English
Think about the characteristics of the wrathful deities, which is consistent with the previous thought. From Hrīḥ (seed syllable, Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Roman transliteration: hrīḥ, Chinese literal meaning: great compassion) arises red Padma Heruka, holding a lotus in his right hand. Above the left ear, from Āḥ (seed syllable, Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Roman transliteration: āḥ, Chinese literal meaning: birth) arises green Karma Heruka, holding a crossed vajra in his right hand. All left hands hold a bell with a handle made of their respective symbols. Together with the self-appearing consort and the charnel ground attire, they reside in a posture of stretching and contracting. Oṃ Vajra Śrī Heruka Vajra Krodhiśvarī Hūṃ (mantra, Tibetan: ཨོཾ་བཛྲ་ཤྲཱི་ཧེ་རུ་ཀ་བཛྲ་ཀྲོ་དྷི་ཤྭ་རཱི་ཧཱུྃ, Sanskrit Devanagari: ॐ वज्र श्री हेरुक वज्र क्रोधिश्वरी हूँ, Sanskrit Roman transliteration: oṃ vajra śrī heruka vajra krodhiśvarī hūṃ, Chinese literal meaning: Om, Vajra, Auspicious, Heruka, Vajra, Wrathful Isvari, Hum). Oṃ Buddhā Śrī Heruka Buddhā Krodhiśvarī Oṃ (mantra, Tibetan: ཨོཾ་བུདྡྷཱ་ཤྲཱི་ཧེ་རུ་ཀ་བུདྡྷ་ཀྲོ་དྷཱི་ཤྭ་རི་ཨོཾ, Sanskrit Devanagari: ॐ बुद्धा श्री हेरुक बुद्धा क्रोधिश्वरी ओṃ, Sanskrit Roman transliteration: oṃ buddhā śrī heruka buddhā krodhiśvarī oṃ, Chinese literal meaning: Om, Buddha, Auspicious, Heruka, Buddha, Wrathful Isvari, Om). Oṃ Ratna Śrī Heruka Ratna Krodhiśvarī Trāṃ (mantra, Tibetan: ཨོཾ་རཏྣ་ཤྲཱི་ཧེ་རུ་ཀ་རཏྣ་ཀྲོ་དྷཱི་ཤྭ་རཱི་ཏྲཱཾ, Sanskrit Devanagari: ॐ रत्न श्री हेरुक रत्न क्रोधिश्वरी त्राम्, Sanskrit Roman transliteration: oṃ ratna śrī heruka ratna krodhiśvarī trāṃ, Chinese literal meaning: Om, Jewel, Auspicious, Heruka, Jewel, Wrathful Isvari, Tram). Oṃ Padma Śrī Heruka Padma Krodhiśvarī Hrīḥ (mantra, Tibetan: ཨོཾ་པདྨ་ཤྲཱི་ཧེ་རུ་ཀ་པདྨ་ཀྲོ་དྷཱི་ཤྭ་རཱི་ཧྲཱིཿ, Sanskrit Devanagari: ॐ पद्म श्री हेरुक पद्म क्रोधिश्वरी ह्रीः, Sanskrit Roman transliteration: oṃ padma śrī heruka padma krodhiśvarī hrīḥ, Chinese literal meaning: Om, Lotus, Auspicious, Heruka, Lotus, Wrathful Isvari, Hrih). Oṃ Karma Śrī Heruka Karma Krodhiśvarī Āḥ (mantra, Tibetan: ཨོཾ་ཀརྨ་ཤྲཱི་ཧེ་རུ་ཀ་ཀརྨ་ཀྲོ་དྷཱི་ཤྭ་རཱི་ཨཱཿ, Sanskrit Devanagari: ॐ कर्म श्री हेरुक कर्म क्रोधिश्वरी आः, Sanskrit Roman transliteration: oṃ karma śrī heruka karma krodhiśvarī āḥ, Chinese literal meaning: Om, Action, Auspicious, Heruka, Action, Wrathful Isvari, Ah). Seventh, dissolving into the Samaya beings: (Recite) Hūṃ (seed syllable, Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hum). With the hook of compassion, stimulate the continuum, with the noose of loving-kindness, also draw the eyes (of the Buddhas), with the iron lock of command, the messenger fastens, with the bell of the Sugatas, generate joy. In the self-appearing, undifferentiated mandala, all those who have become protectors of compassion, placing them in the indivisible space, may they be pleased with me and dissolve. Oṃ Vajra Aṃkuśa Jaḥ Oṃ Vajra Pāśa Hūṃ (mantra, Tibetan: ཨོཾ་བཛྲ་ཨཾ་ཀུ་ཤ་ཛཿཨོཾ་བཛྲ་པཱ་ཤ་ཧཱུྃ, Sanskrit Devanagari: ॐ वज्र अङ्कुश जः ॐ वज्र पाश हुं, Sanskrit Roman transliteration: oṃ vajra aṃkuśa jaḥ oṃ vajra pāśa huṃ, Chinese literal meaning: Om, Vajra, Hook, Jah, Om, Vajra, Noose, Hum). Oṃ Vajra Sphoṭa Vaṃ Oṃ Vajra Ghaṇṭe Hoḥ (mantra, Tibetan: ཨོཾ་བཛྲ་སྥོ་ཊ་བཾ། ཨོཾ་བཛྲ་གྷཎྜེ་ཧོཿ, Sanskrit Devanagari: ॐ वज्र स्फोट वं ॐ वज्र घण्टे होः, Sanskrit Roman transliteration: oṃ vajra sphoṭa vaṃ oṃ vajra ghaṇṭe hoḥ, Chinese literal meaning: Om, Vajra, Explosion, Vam, Om, Vajra, Bell, Hoh). Thus, perform hooking, drawing in, binding, and pleasing. Eighth, prostrations, the essential prostrations for those to be tamed: Make the mudra of the increasing mother, posing as drawing a bow and arrow, and recite: Oṃ Śrī Vajra Kara Muka Śavara Yāya Namaḥ (mantra, Tibetan: ཨོཾ་ཤྲཱི་བཛྲ་ཀ་ར་མུ་ཀ་ཤྭ་ར་ཡཱ་ཡ་ན་མཿ, Sanskrit Devanagari: ॐ श्री वज्र कर मुक शवर याय नमः, Sanskrit Roman transliteration: oṃ śrī vajra kara muka śavara yāya namaḥ, Chinese literal meaning: Om, Auspicious, Vajra, Hand, Liberation, Isvara, To... Homage), thus visualizing the clear appearance of the main deity, father and mother. Together with the embracing mudra of the bewildering mother, recite: Oṃ Śrī Vajra Rāga Samaya Yāya Namaḥ (mantra, Tibetan: ཨོཾ་ཤྲཱི་བཛྲ་རཱ་ག་ས་མ་ཡཱ་ཡ་ན་མཿ, Sanskrit Devanagari: ॐ श्री वज्र राग समय याय नमः, Sanskrit Roman transliteration: oṃ śrī vajra rāga samaya yāya namaḥ, Chinese literal meaning: Om, Auspicious, Vajra, Desire, Samaya, To... Homage), thus visualizing the main deity, father and mother, pleased by the bliss of play. Showing the khatvanga mudra of the eating mother, recite: Oṃ Śrī Vajra Khaṭvāṅgaka Pracalāya Yāya Namaḥ (mantra, Tibetan: ཨོཾ་ཤྲཱི་བཛྲ་ཁ་ཊྭཾཾ་ཀ་པྲ་ཙ་ལ་ཡཱ་ཡ་ན་མཿ, Sanskrit Devanagari: ॐ श्री वज्र खट्वाङ्गक प्रचलाय याय नमः, Sanskrit Roman transliteration: oṃ śrī vajra khaṭvāṅgaka pracalāya yāya namaḥ, Chinese literal meaning: Om, Auspicious, Vajra, Khatvanga, Shaking, To... Homage), thus visualizing the light of the bodhicitta of the playful father and mother, subduing all arrogance with power and accepting the command. Together with the bell mudra of the life-increasing mother, recite: Oṃ Śrī Vajra Ghaṇṭe Pracalāya Yāya Namaḥ (mantra, Tibetan: ཨོཾ་ཤྲཱི་བཛྲ་གྷཎྜེ་པྲ་ཙ་ལ་ཡཱ་ཡ་ན་མཿ, Sanskrit Devanagari: ॐ श्री घण्टे प्रचलाय याय नमः, Sanskrit Roman transliteration: oṃ śrī ghaṇṭe pracalāya yāya namaḥ, Chinese literal meaning: Om, Auspicious, Vajra, Bell, Shaking, To... Homage), thus visualizing the mind of the main deity transforming into a cloud-like Hūṃ (seed syllable, Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hum), from the union of expansion and contraction, visualizing the bell filled with wisdom heroes being held. And also visualizing the four goddesses dissolving into the main deity. The prostration of realized meaning is: oneself, from the heart of the main deity, appearing in the form of a one-faced, two-armed Heruka, residing in the east, believing to be prostrating. Hūṃ (seed syllable, Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hum). From the self-nature purity of the Dharmadhatu, by the power of compassion, manifesting as an emanation body, possessing glo
Chinese
饮血高日玛等八尊，对自显诸神众顶礼。阿底布伙，萨瓦达塔嘎达班达那嘎若亚弥，玛哈瑜伽尼，扎底布伙。如是顶礼后，思维我的身语意与大吉祥身语意无别。第九，供养，首先修供养处所的本尊，从自己心间的吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放出光芒，大吉祥金刚饮血九尊神的坛城，为具誓护法众围绕，为供养之故，班杂萨玛匝 吽。 祈请降临， 顶礼世尊大吉祥忿怒尊父母，化身再化身，奉命护法众眷属，以迅如闪电之悲心降临于此，赐予智慧意之成就。 嗡 班杂 希日 嘿热嘎 曼扎拉 萨巴热瓦ra 萨玛匝。如是迎请。 明而无迁变，法身。 无明法界如虚空。 不可言说之识，离形色。 无聚无散，圆满于空。 嗡 希日 嘿热嘎 达玛达度 梭巴瓦 玛哈 梭卡 吽。 如是念诵，思维面前虚空中，直至未作遣送收摄前，稳固安住。 无分别离戏虚空界，无生金刚身语意，自生世尊悲悯尊，对无聚散者顶礼。阿底布伙，扎底扎伙。 此供养处所迎请，是全知索南坚赞，按照易于理解的方式，编纂普巴修法，昆敦成就自在者世代相传的特点显现，故而编纂。真实供养之初，普贤供养是：吽，善逝忿怒尊为主，诸佛海之智慧，有海无涯诸有情，普贤供云胜妙乐。 嗡 纳玛 萨瓦 达塔嘎 喋 贝 效 维 效 牟 凯 贝 效 萨瓦 塔 康 悟嘎 喋 萨帕ra 伊芒 嘎嘎那 康 梭哈。 如是念诵，将受用之物全部供养于离念普贤之嬉戏中。七支供是：吽，供水鲜花与焚香，明灯香水食子乐，内外密合诸供品，供养我与同等众。 嗡 巴那贝，贝奴梭热多，底布巴ra姆，萨瓦达塔
English
Homage to the self-manifested deities, including the eight blood-drinking Gauri goddesses. Ati pu hoḥ sarva tathāgata bandhana karo yāmi mahāyoginī prati pu hoḥ. Having paid homage in this way, contemplate that my three doors and the body, speech, and mind of the Great Glorious One are indivisible. Ninth, offering. First, the practice of establishing the object of offering, the front support: From the Hūṃ (ཧཱུྃ, हुँ, hūṃ) in my heart, light radiates, and the mandala of the nine deities of the Great Glorious Vajra Blood Drinker, surrounded by the assembly of oath-bound protectors, for the purpose of offering, Vajra samājaḥ hūṃ. Bhagavan, Great Glorious Wrathful King, Father and Mother, Emanation and further Emanation, the assembly of protectors who abide by the command, with compassion as swift as lightning, please come here, and bestow the siddhi of wisdom mind. Oṃ vajra śrī heruka maṇḍala saparivāra samājaḥ. Thus, invite. Clear and unchanging, the Dharmakāya. Unclear, the Dharmadhātu is like the sky. Inexpressible consciousness, free from form. Without gathering or scattering, complete in the sky. Oṃ śrī heruka dharmadhātu svabhāva mahāsukha hūṃ. By reciting this, contemplate that it remains stable in the sky in front until the subsequent sending and gathering are done. Non-conceptual, free from elaboration, the expanse of space is good. Unborn Vajra body, speech, and mind. Self-arisen Bhagavan, deity of compassion. Homage to the one without gathering or scattering. Ati pu hoḥ pratīccha hoḥ. This invitation to the object of offering is according to the way that the all-knowing Sonam Gyaltsen compiled the Phurba practice in an easy-to-understand manner. It is compiled because it appears as a special characteristic of the Khon lineage, practiced continuously by the powerful masters of accomplishment. The first of the actual offerings is the Samantabhadra offering: Hūṃ, the Sugata, the Wrathful King is the chief. By the wisdom of the ocean of Buddhas. All the infinite oceans of existence. The Samantabhadra offering clouds are supremely enjoyed. Oṃ namaḥ sarva tathāgatebhyo viśva mukhebhyaḥ sarva thā khaṃ udgate sphara imaṃ gagana khaṃ svāhā. By reciting this, offer all the objects of enjoyment as the play of non-conceptual Samantabhadra. The seven branches are: Hūṃ, arghaṃ, flowers, incense, and lamps. Butter lamps, scented water, food, and sound. Outer, inner, and secret combined. Offer to the assembly of myself and others. Oṃ pana pe, benu surato, tipu para mu, sarva tathā