Chinese
向外看。 佛母近侍克罗地湿婆哩玛与怙主相拥，在坛城中，位于洞穴之中。 南方是夜叉，持铜的夜叉王，以及佛母贝东玛，持有铜刀，具有神通。 贝的六个儿子和佐尔的四个姐妹。 东方的主尊是蓝绿色，手中拿着光明树，双手都抓住光明树并测量，竖立着玛姆。 在那之后是四十二个终极的敬，十八个执持敬大，十二个敬的女主欢笑。 北方中央是白色佛母，双肩以日月装饰，周围是白、紫、灰三色。 四个梵天变化，四个魔女，四个胃病，四个贝母。 西方是九头罗刹女，四个姐妹面容。 周围是八部神魔眷属。 此外，如果不用粗略的仪式来生起这些，念诵“亚瓦玛拉”，就观想它们立即显现。 从“如”中生起象头神，以及近侍克罗地湿婆哩玛，生起具有自己眷属的众神。 这就是（经文）。 第二，展示了从忿怒处迎请的方法。 从“此后”开始，用“迎请恶者”来表示。 “此后，伟大的勇士”指的是我，金刚黑汝迦。 “如鲁如鲁”的光芒放射，是从我黑汝迦显现的心间，以铁钩般的光芒，向西南方向。 双手交叉，两个小指相连，食指像铁钩一样，念诵“嗡 噜噜噜噜吽 啪 贝 嗡 布尔古尔玛 玛哈嘎拉 萨玛雅 赫利 赫利 赫利 阿姆 咕夏 扎 扎”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）三遍或五遍，或随力念诵，观想怙主位于红色的科卡海，雷卞拉手的山顶，以及玛拉雅的山顶，坐在自己的面前。 这就是从忿怒处迎请就座。 第三，展示了吸入并融入口中，以及名称的各种类别，从“进入口中”到“是黑色”来表示，吸入口中，从鼻孔呼出。 用“嗡 噜噜噜噜吽 啪 贝 哈拉拉拉 贝 噜噜噜噜 贝 罗刹 室利 黑汝迦 鲁扎 玛扎 哈哈 吽” （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）来表示。 通过我显现为光荣，念诵后，将面前的那些怙主吸入口中。 然后从鼻孔呼出，成为在城堡内生起的怙主。
English
Looking outward. The consort attendant Krodishvari Ma embraces the Protector, and in the mandala, is inside a burrow. To the south are Yaksha, the copper-bearing Yaksha king, and the consort Bse Dongma, wielding a copper knife, possessing magical powers. The six sons of Bse and the four sisters of Zor's queen. To the east, the main one is bluish-green, holding a clear tree in his hand, both hands grasping the clear tree and measuring, with a Ma Mu erected. After that are forty-two final Ging, eighteen great holding Ging, and twelve Ging mistresses laughing. To the north, in the center is the white goddess, with the sun and moon adorning her two shoulder tops, surrounded by white, mauve, and gray. Four Brahma transformations, four demonesses, four stomach ailments, and four Bse goddesses are placed. To the west is the nine-headed Rakshasa woman, four sister faces. Surrounding are the eight classes of gods and demons. Furthermore, if these are not generated by coarse rituals, by reciting "Yawa Mara," one should think that they are immediately accomplished. From "Ru" generate the Lord of Hosts, and the attendant Krodishvari Ma, generate them as possessing their own retinue. That is (the text). Second, showing how to summon from the fierce place. Starting from "Then," it is indicated by "summoning the wicked." "Then, the great hero" refers to me, Vajra Heruka. The radiance of "Rulu Rulu" is from the heart of me, appearing as Heruka, with a hook-like ray of light, towards the southwest direction. Crossing the wrists of the hands, joining the two little fingers, making the index finger like a hook, reciting "Om Rulu Rulu Hum Phet Bhyo. Om Bhur Kurma Mahakala Samaya Hrim Hrim Hrim Am Kusha Dza Dza" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) three or five times, or as clearly as possible, one should visualize the Protector as being located on the red Koka sea, the peak of Rebyan Lakchong, and the peak of Malaya, sitting in front of oneself. This is called summoning and seating from the fierce place. Third, showing the swallowing and absorption into the mouth, along with the various categories of names, from "entering the mouth" to "is black" to indicate, swallowing into the mouth, exhaling from the nostrils. By "Om Rulu Rulu Hum Phet Bhyo. Halarala Bhyo. Rulu Rulu Bhyo. Raksha Shri Heruka Rudra Matra Haha Hum" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Through me appearing as glorious, after reciting, one swallows into the mouth those Protectors who are present in front. Then exhaling from the nostrils, becoming the Protector generated within the castle.
Chinese
融入其中。 名称容易理解。 第四，请求进入，从“聚集”开始，到“祈请”为止，表明了这一点。聚集之主称呼怙主为大勇士，并向他祈请。其他容易理解。 第五，加持，从“勇士”开始，到“不再退转”为止，表明了这一点。聚集之主指的是怙主。之前怙主从勇士开始祈请，大勇士说“具威力者”指的是我，金刚黑汝迦。从“吽吽”到“姆吽吽”是加持。之后“有缘者”等，认为是通过三摩地来表达的。 第六，以猛烈的方式发起菩提心，从“聚集之主”开始，到“结束”为止，表明了这一点。大聚集之主再次祈请。意思是，勇士加持，生起欢喜之后，怙主再次向勇士这样祈请。 其他容易理解。 第七，以“དཔས་”呼唤发起菩提心，通过金刚的观察之门来授予誓言，从“勇士”开始，到“无时”为止，表明了这一点。所有这些都通过三摩地稍微思考一下，很容易理解。 第八，以猛烈的方式顶礼并祈请灌顶，从“大黑天”开始，到“灌顶”为止，表明了这一点。 第十，以猛烈的方式接受灌顶并供养灌顶之物，从“大黑天”开始，到“供养而住”为止，表明了这一点。所有这些都通过三摩地来做，很容易。 第十一，以猛烈的方式应允并立誓，从扰乱开始，到下面的“像那样供养”开始，到“置于尺度”为止，表明了这一点，很容易理解。 第十二，勇士应允并以威力压制来摄取灌顶，从那之后，从“大勇士”开始，到“置于命令”为止，表明了这一点，很容易理解。 第十三，以猛烈的方式向眷属供养并进行加持，从上面“从那之后”开始，到“作为受用”为止，表明了这一点。下面“那个大苦行者”开始，到“受用”为止，是献给怙主父母的。夜叉
English
Absorb into it. The names are easy to understand. Fourth, requesting to enter is indicated from "gathering" to "praying." The Lord of the Assembly calls the Protector a Great Hero and prays to him. The rest is easy to understand. Fifth, blessing, is indicated from "Hero" to "never returning." The Lord of the Assembly refers to the Protector. Previously, the Protector prayed starting from the Hero, and the Great Hero said, "The powerful one" refers to me, Vajra Heruka. From "Hum Hum" to "Mum Hum" is the blessing. After that, "fortunate ones" and so on, are thought to be expressed through Samadhi. Sixth, generating Bodhicitta in a fierce manner is indicated from "Lord of the Assembly" to "end." The Great Lord of the Assembly prays again. It means that after the Hero blesses and generates joy, the Protector prays to the Hero in this way again. The rest is easy to understand. Seventh, calling with "དཔས་" to generate Bodhicitta, bestowing vows through the door of Vajra's observation, is indicated from "Hero" to "no time." All of these are easily understood by contemplating them briefly through Samadhi. Eighth, prostrating in a fierce manner and praying for empowerment is indicated from "Great Black One" to "empowerment." Tenth, fiercely receiving empowerment and offering empowerment gifts is indicated from "Great Black One" to "offering and abiding." All of these are easy to do through Samadhi. Eleventh, fiercely accepting and swearing oaths is indicated from stirring up, starting from "offering like that" below, to "placing in measure," and is easy to understand. Twelfth, the Hero accepts and subdues with power to gather empowerment, from after that, from "Great Hero" to "placing in command," it is indicated and easy to understand. Thirteenth, fiercely offering to the retinue and bestowing blessings is indicated from "from then on" above to "do as enjoyment." Below, "that great ascetic" to "enjoyment" is dedicated to the Protector Father and Mother. Yaksha
Chinese
分为二，想做念诵。第二天早上进入一座时，与真实主尊混合，供养如上。做无散乱的圆满时，施放大的朵玛而圆满。交付委托也同样，与界结合。那是近修。近近修是，获得大利益是出现好兆头。那时，近近修是鼻孔的气息，意思是，气息一来一往的时候，从吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）发出，变幻出许多忿怒尊，由此催促怙主。又光芒四射，从十方迎请秘密怙主，迎请黑堡的怙主并融入，颜色等在通常情况下供养。所谓“线索、绳索、堡、身、地”是，上面所系的。系在明杆上的形象，做两个。南方事业的坛城三重叠内。系在林伽上。一个自己拿在手里。在燃烧的深蓝色大旗上，制作三个糌粑丸，拿在自己手里。意思是，在深蓝色绸缎的褶皱里放一个护身符。做一个甘露药丸的护身符。中间做一个白芥子的护身符。最后做一个血的护身符，系在系缚线上，三个护身符不要弄错。左手拿起，拿起系缚线。念诵咒语，念诵近心咒。嗡 布尔 咕 咕斯玛（藏文：ༀ་བུར་ཀུ་ཀུསྨ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）这个咒语念诵十万遍。获得大利益是出现征兆。之后要做的就是进入意义，进入修持。在座间，打开手上的中间的白芥子护身符来催促，白芥子变成忿怒尊。忿怒尊催促怙主工作。左手打开护身符。堡内使者催促，意思是。白芥子撒入堡内。十万遍修持是念诵，意思是嗡 咕噜 咕噜（藏文：ༀ་ཀུ་རུ་ཀུ་རུ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）这个咒语念诵十万遍。之后进入大修的时候，感受着施放会供是。之后会供的供品做三份来供养。意思是白天三次。半夜和第四次供养。有四个诀窍。做会供的时候，以上面的福德如坛城一般供养和忏悔。圆满是三
English
Divide into two, think of doing recitation. The next morning, when entering a session, mix with the true main deity and make offerings as above. When doing the fulfillment without distraction or negligence, send out a large torma and fulfill it. Giving the entrusted release is also possible, combine it with the element. That is the approach. The near approach is: obtaining great benefit is the occurrence of good omens. At that time, the near approach is the breath of the nostrils, which means that when the breath goes back and forth, many wrathful deities emanate from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), and with that, urge the protector. Again, light radiates and invites the secret protector from the ten directions, invites the protector of the Black Fortress and absorbs him, and the color and so on are offered in the usual way. The so-called "thread, rope, fortress, body, earth" is what is attached above. The image attached to the clear wood, make two. Inside the three-tiered maṇḍala of the southern activity. Attach to the liṅga. Hold one in your own hand. On the burning dark blue great banner, prepare three tsampa balls and hold them in your own hand. It means: in the folds of the dark blue silk, place a talisman. Make one talisman of nectar medicine. In the middle, make one talisman of white mustard. Finally, make one talisman of blood, attach it to the binding thread, and do not confuse the three talismans. Take it in your left hand and take the binding thread. Recite the mantra, recite the near heart mantra. Oṃ Bur Kuku Kusma (藏文：ༀ་བུར་ཀུ་ཀུསྨ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) recite this mantra a hundred thousand times. Obtaining great benefit is the occurrence of signs. After that, what is to be done is to enter the meaning, to enter the practice. In the session interval, open the middle white mustard talisman in your hand to urge, the white mustard becomes a wrathful deity. The wrathful deity urges the protector to work. Open the talisman with your left hand. The messenger urges inside the fortress, which means. Scatter white mustard inside the fortress. A hundred thousand practices are recitation, which means Oṃ Kuru Kuru (藏文：ༀ་ཀུ་རུ་ཀུ་རུ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) recite this mantra a hundred thousand times. After that, when entering the great practice, feeling and sending out the gathering is. After that, the offerings of the gathering are made in three parts and offered. It means three times during the day. Offer at midnight and the fourth time. There are four key instructions. When doing the gathering, with the merit above, offer and confess like a mandala. Fulfillment is three
Chinese
首先要做上面的事情。中间的人们享受着财富，并积累剩余的东西。当修行完成时，要进行剩余的会供。最后，也要制作林伽，在南方将林伽等物堆积在坑中。今天早上堆积的，中午就要摧毁，并像之前一样供养身体。头部堆积起来后，要么按压，要么进行火供。对于林伽，可以进行勾招敌人神识等活动。同样，中午的林伽在傍晚摧毁，傍晚的林伽在半夜摧毁，半夜的林伽在早上摧毁。这是至高无上的秘密修持的咒语。那时，用血鼻的布包在城市里奔走，要想到最初的誓言。所谓念诵大修行一百万遍，就是念诵“嗡 བྷུ་ར་ཀུར་ཏི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”这个咒语。所谓派遣使者坛城，就是从坑开始，简要地陈述。这已经说得很清楚了。第二，实际修持的次第分为二。第一，展示通过行为和活动来准备物品的次第，从“南方”到“顶礼所依”已经展示。所谓南方事业的三层坛城，是指坑的宽度为一肘，高度为半肘，内部平坦，外部堆叠成三层。所谓“首先用颅骨的念珠装饰”，是指在第一层堆上放置颅骨念珠，或者在堆上画出精美的图案。所谓“其下用武器装饰”，是指中间的堆层。实际上是刀、箭、剑等武器，或者也可以画出图像。所谓“其下火焰燃烧”，是指在最后一层的侧面画上火焰。所谓“其中的林伽，按照应有的方式放置”，是指林伽的材料是大便、小便、衣服、灰烬、面粉等混合物，将林伽做平，用蓝红色的线缠绕四肢后放置。所谓“用四肢的四种手印封印”。所谓“卡拉达纳，首先是细女”，是指在第一层堆上，将八根橛子观想为八位愤怒的母神。中间是堆积的形象。中间是指头部的形象，在中间的堆层上，将十二根橛子观想为八位辛哈细女，四位马头门神。