English
Svabhava (Tibetan: ྭ་བྷ་ཝ), nature (Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Chinese literal meaning: self-nature) Atma Ko (Tibetan: ཨཏྨ་ཀོ), self (Sanskrit Devanagari: आत्मकोऽहं, Sanskrit Romanization: ātmako'haṃ, Chinese literal meaning: I am self-nature). Therefore, it also explains the following content. In the skull palace on the crown of the head, visualize the Bhagavan Buddha Heruka, with one face and two arms, body color black-purple, right hand holding a wheel, left hand holding a skull bowl, consort black-purple, right hand holding a vajra, left hand holding a skull bowl. Similarly, as in the beginning and the end, like a mirror, in the skull palace on my forehead, visualize the Bhagavan Vajra Heruka, dark blue, with one face and two arms, right hand holding a vajra, left hand holding a skull bowl, consort dark blue, right hand holding a vajra, left hand holding a skull bowl, and generate pride through the mantra. Pratityavesha (Tibetan: པྲ་ཏྱ་བེ་ཤ་), equality (Sanskrit Devanagari: प्रत्यावेश, Sanskrit Romanization: pratyāveśa, Chinese literal meaning: entering) In the skull palace behind the right ear, visualize the Bhagavan Ratna Heruka, yellow-black, right hand holding a plow, left hand holding a skull bowl, consort holding a skull bowl. Samanta (Tibetan: ས་མནྟ་), individual discrimination (Sanskrit Devanagari: समन्त, Sanskrit Romanization: samanta, Chinese literal meaning: universal) In the skull palace at the back of the head, visualize the Bhagavan Padma Heruka, red-black, right hand holding a chopper, left hand holding a skull bowl, consort right hand holding a vajra, left hand holding a skull bowl, and generate pride through the mantra, and empower through the wisdom of individual discrimination. Kritya (Tibetan: ཀྲི་ཏྱ་), ability (Sanskrit Devanagari: कृत्य, Sanskrit Romanization: kṛtya, Chinese literal meaning: action) Tana, accomplishment of action, in the skull palace behind the left ear, visualize the Bhagavan Karma Heruka, body color green-black, right hand holding a sword, left hand holding a skull bowl, consort holding a vajra and a skull bowl, and generate pride through the mantra, and empower through the wisdom of accomplishment of action. These all arise from the five Hum syllables. The above explains the empowerment through the five wisdoms. Blessing the body, speech, and mind: Om, the guide of the mantra, Sarva (Tibetan: སརྦ་), all (Sanskrit Devanagari: सर्व, Sanskrit Romanization: sarva, Chinese literal meaning: all) Tathagata (Tibetan: ཏ་ཐཱ་ག་ཏ་), Thus Come One (Sanskrit Devanagari: तथागत, Sanskrit Romanization: tathāgata, Chinese literal meaning: Thus Come One) Kaya (Tibetan: ཀ་ཡ་), body (Sanskrit Devanagari: काय, Sanskrit Romanization: kāya, Chinese literal meaning: body) Vajra (Tibetan: བཛྲ་), vajra (Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, Chinese literal meaning: vajra) Svabhava (Tibetan: སྭ་བྷ་ཝ་), nature (Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Chinese literal meaning: self-nature) Atma Ko (Tibetan: ཨཏྨ་ཀོ་), self (Sanskrit Devanagari: आत्मकोऽहं, Sanskrit Romanization: ātmako'haṃ, Chinese literal meaning: I am self-nature). In the skull palace on the crown of the head, from the syllable Om arise Buddha Heruka, right side blue, left side red, middle purple. Right hand holding a wheel, vajra, conch, right hand holding a sword, chopper, plow, left hand holding a skull bowl, generate pride through the mantra of the generation stage. Similarly, Om, Sarva (Tibetan: སརྦ་), all (Sanskrit Devanagari: सर्व, Sanskrit Romanization: sarva, Chinese literal meaning: all) Tathagata (Tibetan: ཏ་ཐཱ་ག་ཏ་), Thus Come One (Sanskrit Devanagari: तथागत, Sanskrit Romanization: tathāgata, Chinese literal meaning: Thus Come One) Vak (Tibetan: ཝ ཀྐ་), speech (Sanskrit Devanagari: वाक्, Sanskrit Romanization: vāk, Chinese literal meaning: speech) Vajra (Tibetan: བཛྲ་), vajra (Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, Chinese literal meaning: vajra) Svabhava (Tibetan: སྭ་བྷ་ཝ་), nature (Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Chinese literal meaning: self-nature) Atma Ko (Tibetan: ཨཏྨ་ཀོ་), self (Sanskrit Devanagari: आत्मकोऽहं, Sanskrit Romanization: ātmako'haṃ, Chinese literal meaning: I am self-nature). On the lotus in the throat, from the syllable Am arise Bhagavan Padma Heruka, right side blue, left side white, middle red. Right hand holding a sword, vajra, wheel, right hand holding a red conch, chopper, plow, left hand holding a skull bowl. Om, Sarva (Tibetan: སརྦ་), all (Sanskrit Devanagari: सर्व, Sanskrit Romanization: sarva, Chinese literal meaning: all) Tathagata (Tibetan: ཏ་ཐཱ་ག་ཏ་), Thus Come One (Sanskrit Devanagari: तथागत, Sanskrit Romanization: tathāgata, Chinese literal meaning: Thus Come One) before
Chinese
六是天女之歌中的两个短歌。每一个都具有十种功德，即生起忆念，辨别，适于听闻，没有不和，非常深奥，随顺，任何事物都无法阻挡，悦耳，不混乱，非常清晰。这十种功德又各自被六首歌所遍布，即六十个为一组的六组。这被称为六十种语调的支分。像这样的歌声，也应当极力劝请父母双方各自生起贪欲的安乐。第四是：念诵和近念诵，修持和伟大的修持。一般来说，念诵和修持分为三种，即外、内、密。外是指道上的四种念诵修持，即从寻找见解到一切显现为止是念诵；从唯一的印到戏论为止是近念诵；从无间断到大手印的持明为止是修持；从任运成就到与佛结合是伟大的修持。内的四种是：首先从积聚资粮到第一个夜晚为止是念诵；从那之后到做到什么程度为止是近念诵；修持中间的夜晚；在最后一个夜晚获得成就，这是伟大的修持，是修持时间的念诵修持。秘密有两种，即度脱和结合。度脱的四种是：首先从寻找基础到灌顶是念诵；具备四种度脱是近念诵；剖开腹部是修持；断除烦恼的相续而度脱是伟大的修持。结合是从寻找明妃到进入状态是念诵；在淫乐中生起是近念诵；享用是修持；在一个明点消失，两个明点住留的时候是伟大的修持。其中这个属于结合的范畴。它分为两种，即生起本尊和灌顶，这里生起本尊的四种念诵修持是：生起明妃并加持空行秘密是念诵；以隐语互相劝请是近念诵；以四印享用，即方便和智慧结合是修持；体验安乐，降下增上的菩提心是伟大的修持。第五是：在明妃莲花坛城中，散布安乐心之坛城，
English
Six are the two short songs from the songs of the celestial maiden. Each of these possesses ten qualities: generating mindfulness, discernment, being suitable for listening, having no discord, being extremely profound, being compliant, being unassailable by anything, being pleasing to the ear, being unconfused, and being extremely clear. Each of these ten qualities is also pervaded by six songs, that is, six groups of sixty. This is called the sixty aspects of vocal melody. With such songs, one should also strongly urge the father and mother to generate the bliss of attachment. Fourth is: recitation and near recitation, accomplishment and great accomplishment. In general, recitation and accomplishment are of three types: outer, inner, and secret. The outer refers to the four recitations and accomplishments on the path: from seeking the view up to all appearances is recitation; from the single seal up to elaboration is near recitation; from the uninterrupted to the vidyadhara of the great seal is accomplishment; from spontaneous accomplishment to union with the Buddha is great accomplishment. The inner four are: first, from accumulating provisions to the first night is recitation; from then until the extent of what is done is near recitation; accomplishing the intermediate night; obtaining accomplishment at the time of the final night, this is the recitation and accomplishment of the time of accomplishment. The secret has two aspects: liberation and union. The four of liberation are: first, from seeking the basis to empowerment is recitation; possessing the four liberations is near recitation; tearing open the abdomen is accomplishment; severing the continuum of afflictions and liberating is great accomplishment. Union is from seeking the consort to entering the state is recitation; generating in sexual pleasure is near recitation; enjoying is accomplishment; at the time when one drop is lost and two drops remain is great accomplishment. Of these, this belongs to the category of union. It has two aspects: generating the deity and empowerment, here the four recitations and accomplishments of generating the deity are: generating the consort and blessing the secret space is recitation; urging each other with coded language is near recitation; enjoying with the four seals, that is, the union of method and wisdom is accomplishment; experiencing bliss and causing the excess bodhicitta to descend is great accomplishment. Fifth is: In the lotus mandala of the consort, spreading the mandala of bliss and mind,
Chinese
化身云聚无余，喜悦平等以殊胜布施充满。这是说，在明观且无分别的母空莲花八瓣坛城中，将剩余菩提心，如是菩提心安乐，以智慧心性之安乐逝者坛城无余一切处亦散布。又是如何呢？如虚空界充满三世诸佛，如云聚般稠密无余，以三千世界芥子纳须弥之方式迎请，融入自身父母之身。宣说以上二咒，以剩余菩提心安乐之供养令欢喜，此亦从父母平等结合而生，且从一切供养中，是无漏大乐殊胜之供养，如是布施或供养，亦令众生欢喜，融入母空宫殿中。第二，生起眷属分二：安立坛城，以咒语放出而观想各别本尊。第一，之后明观安立坛城。这是说，如是菩提心融入母空，彼化为字，从彼化为手印，从彼化为细微身，之后以咒语从宫殿中放出，明观安立坛城。第二，嗡 萨尔瓦 达塔嘎达 等之开示。嗡，五种智慧，萨尔瓦（梵文， सर्व，sarva，一切），塔塔嘎达（梵文，तथागत，tathāgata，如来），玛哈（梵文，महा，mahā，大），西日（梵文，श्री，śrī，吉祥），嘿噜嘎（梵文，हेरुक，heruka），喜悦，玛哈（梵文，महा，mahā，大），旃扎（梵文，चण्ड，caṇḍa，暴怒），萨尔瓦（梵文， सर्व，sarva，一切），杜斯塔（梵文，दुष्ट，duṣṭa，嗔恨），达卡（梵文，तक，taka，觉悟），哈纳（梵文，हन，hana，击），达哈（梵文，दह，daha，烧），巴匝（梵文，पच，paca，煮），吽 吽 吽，身语意合一，啪特（梵文，फट，phaṭ，绽放）。又是，佛嘿噜嘎，三面六臂，右绿左黄中蓝，面环绕金刚橛，右持红色海螺、敌斧、宝剑，左手所持，以此咒安立于东方之座上。嗡 班杂 玛哈 西日 嘿噜嘎 玛哈 旃扎 萨尔瓦 杜斯塔 达卡 哈纳 达哈 巴匝 吽 吽 吽 啪特。此与前相同，班杂（梵文，वज्र，vajra，金刚），即中央为班杂嘿噜嘎，右蓝左红中蓝面，金刚环绕，右持红色海螺、敌斧、宝剑，左边是蓝黑色之母，右手金刚左手持班达，是为主尊之力。嗡 惹那 玛哈
English
Having the clouds of emanation completely, Filling with the supreme generosity of equal joy. This means, in the mandala of the eight-petaled lotus of the mother's space, having the remaining bodhicitta clear and without conceptualization, such bodhicitta bliss, with the nature of the wisdom mind, also spreading to all the mandalas of the Sugatas without exception. And how is it? Like the sky realm filled with Buddhas of the three times, like a dense cloud gathering without exception, inviting in the manner of placing Mount Sumeru into a mustard seed in the three thousand worlds, and absorbing into the body of oneself, the father and mother. Explaining the above two mantras, pleasing with the offering of the remaining bodhicitta bliss, which also arises from the equal union of father and mother, and from all offerings, it is the supreme offering of uncontaminated great bliss, and such generosity or offering also makes sentient beings happy, absorbing into the palace of the mother's space. Secondly, generating the retinue has two parts: establishing the mandala, and visualizing each deity by releasing with mantras. First, then clearly establishing the mandala. This means, as such, the bodhicitta is absorbed into the mother's space, it becomes a letter, from that it becomes a hand symbol, from that it becomes a subtle body, then releasing from the palace with mantras, clearly establishing the mandala. Second, Om Sarva Tathagata etc. teachings. Om, five wisdoms, Sarva (Sanskrit, सर्व, sarva, all), Tathagata (Sanskrit, तथागत, tathāgata, Thus Come One), Maha (Sanskrit, महा, mahā, great), Shri (Sanskrit, श्री, śrī, glorious), Heruka (Sanskrit, हेरुक, heruka), joy, Maha (Sanskrit, महा, mahā, great), Chanda (Sanskrit, चण्ड, caṇḍa, wrathful), Sarva (Sanskrit, सर्व, sarva, all), Dushta (Sanskrit, दुष्ट, duṣṭa, hateful), Taka (Sanskrit, तक, taka, realize), Hana (Sanskrit, हन, hana, strike), Daha (Sanskrit, दह, daha, burn), Paca (Sanskrit, पच, paca, cook), Hum Hum Hum, body speech mind unite, Phat (Sanskrit, फट, phaṭ, burst forth). Also, Buddha Heruka, three faces and six arms, right green left yellow middle blue face, vajra peg surrounding, right holding red conch, enemy axe, sword, left hand holding, with this mantra establishing on the eastern seat. Om Vajra Maha Shri Heruka Maha Chanda Sarva Dushta Taka Hana Daha Paca Hum Hum Hum Phat. This is the same as before, Vajra (Sanskrit, वज्र, vajra, diamond), that is, in the center is Vajra Heruka, right blue left red middle blue face, vajra surrounding, right holding red conch, enemy axe, sword, left is blue-black mother, right hand vajra left hand holding bhanda, is the power of the main deity. Om Ratna Maha