English
In the center of the four-spoked wheel, there is human flesh and white bodhicitta. In the east, there is the flesh and excrement of a bull. In the south, there is dog meat and blood. In the west, there is horse meat and rakta (red blood). In the north, there is elephant meat and urine. On top of these, respectively, are marked with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Mūṃ (藏文：མཱུྂ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆), Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Lāṃ (藏文：ལཱཾ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：朗), Svā (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：斯瓦), Māṃ (藏文：མཱཾ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：芒), Āṃ (藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：阿), Pāṃ (藏文：པཱཾ，梵文天城体：पां，梵文罗马拟音：pāṃ，汉语字面意思：邦), Hā (藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈), Tāṃ (藏文：ཏཱཾ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：当). Spha (藏文：སྥ，梵文天城体：स्फ，梵文罗马拟音：spha，汉语字面意思：萨帕), Saṃ (藏文：སཾ，梵文天城体：सं，梵文罗马拟音：saṃ，汉语字面意思：桑). From the radiating and gathering of light, they are transformed into vajras, wheels, jewels, lotuses, swords, and bells of their respective families. Hūṃ Vajra Dhṛkṛ (藏文：ཧཱུྃ་བཛྲ་དྷྲིཀྲ，梵文天城体：हुं वज्र धृकृ，梵文罗马拟音：hūṃ vajra dhṛkṛ，汉语字面意思：吽 金刚 持), Mūṃ Dhātveśvarī (藏文：མཱུཾ་དྷཱ་ཏྭེ་ཤྭ་རཱི，梵文天城体：मूं धात्वे श्वरी，梵文罗马拟音：mūṃ dhātve śvarī，汉语字面意思：穆 界自在母). In the center are Akṣobhya (Immovable One) and his consort, dark blue. Oṃ Jina Jik (藏文：ༀ་ཛི་ན་ཛིཀ྄，梵文天城体：जिन जिक्，梵文罗马拟音：oṃ jina jik，汉语字面意思：嗡 胜者 胜), Lāṃ Dveṣa Rati (藏文：ལཱཾ་དྭེ་ཥ་ར་ཏི，梵文天城体：द्वेष रति，梵文罗马拟音：lāṃ dveṣa rati，汉语字面意思：朗 嗔 喜). In the east are Vairocana and his consort, white. Svā Ratna Dhṛk (藏文：སྭཱ་རཏྣ་དྷྲིཀ྄，梵文天城体：रत्न धृक्，梵文罗马拟音：svā ratna dhṛk，汉语字面意思：斯瓦 宝 持), Māṃ Moha Rati (藏文：མཱཾ་མོ་ཧ་ར་ཏི，梵文天城体：मोह रति，梵文罗马拟音：māṃ moha rati，汉语字面意思：芒 痴 喜). In the south are Ratnasambhava and his consort, yellow. Āṃ Āro Lik (藏文：ཨཱྂ་ཨཱ་རོ་ལིཀ྄，梵文天城体：आ रो लिक्，梵文罗马拟音：āṃ ā ro lik，汉语字面意思：阿 若 勒克), Vāṃ Rāga Rati (藏文：བཱཾ་རཱ་ག་ར་ཏི，梵文天城体：राग रति，梵文罗马拟音：vāṃ rāga rati，汉语字面意思：邦 贪 喜). In the west are Amitābha and his consort, red. Hāṃ Prajñā Dhṛk (藏文：ཧཱཾ་པྲ་ཛྙཱདྷྲིཀ྄，梵文天城体：प्रज्ञा धृक्，梵文罗马拟音：hāṃ prajñā dhṛk，汉语字面意思：哈 慧 持), Tāṃ Vajra Rati (藏文：ཏཱཾ་བཛྲ་ར་ཏི，梵文天城体：वज्र रति，梵文罗马拟音：tāṃ vajra rati，汉语字面意思：当 金刚 喜). In the north are Amoghasiddhi and his consort, green. Samaya Stvaṃ (藏文：ས་མ་ཡ་སྟྭཾ，梵文天城体：समय स्त्वं，梵文罗马拟音：samaya stvaṃ，汉语字面意思：誓言 汝), Samaya Hoḥ (藏文：ས་མ་ཡ་ཧོཿ，梵文天城体：समय होः，梵文罗马拟音：samaya hoḥ，汉语字面意思：誓言 吼), Anurāgo Haṃ (藏文：ཨ་ནུ་རཱ་གོ་ཧཾ，梵文天城体：अनुरागो हं，梵文罗马拟音：anurāgo haṃ，汉语字面意思：爱 我), Anurāga Yami (藏文：ཨ་ནུ་རཱ་ག་ཡ་མྱི，梵文天城体：अनुराग यमि，梵文罗马拟音：anurāga yami，汉语字面意思：爱 雅米), Jaḥ Hūṃ Vaṃ Hoḥ (藏文：ཛཿ་ཧཱུྃ་བཾ་ཧོཿ，梵文天城体：जः हुं वं होः，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：扎 吽 邦 吼), Bodhicittaḥ (藏文：བོ་དྷི་ཙིཏྟཿ，梵文天城体：बोधिचित्तः，梵文罗马拟音：bodhicittaḥ，汉语字面意思：菩提心). Spha (藏文：སྥ，梵文天城体：स्फ，梵文罗马拟音：spha，汉语字面意思：萨帕), Saṃ (藏文：སཾ，梵文天城体：सं，梵文罗马拟音：saṃ，汉语字面意思：桑). The five Buddha families, male and female, melt due to the union of desire, and the resulting wisdom nectar, marked with Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), is at the center of the Khaṭvāṅga vajra cross. Oṃ Padmānta Kṛt Vajra Mahākrodha Hayagrīva Hūṃ Phaṭ (藏文：པདྨནྟ་ཀྲྀ་ཏ་བཛྲ་མ་ཧཱ་ཀྲོ་དྷ་ཧ་ཡ་གྲཱི་ཝ་ཧཱུྃ་ཕཊ，梵文天城体：पद्मान्त कृत् वज्र महाक्रोध हयग्रीव हुं फट्，梵文罗马拟音：padmānta kṛt vajra mahākrodha hayagrīva hūṃ phaṭ，汉语字面意思：莲花终 金刚 大忿怒 马头明王 吽 帕). Hayagrīva, red, holding a lotus and a vajra cross, extending from the center upwards. With four horns. In the east is the white Amoghasiddhi, holding an iron hook. In the south is the yellow Krodhini, holding a noose. In the west is the red Ro Langma, holding an iron chain. In the north is the green Ralchikma, holding a bell. The rays of light from Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) summon all the nectar of saṃsāra and nirvāṇa. Contemplate that the samaya nectar is non-dual with the wisdom nectar, transforming into a great ocean of wisdom nectar. The vajra of the left thumb and ring finger touches the nectar, and recite Oṃ Āḥ Hūṃ Sarva Pañca Amṛta Hūṃ Hrīḥ Ṭhā (藏文：ༀ་ཨཱཿཧཱུྂ་སརྦ་པཉྩ་ཨ་མྲྀ་ཏ་ཧཱུྃ་ཧྲཱིཿཋཱ，梵文天城体：सर्व पञ्च अमृत हुं ह्रीः ठः，梵文罗马拟音：sarva pañca amṛta hūṃ hrīḥ ṭhā，汉语字面意思：一切 五 甘露 吽 舍 塔) as much as possible, and finally stir counterclockwise, reciting Hūṃ Hūṃ Hūṃ Hūṃ (藏文：ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་ཧཱུྃ，梵文天城体：हुं हुं हुं हुं，梵文罗马拟音：hūṃ hūṃ hūṃ hūṃ，汉语字面意思：吽 吽 吽 吽). Contemplate that the four consorts dissolve into the nectar. Purify the torma. From emptiness, Bhrūṃ Padma Baliṃta Viśvacakra Bhrūṃ (藏文：བྷྲཱུྂ་པདྨ་བ་ལིཾ་ཏ་བི་ཤྭ་ཙཀྲ་བྷྲཱུྂ，梵文天城体：पद्म बलिन्त विश्वचक्र भ्रूं，梵文罗马拟音：padma balinta viśvacakra bhrūṃ，汉语字面意思：莲花 巴林达 维斯瓦 扎扎 布隆). The torma plate is a vast lotus container, filled with all desired offerings, marked with Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Spha (藏文：སྥ，梵文天城体：स्फ，梵文罗马拟音：spha，汉语字面意思：萨帕), Saṃ (藏文：སཾ，梵文天城体：सं，梵文罗马拟音：saṃ，汉语字面意思：桑), Oṃ Baliṃta Tejava Baliṃte Deva Laba Dya Guhya Sama
Chinese
耶 梭哈。念诵七遍。观想身金刚母等天女充满虚空，成为带来无量欲妙的自性。 净化血。从空性中，（藏文：བྷྲཱུྂ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）。（藏文：བྷཉྫ་ཀ་པཱ་ལ་བྷྲཱུྂ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。在宽广巨大的红色海螺中，血被红色的RA字所标志。 སྥ༴ སཾ༴ 嗡 玛哈 惹达 匝拉 曼达拉 吽 嘿 呸。（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。（藏文：ཧཱིུཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。（藏文：ཋཱ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。观想无执著的血海，波涛汹涌，充满虚空。 第二，正行。分为特殊的加行发菩提心和真实禅定次第两个部分。第一部分分为世俗和胜义两种。世俗是： 我与无边诸有情， 本来即是佛陀身， 因受妄念所蒙蔽， 发起殊胜菩提心。 胜义是： 唉玛吙 稀有奇哉之法， 圆满佛陀众生之秘， 无生之中而生一切， 生起之时即无生。 唉玛吙 稀有奇哉 圆满佛陀众生之秘， 无灭之中而灭一切， 灭尽之时即无灭。 唉玛吙 稀有奇哉 圆满佛陀众生之秘， 无住之中而住一切， 安住之时即无住。 唉玛吙 稀有奇哉 圆满佛陀众生之秘， 无缘之中而缘一切， 缘起之时即无缘。 唉玛吙 稀有奇哉 圆满佛陀众生之秘， 无去来中而去与来， 去来之时即无去来。 第二，真实禅定次第。分为以三种禅定奠基，生起所依和能依的坛城，开展事业次第的禅定，修持宝瓶，进行酬补五个部分。第一部分又分为三个方面。如是性是： 诸法实性本无实， 离于分别言思境， 如是性即法界智， 是故诸法亦无实。 如此观修显现的一切法皆不可得，远离戏论，为空性。 普遍显现是： 如是性虽离诸戏论， 自性周遍显现之界， 为悯一切诸有情故， 于虚空中修虚空。 对于未能证悟如是性的如幻众生，修持无执如幻的大悲心，周遍虚空。 因之禅定是： 无实之中生实云， 种种
English
ye svāhā. Recite seven times. Visualize the goddess such as Rūpavajrī filling the sky, becoming the nature of enjoying immeasurable desirable qualities. Purify the rakta. From emptiness, BHRŪṂ (藏文：བྷྲཱུྂ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable). BHAÑJA KAPĀLA BHRŪṂ (藏文：བྷཉྫ་ཀ་པཱ་ལ་བྷྲཱུྂ，梵文天城体：，梵文罗马拟音：，汉语字面意思：). In the wide and vast red conch shell, the rakta is marked with a red RA syllable. SPHA SAṂ Oṃ mahā rakta jvāla maṇḍala hūṃ hūḥ ṭhāḥ. (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). (藏文：ཧཱིུཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：). (藏文：ཋཱ，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Visualize the ocean of unattached rakta, with turbulent waves, filling the sky. Second, the main practice. It is divided into two parts: the special preliminary practice of generating bodhicitta and the actual stages of samādhi. The first part is divided into two: conventional and ultimate. The conventional is: I and limitless sentient beings, Although we are inherently Buddhas, Due to the power of conceptualization, we wander in samsara, We generate the supreme bodhicitta. The ultimate is: Emaho, wondrous and amazing dharma, Secret of all perfect Buddhas, From the unborn, all is born, In the very birth, there is no birth. Emaho, wondrous and amazing... Secret of all perfect Buddhas... From the unceasing, all ceases, In the very cessation, there is no cessation. Emaho... Secret of all perfect Buddhas... From the un abiding, all abides, In the very abiding, there is no abiding. Emaho... Secret of all perfect Buddhas... From the un focused, all is focused, In the very focusing, there is no focusing. Emaho... Secret of all perfect Buddhas... From the no going and coming, there is going and coming, In the very going and coming, there is no going and coming. Second, the actual stages of samādhi. It is divided into five parts: establishing the foundation with three samādhis, generating the maṇḍala of the support and the supported, unfolding the samādhi of the stages of activity, accomplishing the vase, and performing the fulfillment. The first part is also divided into three aspects. Suchness is: Phenomena themselves are without phenomena, Transcending the realm of conceptual thought and speech, Suchness is the wisdom of the dharmadhātu, Therefore, phenomena are without phenomena. Thus, contemplate that all phenomena that appear in this way are unattainable, free from elaboration, and are emptiness. All-Appearance is: Although suchness is without elaboration, The realm of nature that appears everywhere, For the sake of compassion for all sentient beings, Contemplate the sky as the sky. For sentient beings who have not realized suchness and are like illusions, contemplate great compassion that is unattached and like an illusion, pervading the sky. The Samādhi of the Cause is: From the absence of phenomena, a cloud of phenomena arises, Various
Chinese
以饰品庄严。外面的门廊，连同楼梯，从门两侧的四个角，由安放于宝瓶之上的四根柱子抬起，八个台阶的马道，具有凉亭，顶端安放于莲花之上的法轮，撑着伞盖，左右有雌雄动物。此外，还以伞盖、胜幢、各式旗帜和金铃等装饰。门的左右两侧的基座上，有棕榈树和如意树，上面栖息着各种发出美妙声音的吉祥鸟。那些树也用金线缠绕，铃铛和摇铃发出悦耳的法音，非常美丽。八功德具足的浴池里，各种天女快乐地嬉戏。还有八个闪耀光芒的珍宝堆。此外，还以七宝和八吉祥物等一切所欲之物装饰得满满当当。宫殿的内部，是双层四方形的内回廊，中心是带有缺角的九宫格，被三层法轮和圆环围绕，四面由带有种姓标志的八根柱子抬起金刚圆柱。四根大柱子以繁复的花纹装饰，支撑着中央隆起的顶部，顶端以金刚宝珠装饰。内外上下所有部分，东面白色，南面黄色，西面红色，北面绿色，中央蓝色，清澈无瑕，处处光明，圆满于各种金刚的中心。其外围，是将罗刹及其眷属降伏于法界的八大尸林，为了使尸林的景象令人恐惧，外面环绕着燃烧的金刚防护帐，火焰的光芒四射。第三是建立坐垫：宫殿的各个神位上，坐垫的次第是，主尊以及五部如来的位置上，由狮子、象、骏马、孔雀、迦陵频伽等抬起的六个珍宝座之上，是莲花、太阳、月亮五层叠加。大胜乐金刚和九尊饮血尊的位置上，莲花、月亮、太阳之上，是傲慢者男女一对。八大菩萨的位置上，是莲花、太阳、月亮。十六母神。
English
Adorned with ornaments. The outer portico, together with the staircase, from the four corners of the door sides, is supported by four pillars resting on vases. The eight-stepped horse path, with a cool room, has a Dharma wheel on a lotus at the top, covered with an umbrella, with male and female animals on the right and left. Furthermore, it is adorned with umbrellas, victory banners, various flags, and golden bells, etc. On the bases to the right and left of the door are tala trees and wish-fulfilling trees, on which various auspicious birds that proclaim beautiful sounds reside. Those trees are also entwined with golden threads, and the bells and chimes produce beautiful sounds of Dharma, making them beautiful. Various goddesses happily play in the bathing pond that possesses eight qualities. There are eight piles of radiant jewels, one each. Furthermore, it is filled with all desirable qualities, such as the seven precious jewels and the eight auspicious symbols. Inside the palace, the inner courtyard is a two-layered square, with a nine-grid center with missing corners, surrounded by a three-layered wheel and a ring, supported by eight pillars with family emblems from four directions, with a vajra round pillar. The four great pillars are adorned with intricate patterns, supporting the bulging center, the top of which is adorned with a vajra jewel crest. All parts, both inside and outside, above and below, are white in the east, yellow in the south, red in the west, green in the north, and blue in the center, clear and without obscuration, universally clear, and complete at the center of various vajras. Outside of that, the eight great charnel grounds where Rudra and his retinue are liberated into the sphere, and because the charnel grounds' characteristics are frightening, it is completely surrounded by a burning vajra protection tent with radiating flames of fire. Third is the establishment of the seats: In each deity's place in the palace, the order of the seats is that in the places of the main deity and the five Tathagata families, there are five layers of lotus, sun, and moon on top of the six jeweled thrones supported by lions, elephants, excellent horses, peacocks, and kalavinkas. In the places of Heruka and the nine blood drinkers, there is a pair of arrogant male and female figures on top of the lotus, moon, and sun. In the places of the eight bodhisattvas, there are lotus, sun, and moon. Sixteen mothers.