English
Considering the transformation, the peacefulness of the wrathful deity's nature. Not a Rudra from the lower realms, but appearing here. Then, the Bhagavan with great joy. Thus, the fifteenth chapter, after the explanation of the peacefulness of the wrathful deity's nature. The teacher who subdued the four maras, with the fierce and terrifying wrath of the wrathful deity, causing the great god to tremble, fall, and be trampled upon, is the subduing of the son of the gods mara. With the play of subduing power, destroying the aggregates along with the vows, is the subduing of the aggregates mara. The three poisons spreading widely, devouring flesh and blood, is the subduing of the afflictions mara. Consciousness not experiencing death, transforming into a son of the Buddha, is the subduing of the lord of death mara. Possessing glory, possessing fame, possessing wisdom, possessing power, possessing diligence, possessing beautiful form. The father and mother, skillful means and wisdom, are joyful without separation. In order to accomplish this great mandala assembly with vows. Thus, these many assemblies of the wrathful deity's mandala. With the vow of speech, mantras. In order for the yogi's body to accomplish the wrathful deity. Thus, the wrathful deity of the Tathagata, the great blood-drinker. Not a worldly wrathful deity, but the unerring realm of Dharma. The uncreated face is the wisdom of awareness. Within that, departing through realization. The body possessing a wrathful form, samsara like blood, drinking through realization. Being superior to others, therefore great. ༈. If the order of these is reversed, there are two: obtaining peace and wrath, and pacifying wrath and arousing wrath. If mixing peace and wrath, then reciting these mantras, transforming from a peaceful body into a wrathful body. Or with a momentary samadhi, within the generated palace, with the three self-generation practices, generating the bodies of the father and mother. Then from the supreme Bodhicitta, in the secret place of the mother, placing the syllables Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Ha（藏文：ཧཱ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）, He（藏文：ཧེ，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：嘿）, Phaṭ（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）. Then the mantra to be recited, Oṃ Sarva Tathāgata etc. Generating the body, scattering in ten directions and gathering, the main deity dissolves into oneself. The retinue is dispelled with the mantra to be recited, and placed separately in the mandala. Pacifying wrath and arousing wrath is, dispelling all obstacles, blessing the offerings, generating the peace of samadhi, unerringly accomplishing the heat of wisdom etc. The assembly together with the consort.
English
dag gi. Therefore, she became an object to be used, so she is a consort. The parents are the combination of skillful means and wisdom. From the awe-inspiring vajra wisdom of body, speech, and mind. From the beginning, body and speech have been in an inseparable state. Because of knowing the inseparability, it is wisdom. To understand that meaning, accompanied by an awe-inspiring roar. From that, these mandalas of speech are extracted. Because meaning is conveyed through expressed sound, it is speech. Because the expresser and the expressed are interconnected in conveying meaning, it is also speech. Because it speaks in words and meanings, it is also speech. Om Sarva Tathagata Maha Shri Heruka Maha Chanda Sarva Dushtan Taka Hana Daha Paca Hum Hum Hum Phat. (Tibetan: ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་མ་ཧཱ་ཙན་དྷ་སརྦ་དུཤྚན་ཏ་ཀ་ཧ་ན་ད་ཧ་པ་ཙ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ, Sanskrit Devanagari: ॐ सर्व तथागत महा श्री हेरुक महा चण्ड सर्व दुष्टान् तक हन दह पच हुं हुं हुं फट्, Sanskrit Romanization: oṃ sarva tathāgata mahā śrī heruka mahā caṇḍa sarva duṣṭān taka hana daha paca hūṃ hūṃ hūṃ phaṭ, Literal Chinese meaning: Om, all Tathagatas, great auspicious Heruka, great wrathful, all evil ones, defeat, kill, burn, cook, Hum, Hum, Hum, Phat.) Om is the pure wisdom of mind, or the nature of the five wisdoms. Sarva Tathagata is all the Tathagatas. Maha Shri Heruka is the great auspicious Heruka, the blood-drinking one. Maha Chanda Tsa is the great wrathful one. Sarva Dushtan is all the sinful ones. Taka is defeat. Hana is understand. Daha is burn. Paca is destroy. Hum Hum Hum is to merge into the state of body, speech, and mind. Phat is to burn completely. This is the mantra of Buddha Heruka. This is the mantra of the Tathagata family. In meaning, the compassion of the Tathagatas, the great blood-drinking one, the great wrathful one, defeat all the evil and malicious ones who commit sins. Defeat, suppress. Destroy and bind. Then, everything is merged into compassion, or body, speech, and mind. All these meanings are blessed with the wisdom of mind. Om, the five wisdoms, Vajra, great auspicious, Heruka blood-drinking one, great wrathful one, all. Dushtan is hatred, Taka is defeat, Hana is understand, Daha is burn, Paca is destroy, Hum Hum Hum is to merge into body, speech, and mind. Phat is to burn completely. The great auspiciousness of the Vajra family is the mind Vajra family. If Heruka is combined with body, speech, and mind, He is joy, Dharmakaya. Ru is attachment, Sambhogakaya. Ka is activity, which is Nirmanakaya. Om Ratna Maha Shri Heruka Maha Chanda Sarva Dushtan Taka Hana Daha Paca Hum Hum Hum Phat. (Tibetan: ༀ་རཏྣ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་མ་ཧཱ་ཙན་དྷ་སརྦ་དུཤྚན་ཏ་ཀ་ཧ་ན་ད་ཧ་པ་ཙ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ, Sanskrit Devanagari: ॐ रत्न महा श्री हेरुक महा चण्ड सर्व दुष्टान् तक हन दह पच हुं हुं हुं फट्, Sanskrit Romanization: oṃ ratna mahā śrī heruka mahā caṇḍa sarva duṣṭān taka hana daha paca hūṃ hūṃ hūṃ phaṭ, Literal Chinese meaning: Om, jewel, great auspicious Heruka, great wrathful, all evil ones, defeat, kill, burn, cook, Hum, Hum, Hum, Phat.) This is the Ratna Heruka, the family of qualities. If Heruka is combined with joy and attachment, He is joy, which is bliss. Ru is ragaṇa, attachment. Ru is raktaṇa,
Chinese
嗡(藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 吽(藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 啪(藏文：ཕཊ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：啪)。嗡(藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 措吾日 哈哈 吽(藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 啪(藏文：ཕཊ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：啪)。这样也施用于其他。在缓慢的轮辐之间和四个角落里生起。班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 辛昂 穆卡 嘿。金刚狮子面的根本咒语。班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 祥哲 穆卡 嘿。金刚老虎面的根本咒语。班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 哲拉 穆卡 嘿。金刚狐狸面者的根本咒语。班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 秀那 穆卡 嘿。金刚狼面或狗面的根本咒语。班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 哲达 穆卡 嘿。金刚秃鹫面者的根本咒语。班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 冈嘎 穆卡 嘿。金刚尸鹫面的根本咒语。班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 卡卡 穆卡 嘿。金刚乌鸦面的根本咒语。班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 呼鲁嘎 穆卡 嘿。金刚猫头鹰面者的根本咒语。嘿是根本不变的咒语。生起的缘起咒语是班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 辛昂 穆卡等等。激发事业的咒语是嗡(藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 辛昂 穆卡 嘿 吽(藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 啪(藏文：ཕཊ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：啪)。这是成就各种事业的咒语。在坛城的第一外院，四方分配四种野兽头，四隅分配四种飞禽头。班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 阿雅 德匝 德昂 匝。金刚圣母姊妹行母的根本咒语。班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 阿穆卡 吽(藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)。金刚不空母的根本咒语。班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 洛嘎 旺。金刚世间母的根本咒语。班匝(藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 巴斯米 巴拉 亚瓦 多 吼。金刚焚烧复还母的根本咒语。以此在四门内生起和分配。解释隐晦之处是：这里没有宣说自在母的咒语，为什么没有从bhyaḥ中显示呢？这是因为自在母的事业是由自在母成就的，仅仅念诵根本不变的咒语bhyaḥ就足够了，所以没有宣说。另外，这部续是根本续，所以没有从根本咒语中宣说。完整的咒语在解释续中存在。bhyaḥ bhyaḥ bhyaḥ bhyaḥ bhyaḥ bhyaḥ bhyaḥ。东方七女王息灭事业母的咒语。bhyaḥ bhyaḥ bhyaḥ bhyaḥ bhyaḥ bhyaḥ bhyaḥ。天之七大臣增益事业。bhyaḥ bhyaḥ bhyaḥ bhyaḥ bhyaḥ bhyaḥ bhyaḥ。西方的七王妃或自在母七尊怀爱事业母。bhyaḥ bhyaḥ bhyaḥ bhyaḥ bhyaḥ bhyaḥ bhyaḥ。北方的七侍女调伏事业母。这些bhyaḥ是自在母的咒语，对于智慧广大且能胜任三摩地者来说，这些bhyaḥ。
English
Hūṃ Phaṭ. Oṃ Vajra Tsouri Ha Hūṃ Phaṭ. Thus, apply it to others as well. Generate it in the four slow spokes and the four corners. Vajra Singa Mukha He. The root mantra of the vajra lion face. Vajra Jangtri Mukha He. The root mantra of the vajra tiger face. Vajra Trila Mukha He. The root mantra of the vajra fox-faced one. Vajra Shona Mukha He. The root mantra of the vajra wolf-faced or dog-faced one. Vajra Trita Mukha He. The root mantra of the vajra vulture-faced one. Vajra Kangka Mukha He. The root mantra of the vajra carrion bird face. Vajra Khakha Mukha He. The root mantra of the vajra raven face. Vajra Huluka Mukha He. The root mantra of the vajra owl-faced one. He is the root mantra that does not err in the cause. The mantra of the arising condition is Vajra Singa Mukha and so on. The mantra of the activating action is Oṃ Vajra Singa Mukha He Hūṃ Phaṭ. This is the mantra that accomplishes various actions. In the first intermediate space of the mandala, divide the four directions with the heads of four wild animals, and the four corners with the heads of four birds. Vajra Arya Tetsa Teanga Dza. The root mantra of the vajra noble sister-going mother. Vajra Amuka Hūṃ. The root mantra of the vajra unfailing mother. Vajra Loka Vam. The root mantra of the vajra world mother. Vajra Pasmi Pala Yawa To Ho. The root mantra of the vajra ash-making returning ocean mother. By this, generate and divide within the four doors. The explanation of the obscured is: Here, the mantra for the independent mother is not spoken. Why is it not shown from Bhyaḥ? This is because the actions of the independent mother are accomplished by the independent mother. It is sufficient to merely recite the root mantra Bhyaḥ that does not err in the cause, so it is not spoken. Furthermore, this tantra is a root tantra, so it is not spoken from the root mantra. The complete mantra exists in the explanatory tantras. Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ. The mantra of the seven eastern queens, the pacifying action mothers. Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ. The seven ministers of the gods, the increasing action. Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ. The seven western consorts or the seven independent mothers, the enchanting action mothers. Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ Bhyaḥ. The seven northern servant girls, the wrathful action mothers. These Bhyaḥ are the mantras of the independent mother. For those with great wisdom and capable of samadhi, these Bhyaḥ.