English
And, one's own. Oṃ pṛthivībhyaḥ nāgebhyaḥ asurebhyaḥ svāhā. tiṣṭha vajra, make it firm and stable. (Here, for the sake of easy understanding for the dull-witted, the positions of the directional guardians, etc., are clearly explained in detail. Note.) Thus, think that the four great kings and the ten directional guardians, each with their own armies, fill the entire environment without any gaps, and establish an indestructible tent of royal power. Second, regarding the intervals, there are three parts. First, demarcating the boundaries with the ten wrathful deities: In connection with protecting the land, if the pegs of the ten wrathful deities are placed, then here there is no need for the generation stage. Incense and offer the pegs with gugul, and pray: Until the practice is completed, please perform the activity of averting all obstacles! Just making such a request is sufficient. If they have not been placed before, then place ten neem wood pegs, eight finger-widths long, with sandalwood applied to the face, and with silk crests, in front. Recite: vajra mahā śrī heruka. By this, transform oneself into the wrathful vajra, with a body color of dark blue, blue-white-red, three faces and six arms, the three right hands holding a vajra, sword, and enemy-destroying staff, the three left hands holding a rope, iron hook, and plowshare. Possessing the splendor of a hundred thousand suns, alluring with the gestures of the nine dances, adorned with charnel ground attire, in union with the consort Krodhīśvarīmā. Recite: phaṭ phaṭ vajra krodha jvāla maṇḍala, hala hala. By this, from the long hūṃ syllable at the nose and the clouds of bodhicitta, radiate the weapons of vajra wisdom and the tumultuous assembly of wrathful deities, completely destroying all the arrogant ones of the ten directions. Invite the main ten directional guardians, and in the ten directions of above, below, and the four intermediate directions, each sits on a sun cushion in a drunken and collapsing posture. Again, the assembly of wrathful deities gathers back and dissolves into the pegs placed in front, transforming into the ten wrathful deities. oṃ hūṃ kāra vajra mahā krodha hūṃ hūṃ phaṭ. vijaya, yamāntaka, hyagrīva, amṛtakuṇḍali, nīladaṇḍa, trailokyavijaya, aparājita, ārya acala, mahābala. After reciting the individual mantras of the ten wrathful deities, recite: oṃ gha gha ghātaya ghātaya sarva duṣṭaṃ phaṭ. kīlaya kīlaya sarva pāpaṃ phaṭ. hūṃ hūṃ hūṃ. vajra kīlaya vajra dhara ājñāpayati sarva vighnān kāyava
English
Āḥ Cittavajra Kīlaya Hūṃ Phaṭ. Recite this and cast, in order, place Hūṃ above. In the east, Nampar Gyalwa (Victorious One). In the southeast, the one with the blue staff. In the south, Shinje Shed (Killer of Yama). In the southwest, Miyowa (Immovable One). In the west, Tamdrin (Hayagriva). In the northwest, Döpai Gyalpo (King of Desire). In the north, Dütsi Khyilwa (Swirling Nectar). In the northeast, Khamsum Namgyal (Victorious Over the Three Realms). Below, the mighty ones, the upper body being a great wrathful one with three faces and six arms, the lower body being a burning phurba, tormenting the obstacles. Contemplate that the mother of space, emanations and further emanations, filling all directions with clouds of various weapons, are indestructible. Then circumambulate clockwise, and counterclockwise. Cast to the east of the east above, and to the west of the west below. Second, suppressing the dam sri: On a sheep's shoulder blade or poison paper, draw an image of a dam sri with a large belly and thin, shrunken limbs, and around its heart write "Tri," and in between write "All male and female dam sri who obstruct accomplishment, Mārāya Phaṭ. Yama Dam Sri Stambhani Jaḥ Jaḥ." Place this in a broken skull, and outside the door of the practice room, dig a triangular pit, place the skull face up inside it. Recite "E raṃ jvāla raṃ." In the wide and deep pit, from the letter "Tri" transform into the bodies of emaciated and wretched male and female dam sri. "Namo. I prostrate to the Three Jewels. By the truth of the Three Jewels, and the purity of the nature of reality... The unfailing cause and effect of phenomena... By the truth of the mandala deities of the Bhagavan, the Sugata, the peaceful and wrathful, the great assembly... And by the truth of the emanations, further emanations, and hand implements, and by the blessing of the great truth, may the Yama dam sri and retinue who obstruct the accomplishment of siddhis be present in this symbolic support of substance. Tri Yaṃ Jaḥ. Tri Vajra Aṅkuśa Jaḥ. Jaḥ Hūṃ Vaṃ Hoḥ." With this, confidently hook and dissolve. "Oṃ Rulu Rulu Hūṃ Bhyo Hūṃ Sarva Duṣṭān Yama Dam Sri Mārāya Hūṃ Phaṭ." Then cast the phurba. Hūṃ! In the great charnel ground, the yogi gazes with secret eyes, accomplishment is as easy as dust entering water, the wrathful Hūṃ greatly gathers, performing the work of killing and suppressing, placing it at the base of the great Mount Meru, offering it as food to Yama Raja, sending it into the mouth of the burning makara, the wheel...
Chinese
的界限是：自己观想为忿怒金刚，从心间的吽字放出不可思议的忿怒之云，摧毁所有不听从秘密行持的魔障和邪恶引导者。再次聚集时，观想忿怒众燃烧的帐篷充满一切方向。吽。三千大千世界中，众生、草木、森林和所有可见的显现和声音，一切都燃烧成饮血者，威猛凶暴，血肉燃烧，尸陀林坛城自然形成。raksa raksa heruka rakta krodha jvala kha hala hala tista phat。这样念诵。如果愿意，可以做忿怒十尊的姿势，母神的跳跃姿势，以及明妃的威猛姿势等。第三，武器散布的界限是：从忿怒众中放出不可思议的武器之云，观想束缚一切方向。吽。金刚交织的链条，锤子、铁钩燃烧，轮、剑等物，都被一切手印的标志围绕。结金刚手印，念诵：嗡 班匝 卓达 哈纳 哈纳 吽 啪特。锤子的手印，念诵：嗡 班匝 卓达 穆嘎拉 阿果扎 亚 吽 啪特。铁钩的手印，念诵：嗡 班匝 卓达 昂古夏 吽 啪特。轮的手印，念诵：嗡 班匝 卓达 嘉纳 扎扎 吽 啪特。剑的手印，念诵：嗡 班匝 卓达 迪色 萨玛雅 吽 啪特。这样念诵。第四，焚烧之火的界限是：从自己的心间放出苏字，变成黄金须弥山顶端八瓣的形状，八大天神倒伏，被八大忿怒尊压制。其上，从心间放出的吽字完全变化，与自己无二无别的忿怒金刚，深蓝色，手持玛札木棍，以遍入天的皮覆盖上身，由虎和秃鹫头等的九千万明妃围绕，变成恐怖威猛之身，从心间和眼睛等的吽字，以及武器的帐篷中，也燃烧起劫末的锐利火焰，焚烧一切魔障，观想燃烧的火焰充满一切方向。吽 讓 金刚 火之山，须弥山燃烧的八个顶端上，燃烧的天神倒伏后，大权金刚安住于命令。
Chinese
于难忍猛烈燃烧中， 现出暴怒可怖哈拉相。 大天遍入天[毗湿奴]皮剥下， 胜地新衣当做衣来穿。 死主玛当[Matam]燃烧着， 手中挥舞巨大尸杖。 九万微细忿怒尊， 燃烧之众密集而坚定。 于何者以何调伏示现之， 炽燃心识之火鬘， 如项链般串起喉间水。 劫末烈火燃烧之界， 于有顶盘旋且闪耀。 虚空界尽被火焰所覆盖， 金刚轮之火焰四散开。 尸林寂静处之所有地， 于燃烧火焰之山上， 于火焰饿鬼火焰净土中， 任何亦不能安住于彼。 上方燃烧之火焰， 向下方闪耀且扰动。 下方燃烧之火焰亦， 向上盘旋且升腾。 九重火焰燃烧着， 以猛烈巨响搏斗扰动。 尸林之火阴暗且燃烧， 息灭嗔恨故呈蓝黑色。 焚烧我慢故呈黄黑色， 干枯贪欲故呈红黑色。 焚烧嫉妒故呈绿黑色， 消除愚痴故呈紫黑色。 充满广大燃烧之轮，
English
In unbearable blazing fire, Appears the fierce and terrifying form of Hala. The great god Vishnu's skin is peeled off, And worn as a garment of a great field. The Lord of Death, Matam, is blazing, Wielding a great corpse-staff in his hand. Ninety thousand subtle wrathful deities, The assembly of flames is dense and firm. Showing how to subdue whatever needs subduing, With a blazing garland of mind-fire, Stringing a garland of throat-water like a necklace. In the realm of the kalpa-ending blazing fire, Coiling and flashing at the peak of existence. The entire expanse of space is covered with fire, The flames of the vajra-wheel scatter. All the places of the charnel ground and solitary places, On the mountain of blazing fire, In the fire-ghosts and fire-pure lands, None can dare to dwell there. The blazing flames above, Flash and stir in the direction below. The blazing flames below also, Coil upwards and rise above. The nine rows of blazing flames, Fight and stir with a crashing roar. The charnel ground fire is smoky and blazing, Subduing hatred, it is dark blue and swirling. Burning pride, it is yellow-black and blazing, Drying up desire, it is red-black and flashing. Burning jealousy, it is green-black and stirring, Eliminating ignorance, it is purple-black and coiling. Filled with the wheel of the great blazing realm,
English
Apply oil. Second, to bless the retinue with the samadhi of the Great Seal, first apply the three marks: apply oil to the throat in a crescent shape, and recite: Hūṃ. Since all dharmas are primordially non-dual, and one in bodhicitta, the sign of the oil painting is that of the ten places of Heruka, and the eight great charnel grounds, being one with all the Buddhas, this is also the vow of the past, this is also the mudra of the sign. Oṃ mahā smṛti maṇḍala hūṃ. On the forehead, draw a three-pointed pattern of great ashes, and recite: Hūṃ. Since all dharmas are primordially non-dual, and one in bodhicitta, the sign of the great ash pattern is that of the ten places of Heruka, and the eight great charnel grounds, being one with all the great flesh-eaters, this is also the vow of the past, this is also the mudra of the sign. Oṃ mahā keṃ ni riti jvāla maṇḍala hūṃ. Apply red blood drops to the forehead and four cheekbones, and recite: Hūṃ. Dharmas (repeat) Bodhi (repeat) The sign of the red blood drop is that of Heruka (repeat) The eight great charnel grounds (repeat) Being one with all the dakinis (repeat) This is also the past (repeat) This is also the sign (repeat) Oṃ mahā rakta tilaka maṇḍala hūṃ. Thus apply. Then, bathe everything with the five amṛtas, and with the light of the five Buddha families, father and mother, arranged with seed syllables on the sun and moon mandalas of the master's right and left fingers, burn the seeds of the six realms residing in the hearts of all disciples, together with their habitual tendencies, purify the mind's conceptual thoughts, and the body, speech, and objects arising from them, so that the nature of mind becomes like a molten gold point of light. Then, the master recites Hūṃ, awakening the supreme son Vajrasattva, the embodiment of the five families, and seals the three places with Oṃ Āḥ Hūṃ, blessing them. Visualize the syllable Haṃ placed on the crown of the head, its melting light filling all parts of the body with vajra dust particles. Then, hand the vajra and bell to the disciple, and instruct them to learn the extraordinary secret conduct: All worldly conduct, being illusory, should be abandoned, the conduct beyond the world, should be practiced as it arises. Thus instruct. Again, recite the sacred words and clarify: Emaho, in the secret charnel ground, this extraordinary pure land, the garden of joy, the fortunate