English
The head of the Kappa, holding a skull cup in the right hand and a corpse in the left. A black vetala, with a speckled head, holding a wet skull. A red-black Rakshasi, with a fox face, drawing the intestines of the field. A black devourer, with a tiger head, extracting the heart of the corpse. In the west, a joyful red woman, with a vulture head, holding skull blood. A blood drinker, red-black with a horse face, holding a vajra and a bhanda. A yellow vajra, with a garuda face, holding a vajra and a bhanda. A desirous red-yellow dog head, eating provinces. A wealth protector, white-red owl head, holding a lotus. A wind goddess, with a deer head, red-gray holding a corpse. In the north, a killing mother, green-black wolf face, holding a skull drum. A fire woman, red, magpie head, that is, a yak head, holding a torch. A pig woman, green-yellow pig face, holding a trident. An aging one, green-blue speckled head, drawing the intestines of a corpse. A big nose, green-red bull head, holding a corpse. A water deity, green-black snake face, holding a vase. In the east gate, a black woman with a cuckoo face, holding an iron hook. In the south gate, a blue woman with a goat face, carrying an intestine rope. In the west gate, a red woman with a lion face, holding an iron chain. In the north gate, a green-black woman with a magpie head, holding a bell. These are the wrathful deities of the four directions, the deities of the secret vase are complete, so in the east is Buddha Heruka, in the south is Ratna Heruka, in the west is Padma Heruka, and in the north is Karma Heruka, these main deities exchange positions. In the other four mandalas, the number of deities is the parents of the five blood-drinking families, eight wrathful mothers, eight messengers, four gatekeepers, and twenty-eight empowering mothers, totaling fifty-eight blood-drinking deities, so in each vase, mustard seeds and fifty-eight grains, each grain reciting the heart mantra of each of the fifty-eight blood-drinking deities and then placing them in, like the previous peaceful stage, placing an amulet is best. On the courtyard of the fourth mandala of the central wrathful deity secret vase, from Om (梵文：Om，天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ai (梵文：Ai，天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉), Ā (梵文：Ā，天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿), Ralli (梵文：Ra li，天城体：रल्लि，梵文罗马拟音：ralli，汉语字面意思：惹里), Hūṃ (梵文：Hūṃ，天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) arise thirty-two dakinis. On the courtyard of the fifth mandala, from Mama (梵文：Mama，天城体： मम，梵文罗马拟音：mama，汉语字面意思：妈妈), Dhatu (梵文：Dhātu，天城体：धातु，梵文罗马拟音：dhātu，汉语字面意思：界), Hūṃ (梵文：Hūṃ，天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) arise seven mothers and four sisters. On the courtyard of the sixth mandala, from Ginkara (梵文：Giṅkara，天城体：गिङ्कर，梵文罗马拟音：giṅkara，汉语字面意思：金嘎惹), Haha (梵文：Haha，天城体：हह，梵文罗马拟音：haha，汉语字面意思：哈哈), Rulu (梵文：Rulu，天城体：रुलु，梵文罗马拟音：rulu，汉语字面意思：如鲁), Rulu (梵文：Rulu，天城体：रुलु，梵文罗马拟音：rulu，汉语字面意思：如鲁), Hūṃ (梵文：Hūṃ，天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), Bhyo (梵文：Bhyo，天城体：भ्यो，梵文罗马拟音：bhyo，汉语字面意思：彪), Hūṃ (梵文：Hūṃ，天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) arise eighteen great ging. On the courtyard of the seventh mandala, from Krodha (梵文：Krodha，天城体：क्रोध，梵文罗马拟音：krodha，汉语字面意思：忿怒), Krodhi (梵文：Krodhi，天城体：क्रोधि，梵文罗马拟音：krodhi，汉语字面意思：忿怒母), Hūṃ (梵文：Hūṃ，天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) arise sixty wrathful deities and wrathful mothers. On the courtyard of the eighth mandala, in the east, from Bhana (梵文：Bhana，天城体：भन，梵文罗马拟音：bhana，汉语字面意思：巴纳), Bhana (梵文：Bhana，天城体：भन，梵文罗马拟音：bhana，汉语字面意思：巴纳), Aṃ (梵文：Aṃ，天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂), Kuśa (梵文：Kuśa，天城体：कुश，梵文罗马拟音：kuśa，汉语字面意思：钩), Jaḥ (梵文：Jaḥ，天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：札) arise sixty conch shell women. In the south, from Hala (梵文：Hala，天城体：हल，梵文罗马拟音：hala，汉语字面意思：哈拉), Hala (梵文：Hala，天城体：हल，梵文罗马拟音：hala，汉语字面意思：哈拉), Pāśa (梵文：Pāśa，天城体：पाश，梵文罗马拟音：pāśa，汉语字面意思：索), Hūṃ (梵文：Hūṃ，天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) arise iron
Chinese
六十女使。西面，从gar dza gar dza spho ṭa baṃ发出六十铜制女使。北面，从pa tsa pa tsa ghaṇḍe hoḥ发出六十玉制女使，总共两百四十位使者。第九坛城的庭院里，从mama sha rī bhyo发出六十母神。第十坛城的庭院里，有天、人、声闻、缘觉、菩萨、事部、行部、瑜伽三部的本尊众，即八大教和九乘的诸本尊。第十一坛城的庭院里，从ma hā gu ru shā rī raṃ发出瑜伽三部的持明上师众，使其清晰显现。如是，第四庭院以下，心生观想即可。若欲详尽显现，则从下方的生起次第处取用。如是，所有这些本尊众，皆以尸陀林的装束严饰，具有九种舞姿的姿态，在智慧火焰熊熊燃烧的境界中，舒展收缩，以舞蹈嬉戏。事业瓶外为燃烧的尸陀林，内为珍宝宫殿之中，从ma sūrya maṇḍa la（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嘛 苏尔亚 曼达拉）的日轮之上，由绿色吽字的光芒中，生出绿色甘露旋，右手持钺刀，左手持铃，以丝绸和珍宝严饰。忿怒秘密瓶中央，生起母七姊妹和四位侍女，或者如འདམ་ཁར་所说，生起五百八十二尊本尊。此处为外续部之仪轨，故于五百八十二粒芥子中，每一粒皆念诵各本尊的心咒后投入。若将五忿怒秘密瓶视为装满甘露丸，则可不将与本尊数量相等的芥子做成小包。或者，如经中所说，装满甘露酒后封口，则将芥子做成小包为佳。之后，无论五忿怒秘密瓶中装的是干甘露还是湿甘露，皆以颅器封口，再以蓝色和红色的丝线十字交叉捆绑，置于瓶座之上。这些是根本。之后，清净宝瓶。从空性中，由bhruṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思： བྷྲཱུྃ ，bhruṃ， 嗡）生起大集会之宫殿及其基座，从主尊至母七姊妹和四位侍女，将芥子投入瓶中，并以咒语圆满生起。将五种圆满之物、二十五种物质以及谷物精华完全投入，其上放置金刚杵，系上护身线，以一个颅器封口。以五种颜色的丝绸覆盖并放置。
English
Sixty female messengers. In the west, from gar dza gar dza spho ṭa baṃ arise sixty copper female messengers. In the north, from pa tsa pa tsa ghaṇḍe hoḥ arise sixty jade female messengers, totaling two hundred and forty messengers. In the courtyard of the ninth mandala, from mama sha rī bhyo arise sixty mothers. In the courtyard of the tenth mandala, there are deities of gods, humans, shravakas, pratyekabuddhas, bodhisattvas, and the three yogas of action, performance, and yoga, namely the deities of the Eight Commands and the Nine Vehicles. In the courtyard of the eleventh mandala, from ma hā gu ru shā rī raṃ arise the assemblies of vidyadhara lamas of the three yogas, making them clearly manifest. Thus, from the fourth courtyard downwards, it is sufficient to generate through aspiration. If you wish to elaborate on the manifestation, take it from the stage of the front generation below. In this way, all these deity assemblies are adorned with charnel ground attire, possessing the demeanor of nine dances, frolicking with stretching and contracting dances in the realm where the fire of wisdom blazes. The outer activity vase is a burning charnel ground, and inside is a precious palace. From the ma sūrya maṇḍa la (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: 嘛 苏尔亚 曼达拉) on the sun mandala, from the rays of the green hūṃ, nectar swirls, green in color, holding a chopper in the right hand and a bell in the left, adorned with silk and precious jewels. In the center of the wrathful secret vase, generate the seven mothers and four sisters, or, as stated in 'dam khar, generate five hundred and eighty-two deities. Here, since it is the outer tantra tradition, for the five hundred and eighty-two mustard seeds, recite the heart mantra of each deity and then cast them in. If the five wrathful secret vases are considered to be filled with nectar pills, then it is permissible not to make small packets of mustard seeds equal to the number of deities. Alternatively, as stated in the scriptures, if they are filled with nectar wine and sealed, then it is better to make small packets of mustard seeds. Then, whether the five wrathful secret vases are filled with dry or wet nectar, seal them with skull cups, bind them crosswise with blue and red silk threads, and place them on the vase stand. These are the root instructions. Then, purify the vase. From emptiness, from bhrūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: བྷྲཱུྃ ，bhruṃ， 嗡) generate the palace of the great assembly with its base, and from the main deity to the seven mothers and four sisters, cast mustard seeds into the vase and fully generate them with mantras. Completely cast in the five complete substances, the twenty-five materials, and the essence of grains, place a vajra on top, attach a protection cord, and seal it with a skull cup. Cover it with five colors of silk and place it.
Chinese
首先是五部，忿怒尊的宝瓶，具有班扎（梵文：Bhaṇḍa）的名称，上面绘制着五部各自的心咒和手印，中央以大殊胜为主尊的五百八十二位本尊，以及所有持明者圆满生起。四部宝瓶中，生起各自部主为主尊的五十八位本尊，并充满所有供品，放置在四方中央。在曼扎（梵文：Maṇḍala）上方的五个嘎巴拉中，注入甘露。这是所说的意义。
English
First, the five families, and the wrathful vase, named Bhaṇḍa, with the heart mantras and hand gestures of each of the five families written on it, and in the center, the five hundred and eighty-two deities, headed by Chemchok as the main deity, and all the Vidyadharas are fully generated. In the four family vases, generate the fifty-eight deities, each headed by their own family lord, fill them with all substances, and place them in the center of the four directions. Pour nectar into the five Kapalas on top of the Manḍala. This is the meaning of what was said.
Chinese
于无地之，莲花之中入金刚，以缠绕之大供养，令自性欢喜而欢喜。萨玛雅 霍！萨玛雅 斯德旺！阿努拉嘎亚 弥！ 扎 吽 旺 霍！ 吽 吽 吽 菩提心。 嗡 萨瓦 达塔嘎达 玛哈 布扎 瓦日拉 斯瓦巴瓦 阿特玛 阔 昂！以此供养殊胜之等持与结合解脱。于十方四时，以猛厉如前赞颂。之后寂静尊与忿怒尊，以左手持秘密宝瓶之系绳，右手拨动念珠，嗡 咕雅 嘉纳 菩提心 玛哈 苏卡 吽 吽 吽！如是，嗡 汝汝 汝汝 吽 炯 吽！如是，事业宝瓶与嗡 阿 维格南达 哥利达 阿弥利达 滚扎利 哈纳 哈纳 吽 帕特！等念诵一百零八遍。观想为，自之心中放光照射于金刚，金刚放光融入宝瓶内之本尊，催动心续，前往脑海梵穴，从脊柱经过，从金刚至明妃之莲宫，行结合之事，从明妃之口中出来，融入于本尊之口中，从命清净之道出来，从脊柱经过而至明妃之莲宫，从结合之处降下甘露之流，观想宝瓶充满。念诵嗡 达巴拉 德玛 玛玛 嘿嘿 巴达拉 吽！以此令本尊众化为甘露，宝瓶充满，亦观想三世一切诸佛之身语意功德事业五者之自性圆满。赞颂为，明亮具足或加持者，于三千世界如芥子般放入，从法界迎请坛城供养，欢喜后成就之殊胜誓言。以大自性之供养，令所有佛之坛城欢喜，令三有众生一切，以大欢喜而遍满。以幻化网之稳固，于十方四时所逝去之，所有佛之坛城，与三界众生皆得现前。如是说。根本为，寂静之宝瓶置于中央与四方，中央之宝瓶上，于独一颅器之中，盛满谷物精华，加入甘露，其上放置金刚，生起寂静之坛城，自之心中放光，直至充满班杂甘露之间如前
English
In the absence of ground, the vajra enters the lotus. Through the great offering of entwined union, may I please myself with self-satisfaction. Samaya Ho! Samaya Tvam! Anuraga Ya Mi! Dza Hum Vam Ho! Hum Hum Hum Bodhicitta. Om Sarva Tathagata Maha Puja Vajra Svabhava Atmako'ham. With this, offer the supreme samadhi and the offering of union and liberation. Praise the fierce one as before in the ten directions and four times. Then, the peaceful and wrathful ones hold the secret vase's string with the left hand, and count the rosary with the right hand, saying: Om Guhya Jnana Bodhicitta Maha Sukha Hum Hum Hum! And: Om Rulu Rulu Hum Bhyo Hum! And: With the action vase, Om Ah Vighnantakrita Amrita Kundali Hana Hana Hum Phat! Recite these 108 times. The visualization is: From my heart, light radiates and strikes the vajra. Light radiates from the vajra and dissolves into the deities inside the vase. Stimulate the mind-stream, go to the skull cavity in the brain. Passing through the spine, from the vajra to the consort's lotus palace. Engaging in union, coming from the consort's mouth. Dissolving into the consort's mouth. Coming from the path of purifying life. Passing through the spine and descending to the consort's lotus palace, from the juncture of union, a stream of nectar descends, and visualize the vase being filled. By reciting Om Tapala Te Mama He He Patala Hum! The assembly of deities dissolves into nectar, and the vase is filled. Also, contemplate that the essence of the five aspects of body, speech, mind, qualities, and activities of all Buddhas of the three times is perfected. The praise is: To the clear and endowed or blessed one, in the manner of placing three thousand worlds like mustard seeds, inviting and offering the mandala from the expanse. The supreme samaya of accomplishment after being pleased. With the offering of the great self, all the Buddha mandalas are pleased. May all beings of the three realms be pervaded by great joy. Through the stability of the net of illusion, all the Buddha mandalas who have passed in the ten directions and four times, and the beings of the three realms, become manifest. Thus it is said. Basically, the peaceful vase is placed in the center and the four directions. On top of the central vase, in a single skull cup, pour the essence of grains and add nectar, place the vajra on top, and generate the peaceful mandala. Light radiates from my heart, until it fills the Bhanda with nectar, as before.