English
uk. The hosts of demons touch the ground with their feet. Many beautiful goddesses praise with many melodious songs. It is an emanation of the Bhagavan, countless emanations radiate in the ten directions. In the east, he subdues beings with skillful means. In the south, he presses down Yama with his feet. In the west, he torments the evil spirits of the nagas. In the north, he is the chief of all yakshas. He pacifies the obstacles at the borders. I prostrate and praise this wondrous one. After fixing the kila in the directions and corners, he blesses the upper and lower realms perfectly. Then, by uttering "Hum," the wisdom fire blazes intensely from the bodies of the wrathful deities, and one should think that the practitioners dwell freely within the tent of fire. Although not explicitly stated in the root text, in the context of illusion, it is appropriate to explain the boundaries of weapons at this time, as follows: In my heart, on the seat of the sun, from the seed syllables, generate the five families, the ten fathers and mothers, and from the union of their union, emanate the five types of hand implements, and the mantra for spreading the tent of weapons is: a candra mandala. ma sūrya mandala. hūṃ oṃ svā āṃḥ hā. mūṃ lāṃ māṃ pyāṃ tāṃ. spharaṇa phaṭ. saṃ haraṇa hūṃ. hūṃ vajra dhṛk. mūṃ dhātvīśvarī. oṃ jīna jik. lāṃ dveṣa rati. svā ratna dhṛk. māṃ moha rati. āṃḥ aro lik. pyāṃ rāga rati. hā prajñā dhṛk. tāṃ vajra rati. samaya hoḥ samaya stvaṃ. vajra añjali. vajra caṇḍa jvāla vajra. sumbha ni manta jvāla vajra hūṃ phaṭ. oṃ bhrūṃ. hūṃ bhrūṃ. traṃ bhūṃ. hrīḥ bhrūṃ. āḥ bhrūṃ. The weapons emanate in sequence and fill the tent. Hūṃ! In order to show my mandala, from the blessings of the wrathful king, with various kinds of weapons, protect the mandala in the manner of its order. The thumbs, little fingers, and middle fingers are raised in the vajra clasp. The two index fingers are bent, with their tips placed on the third joint of the middle fingers, forming the mudra of the three-pointed vajra. Above, there is also a vajra banner. Below, there is also a vajra ground. The directions and corners are filled with vajras. From the vajra boundary, obstacles cannot pass. oṃ vajra rakṣa rakṣa hūṃ phaṭ. The palms are joined and the fingers are interlaced, forming the wheel mudra. Above, there is also a wheel banner. Below, there is also a wheel ground.
Chinese
诶！四面八方充满轮，秘密轮的界限邪魔不能超越。嗡 班杂 嘉纳 扎抓 哈纳 扎抓 吽 啪。（藏文：ༀ་བཛྲ་ཛྙཱ་ན་ཙཀྲ་ཧ་ན་ཙཀྲ་ཧཱུཾ་ཕཊ，梵文天城体：ॐ वज्रज्ञानचक्र हन चक्र हूँ फट्，梵文罗马拟音：oṃ vajrajñānacakra hana cakra hūṃ phaṭ，汉语字面意思：嗡，金刚，智慧，轮，摧毁，轮，吽，啪。）双手拇指弯曲压住食指，是宝剑印。上方也是宝剑的帐篷，下方也是宝剑的地面，四面八方充满宝剑，秘密宝剑的界限邪魔不能超越。嗡 班杂 迪夏纳 钦达 吽 啪。（藏文：ༀ་བཛྲ་ཏིཀྵ་ཎ་ཚིནྡྷ་ཧཱུཾ་ཕཊ，梵文天城体：ॐ वज्रतिषण छिन्द हूँ फट्，梵文罗马拟音：oṃ vajratiṣaṇa chinda hūṃ phaṭ，汉语字面意思：嗡，金刚，锋利，切，吽，啪。）旃扎 罗卡 卡嘎 吽 啪。（藏文：ཙཎྜ་རོ་ཥ་ཁཏྒ་ཧཱུཾ་ཕཊ，梵文天城体：चण्डरोषखड्ग हूँ फट्，梵文罗马拟音：caṇḍaroṣakhaḍga hūṃ phaṭ，汉语字面意思：暴怒，忿怒，剑，吽，啪。）弯曲所有指尖，像头一样，是手杖印。上方也是手杖的帐篷，下方也是手杖的地面，四面八方充满手杖，秘密手杖的界限邪魔不能超越。嗡 阿果扎 玛嘎拉 吽 啪。（藏文：ༀ་ཨ་ཀོ་ཊ་མཏྒ་ར་ཧཱུཾ་ཕཊ，梵文天城体：ॐ अकोट मतगर हूँ फट्，梵文罗马拟音：oṃ akoṭa matgara hūṃ phaṭ，汉语字面意思：嗡，阿果扎，玛嘎拉，吽，啪。）嗡 班杂 嘎拉 汝巴 萨亚 吽 啪。（藏文：ༀ་བཛྲ་ཀཱ་ལ་རཱུ་པ་ཤ་ཡ་ཧཱུཾ་ཕཊ，梵文天城体：ॐ वज्रकालरूप शय हूँ फट्，梵文罗马拟音：oṃ vajrakālarūpa śaya hūṃ phaṭ，汉语字面意思：嗡，金刚，黑，形象，卧，吽，啪。）手指尖端相接，两小指向内弯曲，是十字印。上方也是十字帐篷，下方也是十字地面，四面八方充满十字，秘密十字的界限不要超越！嗡 班杂 嘎玛 萨埵 哈哈 吽 啪。（藏文：ༀ་བཛྲ་ཀརྨ་སཏྭ་ཧ་ཧ་ཧཱུཾ་ཕཊ，梵文天城体：ॐ वज्रकर्मसत्व ह ह हूँ फट्，梵文罗马拟音：oṃ vajrakarmasattva ha ha hūṃ phaṭ，汉语字面意思：嗡，金刚，事业，萨埵，哈，哈，吽，啪。）吽！结界之内，规矩森严，谁也不要超越！如果违背命令，就用铁锤和铁钩，从心中取出并捶打！诵苏姆巴。这是命令、驱魔、忿怒界、兵器界，是四种结界的次第。这里的法器从心中发出，是本传承不共的，有些人说用手的手指加持为五部父尊母尊，但法器从心中发出，经典中这样说，我认为这样很好。到此为止，外内秘密的九重结界就完整了。九重结界是：幻化寂怒中，内外秘密九重结界要守护坛城地面，外层外结界用大天和方位护法的杵，内结界击打压制厉鬼，秘密结界悬挂门牌。内层外结界用十忿怒尊用橛降伏邪魔，内结界用乱舞的兵器支起兵器帐篷，秘密结界用十忿怒尊的姿态威慑邪魔。秘密外结界用甘露漩涡和不动尊断除厉鬼的界限，内结界观修身语意为身语意的智慧。
English
Eh! Since the directions are filled with wheels, may no obstacle pass beyond the boundary of the secret wheel. Oṃ vajrajñānacakra hana cakra hūṃ phaṭ. (Tibetan: ༀ་བཛྲ་ཛྙཱ་ན་ཙཀྲ་ཧ་ན་ཙཀྲ་ཧཱུཾ་ཕཊ, Sanskrit Devanagari: ॐ वज्रज्ञानचक्र हन चक्र हूँ फट्, Sanskrit Romanization: oṃ vajrajñānacakra hana cakra hūṃ phaṭ, Literal Chinese Meaning: Om, Vajra, Wisdom, Wheel, Destroy, Wheel, Hum, Phat.) With both hands, the thumbs are bent and pressing down on the index fingers, it is the sword mudra. Above is also the canopy of the sword, below is also the ground of the sword, since the directions are filled with swords, may no obstacle pass beyond the boundary of the secret sword. Oṃ vajratiṣaṇa chinda hūṃ phaṭ. (Tibetan: ༀ་བཛྲ་ཏིཀྵ་ཎ་ཚིནྡྷ་ཧཱུཾ་ཕཊ, Sanskrit Devanagari: ॐ वज्रतिषण छिन्द हूँ फट्, Sanskrit Romanization: oṃ vajratiṣaṇa chinda hūṃ phaṭ, Literal Chinese Meaning: Om, Vajra, Sharp, Cut, Hum, Phat.) Caṇḍaroṣakhaḍga hūṃ phaṭ. (Tibetan: ཙཎྜ་རོ་ཥ་ཁཏྒ་ཧཱུཾ་ཕཊ, Sanskrit Devanagari: चण्डरोषखड्ग हूँ फट्, Sanskrit Romanization: caṇḍaroṣakhaḍga hūṃ phaṭ, Literal Chinese Meaning: Fierce, Wrathful, Sword, Hum, Phat.) Bending all the fingertips, like a head, it is the staff mudra. Above is also the canopy of the staff, below is also the ground of the staff, since the directions are filled with staffs, may no obstacle pass beyond the boundary of the secret staff. Oṃ akoṭa matgara hūṃ phaṭ. (Tibetan: ༀ་ཨ་ཀོ་ཊ་མཏྒ་ར་ཧཱུཾ་ཕཊ, Sanskrit Devanagari: ॐ अकोट मतगर हूँ फट्, Sanskrit Romanization: oṃ akoṭa matgara hūṃ phaṭ, Literal Chinese Meaning: Om, Akota, Matgara, Hum, Phat.) Oṃ vajrakālarūpa śaya hūṃ phaṭ. (Tibetan: ༀ་བཛྲ་ཀཱ་ལ་རཱུ་པ་ཤ་ཡ་ཧཱུཾ་ཕཊ, Sanskrit Devanagari: ॐ वज्रकालरूप शय हूँ फट्, Sanskrit Romanization: oṃ vajrakālarūpa śaya hūṃ phaṭ, Literal Chinese Meaning: Om, Vajra, Black, Form, Lie, Hum, Phat.) With the fingertips touching and the two little fingers bent inwards, it is the cross mudra. Above is also the cross canopy, below is also the cross ground, since the directions are filled with crosses, may no obstacle pass beyond the boundary of the secret cross! Oṃ vajrakarmasattva ha ha hūṃ phaṭ. (Tibetan: ༀ་བཛྲ་ཀརྨ་སཏྭ་ཧ་ཧ་ཧཱུཾ་ཕཊ, Sanskrit Devanagari: ॐ वज्रकर्मसत्व ह ह हूँ फट्, Sanskrit Romanization: oṃ vajrakarmasattva ha ha hūṃ phaṭ, Literal Chinese Meaning: Om, Vajra, Karma, Sattva, Ha, Ha, Hum, Phat.) Hūṃ! Within the sealed boundary, the rules are strict, may no one pass beyond! If one transgresses the command, with a hammer and iron hook, one shall be drawn from the heart and beaten! Recite Sumbha. This is the command, exorcism, wrathful boundary, weapon boundary, these are the sequence of the four boundaries. Here, the hand implements emanate from the heart, this is the uncommon tradition of this lineage, although some say that the fingers of the hands are blessed as the five families of father and mother, but since the hand implements emanate from the heart, as stated in the scriptures, I think this is excellent. Up to this point, the ninefold outer, inner, and secret boundaries are complete. The ninefold boundary is: In the peaceful and wrathful manifestations, the ninefold outer, inner, and secret boundaries should protect the ground of the mandala, the outer outer boundary uses the clubs of the great kings and directional protectors, the inner boundary strikes and suppresses the oath-breakers, the secret boundary hangs door signs. The inner outer boundary uses the ten wrathful ones to drive stakes at the obstacles with phurbas, the inner boundary raises a tent of weapons with scattered weapons, the secret boundary subdues the classes of obstacles with the postures of the ten wrathful ones. The secret outer boundary cuts off the limits of the oath-breakers with swirling nectar and the immovable one, the inner boundary meditates on body, speech, and mind as the wisdom of body, speech, and mind.
Chinese
应当以秘密坛城的甘露秘密抛掷，如微尘般摧毁。如是所说，由于摩诃和阿努的差别，仪轨次第不尽相同，但意义上是完整的。然而，秘密内坛城和秘密坛城二者是正行的前行。这些的来源是，《金刚事业次第》中说：“怀着嗔恨金刚之相，如所说般施放燃烧的眼睛等。”诸位上师如是说。这样，坛城的次第连同支分完成后，在影像坛城上布置供品是合理的。而且，这在新密咒，现观庄严等以及其他的无上瑜伽部中也有阐述。自宗在此，从开门到阿底，在粉末坛城上布置影像供品，作为实践和讲解依据的来源是，作为根本依据之教证的主要来源，诸佛之意总集的广大经部中说：“金银铜铁等，无论以何种方式塑造胜者之身，若手印不缺并具足，那也成为表相之所依。水晶石海螺等，若雕刻出胜者之身，同样不缺胜妙庄严，则成为表相生起之所依。菩提树等，智者雕琢成影像，手印不缺皆圆满，此亦成为表相之所依。以土等做手印，使其具备美丽的色彩，是表相生起之所依，以表相能知晓表相之解脱。凡于地上塑造胜者之形，皆令其完美无瑕，以五彩颜料装饰，则成为解脱智慧之所依。任何的影像为何，与其自性相同，故于此无有丝毫差别，以此能通达瑜伽。 ”又如《秘密藏》第九品所说：“身语意具足，亦应安置影像。”如是所说，身像，擦擦或绘画雕塑皆可。语为字句。意为手印法器等也可，但此处特别是指缘于任何绘画雕塑之像的影像，进行光摄，誓智合一，并安放在坛城中。
English
The secret oath of the secret mandala should be destroyed like dust by the secret offering of nectar. It is said that due to the difference between Maha and Anu, the order of rituals is not exactly the same, but in terms of meaning, it is complete. However, the secret inner mandala and the secret mandala are the preliminaries to the main practice. The source of these is: In the Vajra Karma Sequence, it says: "Holding the form of the wrathful Vajra, perform the burning eyes, etc., as described." The lamas say so. Thus, after the order of the mandala along with its branches is completed, it is reasonable to arrange offerings on the image mandala. Moreover, this is also explained in the New Tantras, Manifest Enlightenment, etc., and other Anuttara Yoga Tantras. In our own tradition, the source of the practice and explanation of placing image offerings on the powder mandala from the opening to Ati is: As the main source of the root support, the great Sutra that gathers the intentions of all Buddhas says: "Gold, silver, copper, iron, etc., whatever the manner of making the body of the Victorious One, if the mudras are not lacking and are complete, then it also becomes a support for symbols. Crystal, stone, conch, etc., if the body of the Victorious One is carved from them, likewise, if it is not lacking and is beautifully adorned, then it becomes a support for the arising of symbols. Bodhi wood, etc., if the wise carve and sculpt images, if the mudras are not lacking and are all complete, this also becomes a support for symbols. Making mudras with earth, etc., and making them beautiful and colorful, is a support for the arising of symbols, and with symbols, one can understand the liberation of symbols. Whatever form of the Victorious One is sculpted on the earth, making it completely flawless, and decorating it with five-colored paints, then it becomes a support for the wisdom of liberation. Whatever the image is, and because its nature is the same, there is no difference at all in this, and with this, one will become wise in yoga." It is also said in the ninth chapter of the Secret Essence: "The body, speech, and mind are complete, and images should also be placed." As it is said, the body image, tsakli or painting and sculpture are all acceptable. Speech is syllables. Mind can also be mudras, implements, etc., but here it specifically refers to the image of whatever painted or sculpted image, focusing on the light gathering, uniting the samaya and wisdom, and placing it in the mandala.