English
With the left leg extended and the right leg bent, embracing the principal deity with delight. Possessing the nature of indivisible emptiness and compassion. Residing in the expanse of blazing flames of wisdom. To the left of the principal deity are the Vajra Blood-Drinker Father and Mother, whose essence is the purified anger and space-mind, the nature of the mind-vajra. On the eight spokes of the inner wheel, in order: In the east are the Buddha Blood-Drinker Father and Mother, whose essence is the purified delusion and flesh, the nature of the body-vajra. In the south are the Ratna Blood-Drinker Father and Mother, whose essence is the purified pride and blood, the nature of the quality-vajra. In the west are the Padma Blood-Drinker Father and Mother, whose essence is the purified desire and warmth, the nature of the speech-vajra. In the north are the Karma Blood-Drinker Father and Mother, whose essence is the purified jealousy and breath, the nature of the action-vajra. In the southeast are the Raksha Heruka Father and Mother, whose essence is the subduing of inverted views and heat-born thoughts. In the southwest are the Sanu Heruka Father and Mother, whose essence is the subduing of experiencing and womb-born thoughts. In the northwest are the Guhya Heruka Father and Mother, whose essence is the subduing of birth-place and miraculous-birth thoughts. In the northeast are the Yaksha Heruka Father and Mother, whose essence is the subduing of tangible objects and egg-born thoughts. All of them are alluring with the flavor of the nine dances and adorned with the attire of charnel ground revelry. On the eight spokes of the intermediate wheel, in order: In the east are the Earth-Essence Father and Mother, whose essence is the purification of eye-consciousness and visible objects as the place. In the south are the Space-Essence Father and Mother, whose essence is the purification of ear-consciousness and sounds as the place. In the west are the Avalokiteśvara Father and Mother, whose essence is the purification of nose-consciousness and smells as the place. In the north are the Vajrapani Father and Mother, whose essence is the purification of tongue-consciousness and tastes as the place. In the southeast are the Maitreya Father and Mother, whose essence is the purification of the eye-faculty and past time as the place. In the southwest are the Nivaranaviskambhin Father and Mother, whose essence is the purification of the ear-faculty and present time as the place. In the northwest are the Samantabhadra Father and Mother, whose essence is the purification of the nose-faculty and future time as the place. In the northeast are the Manjushri Father and Mother, whose essence is the purification of the tongue-faculty and indefinite time as the place. The fathers are in the half-lotus posture with the right leg extended, and the mothers embrace with the left leg extended in the half-lotus posture. All of them are adorned with silk garments and precious ornaments. On the eight directions of the sixteen spokes of the outer wheel are the signs of the purification of the eight aggregates of consciousness as the place.
Chinese
于东方为嘎日玛，于南方为匝日玛，于西方为扎摩哈，于北方为贝达里，于东南方为布嘎斯，于西南方为格斯玛日，于西北方为斯美夏，于东北方为匝尼扎里，此乃八处之母。所有这些都赤身裸体，以青春的姿态展现魅力，并绽放出愤怒的微笑，拥有墓地的装扮，以左腿伸展的姿势安住。四个方位的侧面，在左侧的侧面，依次是，八种意识的八个境域清净为处所的象征，狮面母，虎面母，狐狸面母，狼面母，此乃四位具有獠牙者。四个隅角的侧面，在左侧的侧面，依次是，鹫面母，秃鹫面母，乌鸦面母，猫头鹰面母，此乃四位具有翅膀者，此乃境域的八位食肉母。所有这些都赤身裸体，各自具有愤怒的面容，并具有燃烧墓地的装扮。内曼陀罗的殿堂里，东南方是傲慢清净为处所的天之能仁，北方是嫉妒清净为处所的非天之能仁，南方是贪欲清净为处所的人之能仁，西北方是愚痴清净为处所的旁生之能仁，西南方是吝啬清净为处所的饿鬼之能仁，东北方是嗔恨清净为处所的地狱之能仁，所有这些都具有殊胜化身的装束，以为了利益众生而站立的姿态安住。内殿的四个门楼上，东门是触觉和常恒之见清净为处所的阎罗死主父母，南门是所触和断灭之见清净为处所的大力父母，西门是触和自见清净为处所的马头明王父母，北门是触和相之见清净为处所的甘露旋父母，所有这些都具有愤怒凶猛令人恐惧的姿态，以巨人的抛掷姿势安住。四位终结者的外侧的四个门扇上，作为四颠倒清净为处所的象征，东门是马面母，南门是猪面母，西门是狮面母，北门是狼面母。外曼陀罗的殿堂和四个门上，二十八根脊椎和各种分别念清净为处所的象征，从东上方开始依次是大食肉女和人食肉女，以及梵天，和争斗母，以及帝释天母，以及遍入天母。
English
In the east is Kari Ma, in the south is Tsari Ma, in the west is Pramoha, in the north is Betali, in the southeast is Pukkasi, in the southwest is Ghasmari, in the northwest is Smesha, in the northeast is Tsandali, these are the eight mothers of the places. All of them are naked, charming with youth, and smiling with anger, possessing the attire of the charnel ground, abiding in a posture with the left leg extended. On the sides of the four directions, on the left sides, in order, as symbols of the eight realms of the eight consciousnesses being purified into places, are the lion-faced mother, the tiger-faced mother, the fox-faced mother, and the wolf-faced mother, these are the four with fangs. On the sides of the four corners, on the left sides, in order, are the vulture-faced mother, the kite-faced mother, the raven-faced mother, and the owl-faced mother, these are the four with wings, these are the eight flesh-eating mothers of the realms. All of them are naked, each with an angry face, and possessing the attire of the burning charnel ground. In the courtyard of the inner mandala, in the southeast is the Tathagata of the gods, with pride purified into a place, in the north is the Tathagata of the asuras, with jealousy purified into a place, in the south is the Tathagata of humans, with desire purified into a place, in the northwest is the Tathagata of animals, with ignorance purified into a place, in the southwest is the Tathagata of pretas, with miserliness purified into a place, in the northeast is the Tathagata of hell-beings, with hatred purified into a place, all of them possessing the attire of supreme emanations, abiding in a standing posture for the benefit of beings. On the four gate arches of the inner courtyard, on the east gate are Yama and Yamani, with tactile awareness and the view of permanence purified into a place, on the south gate are Mahabala and his consort, with tangible objects and the view of annihilation purified into a place, on the west gate are Hayagriva and his consort, with touch and the view of self purified into a place, on the north gate are Amrita Kundali and his consort, with contact and the view of signs purified into a place, all of them possessing a fierce and terrifying demeanor, abiding in the posture of a giant's throw. On the four door panels on the outer side of the four terminators, as symbols of the four inversions being purified into places, on the east gate is the horse-faced mother, on the south gate is the pig-faced mother, on the west gate is the lion-faced mother, and on the north gate is the wolf-faced mother. In the courtyard and four gates of the outer mandala, as symbols of the twenty-eight vertebrae and various conceptualizations being purified into places, from the upper east in order are the great rakshasi and the human-eating rakshasi, as well as Brahma, and the quarrelsome mother, and the Indra mother, and the Vishnu mother.
Chinese
以及，从南上开始依次是寂静母，甘露母，寂静母，杵母，食肉女，食者母，从西上开始依次是苦行母，饮血母，独行母，欲望母，护财母，风天女，从北上开始依次是杀戮母，人母，猪母，衰老母，大鼻母，水天女，东门是大黑母，南门是金刚母，西门是瓶鼻母，北门是持腹母。所有这些都是凶猛的形象，以燃烧尸体的装饰品装饰，在田野的座垫上嬉戏。此外，为了大坛城的周围，有十位忿怒尊父父和母母，五位常恒女王，五位法界自在母，三十二位空行母，化身的男女金刚舞者，七位母神，四位姐妹，八位燃母等等，以及化身和再化身，无边无际的誓言守护者的海会众，也都各自具有自己的装饰和服饰，并被各自的眷属所围绕，坛城的轮如同太阳和光芒般显现，以不可思议的幻化游戏所围绕。如此一来，寂怒圣众百尊坛城的一切所依和能依，都如同亲眼所见一般，生起欢喜和喜悦。这样用手杖指示坛城而进行介绍。他们是为了与诸神分享福报，而进入坛城的法，已经圆满完成。如此进入的利益是，如《俱生合修》中所说：“金刚萨埵等，轮坛现见之，福德若何量，后作者亦然。”因此，与先前在奥明净土进入终极道者分享福报是相同的。这样的灌顶，也是依靠因缘聚合，将果位的法脉安立，并洗涤身语意三门的垢染。如黑汝迦续云：“为得清净力，故而作灌顶。”其中，有加行清净罪障，以及正行增长功德的两种灌顶，首先是加行
English
And, starting from the upper south, successively are the Peaceful Mother, the Ambrosia Mother, the Peaceful Mother, the Pestle Mother, the Ogress, the Eater Mother; starting from the upper west, successively are the Austere Mother, the Blood-Drinking Mother, the Solitary Practitioner Mother, the Desire Mother, the Wealth-Protecting Mother, the Wind Goddess; starting from the upper north, successively are the Killing Mother, the Human Mother, the Pig Mother, the Aging Mother, the Large-Nose Mother, the Water Goddess; the east gate is the Great Black Mother, the south gate is the Vajra Mother, the west gate is the Vase-Nose Mother, the north gate is the Womb-Holding Mother. All of these are fierce in form, adorned with the ornaments of burning corpses, and reveling on the seats of fields. Furthermore, surrounding the great mandala are ten Great Wrathful Ones, fathers and mothers; five Eternal Queens; five Great Mothers of the Dharmadhatu; thirty-two Dakinis; emanated male and female Gingchen; seven Matriarchs; four Sisters; eight Barmas, and so forth; as well as emanations and further emanations, an immeasurable host of oath-bound protectors, all possessing their own ornaments and attire, surrounded by their respective retinues, the wheel of the mandala appearing like the sun and its rays, surrounded by inconceivable magical displays. Thus, may you generate genuine joy and delight, thinking that all the supports and supported of the great mandala of the peaceful and wrathful deities of the hundred families are encountered as if directly seen. This is how the mandala is shown and introduced with a staff. These are the teachings for entering the mandala for the sake of sharing fortune with the deities, which have been well completed. The benefits of entering in this way are also stated in the Samputa Tantra: "Whatever merit is measured by seeing the wheel of Vajrasattva and others manifest, the one who does it later is also the same." Therefore, it is the same as sharing fortune with those who previously entered the ultimate path in Akanishta. Such an empowerment also relies on the accumulation of causes and conditions, establishing the lineage of the Dharma of the state of fruition, and cleansing the defilements of the three doors. As the Heruka Assembly Tantra says: "Empowerment is done to obtain pure power." Among these, there are two empowerments: the preliminary purification of sins and obscurations, and the main part, the increase of qualities. First, the preliminary
Chinese
再者，关于净化罪障，其中的七个步骤之首是：让弟子坐在坛城东面八瓣莲花的沐浴座上，观想上师心间放射出如阳光微尘般的忿怒尊众的兵器之雨，以此净化罪障，驱逐所有阻碍灌顶的邪魔外道。念诵：吽 吽 吽 比湿瓦 瓦日拉 卓达 瓦拉 曼达拉 啪 啪 啪。哈拉 哈拉 哈拉 吽！并用芥子驱赶，伴随着香和音乐进行恐吓。第二是：观想弟子从无始以来积累的所有罪障，在秘密处显现为杜（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），脐间显现为智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），心间显现为贝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），在各自之上，智慧的明觉显现为让（藏文，梵文天城体，ram，汉语字面意思），扬（藏文，梵文天城体，yam，汉语字面意思），康（藏文，梵文天城体，kham，汉语字面意思）三字。然后，观想上师心间放射的光芒催动这三个种子字，智慧之火化为风和水，焚烧、摧毁、净化秘密处的杜。念诵：让 萨帕拉纳 啪！扬 萨帕拉纳 啪！康 萨帕拉纳 啪！进行净化。第三是：然后，观想上师右手五指上，每个指头上都有一个太阳坛城，上面有吽 嗡 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。左手五指上，每个指头上都有一个月亮坛城，上面有姆 朗 芒 邦 当，这些都化为五部佛父佛母十尊。合掌念诵：嗡 苏拉达 斯瓦姆。金刚五指交错，结金刚缚印，观想五部佛父佛母交合。皈依！顶礼三宝！以三宝的谛实力，法性清净的谛实力，以及因果不虚的谛实力，寂静与忿怒幻化游舞的诸神众，以及化身与再化身，包括手印等，以大谛实力的加持，将由烦恼嗔恨所积的一切罪障，纳拉卡 秀达 扎秋 扎贝 萨亚 吽 啪！念诵并弹指。观想上师心间和五部交合处放射出光芒，照在弟子身上，净化了堕入地狱的种子和习气。第四是：再次，过去的业力罪堕