English
If so, I would have deceived the Bhagavan immediately. Therefore, by its power, may the essence of my own life ignite with fire, and may my body and life be burned to ashes, becoming a great hell of uninterrupted suffering, I make this aspiration and vow. Then, when the glorious Black Goddess received empowerment and blessings and became a holder of vows, the retinue, including Indra, offered their own ornaments and weapons. Thus, Indra offered the vajra. Brahma offered the peacock banner. Vishnu offered the sun and moon banner. The son of Vaishravana offered the lion banner, the gods and nagas of the sky offered bells, the Naga kings offered the hoods of snakes, the earth lord Patali offered the tiger banner, the rakshasas and flesh-eaters offered skull garlands, utensils of blood and fat, the demon father offered the divination board, Tsen Gye'u offered dice, and 'Khorma Mo offered a bag of diseases. Thus, the retinue each offered their own ornaments, utensils, weapons, and so on, and the praisers also offered praises. The goddess also became unrivaled in the three realms. From the Tantra of the Glorious Goddess Citta, the Secret Life-Vessel, the first chapter, the Introduction. Then, the Lord of Secrets requested the Bhagavan, saying: Bhagavan, for the sake of the long-lasting of the Sugata Buddha's teachings, please teach the samadhi of the Glorious Goddess, as well as the mantra for invoking and offering, as well as the image of her support, as well as binding, exorcising, killing, the collection of tantric mantras, the mandala for accomplishment, the substances for accomplishment, the mantra for striking the phurba, cutting with weapons and performing fire offerings, throwing the effigy, suppressing, and the method for causing hailstorms. The Bhagavan said: Lord of Secrets, the samadhi of the goddess is: Yaṃ spharaṇa raṃ agne jvāla raṃ. In the center of fire and wind, the creation of the skull palace is: Bhrūṃ viśva viśuddha kapāla hūṃ. Within it, by Gho rā ti garpa ta hūṃ, create an iron mule-horse. Above that, the scattering and gathering of the letter 'Ma' is Oṃ nag mo dunting la.
Chinese
嗡 敦定 贝 这样说道，黑天女是：身色深蓝黑色，头发从右向左盘绕。张着嘴，咬着牙，眼睛血红，怒目圆睁。身披田野的围裙，虎皮裙，蛇的腰带，头盖骨的项链。两只右手里拿着卡杖嘎和橛，两只左手里拿着镜子和蛇索。腋下藏着疾病的袋子，背上背着占卜书，胸前散落着骰子，伸展并挥舞着颜色的船。清楚地观想与百万黑天女眷属一起。这是从吉祥天女意命秘密袋续中，生起本尊的禅定品第二。 然后，世尊又说了迎请和供养的这个咒语。以具有自信的自己，用铁钩手印迎请，供养坐垫和食子。嗡 那摩 敦定 兰 玛玛 敦 贝。 扎 吽 班 霍。 那摩 敦 贝 贝。 嗡 阿 吽 萨玛雅 诶嘿 诶合 扎。 阿惹里 舍临 舍临。 惹叉 玛嘿 咕拉 贝玛 萨玛雅 迪叉 蓝。 玛玛 那摩 森达 森达 咕拉 咕拉。 哈 哈 哈。 玛哈 芒萨 卡嘿。 玛哈 惹达 卡嘿。 班杂 阿弥利达 卡 卡 卡嘿 卡嘿。 奔扎 霍。 贝巴多 萨玛雅 梭哈。 这样迎请，融入无二，并供养食子。吉祥天女意秘密续中，迎请安住和供养咒语品第三。 然后，世尊说了修持所依之像。观想所依之像：传授者是能保守秘密且具有誓言的人，去往寂静的地方后，在尸陀林布上用颜料好好地画出母神的像。深蓝黑色，一面四臂，张着嘴，咬着牙，眼睛血红。身披田野的围裙，虎皮裙， 蛇的腰带，头盖骨的项链。根本的两只手，左右手拿着卡杖嘎和镜子。左右两只手的下面，挥舞着铁橛和抛掷蛇索。以愤怒的形象坐在骡子座上，位于大尸陀林的中央。画完后，灌顶并供养。修持的咒语念诵三百万遍。这样说道。吉祥天女意秘密命袋续的
English
Oṃ Duntiṃ Bhyo, thus it is said, the Black Goddess is: Her body is dark blue-black, her hair is coiled from right to left. Her mouth is open, her teeth are clenched, her eyes are blood-red and wide with anger. She wears a field apron, a tiger skin skirt, a snake belt, and a necklace of skulls. In her two right hands she holds a khaṭvāṅga and a stake, and in her two left hands she holds a mirror and a snake lasso. She hides a bag of diseases in her armpit, carries a divination board on her back, scatters dice in front of her, and stretches out and waves a pot of colors. Clearly visualize her together with a retinue of a million black goddesses. This is the second chapter, the Samādhi of Arising as the Deity, from the Secret Life-Bag of the Goddess Cittā. Then, the Blessed One again spoke this mantra of invocation and offering. With self-assured confidence, invoke with the iron hook mudrā, and offer a seat and a torma. Oṃ Nagmo Duntiṃ Laṃ Mama Dun Bhyo. Jaḥ Hūṃ Baṃ Hoḥ. Nagmo Dun Bhyo Bhyo. Oṃ Āḥ Hūṃ Samaya Ehy Ehi Ja. Arali Hriṃ Hriṃ. Rakṣa Mahi Kula Padma Samaya Tiṣṭha Lhan. Mama Nagmo Senda Senda Kula Kula. Ha Ha Ha. Mahā Māṃsa Khāhi. Mahā Rakta Khāhi. Pañca Amṛta Kha Kha Khāhi Khāhi. Bhunja Ho. Pipa To Samaya Svāhā. Thus invoke, merge into non-duality, and offer the torma. This is the third chapter, the Invocation, Entreating to Be Seated, and Offering Mantra, from the Glorious Tantra of the Secret Cittā Goddess. Then, the Blessed One spoke of this image as the support for recitation. The image as the support for visualization is: The one who transmits it is someone who can keep secrets and has vows. Having gone to a solitary place, on a cloth in a charnel ground, draw the form of the Mamo well with colors. Dark blue-black, one face, four arms, mouth open, teeth clenched, eyes blood-red. Wearing a field apron, a tiger skin skirt, A snake belt, and a necklace of skulls. The root hands, the right and left hands, hold a khaṭvāṅga and a mirror. Below the two right and left hands, she brandishes an iron stake and throws a snake lasso. In an angry form, seated on a mule seat, residing in the center of a great charnel ground. Having drawn it, empower it and make offerings. Recite the mantra of recitation three hundred thousand times. Thus it was said. The Glorious Tantra of the Secret Life-Bag of the Goddess Cittā
Chinese
又，显现影像之品第四。 此后，薄伽梵大金刚持，加持并摄集这些密咒。首先一切字母，无所缘，不可说，离思，何处有声音的相状？无所缘，本来清净。胜义字母名为阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。有情之业与愿力，由力量生起世俗字母。阿啊伊伊姆乌呜日日力力诶哎哦奥昂啊。嘎喀嘎嘎啊。匝擦匝匝娘娘。扎叉扎扎纳。达塔达达纳。巴帕巴巴玛。亚ra拉哇。夏卡萨哈恰。由此而生的咒语们，不谬误而清晰是这样：首先第四的第一个放置，其上以第六的第二个装饰下方，以第一个的第三个使其庄严。其后放置第六的第二个，第一个的第三个施予其上，其后放置第七的第一个，其后放置第五的第五个，其后放置第七的第四个，以元音的第三个从上方降下，其后在第四的第三个上，以元音的第五个从下方装饰，其上以第四的第五个庄严，其后放置第五的第四个，其上以呀达装饰，以元音的第十三个从上方降下，其后放置第五的第五个，其后放置第七的第四个，其上以元音的第二个装饰，其后放置第六的第一个，以第一个的第三个 使其庄严。其后放置第七的第一个，其后放置第四的第一个，以元音的第三个从上方降下，其上以第一个的第三个庄严，其后放置第七的第三个，以第四的第五个装饰下方，其后放置第四的第五个，第一个的第三个施予其上，其后放置第五的第五个，以元音的第十三个从上方降下，其后放置第四的第三个，以元音的第五个装饰下方，其上以第四的第五个庄严，其上以呀达装饰，以元音的第十四个装饰上方，不变的十七个与堆积一起，是从心中引出的命咒。第五的第五个放置两次，其后在第四的第一个上，第六的第三个具有装饰，第一个的第三个在那里结合，第六的第三个和，第一个的第三个结合后，在其后放置第七的第一个，第六的第三个十一
English
Also, the fourth chapter, showing the image. Then, the Bhagavan Great Vajradhara blessed and gathered these secret mantras. First of all, all letters are without object, unspeakable, and free from thought. Where is the appearance of sound? Without object, originally pure. The ultimate letter is called A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A）. Due to the karma and aspirations of sentient beings, mundane letters arise from power. A Ah I Iṃ U Ū Ṛ Ṝ ḷ Ḷ E Ai O Au Aṃ Aḥ. Ka Kha Ga Gha Nga. Tsa Tsha Dza Dznya Nya. Ṭa Ṭha Ḍa Ḍha Ṇa. Ta Tha Da Dha Na. Pa Pha Ba Bha Ma. Ya Ra La Va. Sha Sha Sa Ha Ksha. The mantras arising from these are clear and unerring, like this: First, place the first of the fourth, decorate the bottom with the second of the sixth, adorn it with the third of the first. Then place the second of the sixth, give the third of the first to it, then place the first of the seventh, then place the fifth of the fifth, then place the fourth of the seventh, descend from above with the third of the vowel, then on the third of the fourth, decorate from below with the fifth of the vowel, adorn it with the fifth of the fourth, then place the fourth of the fifth, decorate it with Ya-ta, descend from above with the thirteenth of the vowel, then place the fifth of the fifth, then place the fourth of the seventh, decorate it with the second of the vowel, then place the first of the sixth, with the third of the first Adorn it. Then place the first of the seventh, then place the first of the fourth, descend from above with the third of the vowel, adorn it with the third of the first, then place the third of the seventh, decorate the bottom with the fifth of the fourth, then place the fifth of the fourth, give the third of the first to it, then place the fifth of the fifth, descend from above with the thirteenth of the vowel, then place the third of the fourth, decorate the bottom with the fifth of the vowel, adorn it with the fifth of the fourth, decorate it with Ya-ta, decorate the top with the fourteenth of the vowel, the unchanging seventeen together with the accumulation, is the life mantra drawn from the heart. Place the fifth of the fifth twice, then on the first of the fourth, the third of the sixth has decoration, the third of the first is combined there, the third of the sixth and, the third of the first combined, at the end of it place the first of the seventh, the third of the sixth eleven.