English
From emptiness, upon a lotus and sun disc, one's own mind transforms into the syllable Hūṃ, marked by a vajra Hūṃ (Tibetan: ཧཱུཾ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ). One's self becomes Chakrasamvara, body blue in color, one face, two arms, three eyes, holding a vajra and bell, embracing the consort. The left leg is bent, pressing on Bhairava, and the right leg is extended, pressing on Kalaratri. Having a topknot of matted hair, a wish-fulfilling jewel, a crescent moon, adorned with various vajras. Possessing the six mudrās, head held high, wearing a tiger skin loincloth, endowed with the nine moods of dance. The consort, Vajravarahi, is red, holding a curved knife and skull cup, hair unbound, possessing the five mudrās, wearing a garland of dry skulls. The left leg is extended, embracing the father. Both are dwelling in the midst of blazing wisdom fire. The father has Akshobhya as a head ornament, and the mother has Vairocana as a head ornament. On the forehead is Oṃ (Tibetan: ཨོཾ，Sanskrit Devanagari: ओं，Sanskrit Romanization: oṃ, Literal Chinese Meaning: Oṃ), on the throat is Āḥ (Tibetan: ཨཱཿ，Sanskrit Devanagari: आः，Sanskrit Romanization: āḥ, Literal Chinese Meaning: Āḥ), and at the heart is Hūṃ (Tibetan: ཧཱུཾ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ). The light of the Hūṃ syllable invites all Buddhas to manifest as Chakrasamvara yab-yum, Phaṃ (Tibetan: ཕཻཾ，Sanskrit Devanagari: फें，Sanskrit Romanization: pheṃ, Literal Chinese Meaning: Phaṃ). Thus, one invites. Jaḥ Hūṃ Baṃ Hoḥ (Tibetan: ཛཿཧཱུཾ་བཾ་ཧོཿ), Oṃ Yoga Śuddha Sarva Dharma Yoga Śuddho 'Haṃ (Tibetan: ཨོཾ་ཡོ་ག་ཤུདྡྷ་སརྦ་དྷརྨ་ཡོ་ག་ཤུདྡྷོ྅ཧཾ།). Having recited this, clarify the visualization. Oṃ Hrīḥ Ha Ha Hūṃ Hūṃ Phaṭ (Tibetan: ཨོཾ་ཧྲཱིཿཧ་ཧ་ཧཱུཾ་ཧཱུཾ་ཕཊ།). Thus, one recites. If one wishes to practice a very condensed sadhana, then one need only generate it in an instant, without the need for blessing the three places, etc. At the end of the recitation, according to the subsequent dissolution sequence, dissolve into clear light. In the breaks between sessions, dedicate the root of virtue to enlightenment. Purify the torma with the Sumbha mantra, and purify with the Svabhava mantra. From the syllable A (Tibetan: ཨ，Sanskrit Devanagari: अ，Sanskrit Romanization: a, Literal Chinese Meaning: A), in the skull cup, the three syllables (Oṃ Āḥ Hūṃ) melt, transforming into an ocean of nectar. Oṃ Āḥ Hūṃ Ha Ho Hrīḥ (Tibetan: ཨོཾ་ཨཱཿཧཱུཾ་ཧ་ཧོ་ཧྲཱིཿ) Bless three times. Wisdom wheel, Phaṃ (Tibetan: ཕཻཾ，Sanskrit Devanagari: फें，Sanskrit Romanization: pheṃ, Literal Chinese Meaning: Phaṃ). Thus, invite into the space in front. Oṃ Aralli Hoḥ, Vajra Ḍākinī Samaya Svaḥ, Dṛśya Hoḥ (Tibetan: ཨོཾ་ཨ་རལླི་ཧོཿ བཛྲ་ཌཱ་ཀི་ནཱི་ས་མ་ཡ་སྟྭཾ། དྲྀ་ཤྱ་ཧོཿ). Oṃ Āḥ Hūṃ (Tibetan: ཨོཾ་ཨཱཿཧཱུཾ།). Thus, offer three times. Offer from Argham to Shapta. The Dharmadhatu is pure, although it has not moved from the Dharmadhatu, it manifests in wrathful form through skillful means, subduing the obdurate. Supreme among the great, having become the god of gods. I prostrate to Kuntuzangpo Heruka. Please accept this offering torma, etc., and pray for the fulfillment of wishes. Recite the Heruka Hundred Syllable Mantra three times. At the end of "deficiencies" etc., recite "Vajra Muḥ (Tibetan: བཛྲ་མུཿ)" and request departure, or dissolve into oneself with the Yoga Śuddha mantra, whichever is appropriate. Finished.
Chinese
讲述各种吉祥的缘起。此处的加持是：在初十，坛城莲花四瓣，日垫上具有蓝色丛，前方供奉美好的食子等供品，上师前方安置宝瓶，备齐会供轮等一切所需物品，先行抛掷空行母共同食子，加持处所和物品，如前观修自生本尊并念诵。然后，净化前生本尊和宝瓶。从空性中，在坛城中央和宝瓶内，在莲花日垫之上，从吽字化现金刚开始，到念诵之间，如同自生本尊一般，观想二者并尽力念诵。如前供奉食子，向世间众生抛掷空行母共同食子。在此期间，直到剩余食子，都要盛大举行会供。如果无法完成会供，用意念也可以。弟子献上坛城，祈请一切智智等，并进行皈依三宝等日常忏悔。前生本尊与上师无别，从胜乐金刚到头饰之间，如同自生本尊一般进行明观。一切佛的自性身，上师请您垂念我！请您清净身体的垢染，并将那大乐赐予我！如此复诵三遍进行祈请。之后，让上师的三处和弟子的三处观修三字。从上师额间的嗡字 (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 化现出无量无边的白色嗡字，是所有佛的身之自性。融入弟子额间的嗡字 (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 中，获得宝瓶灌顶。观想身体的垢染得以清净！如此说道，并将宝瓶置于头顶，用吉祥草将宝瓶水洒在额头上。观想从嗡字 (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 化现的甘露之流充满到喉咙。念诵“一切佛的自性语”以及“清净语的垢染”，焚香进行祈请。从上师喉间的阿字 (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿) 化现出阿字 (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿)，融入弟子喉间的阿字 (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿) 中，获得秘密灌顶。语的垢染得以清净。将宝瓶水洒在喉咙，观想充满到心间。同样，念诵“自性意和意的垢染”，焚香。从上师心间的吽字 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 化现出吽字 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)，融入弟子心间ི་ 吽 （藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）中融入。授予智慧灌顶。为了清净意之垢染，将瓶水洒在心间，观想从脐轮以上充满。为了清净身语意三门之垢染，以佛陀的身语意之加持，以香祈祷。从上师的三个字中，生起三个字，融入弟子的三个位置，获得第四灌顶，清净身语意三门之垢染以及习气。将瓶水洒在三个位置并饮用，观想充满至脚底。证悟的对境显现。 咒语的念诵传承与共同的一样给予。之后，主尊如何等，以及曼荼罗，从今以后等是弟子的后续行为，以及供养补充，加持，供赞，获得成就，百字明，忏悔，祈请返回，发愿吉祥等，后续行为也与共同的一样。本尊中最为殊胜的，生起俱生喜乐的修法，虽然前代大师们有广说，但此处则用口诵心要。此修法的简略修持是刹那生起，这是小铃铛论师和阿毗亚嘎惹等的主张，四支生起是喜金刚的规矩。许多其他论师的论典中也如此显现。这是吉祥胜乐金刚俱生修法所讲的章节。 吉祥胜乐金刚相关的六铠甲勇士的加持仪轨 嗡 斯瓦斯谛。（藏文：ཨོཾ་སྭཱ་སྟི།）顶礼黑汝嘎（藏文：ཧེ་རུ་ཀ་），为了略述六位仪轨勇士的加持方式，以慈悲心书写。在五瓣莲花坛城上，布置与本尊颜色相应的彩簇。在供桌上，陈设装有内供的颅器。以周围的供品朵玛环绕，如胜乐金刚一般先行布施朵玛，加持处所和物品。观想如鲁那嘎一般的，具有圆满特征的胜乐金刚的证悟。以桑巴（藏文：སུམ་བྷ）清扫前方的生起处，以斯瓦巴瓦（藏文：སྭ་བྷཱ་ཝ）净化。在颅器和坛城的位置上，从空性中，从吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起的防护轮的中央，从邦（藏文：པཾ）字生起的五瓣莲花中央，从嗡哈（藏文：ཨོཾ་ཧ་）字生起白色金刚萨埵，具有白黑红三面六臂
English
It speaks of various auspicious origins. The blessing here is: On the tenth day, a mandala with four lotus petals, a blue cluster on a sun cushion. In front, offer excellent torma and other offerings. Place a vase in front of the teacher. Prepare all necessary items such as the Tsog wheel. First, cast the common torma of the Dakinis. Bless the place and items. Meditate as before on the self-generation deity and recite mantras. Then, purify the front generation deity and the vase. From emptiness, in the center of the mandala and inside the vase, on the lotus sun cushion, from the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises the Vajra. Until the recitation, meditate on both as with the self-generation deity and recite as much as possible. Offer the torma as before. Cast the common torma of the Dakinis to the worldly beings. During this time, until the remaining torma, the Tsog offering should be performed extensively. If the Tsog offering cannot be completed, it is also acceptable to do it mentally. The disciple offers the mandala, requests Omniscient Wisdom and others, and performs the daily confession such as taking refuge in the Three Jewels. The front generation deity and the teacher are inseparable, from Chakrasamvara to the headdress, make the visualization clear as with the self-generation deity. The nature body of all Buddhas, Teacher, please consider me! Please purify the defilements of the body, and grant me that great bliss! Request by repeating this three times. Then, have the teacher's three places and the disciple's three places meditate on the three syllables. From the syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) on the guru's forehead, immeasurable white Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) arises, the essence of the body of all Buddhas. It dissolves into the Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) on the disciple's forehead, receiving the vase empowerment. Visualize that the defilements of the body are purified! Say this and place the vase on the crown of the head, and sprinkle the vase water on the forehead with Kusha grass. Visualize that the stream of nectar arising from Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) fills up to the throat. Recite "The speech nature of all Buddhas" and "Purify the defilements of speech," and offer incense and pray. From the syllable Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿) on the teacher's throat, Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿) emanates, dissolving into the Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿) on the disciple's throat, receiving the secret empowerment. The defilements of speech are purified. Sprinkle the vase water on the throat, visualize that it fills up to the heart. Similarly, recite "The defilements of the mind and intention of nature," and offer incense. From the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) on the teacher's heart, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) emanates, dissolving into the disciple's heart.
English
dissolves into hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). Conferring the wisdom empowerment. To purify the defilements of the mind, sprinkle vase water on the heart, visualizing it filling up from the navel upwards. To purify the defilements of the three doors, pray with incense, invoking the blessings of the body, speech, and mind of all Buddhas. From the three seed syllables of the guru, all three syllables arise, dissolving into the three places of the disciple, obtaining the fourth empowerment, purifying the defilements of the three doors along with their habitual tendencies. Sprinkle the vase water on all three places and have them drink it, visualizing it filling up to the soles of the feet. The object of realization appears. The recitation transmission of the mantra is given in accordance with the common practice. Afterwards, the subsequent activities of the disciple, such as "How the main one," the maṇḍala, and "From this day forth," as well as the completion of offerings, blessings, praise, obtaining siddhis, the hundred-syllable mantra, confession, requesting departure, aspiration prayers, and auspiciousness, are also the same as the common practice. The most supreme of all yidams, the method of practice that generates co-emergent bliss, although the former masters have extensively explained it, here it is used as a heart essence for oral recitation. The condensed practice of this, the instantaneous generation, is the intention of Drilbu Zhungchung and Abhayākara, etc., and the generation of the four limbs is said to be the tradition of Garab Dorje. It appears similarly in the treatises of many other masters as well. This is the chapter on the method of practice of the co-emergent Hevajra. The Blessing Ritual of the Six Armor Heroes Related to Glorious Hevajra Oṃ Svasti. Having prostrated to Heruka, in order to briefly describe the method of blessing the six ritual heroes, I will write with a compassionate heart. On a five-petaled lotus maṇḍala, arrange colored clusters that correspond to the colors of the deities. On the altar, arrange a skull cup filled with inner offerings. Surround it with offering tormas, and like Hevajra, first offer preliminary tormas, blessing the place and objects. Visualize the complete realization of Hevajra, possessing perfect characteristics, like Lūnag. Sweep the generation place in front with Sumba, and purify with Svabhāva. In the place of the skull cup and maṇḍala, from emptiness, from the hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable arising in the center of the protective wheel, from the paṃ (藏文：པཾ) syllable arising in the center of the five-petaled lotus, from the oṃ ha (藏文：ཨོཾ་ཧ་) syllable arises white Vajrasattva, with three faces and six arms of white, black, and red.