Chinese
伟大的导师比玛拉米扎，吐蕃国王向印度国王赠送黄金，并派遣使者说：“请您赐予我一位精通一切佛法真谛的班智达。”印度国王向居住的五百零一位班智达下令。当大家看到导师比玛拉坐在五百零一位班智达的中间时，通过暗示来敦促他。比玛拉明白后前往吐蕃。这是由五百位善知识班智达授权并完成的。他们被称为印度的四大河流。从印度到吐蕃的四位班智达是：莲花生（པདྨ་སྂ་བྷ་བ་，Padma Sambhava，padma saṃbhava，莲花生），比玛拉米扎（བྷི་མ་ལ་མི་ཏྲ་，Bimala Mitra，bimala mitra，净友），寂藏（ཤན་ཏིང་གརྦ，Shanti Garbha，śānti garbha，寂藏），佛密（སངས་རྒྱས་གསང་བ་，Buddha Guhya，buddha guhya，佛密）。其中，佛陀古达从冈底斯山返回印度，吐蕃王子赤松德赞询问了他一些教诲后，他便离开了。据说寂藏去世了，对吐蕃没有帮助。现在有四条河流，两条来自印度，两条来自吐蕃。印度的莲花生（པདྨ་སྂ་བྷ་བ་，Padma Sambhava，padma saṃbhava，莲花生）和比玛拉米扎（བྷི་མ་ལ་མི་ཏྲ་，Bimala Mitra，bimala mitra，净友）两位，吐蕃的努·南喀宁布和国王玉扎宁波两位，共四位。这四位授权于娘·嘉纳古玛拉。现在传承到上康的喇嘛被称为“成熟之树，令人信服，根据历史的权威来讲述”。希望大家都能愉快地接受它。口耳相传的教诲。阿塔。
English
The great master Vimalamitra, the Tibetan king sent gold to the Indian king, and sent an envoy saying, "Please grant me a pandita who is proficient in the true meaning of all Dharmas." The Indian king ordered the five hundred and one panditas residing there. When everyone saw Master Bhima sitting in the middle of the five hundred and one panditas, they urged him by hinting. Bhima understood and went to Tibet. This was authorized and completed by five hundred virtuous friend panditas. They are called the four great rivers of India. The four panditas who came to Tibet from India are: Padmasambhava, Bimalamitra, Shantigarbha, and Buddhaguhya. Among them, Buddha Gupta returned to India from Mount Kailash, and the Tibetan prince Trisong Detsen asked him for some teachings, and then he left. It is said that Shantigarbha passed away and did not benefit Tibet. Now there are four rivers, two from India and two from Tibet. The two from India are Padmasambhava and Bimalamitra, and the two from Tibet are Nub Namkhai Nyingpo and King Yudra Nyingpo, making a total of four. These four empowered Nyak Jñanakumara. The lama who is now transmitted to Upper Kham is called "the mature tree, convincing, told according to the authority of history." May everyone accept it happily. The oral teachings. Atha.
Chinese
在清理场地后，用吽 班杂 德热 卡，在普贤面前安放。同样，直到能仁，各自在自己的位置上，以各自的咒语，按顺序无误地安放。然后，再次生起大威力忿怒尊坛城，如前一样做天空秘密加持的意念，用嗡 阿扎玛哈的咒语在普贤面前安放。然后，在九辐轮的东北方，用部主金刚黑汝嘎的根本咒安放。在四方之辐上，用四部黑汝嘎的咒语安放。在四隅上，用四续黑汝嘎的根本咒安放。在角隅凸起处，念诵八高日女的根本咒安放。然后，在第一道黄色外院，用八黑瑞嘎和八狮面母的根本咒围绕，在四门安放四个啪字和四门母。在第二道白色外院，从八阿字中，用八波母和阿 惹摩 吽安放。在四门，从匝 吽 棒 霍 四字中，安放四密母，吉祥金刚嘎啦 穆卡 吽 嘎啦 亚亚 纳摩，吉祥金刚嘎纳 达 扎啦 纳摩，吉祥金刚惹嘎 萨玛亚 亚亚 纳摩，吉祥金刚卡东嘎 扎啦 亚亚 纳摩。用这些咒语安放。然后，在第三道红色外院，从二十八 勃 约 中，用二十八自在母的咒语安放。到此为止，称为饮血根本坛城。第四道外院是事业迅速的坛城，颜色黄色。从三十二 埃 字中，用三十二空行母和埃 阿 惹 勒 吽 的咒语安放。然后，在第五道红色外院，用七 吽 字和七母，四 丁 字和四门母，嘛嘛 达度 吽 七次，匝 敦 丁 勃 约 四次安放。这也是誓言国王的坛城。第六道外院称为度脱金刚童子的坛城，颜色白色，从十八 吽 字中，用十八大金刚童子和金刚嘎啦 哈哈 汝汝 汝汝 吽 勃 约 吽 的咒语安放。然后，在第七道黑色忿怒嬉戏坛城外院，用六十 吽 字和六十忿怒尊，卓达 卓地 吽 的咒语安放。第八道外院称为速行意坛城，颜色代表方位，东方为匝 六十
English
After clearing the site, place Hum Vajra Dhri Ka in front of Kunsang. Likewise, up to Thukpa, each in their own place, with their own mantras, place them in the correct order. Then, again generate the mandala of the Great Powerful Wrathful One, and as before, make the intention of the sky secret blessing, and place it in front of Kunsang with the mantra of Om Akrama Ha. Then, in the northeast of the nine-spoked wheel, place the root mantra of Vajra Heruka, the lord of the family. On the four spokes of the directions, place the mantras of the four families of Herukas. On the four corners, place the root mantras of the four lineage Herukas. At the corner protrusions, recite and place the root mantras of the eight Gauris. Then, in the first yellow outer courtyard, surround it with the root mantras of the eight Herukas and the eight Singhams. At the four gates, place four Phats and four gatekeepers. In the second white outer courtyard, from the eight A's, place the eight Pomas and A Rakmo Hum. At the four gates, from the four syllables Dza Hum Bam Ho, place the four secret mothers, Shri Vajra Kara Mukha Hum Kara Yaya Nama, Shri Vajra Ghana Dha Prajala Nama, Shri Vajra Raka Samaya Yaya Nama, Shri Vajra Khatongkha Prajala Yaya Nama. Place them with these mantras. Then, in the third red outer courtyard, from the twenty-eight Bhryos, place them with the mantras of the twenty-eight Ishvaris. Up to this point, it is called the root mandala of the Blood Drinker. The fourth outer courtyard is the mandala of swift and rapid activity, yellow in color. From the thirty-two E's, place them with the thirty-two Dakinis and the mantra E Ara Li Hum. Then, in the fifth red outer courtyard, with seven Hums and seven Mothers, four Tims and four gatekeepers, Mama Dadu Hum seven times, Dza Dun Ting Bhryo four times. This is also the mandala of the King of Vows. The sixth outer courtyard is called the mandala of the Liberating Ging, white in color, from the eighteen Hums, place them with the eighteen great Gings and the mantra Ging Kara Haha Ruru Ruru Hum Bhryo Hum. Then, in the seventh black wrathful playful mandala outer courtyard, with sixty Hums and sixty wrathful ones, place them with the mantra Krota Kroti Hum. The eighth outer courtyard is called the swift-going mind mandala, the color represents the directions, east is Dza sixty
Chinese
于彼处，以“巴纳巴纳阿古夏扎”之声，安立六十位海螺使者。同样，于南方，以“哈拉哈拉巴夏吽”之声；于西方，以“嘎扎嘎扎斯波扎棒”之声；于北方，以“巴匝巴匝甘扎霍”之声安立。其后，第九重院是誓言海之坛城，绿色，由六十位母神，以下方之母神，以“妈妈夏Ra吽”之咒安立。由此，第十重中院，色彩美丽，标志是最后的金刚墙。以“玛哈古汝夏日Ra吽”之咒，将持明者从东方上首按顺序安立。其后，忿怒秘密之瓶安立于金刚阿阇黎前。寂静之五瓶，以词和咒，于四方和中央五处安立，或于坛城之边缘按顺序安立。一切事业之瓶，以及根本和支分的供品，安立于事业者前。三常安立于金刚阿阇黎前。此外，八瓣莲花与彩带等，八把刀与镜子等，橛与橛孔等，幡与幢幡等，以及所有适合装饰和供养的饰品都应装饰。其后，对坛城之诸神降临加持，燃起白香，配合乐器之声，男子则发出“哈”声，女子则摇动念珠，穿上好衣服。吽！与虚空边际相等之世间中，与瑜伽自在种姓之佛母一同，成为胜者护卫之具誓者。供养，皈依上师们。吽！从不住之智慧心之坛城中，薄伽梵大胜忿怒尊与眷属一同，以咒语之召唤迎请。以手印舞蹈之供养摇动时，大威德父与母忆念誓言后，请忆念誓言而降临。吽！从法性大乐之身显现者，薄伽梵大胜父与母请降临。摧伏尸陀林傲慢众者，续部忿怒尊父与母请降临。从智慧炽燃八尊之坛城中，八位高丽忿怒母请降临。从法性如虚空般清净之坛城中，八位僧哈面母请降临。炽燃
English
There, the sixty conch messengers are established with the sound of "Bana Bana Aghusha Dza." Likewise, in the south, with the sound of "Hala Hala Pasha Hum"; in the west, with the sound of "Gardza Gardza Spota Bam"; in the north, with the sound of "Patza Patza Ghandha Ho." Then, the ninth courtyard is the mandala of the ocean of vows, green in color, with sixty mothers. The sixty mothers of the lower direction are established with the mantra "Mama Shara Hum." From there, the tenth intermediate courtyard, with beautiful colors, the final vajra fence as its symbol, the vidyadharas are established in order from the upper east with the mantra "Maha Guru Shari Ram." Then, the wrathful secret vase is placed in front of the vajra master. The five peaceful vases, with words and mantras, are placed in the four directions and the center, or in order at the edge of the mandala. The vase for all activities, and the offerings of the root and branches, are placed in front of the one performing the activities. The three permanences are placed in front of the vajra master. Furthermore, the eight-petaled lotus with silk ribbons, the eight knives with mirrors, the kila with the kila hole, the banners and victory banners, and all the ornaments suitable for decoration and offering should be used to adorn. Then, invoke blessings upon the deities of the mandala, burn white incense, combine the sounds of musical instruments, the men make the sound "Ha," the women wave rosaries, and wear good clothes. Hum! From the world equal to the edge of the sky, together with the consort of the Yoga Ishvara lineage, those with vows who have become protectors of the victorious ones, I offer and take refuge in the lamas. Hum! From the mandala of the non-abiding wisdom mind, Bhagavan Great Supreme Wrathful King, together with his retinue, I invite you with the summoning of mantras. When waving with the offering of mudra dances, Great Glorious Father and Mother, remember your vows, please come remembering your vows. Hum! Those who appear as the body of the great bliss of dharmata, Bhagavan Great Supreme Father and Mother, please descend. Those who subdue the arrogant hosts of the charnel grounds, Tantra Wrathful King Father and Mother, please descend. From the mandala of the eight blazing wisdoms, the eight Kauri Wrathful Mothers, please descend. From the mandala of dharmata, pure like the sky, the eight Singhahmen Mothers, please descend. Blazing
Chinese
在寒冷的墓地中间，祈请抛玛秘密佛母众降临。从圆满四无量秘密坛城中，祈请马面门神及其眷属降临。从誓言自然成就的坛城中，祈请自在母姐妹及其眷属降临。从嗔恨燃烧之心的坛城中，祈请忿怒明王罗刹及其眷属降临。从燃烧的大墓地坛城中，祈请三十二空行母降临。从救度燃烧事业的坛城中，祈请金刚橛及其眷属降临。从听命行事的事业坛城中，祈请使者爪母及其眷属降临。从诸事业圆满成就的坛城中，祈请智慧母众降临。从誓言安住于地的坛城中，祈请持明成就者及其眷属降临。如今的殊胜处，如同墓地集会，新旧本教徒的集会如岩石般堆积，新旧骨骸的集会如山般堆积，新旧血的集会如海般环绕，新旧血肉的集会如平原般铺开，新旧田地的集会如沙般散布，新旧心识的集会如风般聚集，菩提心的集会如雪山般堆积，新旧装饰的集会如云般密集，某些处所的集会在虚空中嬉戏，金刚兄弟姐妹嬉戏于天神和天女之中，空行母的集会如天空般浓密，如果迎请广大的瑜伽士受用，请诸位忆念我等誓言，降临于此，并加持此大坛城，显示成就的征兆和迹象，赐予无上身语意的成就。 念诵此语，诸佛众降临于坛城和嚓卡里之上，以“扎贝夏”打开门户，以“阿贝夏”融入无二，观想诸佛充满光辉。之后，切断间隔，于无分别之境中观想“嗡”。念诵“嗡 贝若扎那 嗡”，自身观想为白色遍照佛，三面六臂，中央白色，右面蓝色，左面红色，呈忿怒相，左右最初二手持轮莲。
English
In the midst of the chilling charnel ground, I invite the assemblies of Porma and Secret Consorts to come forth. From the secret mandala that perfects the four immeasurables, I invite the Horse-Faced Doorkeeper and her retinue to come forth. From the mandala where vows are spontaneously fulfilled, I invite the Powerful Mother Sisters and their retinue to come forth. From the mandala of blazing hatred in the heart, I invite the Wrathful King Rakshasa and his retinue to come forth. From the mandala of the great blazing charnel ground, I invite the thirty-two Dakinis to come forth. From the mandala of liberating, blazing action, I invite the Vajra Kila and his retinue to come forth. From the mandala of action that obeys commands, I invite the Messenger Claw Mother and her retinue to come forth. From the mandala where all actions are completely accomplished, I invite the assemblies of Wisdom Mothers to come forth. From the mandala where vows abide on the earth, I invite the Vidyadhara Achievers and their retinue to come forth. Today's supreme place resembles a charnel ground gathering. The gatherings of new and old Bonpos are piled up like rocks. The gatherings of new and old skeletons are piled up like mountains. The gatherings of new and old blood are swirling like a sea. The gatherings of new and old flesh are spread out like a plain. The gatherings of new and old fields are scattered like sand. The gatherings of new and old minds are gathered like wind. The gatherings of Bodhicitta are piled up like snow mountains. The gatherings of new and old ornaments are dense like clouds. The gatherings of certain places revel in space. Vajra brothers and sisters revel among gods and goddesses. The gatherings of Mamos and Dakinis are dense like the sky. If we invite the great enjoyment of yogis, Please remember your vows to me and come forth, And bestow blessings upon this great mandala, And show signs and omens of accomplishment, And grant the supreme siddhis of body, speech, and mind. By reciting this, all the deities come upon the mandala and the chakali, and with "Drabesha" the door is opened, and with "Abesha" they dissolve into non-duality, and the deities are visualized as being filled with splendor. Then, to cut off the interval, from the state of non-thought, contemplate "Om." By reciting "Om Vairochana Om," visualize oneself as the white Vairochana, with three faces and six arms, the central face white, the right face blue, and the left face red, wrathful, the first two hands on the right and left holding a wheel and a lotus.