Chinese
寂静时说以散乱发髻的顶端为庄严。现在所译的续部中，寂静的头饰不明显，下面安放五部头饰是不合适的。除了上面的脸以外的头发也，从根部向上量四指左右，在头顶束起，用许多长长的头颅鬘缠绕，头发顶端分开，呈现散乱的形态。后来的一些人认为是和本尊母一样，有些人因为怀疑坛城本尊的本尊母手持钺刀相违背，所以说其他的和本尊一样，第一个手持钺刀是不合理的。如果认为是和本尊一样，本尊母做六足的话，结合的方式非常不方便，如果认为手持一样，钺刀会有妨碍，如果把第一个手持改为钺刀，六面改为双足的话，就成了纯粹的臆造了。装饰等在这里按顺序排列，只是以前那些人的仪轨的延续而已。续部中，在赞颂的时候说， “以尸林装饰善庄严。” 说了具有尸林的一切装饰， “三时忿怒尊黑汝嘎之心。” 因为也说了是黑汝嘎，所以一定需要骨饰，也显现牛皮人皮等也可以。因为说是散乱的忿怒尊，所以头发做成宝瓶状或者有时做成发髻和发辫等，或者用血油的滴液和，肠子的项链和，骨头的珠鬘装饰等也做的话是好的。这里不做坛城，而生起单独的主尊或者五尊神，也有在坛城中央观修单独的主尊的。如果观修单独的主尊，这个时候迎请智慧尊并加以铺张，如果观修圆满的坛城，这个时候不要混合智慧尊，因为下面主尊眷属全部一起做，一般来说在仪轨中混合智慧尊多次出现也没有过失，但稍微简略仪轨的方式，以简便为好。下面的智慧尊融入的时间是确定的，这里是四印的前后
English
It is said that in the peaceful state, the top of the disheveled hair is adorned. In the currently translated tantra, the peaceful headdress is not clear, and it is inappropriate to place the five-family headdress below. The hair, except for the face above, is also tied at the crown of the head about four fingers up from the root, and many long garlands of heads are wrapped around it, so that the tips of the hair are separated and appear scattered. Some later people thought it was the same as the YUM itself, and some people suspected that the YUM's hand-held curved knife contradicted the deity of the mandala, so they said that the other was the same as the self, and it was unreasonable to say that the first hand-held curved knife. If you think it is the same as the self, it is very inconvenient to combine the YUM with six feet. If you think the hand-held is the same, the curved knife will be an obstacle. If you change the first hand-held to a curved knife and the six faces to two feet, it will be pure speculation. The decorations are arranged here in order, just a continuation of the rituals of the former people. In the tantra, it is said during the praise: "The cemetery is well decorated with ornaments." It is said that all the decorations of the cemetery are present, "The mind of Heruka, the wrathful king of the three times." Because it is also said to be Heruka, bone ornaments are definitely needed, and it also appears that cowhide and human skin are also acceptable. Because it is said to be a scattered wrathful deity, it is good to make the hair into a vase shape or sometimes into a bun and braids, or to decorate it with drops of blood and fat, necklaces of intestines, and garlands of bone fragments. Here, instead of making a mandala, one generates a single main deity or five deities, and there are also those who meditate on a single main deity in the center of the mandala. If you meditate on a single main deity, at this time, invite the wisdom being and elaborate on it. If you meditate on the complete mandala, do not mix the wisdom being at this time, because the main deity and retinue are all done together below. Generally speaking, there is no fault in mixing the wisdom being many times in the ritual, but it is better to simplify the ritual. The time for the wisdom being to be absorbed below is fixed, and here is the order of the four seals.
Chinese
坛城里不安置其他的神，用金刚钩等来勾招，在供养娇媚等的时候，明确说可以暂时安置。没有关于四位明妃的谈论。上面引用的词句在主尊的现观坛城中，因此它的意思是：六面忿怒尊本身和其他的相似，只是身色和右手的最后的持物转变成各自种姓的标志来观修。然而续部的密意是按照通常的方式宣说的。这四个门守护，我认为去掉尸垫比较好。据说这是惹益西僧格所作，还有绒巴·谢僧和嘉顿的修法中一致认为，北方的门守护手持镜子，名字也叫金刚镜。也认为四个门守护都手持左铃。这两位分别是惹和夏、努的传承大德，口述一致，因此很明显惹派的口诀没有错谬。按照那种方式，降伏的金刚右手拿着镜子。镜子也是使诸神欢喜的，因此和勾招、束缚、欢喜的次第没有不符。然而在修法的仪轨中，降伏的手印按照通常的说法是铃印，惹瓦自己的实践也是这样做的，惹派自己宗派的规矩是，其他三个门守护的持物右手为主，降伏的金刚持物左手为主来讲解，但总的来说，按照通常的方式宣说比较合理。这些是眷属的本尊化现。坛城的所有本尊的眼睛里是ཀྵིཾ་(藏文，梵文天城体，kṣiṃ，地的精华)字，持着白色地藏菩萨法轮。耳朵里是ཛྲིཾ་(藏文，梵文天城体，jrīṃ，光辉)字，持着黑色金刚手金刚杵。鼻子里是ཁཾ་(藏文，梵文天城体，khaṃ，空)字，持着黄色虚空藏菩萨宝珠。舌头里是གཾ་(藏文，梵文天城体，gaṃ，去)字，持着红色观世音莲花。额头里是སྐཾ་(藏文，梵文天城体，skaṃ，聚集)字，持着绿色除盖障菩萨金刚交杵。头顶是ཨོཾ་(藏文，梵文天城体，oṃ，唵)字，持着白色身金刚法轮。喉咙里是ཨཱཿ(藏文，梵文天城体，āḥ，啊)字，持着红色语金刚莲花。心里是ཧཱུཾ་(藏文，梵文天城体，hūṃ，吽)字，持着蓝色意金刚金刚杵。所有这些都是寂静的，用绸缎和珍宝装饰，在莲花月轮上。
English
Do not place other deities in the mandala. It is clear that they can be temporarily placed when offering seduction and other things by means of vajra hooks, etc. There is no discussion of the four consorts. The words quoted above are in the middle of the main deity's Abhisamaya mandala, so its meaning is: The six-faced wrathful one himself is similar to others, but it is clear that one should meditate on the body color and the last hand symbol of the right hand being transformed into the signs of each family. However, the intention of the tantra is explained in the usual way. I think it would be better to remove the corpse seat for these four gatekeepers. It is said that it was made by Ra Yeshe Senge, and Rongba Sher Senge and Gyaton's sadhana unanimously agree that the northern gatekeeper holds a mirror in his hand, and the name is also called Vajra Mirror. It is also believed that all four gatekeepers hold a bell in their left hand. These two are great holders of the Ra, Shar, and Nub traditions respectively, and since the oral traditions are consistent, it is clear that the Ra tradition's instructions are not mistaken. According to that method, the right hand of the vajra descending one holds a mirror. The mirror also pleases the deities, so there is no contradiction with the order of attraction, binding, and pleasing. However, in the sadhana texts, the hand gesture of descending is explained as the bell gesture as usual, and Rawa himself also practiced it. According to the Ra tradition itself, the other three gatekeepers' hand symbols are mainly on the right hand, and the vajra descending hand symbol should be explained as mainly on the left hand, but in general, it is more reasonable to explain it in the usual way. These are the emanations of the retinue deities. In the eyes of all the deities of the mandala is the syllable kṣiṃ (藏文，梵文天城体，kṣiṃ，地的精华), holding the white Earth Essence Dharmacakra. In the ears is the syllable jrīṃ (藏文，梵文天城体，jrīṃ，光辉), holding the black Vajrapani vajra. In the nose is the syllable khaṃ (藏文，梵文天城体，khaṃ，空), holding the yellow Akashagarbha jewel. In the tongue is the syllable gaṃ (藏文，梵文天城体，gaṃ，去), holding the red Avalokiteśvara lotus. In the forehead is the syllable skaṃ (藏文，梵文天城体，skaṃ，聚集), holding the green Sarvanivaranaviskambhin vajra cross. On the crown of the head is the syllable oṃ (藏文，梵文天城体，oṃ，唵), holding the white Body Vajra Dharmacakra. In the throat is the syllable āḥ (藏文，梵文天城体，āḥ，啊), holding the red Speech Vajra lotus. In the heart is the syllable hūṃ (藏文，梵文天城体，hūṃ，吽), holding the blue Mind Vajra vajra. All of them are peaceful, adorned with silk and jewels, on a lotus moon disc.
Chinese
至尊金刚，从无所作为的虚空般境界中，以慈悲方便化现身，顶礼智慧忿怒尊，极度怖畏的烟雾黑暗身。具足九种姿态，愚痴金刚怖畏金刚降阎魔尊，从无生真实之自性中，以方便示现化身，顶礼具足怖畏威猛之相，如满月般的您。如劫末之火般燃烧的，吝啬阎罗金刚，从解脱于执着者，为调伏恶毒而化现为忿怒尊，顶礼持有宝藏，解脱吝啬的，如纯金般的您。以贪欲而自在掌控一切的，贪欲阎罗金刚，从清净的诸根法界中，将三界之众化现为忿怒尊，顶礼不染着，具足慧眼，具足慈悲的，如红花般的您。智慧方便具足黑汝嘎，嫉妒阎罗金刚，从远离分别念和譬喻中，以慈悲化现的忿怒尊，顶礼精勤利生的持剑者，具足各种颜色的您。生养一切的大天女，如自在天般转变，具足观视三界的慧眼，摧毁具一切相之四魔，恒常欢喜于大乐，顶礼具足智慧之眼的您。 جمع一切的珍宝天女，纵然从我执过患中解脱，亦将三世善逝据为己有，顶礼具珍宝顶饰，美丽之身，通达真实，消除轮回的，一切众生之主的您。焚烧一切有为法的，从分别念寂灭之自性中，救度一切三界众生，顶礼以无量光而极度庄严，以不染着之手所持，具足清净事业者。具足慈悲动摇之自性，救度三界众生，从无二大乐之自性中，具足成就事业之自性，以舍心安住而调伏有情，顶礼普作事业之王。受持赞颂金刚之我慢。之后如所说，依循吉祥金刚怖畏金刚惹律的修法精要，加持甘露，于诸咒语之后加持三字（嗡、啊、吽）后饮用。以饮用甘露之味受持我慢。此处经续中所说饮用甘露之三摩地。
English
Obeisance to the Vajra Lord, who emanates from the uncontrived, sky-like state, embodying compassion and skillful means. I prostrate to the smoky, dark form of the wrathful King of Wisdom, the exceedingly terrifying one. Possessing the essence of nine dances, O Ignorant Vajra, Yama Destroyer, from the unborn, ultimate reality itself, you manifest as an emanation through skillful means. I bow to you, who possess the fierce aspect of the terrifying one, resembling the full moon. O Avaricious Yama Vajra, blazing like the fire at the end of an eon, you transform into a wrathful form to subdue wickedness, liberating beings from clinging. I prostrate to you, the treasure holder, the liberator from avarice, resembling refined gold. O Lustful Yama Vajra, who completely controls all with desire, from the pure realm of the sense bases, you transform the beings of the three realms into wrathful forms. I bow to you, the unattached, possessing the eye of wisdom and compassion, resembling the Bandhuka flower. O Heruka, endowed with wisdom and skillful means, Jealous Yama Vajra, from the absence of conceptualization and analogy, the wrathful one emanated from compassion, I prostrate to you, the wielder of the sword, diligent in benefiting beings, adorned with various colors. O Great Goddess, the mother of all, transforming like Indra, possessing the eye of wisdom that sees the three realms, terrifying the four Maras with all aspects, always delighted in great bliss, I prostrate to you, possessing the eye of wisdom. O Precious Goddess, the gatherer of all, although liberated from the faults of self-grasping, you claim the Sugatas of the three times as your own. I prostrate to you, adorned with a precious crest, possessing a beautiful form, understanding the ultimate meaning, eliminating samsara, the lord of all beings. O you who burn all conditioned phenomena, from the nature of the pacification of conceptualization, you liberate all beings of the three realms. I prostrate to you, adorned with immeasurable light, holding the unattached in your hand, possessing pure activity. Possessing the nature of being moved by compassion, liberating the beings of the three worlds, from the nature of non-dual great bliss, possessing the nature of accomplishing activity, subduing beings by abiding in equanimity, I prostrate to you, the King of All-Accomplishing Activity. Hold the pride of the Stuti Vajra. Then, as explained in the essence of the sadhana of the glorious Vajrabhairava Ra-lug lineage, bless the nectar, and after the mantras, partake of it by adding the three syllables (Om, Ah, Hum). Hold the pride with the taste of Amrita. Here, the samadhi of tasting nectar as mentioned in the tantras.
Chinese
从“ིན་”开始，到“以所散布而令满足”之间，全部都是品尝甘露的正文。在总结的时候，因为说了“真实加持与，品尝甘露与，梵天四住禅，修习之”，所以要观想五部如来带座。由于甘露加持的环节本身就相关联，所以这套甘露加持仪轨的惹庐派，看来完全没有颠倒三续总摄的必要。这些是胜乐轮王之三摩地。像这样，对于显现的坛城之轮，也完全了知如梦一般，因此修习开展和收摄，是事业王之三摩地。在三摩地有情之末尾，布置咒鬘等等，将这些所缘，如同总的怖畏金刚法类一样明观后，念诵“嗡 舍利 悉地 毗吉利达纳纳 吽 吽 啪 啪 梭哈”。尽力念诵。三十二字母和元音辅音也同样念诵五遍。以及如上所说的，生起眷属本尊的咒语等，也如理念诵。如果想要收摄一座，那么，宫殿就是三十七菩提分法。主尊薄伽梵就是，普遍法界之智慧。四无量就是平等性，金刚罗浪玛。愚痴金刚等等就是，如明镜等四种智慧的自性。四位天女就是四无量的自性。嬉女等等八位就是，布施等等八者的本体。四位门神就是，如实摧伏四魔者。这样忆念清净后，从“从自己的心间放出光芒”开始，到三界器情等等，以及回向善根之间，也和前面血饮红尊时所说的一样。关于朵玛仪轨，朵玛加持和内供加持相同。供养的咒语是，对于出世间者，和黑敌护法仪轨中所说的一样。在将护方转变为智慧尊时，要和主尊相同。护方的朵玛咒语也和黑敌一样。或者，对于此处，护方们不转变身相也可以。