English
I hum. Sanu Yabyum. Eight Kiri Kromo. Eight Singha Tramen. Four Goma. Eight Porma. Four Secret Mothers. Twenty-eight Wangmo. Thirty-two Khandro. Seven Mamo. Four Sisters. Eighteen Ging. Sixty Wrathful Deities above. Two hundred and forty messengers. Sixty Mamo. The accomplished Vidyadharas are generated in order by the root mantra. The meaning of this is to accomplish the front generation: Focusing on the mandala where the great assembly of wrathful deities is gathered, from my heart, E (Tibetan: ཨེ, Sanskrit Devanagari: ए, Sanskrit Romanization: e, Chinese literal meaning: E), Yam (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Chinese literal meaning: Yang), Ra (Tibetan: ར, Sanskrit Devanagari: र, Sanskrit Romanization: ra, Chinese literal meaning: Re), Bam (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: Wang), Kem (Tibetan: ཀེཾ, Sanskrit Devanagari: के, Sanskrit Romanization: keṃ, Chinese literal meaning: Jian), Ram are cut off and arranged in layers as the base of the mandala. Spharana Phet. Samharana Hum. From the remaining assembled, from E, a triangular Dharma origin, dark blue in color, its expanse equal to the sky. From Yam, a wind mandala, solid and hard, smoky in color, in the form of a crossed vajra. From Ra, an ocean of blood, turbulent with waves, round in shape. From Bam, a great flesh earth, solid and dense, square in shape. From Kem, a four-tiered skeleton mountain. From Ram, a fire mandala, blazing limitlessly in the sky. Inside, above, below, and in all directions, the vajra ground, fence, net, tent, and canopy, from which the fire of wisdom blazes intensely. Inside the protective circle, Bhruṃ is emitted and arranged. Spharana Phet. Samharana Hum. Bhrūṃ viśva viśuddhe bhandha jñāna cakra sūrya candra padma eka maṇḍala devatīra nan. Duti cakra nan. Rudra krodhi tīra vaṃ. From Bhrūṃ, rays of light emanate in ten directions, pervading all Buddhafields. The Tathagatas regard them as sons. Bodhisattvas regard them as brothers. Mamo and Khandro regard them as lords. All the great qualities of the palace are gathered in the form of appearance and dissolve into Bhrūṃ. Melting into light, the method of meditating on the palace is newly written: The four-sided palace of blazing wisdom, with four doors, having eleven layers inside and out, a round center, an eight-spoked wheel with spokes and attachments, surrounded by a vajra fence, with four protruding corners. Four-sided with four doors. The outer layer is dry skulls, the middle layer is animal skulls, and the inner layer is wet human heads, bound by iron nails in three layers. Those skulls also have vajras from the forehead.
Chinese
在……之上飞溅。眼睛里燃烧着火焰。耳朵里流出蜡。嘴里流出鲜血。鼻子里刮起旋风的颅骨墙上，有缝合人皮的门，星辰之门紧闭，乌龟的下门槛，鳄鱼的上门槛，旱田生出的门。里面竖立着八根紫黑色的柱子，上面雕刻着八大行星的栋梁和众多的眼睛图案，铺设着二十八星宿的横梁，上面覆盖着黑蛇的网，上面用五甘露封顶。里面有人皮伞和幡幢，头盖骨的门环向外悬挂，上面挂着黑蛇和湿肠子，肺心内脏等成串悬挂。悬挂着网和半网。僵尸的箭矢向外飘扬。头盖骨的颅骨向上排列，顶端悬挂着人皮的胜幢和各种旗帜。里面是坟场燃烧的宫殿，血和脂肪的海洋翻腾，外面是各种珍宝的墙壁和门环，上面悬挂着珍宝和鲜花的网和半网。珍宝的蓝色箭矢密集地悬挂着，白色的夏布向上排列。外面是如意红布，里面是八根珍宝栋梁，交叉着半月金刚杵栋梁头，上面覆盖着各种珍宝的帷幔。里面是珍宝的圆形栋梁，外面是装饰性的方形栋梁，以金腰带的形式存在，由十六根短柱支撑着中间。在外面的如意布上，十六位供养天女用各种供品幻化出云朵来供养。那些宫殿的莲花瓣上悬挂着伞、幡、幢和各种旗帜。外面装饰着如意树和吉祥的标志及物品的各种特征。中央隆起的是莲花和宝瓶底座支撑的十三层梵天法轮，配有珍宝伞、金刚杵和珍宝顶饰及丝绸悬挂。法轮的左右两侧的底座上装饰着雌雄鹿和金玉双龙。门楼上方是四层马槽，配有牛棚等装饰，马槽门楼以九种外部装饰美化。门上是十一面石
English
Splashing on top of... Flames blazing from the eyes. Wax flowing from the ears. Blood flowing from the mouth. A whirlwind blowing from the nose, on the skull wall are doors sewn with human skin, the star doors are sealed, a turtle's lower threshold, a crocodile's upper threshold, doors grown from dry fields. Inside, eight purplish-black pillars are erected in the eight directions, with the beams of the eight great planets carved with many eye patterns, and the twenty-eight constellations are laid out, covered with a net of black snakes, topped with the five ambrosias. Inside are human-skin umbrellas and banners. Skull door knockers hang outward, with black snakes and wet intestines hanging from them, strings of lungs, hearts, and entrails hanging down. Nets and half-nets hang down. Zombie arrows flutter outward. Skulls are arranged upwards, with human-skin victory banners and various flags hanging from the top. Inside is a charnel ground burning palace, a sea of blood and fat churning, outside are walls and door knockers of various jewels, with nets and half-nets of jewels and flowers hanging down. Blue jewel arrows hang densely, and white linen is arranged upwards. Outside is wish-fulfilling red cloth, and inside are eight jewel beams, crossed with half-moon vajra beam heads, covered with drapes of various jewels. Inside are round jewel beams, and outside are decorative square beams, existing in the form of golden belts, supported by sixteen short pillars in between. On the wish-fulfilling cloth outside, sixteen offering goddesses conjure clouds with various offerings to offer. On the lotus petals of those palaces hang umbrellas, banners, streamers, and various flags. Outside, it is adorned with wish-fulfilling trees and various auspicious signs and characteristics of objects. In the center, a raised lotus and vase pedestal support a thirteen-layered Brahma wheel of Dharma, complete with a jewel umbrella, vajra, and jewel finial with silk hangings. On the left and right sides of the Dharma wheel, the pedestals are adorned with male and female deer and golden jade twin dragons. Above the gatehouse is a four-tiered horse stable, complete with a bull pen and other decorations, the horse stable gatehouse is beautified with nine external ornaments. On the gate is an eleven-faced stone.
Chinese
随后描述。其上是由莲花托起的宝瓶、瓮、法轮、伞盖等。法轮左右以雌雄鹿装饰的内层坛城。如是的从第二个到第十一个坛城，墙壁到朝东的图像全部相同，内部各自神殿的内角和四方竖立八根柱子，柱子上架着栋梁，覆盖着瓦片和屋顶。门内外所有的装饰都与内层相同。这些也按照外层，如同阶梯一样，中央的较高，外层的较低。所有这些内部都是燃烧尸林的宫殿，外部是由各种珍宝组成的自性，清澈透明，毫无阻碍。可以毫无阻碍地显现出各种与各自的信仰相符的布置细节。第十一个坛城的门楼上，有八个马头图案的布幔，下面依次是金色的栋梁、马腿、莲花、珍宝箱、扎拉网、黄金、箭杆等组成的牛棚。具有古纳哈里的弯曲姿态。莲花托起的宝瓶、瓮、十三个法轮。左右是雌雄鹿。以兽皮和珍宝伞盖、日月顶饰和丝绸垂饰等组成的庄严装饰来美化。宫殿的外面被八大尸林所环绕。宫殿内部是轮的中心。八根轮辐上有珍宝座等六层坐垫。其他的都成为各自的坐垫。然后是生起本尊：中央的大殊胜如同通常一样，或者按照大殊胜甘露的忿怒堡垒二者随宜而行，但后者较为罕见，显得非常奇妙，因为与意义不相违背，所以后者较好，因此如下： 嗡 阿 札 玛哈 希日 嘿汝嘎 吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 卡 札 玛哈 卓地 效日 吽 啪。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 坛城中央的大殊胜，身色蓝黑色，有二十一个头，第一个中央是蓝色。右边三个是黄、红、绿。左边三个是红、蓝、绿。其上中央是黄色。右边两个是绿、红。左边两个是蓝、白。其上中央是蓝色。右边两个是黄、绿。左边两个是红、白。其上中央是紫色。
English
Then follows the description. Above that are vases, pots, Dharma wheels, parasols, and finials supported by lotuses. The inner mandala is adorned with male and female deer on the right and left of the Dharma wheel. From the second to the eleventh mandala, all the images from the walls to the east are the same, with the inner corners of each deity's residence and eight pillars erected in the four directions, with beams placed on top, covered with tiles and a roof. All the decorations inside and outside the doors are the same in shape as the inner one. These also have the appearance of being higher in the center and lower in the outer layers, like steps. All of them are palaces inside a burning charnel ground, with an outer nature made of various jewels, clear and unobstructed. There is no obstruction to the appearance of various details arranged according to each person's faith and inclination. On top of the gatehouse of the eleventh mandala, there are eight horse-head patterned cloths, with golden beams, horse legs, lotuses, jewel boxes, zara nets, gold, and bullpens with arrow shafts, arranged in order from below. It has the curved posture of Guna Hari. Vases, pots, and thirteen Dharma wheels supported by lotuses. On the right and left are male and female deer. It is adorned with a magnificent arrangement of animal skins and jewel parasols, sun and moon finials, and silk pendants. Outside the palace are eight great charnel grounds surrounding it. Inside the palace is the center of the wheel. On the eight spokes are six layers of seats, including jewel thrones. The others become their respective seats. Then, the generation of the deity: The great supreme one in the center is as usual, or the wrathful fortress of the great supreme nectar, whichever is convenient, but the latter is rarer and appears more wonderful, and since it does not contradict the meaning, the latter is better, so it is as follows: OM AH TRA MAHA SHRI HERUKA HUM. (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, Literal Chinese meaning) KA TA MAHA KRODHI SHWARI HUM PHAT. (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, Literal Chinese meaning) In the center of the mandala, the great supreme one is dark blue in color, with twenty-one heads, the first central one being blue. The three on the right are yellow, red, and green. The three on the left are red, blue, and green. Above that, the center is yellow. The two on the right are green and red. The two on the left are blue and white. Above that, the center is blue. The two on the right are yellow and green. The two on the left are red and white. Above that, the center is purple.
English
Having three faces of white and red color and six arms, the three right hands hold a curved knife, khatvanga, and staff. The three left hands hold a red skull cup, a short spear, and a yak tail fan. Embracing a consort who is white and filled with blood. Oṃ Yakṣa Śrī Heruka Yakṣa Krodhi Śvarī Hūṃ. On the northeast rib is Yakṣa Heruka, having three faces of green, white, and red color and six arms, the three right hands hold a crossed vajra, khatvanga, and enemy weapon. The three left hands hold a red skull cup, a sword, and a corpse staff. Embracing a consort who is white and filled with blood. Oṃ Vajra Karī Hūṃ. On the eastern bulge is Karīma, white, the right hand holds a corpse staff, the left hand holds a skull cup filled with blood. Wearing a corpse skin garment on the upper body, a leopard skin skirt on the lower body. Adorned with a dry skull crown, a necklace of wet skulls, bracelets, anklets, and so on, seated on a corpse seat. Similarly, Oṃ Vajra Cārī Hūṃ. On the southern bulge is Cārīma, yellow, drawing a bow and arrow. Oṃ Vajra Pramohe He Hūṃ. On the western bulge is Pramoha, red, the right hand holds a makara banner, the left hand holds a skull cup filled with blood. Oṃ Vajra Bettālī Hūṃ. On the northern bulge is Bettālī, black, the right hand holds a vajra, the left hand feeds on a corpse. Oṃ Vajra Pukkasī Hūṃ. On the southeast corner is Pukka, red-yellow, the left hand holds a corpse, the right hand pulls out the corpse's intestines with a lasso. Oṃ Vajra Ghasmarī Hūṃ. On the southwest corner is Ghasmarī, green, the left hand holds a skull cup filled with blood, the right hand stirs and drinks with a vajra. Oṃ Vajra Smeśānī Hūṃ. On the northwest corner is Smeśānī, dark blue, both hands hold a corpse and eat the corpse's chest and heart. Oṃ Vajra Caṇḍālī Hūṃ. In the northeast is the fierce Tumo, yellow, both hands hold a corpse and separate the head and body. Oṃ Vajra Sidha Mukhī He. In the east of the first courtyard's deity cloth is Sindha Mukhī, yellow, lion-headed, white, eating kanaro. Both hands cross at the heart in the mudra of a three-pronged vajra. Oṃ Vajra Vyāghṛ Mukhī He. In the south is Vyāghṛ Mukhī, red, tiger-headed, yellow, both hands cross in the mudra of a one-pronged vajra. Oṃ Vajra Sṛṅgala Mukhī He. In the west is Sṛṅgala Mukhī, black, fox-headed, yellow. Both hands hold the skin of a corpse and lick the corpse's serum. Oṃ Vajra Śvana Mukhī He. In the north is Śvana Mukhī, dark blue, dog-headed, both hands hold a corpse and eat the corpse's chest and heart. Oṃ Vajra Ghṛ Mukhī He. Southeast