ཧཱ，梵文天城体：ॐ तपदे तपदे महा तपदे स्वाहा，梵文罗马拟音：oṃ tapade tapade mahā tapade svāhā，汉语字面意思：嗡，热，热，大热，梭哈）”，将颅器之水供入宝瓶中。观想诸神以大贪欲将智慧甘露融化，与宝瓶之水合为一体，并用熏香熏燃。为弟子灌顶、开光、仅作自入，以及修法成就的灌顶时，必须持有宝瓶。仅作修法供养时，并非必须，但如果能做到则更好。第二，弟子特别安住的仪轨，应知于灌顶仪轨中。第三，本尊特别安住的仪轨，即是前面所说的占据土地的范围。对此，首先是划线，然后是本尊安住的实际操作。首先，将已经进行安住的宝瓶安置在僻静之处，首先念诵“嗡 阿 萨瓦 秀达 涅 吽 帕特（藏文：ༀ་ཨཱཿསརྦ་ཤོ་དྷ་ནེ་ཧཱུཾ་ཕཊ，梵文天城体：ॐ आः सर्व शोधने हुं फट्，梵文罗马拟音：oṃ āḥ sarva śodhane hūṃ phaṭ，汉语字面意思：嗡 啊 一切 清净 吽 帕特）”，用事业瓶之水对坛城的地基进行洒扫，然后用包含甘露的香水涂抹，观想将要绘制的坛城在虚空中显现。从散发香味的墨水中取出誓言线，按照仪轨进行收放。首先，绘制东西方向的梵线，从中心向四方做标记，从东西方向的尺寸绘制第二条线，从四方的尺寸寻找角线，梵
English
Inside the victory vase, on their respective seats, may five Hums (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: seed syllable), eight Has (Tibetan: ཧ, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Literal Chinese meaning: seed syllable), eight Hes (Tibetan: ཧེ, Sanskrit Devanagari: हे, Sanskrit Romanization: he, Literal Chinese meaning: seed syllable), four Phats (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal Chinese meaning: cutting), and twenty-eight Bhyos (Tibetan: བྷྱོ, Sanskrit Devanagari: भ्यो, Sanskrit Romanization: bhyo, Literal Chinese meaning: reverence) abide. Spharana Phat (Tibetan: སྥ་ར་ཎ་ཕཊ, Sanskrit Devanagari: स्फरण फट्, Sanskrit Romanization: spharaṇa phaṭ, Literal Chinese meaning: unfolding cutting). Samharana Hum (Tibetan: སཾ་ཧ་ར་ཎ་ཧཱུཾ, Sanskrit Devanagari: संहारण हुं, Sanskrit Romanization: saṃhāraṇa hūṃ, Literal Chinese meaning: gathering seed syllable). From the complete emanation and gathering, may they transform into their respective forms marked by hand symbols and seed syllables. Spharana Phat (Tibetan: སྥ་ར་ཎ ཕཊ, Sanskrit Devanagari: स्फरण फट्, Sanskrit Romanization: spharaṇa phaṭ, Literal Chinese meaning: unfolding cutting). Samharana Hum (Tibetan: སཾ་ཧ་ར་ཎ་ཧཱུཾ, Sanskrit Devanagari: संहारण हुं, Sanskrit Romanization: saṃhāraṇa hūṃ, Literal Chinese meaning: gathering seed syllable). Again, from the complete emanation and gathering, by reciting the generation mantras such as "Om Vajra Maha Shri Heruka (Tibetan: ༀ་བཛྲ་མ་ཧཱ་ཤྲི་ཧེ་རུ་ཀ་, Sanskrit Devanagari: ॐ वज्र महा श्री हेरुक, Sanskrit Romanization: oṃ vajra mahā śrī heruka, Literal Chinese meaning: Om, Vajra, Great, Auspicious, Heruka)" respectively, visualize the entire mandala wheel of the fifty-eight wrathful deities, including the Bhagavan Great Bliss Vajra Heruka, as completely and clearly manifest. Then, invoke, praise, descend, invite, merge, and stabilize them, and make offerings. Holding onto the protection cord, a garland of mantras emerges from my mouth, winding around the protection cord, thereby stimulating the mind-streams of the deities in the vase. Visualize the bodhicitta of union descending as the nectar of wisdom, filling the vase. Recite the root mantras of the deities as much as possible, combining the rhythm of the main deity and the retinue, and finally, offer the skull-cup water into the vase, reciting "Om Tapade Tapade Maha Tapade Svaha (Tibetan: ༀ་ཏཔྡེ་ཏཔྡེ་མ་ཧཱ་ཏཔྡེ་སྭཱ་ཧཱ, Sanskrit Devanagari: ॐ तपदे तपदे महा तपदे स्वाहा, Sanskrit Romanization: oṃ tapade tapade mahā tapade svāhā, Literal Chinese meaning: Om, Heat, Heat, Great Heat, Svaha)". Visualize all the deities melting into the nectar of wisdom with great desire, becoming one taste with the vase water, and fumigate with incense. It is necessary to hold the vase for empowering disciples, consecration, self-initiation, and receiving the empowerment of accomplishment and siddhi. It is not absolutely necessary for mere sadhana offerings, but it is better if it can be done. Secondly, the ritual for the disciple to abide particularly should be understood in the empowerment ritual. Thirdly, the ritual for the deity to abide particularly is the area of land mentioned earlier. For this, first is drawing the lines, and then the actual operation of the deity abiding. First, place the vases that have been used for abiding in a secluded place. Initially, recite "Om Ah Sarva Shodhane Hum Phat (Tibetan: ༀ་ཨཱཿསརྦ་ཤོ་དྷ་ནེ་ཧཱུཾ་ཕཊ, Sanskrit Devanagari: ॐ आः सर्व शोधने हुं फट्, Sanskrit Romanization: oṃ āḥ sarva śodhane hūṃ phaṭ, Literal Chinese meaning: Om Ah All Purifying Hum Phat)", and sprinkle and cleanse the base of the mandala with the water from the action vase, then smear with fragrant water containing nectar, and visualize the mandala to be drawn appearing clearly in the sky. Take the commitment line from the fragrant ink, and perform the giving and taking according to the ritual. First, draw the east-west Brahma line, mark the four directions from the center, draw the second line from the east-west dimension, and find the corner lines from the dimension of the four directions, Brahma.