English
Oṃ Hā Kroḍhīśvarī Bida Mahā Hūṃ Phaṭ. Oṃ Padma Mahā Śrī Heruka Mahā Caṇḍa Sarva Duṣṭānta Ka Hana Daha Paca Hūṃ Hūṃ Hūṃ Phaṭ. Oṃ Hrīḥ Śruta Samanta Padma Mahā Kroḍheśvarī Khāhi Hūṃ Phaṭ. Oṃ Karma Mahā Śrī Heruka Mahā Caṇḍa Sarva Duṣṭānta Ka Hana Daha Paca Hūṃ Hūṃ Hūṃ Phaṭ. Oṃ Sarva Amogha Mahā Kroḍheśvari Biśva Hūṃ Phaṭ. From the midst of the expanse of the supreme, equal, and blazing, The king of compassion, wrathful, who subdues the wicked, By the wondrous and powerful activity of secret mantras, Please bless us to accomplish spontaneously. The wisdom being is: For the five Herukas, on the sun, moon, and lotus, each one similar to themselves. In their hearts, the first hand implements, surrounded by "ru lu". The color is like the body color. For the five consorts, on the sun, inside the Bhaṃḍa, on the sun, from Hūṃ (ཧཱུྃ，hūṃ，hum，seed syllable) the "ru lu" revolves to the left. In the hearts of the twenty mamos, on the sun, at the center of the five-pointed vajra, on the sun, for the eight mothers, Ha (ཧ), for the eight handmaidens, He (ཧེ), for the four doorkeepers, Phaṭ (ཕཊ྄). At the end of that, the "ru lu" or their own mantra revolves clockwise. For the powerful woman, on the sun, half a Bhaṃḍa marked with a vulva (bhyos). The ritual for offering the secret bodhicitta is: Again, from the bodhicitta, transforming into the goddesses of the six realms, offering extensively to the deities of the mandala, then reciting in the spontaneously accomplished mandala of self-nature, by reciting the mantra of the Vajra Blood-Drinker father and mother, the father is absorbed into oneself, the mother is absorbed into one's own mother. Similarly, invite the Buddha Blood-Drinker father and mother and seat them in the east of the mandala. Invite the Ratna Blood-Drinker father and mother and seat them in the south. Invite the Padma Blood-Drinker father and mother and seat them in the west. Invite the Karma Blood-Drinker father and mother and seat them in the north. Invite the eight goddesses of the places and seat them on their respective seats. Invite the eight handmaidens and seat them on the divine cloth. Invite the four doorkeepers and seat them at the four doors. These too, invite from the space of the mother with their respective mantras, and seat them firmly on the seats with their own mantras. There, also visualize all the deities clearly, as the mudras are displayed, with the five head ornaments, and the five blessed deities, and the mind-wisdom
English
Tsara Ma Bhyo. Meaning: Solitary Practitioner Mother, body color yellow. In her right hand, she holds a razor. The fourth is: Manu Hara Ma Bhyo. Meaning: Desire Woman, red, in her right hand she holds a bow and arrow. The fifth is: Siti Kam Bhyo. Meaning: Wealth Accomplishing Mother, white. In her right hand, she holds a treasure vase. The sixth is: Bha Ya Bhe Bhyo. Meaning: Wind Goddess, body color blue-gray, in her right hand she holds an eight-tongued banner. These yoginis are called the delightful, friend-like, desirable six mothers. For the four close attendants of the yogi, they hold the part of a friend or mantra consort. They have power over activities, and are immeasurable joy. From the six Bhyo of the north, the six mothers are generated: First: Maha Maraṇa Bhyo. Meaning: Killing Mother, color black, in her right hand she holds a sword. The second is: Agneye Bhyo. Meaning: Fire Woman, body color red, in her right hand she holds a torch. The third is: Varahi Bhyo. Meaning: Sow Mother, color black, in her right hand she holds a hook of a wild boar's tusk. The fourth is: Tsa Muntri Bhyo. Meaning: Aging Mother, body color black, in her right hand she holds something eating a small field. The fifth is: Suta Nam Bhyo. Meaning: Big Nose Mother, body color white-green, in her right hand she holds a skull cup. The sixth is: Pani Vajra Bhyo. Meaning: Water Goddess, body color blue, in her right hand she holds a snake lasso. These six are called the impartial, obedient six mothers. For the four close attendants, they hold the part of a servant girl. Their activities are fierce, and they have power over immeasurable impartiality. East Gate: Vajra Maha Kala Bhyo. Meaning: Vajra Black Mother, body color black, in her right hand is an iron hook. South Gate: Tsakala Vajra Bhyo. Meaning: Butcher Woman, body color red-yellow, in her right hand she holds a lasso. West Gate: Vajra Bum Pa Karana Bhyo. Meaning: Vajra Vase Ear Mother, body color dark black. In her right hand, she holds an iron shackle. North Gate: Vajra Lambo Dharaṇa Bhyo. Meaning: Belly Holding Mother, green-black. In her right hand, she holds a bell. The characteristics of these four mothers are considered in the direction of the above. In their left hands, they hold a skull cup filled with great red blood, marked with a three-pointed vajra. All wear field skin belts, tiger skin skirts, garlands of wet skulls, crowns of silk and flowers, and jewels.
Chinese
以各种装饰作为庄严，以贪恋的姿态傲然挺立，在田园般的坐垫上或伸或屈地安住。他们所有人的心间都有一个以颅骨装饰的头盖骨，头顶上都以五股金刚杵作为庄严。观想各自拥有百万眷属围绕。像这样，通过在此坛城轮中生起，六道世界的十方，以法界遍布之处，观想不可思议的坛城轮显现。这些是自性任运成就的坛城。以上是通过四种三摩地之门生起自心显现的坛城。之后，以智慧自显的坛城加持也有十个要点：请予垂听，迎请，开门，祈请安住，为了获得成就而立誓，对事业空行母赞颂誓言手印，顶礼，献供，赞颂，修持，以及收摄坛城。饮血坛城。由上师夏瓦·斯波瓦·塔耶所造。饮血坛城，无论广略，都以三个共同要点来阐述：首先是前行之业，以及供养和修持之业，还有猛厉禁行的事业。在供养和修持之业中，以二十个要点来阐述：忿怒尊宣说往昔的基石并缓慢地展示，请予垂听，迎请，开门，祈请安住，展示誓言手印，以印镇伏，顶礼，进行手印歌舞的供养，普贤供养，外供，内供，药供，秘密供，解脱三界的供养，鼓供，铃供，歌供，进行赞颂，以及进行修持。 饮血圣饰。
English
Adorned with various ornaments, standing proudly with an attitude of attachment, dwelling with limbs extended or contracted on a garden-like seat. In the hearts of all of them is a skull adorned with a garland of skulls, and their heads are adorned with five-pronged vajras. Meditate that each is surrounded by a retinue of hundreds of thousands. Thus, by generating this wheel of the mandala here, in all directions of the six realms, wherever the expanse of dharma pervades, meditate that inconceivable wheels of mandalas arise. These are the spontaneously accomplished mandalas of self-nature. Above that, through the door of the four samadhis, one generates the mandala of self-appearing mind. Then, there are also ten points to blessing with the wisdom self-appearing mandala: beseeching to listen, inviting, opening the door, requesting to remain, taking vows for the sake of attaining siddhis, praising the mudra of commitment to the karmic dakinis, prostrating, offering, praising, practicing, and dissolving the mandala. The mandala of the Blood Drinker. Composed by the master Shawa Spowa Thaye. The mandala of the Blood Drinker, whether extensive or concise, is explained with three common points: first, the preliminary actions, the actions of offering and practice, and the actions of fierce and intense discipline. In the actions of offering and practice, it is explained with twenty points: the Wrathful One declares the foundation of the past and slowly reveals it, beseeching to listen, inviting, opening the door, requesting to remain, showing the commitment mudra, subduing with the seal, prostrating, performing the offering of mudra dance, the Samantabhadra offering, outer offering, inner offering, medicine offering, secret offering, the offering of liberating the three realms, drum offering, bell offering, song offering, performing praise, and performing practice. The Holy Ornament of the Blood Drinker.