English
White on the left, red in the center, body bluish-gray, with six hands and four legs, in the posture of the left foot pressing the right, placing the head facing southwest in the "Ganjyal" posture. If desired, one can enter the attire of a master, or as before, accompanied by the black and white Ging in the Vajra dance, saying this: Vajra Heruka Hum! Visualize oneself as the blood-drinking Vajra Heruka, with three faces of blue, white, and red, and six hands, the first two holding a nine-pronged vajra and a bell, the middle two holding a five-pronged vajra and a skull cup, and the last two holding a staff and the gesture of supporting the world. The four feet are extended to the left, standing in a giant-like posture on a seat of Rakshasa male and female and lotus sun, adorned with charnel ground attire, in the center of blazing wisdom fire, becoming the nature of inseparable union with the consort Wrathful自在母, blue in color, holding a bell and a blood-filled skull cup. At the root, with the iron hook mudra, "མ་ཏྲཾ་ཁ་རུ་ཏྲ་ཨཾ་གུ་ཤ་ཛཿ (Tibetan, Devanagari: matram kharutra amgusha jah, Romanized Sanskrit: mātraṃ kharutra aṃguśa jaḥ, Literal Chinese meaning: Matram, Kharutra, Angusha, Jah)" recite three times, summoning in front. It says that by reciting the mantra and mudra three times, one should think that Matram is summoned and look at it as inseparable from the form. Accompanied by the Khatvanga mudra, it is said that the little finger of the right hand is bent inward, pressed down by the thumb, and the other three fingers are straightened, or holding the Khatvanga in the right hand, together with the Ging, accompanied by dance postures, songs, and musical instruments. At the root, Hum! Matram, you evil sinner! Previously, you were also killed by the powerful Heruka and placed in the charnel ground. The supreme wisdom was transferred to that place. Now, you are again killed by the自在者 of Yoga. Placed in the place of practice. Purifying the aggregates and elements, etc. Eight self-arisen stupas reside here. Protected by eight mother goddesses. As the great vow is. Please let the great blessings be bestowed by the great blessed ones. Please be a helper in accomplishing great siddhis.
Chinese
观想用左脚踩踏使其倒下。观想自己的右脚大拇指从ཛཿ（藏文，梵文天城体：जः，梵文罗马拟音：jah，汉语字面意思：扎）变化成铁钩。抬起右脚，伴随着舞步，说道：此处的门是谁关闭的？是心之主关闭的吗？将能取与所取交错的双腿，在超越境域之处打开门吧！吽吽啪啪 玛 德让 嘎 汝 扎 吽 啪。萨瓦 切 丹 匝 雅 切 丹 匝 雅。这样念诵后，分开交错的双腿。虽然说用宝剑的手印，但实际拿着宝剑，用卡 德旺 卡 扎 贝 萨 啪劈开身体。用舍 吽 将他的意识，白色的吽，融入自己的心中，观想心与智慧无二无别。此时，将头和四肢分开，将头放在坛城的西南方，脚放在东北方，右手放在东南方，左手放在西北方。在玛 德让的身体里，观想有宫殿以及所依和能依，这是前译派的特点。根本是，布隆 维 瓦 维 秀 德 班 扎 嘉 纳 然，这样观想玛 德让的身体变成紫黑色的半月形。用布隆 康 扎 贝 萨 啪打开玛 德让身体的门，伴随着吽吽的声音，进去，哈 哈 吽 萨 帕 然 啪。桑 哈 然 吽 观想关闭门。在其中观想防护轮：吽！上方是金刚的帐篷，下方是金刚的地面，四面八方都充满了金刚，不要超越金刚的界限！嗡 班匝 亚 萨 卓 达 吽 啪。班匝 班匝 班匝 然 扬 康，这样观想变成金刚的帐篷，不会被劫末的风吹走。这是降伏玛 德让的方法。根本是，要做忿怒十尊的姿势，上面已经说过了。根本是，压制邪魔，在发际线处画油脂的图案，在额头上画大灰堆，在眉间画血滴。这是在修近分灌顶的时候出现的。根本是，加持根本和支分的供品，平息寂静和忿怒的争端，这将在下面解释。虽然在外法中没有明确说明，但要生起三摩地的坛城，之前要观想自己是金刚童子，然后打橛，这将在下面出现。此时，在康地的仪轨中，内界有三种：内界的外围是忿怒十尊的橛子打在魔障上，以及内部的
English
Imagine trampling it down with your left foot. Imagine your right foot's big toe transforming from ཛཿ (Tibetan, Devanagari: जः, Romanized Sanskrit: jah, Literal Chinese meaning: Zha) into an iron hook. Lifting your right foot, accompanied by a dance step, say: Who has closed this door of this place? Has the lord of the mind closed it? May the intertwined legs of grasping and being grasped open the door in a place beyond realms! Hum Hum Phat Phat Ma Tram Ka Ru Tra Hum Phat. Sarva Chye Tam Tsa Ya Chye Tam Tsa Ya. After reciting this, separate the crossed legs. Although it says to use the sword mudra, actually holding a sword, split the body with Khaṭvāṃ Kha Bra Be Sha Phat. With Hri Hum, his consciousness, the white Hum, dissolves into my heart, and contemplate that the heart and wisdom are inseparable. At this time, separate the head and limbs, placing the head in the southwest of the mandala, the feet in the northeast, the right hand in the southeast, and the left hand in the northwest. Inside Ma Tram's body, visualize that there is a palace with supports and supported, which is a characteristic of the Early Translation School. The root is, Bhrum Vishva Vishuddhe Bhandha Jnana Ram, thus contemplate Ma Tram's body becoming a purplish-black crescent shape. With Bhrum Kham Pra Besha Phat, open the door of Ma Tram's body, and with the sound of Hum Hum, go inside, Ha Ha Hum Spharana Phat. Sam Harana Hum, contemplate closing the door. Inside it, meditate on the protection wheel: Hum! Above is a vajra canopy, below is a vajra ground, the directions and intermediate directions are filled with vajras, may you not transgress the vajra boundary! Om Vajra Yaksha Krodha Hum Phat. Vajra Vajra Vajra Ram Yam Kham, thus contemplate transforming into a vajra tent, not to be blown away by the winds of the kalpa's end. This is the method of subduing Ma Tram. The root is, to make the postures of the Ten Wrathful Ones, which has been said above. The root is, suppress the Dam Sri, draw patterns of grease on the hairline, draw a large ash heap on the forehead, and draw a drop of blood between the eyebrows. This appears during the time of approaching empowerment. The root is, bless the offerings of the root and branches, reconcile the disputes of peaceful and wrathful ones, which will also be explained below. Although it is not clearly stated in the outer tradition, one must generate the mandala of samadhi, and before that, one must visualize oneself as Vajrakumara and then strike the stake, which will appear below. At this time, in the Kham tradition, there are three inner boundaries: the outer boundary of the inner realm is the stake of the Ten Wrathful Ones struck upon the obstacles, and the inner
Chinese
内部边界用武器随意地设立武器的帐篷，内部秘密边界用忿怒十尊的姿态压制障碍，三重的三重橛在此恰逢其时。其中，幻化寂静灌顶和，经部灌顶康地仪轨中橛的安立词句非常长，显得非常疲惫。幻化寂静忿怒灌顶仪轨度母大仪轨是佛陀宝生的教言，显得详略得当。因此，其意旨的简略如下：用铁或木头制成的橛，用蓝色红色的丝带做成十个头饰，供奉于上师面前。用大血或大油涂抹于橛上。用安息香的烟熏。上师生起嗔怒金刚的慢心，有两种说法：一般而言，幻化部的仪轨中，嗔怒金刚一面二臂，手持金刚杵和铃，这是在土地仪轨的敕令时所说的。此处所说的是嗔怒金刚三面六臂，有时橛上会安立嗔怒金刚童子的名称等，因此各自根据情况，不混淆地了解非常重要，所以要理解。从无分别的境界中念诵“吽”字，自己变成吽。斯帕ra纳 帕特，桑哈ra纳 吽。变成金刚杵。从此放出光芒聚集，念诵“班杂 达热克”。自己变成青黑色嗔怒金刚，右边白色，左边红色，中间蓝色，每一面都具有三只眼睛。六只手中，右边三只手持金刚杵、轮、宝，左边三只手持铃、莲花、宝剑。双足呈金刚跏趺坐。面部稍微露出獠牙，呈现寂静与忿怒的姿态。从自己的心间发出黄色种子字“仲”向十方遍布，放出光芒融入光中，念诵“班杂 嘉纳 扎扎 仲”，黄色法轮变成八辐，上下两部分共十个。从自己的心间发出十位母神，在十个辐条的中央变成十个日垫。再次从自己的心间发出忿怒尊扎吉ra匝，红绿色，一面二臂，手持锤子和铁钩，放出后勾召十方护法，使其倒于上下方位的十个日垫之上。诵念“桑巴”一遍。又从自己的心间的吽
English
The inner boundary is marked by randomly setting up a tent of weapons, and the inner secret boundary is suppressed by the posture of the ten wrathful deities, and the three-fold three-fold stake is appropriate here. Among them, the empowerment manual of illusory peacefulness, and in the Sutra empowerment Kham tradition, the words for setting up the stake are very long, which seems very tiring. The great liberation empowerment ritual of illusory peaceful and wrathful deities, the words of Buddha Ratnasambhava, seems appropriate in its brevity and detail. Therefore, the summary of its intention is as follows: A stake made of iron or wood, with ten blue and red silk ribbons as crests, is offered to the master. Smear the stake with great blood or great oil. Fumigate with gugul incense. The master should generate the pride of Vajra Wrath, which is said to be of two kinds: Generally, in the tradition of the illusory ones, Vajra Wrath has one face and two arms, holding a vajra and a bell, which is said during the injunction of the earth ritual. Here, Vajra Wrath is said to have three faces and six arms. Sometimes, the stake is given the name Vajra Wrath Youth, etc. Therefore, it is important to understand them separately according to the occasion, without confusion. From the state of non-discrimination, by uttering "HUM," one becomes HUM. Spha raṇa phaṭ. Saṃ haraṇa hūṃ. One becomes a vajra. From that, rays of light emanate and gather, and by uttering "Vajra dhṛk," one becomes a blue-black Vajra Wrath, white on the right, red on the left, and blue in the center, each face having three eyes. Of the six hands, the three on the right hold a vajra, a wheel, and a jewel, and the three on the left hold a bell, a lotus, and a sword. The two feet are in the vajra posture. The mouth slightly bares fangs, appearing in a peaceful and wrathful manner. From my heart, the yellow syllable BHRUM radiates in all ten directions, dissolving into light. By saying "Vajra jñāna cakra bhrūṃ," the yellow wheel becomes eight-spoked, with two parts above and below, making ten. From my heart, ten mothers emanate, and in the center of the ten spokes become ten sun cushions. Again, from my heart, the wrathful deity Ṭa Ki Ra Dza, red-green, one face and two arms, holding a hammer and a hook, emanates and summons the ten guardians of the directions, causing them to fall upon the ten sun cushions in the upper and lower directions. Recite "Sum Bha" once. Again, from the HUM in my heart
English
From the syllable Hūṃ, ten Hūṃ syllables emanate and dissolve into the phurba. The ten phurbas, the upper part being wrathful deities with their own characteristic hand gestures, the lower part transforming into the shape of phurbas. The master holds the phurba with his left hand and threatens from the crown of the phurba with a vajra mallet in his right hand. In the upper east corner of the practice chamber, establish the phurba of the upper wrathful deity, reciting: Oṃ vajra krodha hūṃ kāra hūṃ. garja garja hūṃ phaṭ. Threatening with one's own mantra and the mallet, reciting: Oṃ gha gha ghātaya ghātaya sarva duṣṭaṃ māraya phaṭ phaṭ. kīlī kīlāya sarva pāpaṃ hūṃ phaṭ. hūṃ vajra kīlī kīlāya vajra dhāra ājñāpayati. kāya vāk citta vajra kīlāya hūṃ phaṭ. Reciting one's own mantra and the claw-mark mantra applies to all subsequent situations. In the lower east corner, establish the victorious phurba and threaten, reciting: Oṃ vajra krodha vijaya hūṃ. hana hana hūṃ phaṭ. Similarly, in the southeast, recite: Oṃ vajra krodha nīla daṇḍa hūṃ. daha daha hūṃ phaṭ. In the south, recite: Oṃ vajra krodha yamāntaka hūṃ. paca paca hūṃ phaṭ. In the southwest, recite: Oṃ vajra krodha ārya acala hūṃ. bhanja bhanja hūṃ phaṭ. In the upper west, recite: Oṃ vajra krodha haya grīva hūṃ. hulu hulu hūṃ phaṭ. In the northwest, recite: Oṃ vajra krodha aparājita hūṃ. tiṣṭha tiṣṭha hūṃ phaṭ. In the north, recite: Oṃ vajra krodha amṛta kuṇḍali hūṃ. chinda chinda hūṃ phaṭ. In the northeast, recite: Oṃ vajra krodha trailokya vijāya hūṃ. bhinda bhinda hūṃ phaṭ. In the lower west, establish the phurba of the lower wrathful deity, the great powerful one, reciting: Oṃ vajra krodha mahā bāla hūṃ. sphoṭaya sphoṭaya hūṃ phaṭ. Thus, it is established. In this way, by establishing the phurba for the ten direction protectors, all the bodies of those direction protectors are destroyed, all sins are burned, and consciousness is enlightened in the realm of Akṣobhya. When the wrathful deities are situated within the spokes of the wheel, until the activities of the mandala are completed, they will perform the task of protecting against all obstacles. The praise to the wrathful deities is: Holding and ringing the vajra bell, Hūṃ! The four directions, four intermediate directions, and the upper and lower, The king of wrathful deities, the great demons, All have three faces and six arms, With amazing head ornaments, Hair is brownish-black, matted and coiled upwards, Blazing at the crown of existence. Three eyes like a thousand flashes of lightning, Fangs of copper color blazing brightly, The sound of the palate shakes the three realms.