Chinese
所有这些都完全转化后，应当观想为上方的本尊。如是说。有些人说这些寂静本尊众是从五现证所生，这并非经文之义，如རྒྱ་མཁར་ཀ་བཅུ་བ་（音译：吉亚喀尔嘎居瓦）等其他典籍解释说，前面所说的嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་）等种子字是从ཨཱ་ལི་ཀཱ་ལི་（音译：阿利嘎利）所生，这纯粹是胡说八道。ངོར་པ་（音译：俄尔巴）等许多人虽然多次重复四十九赞的赞颂，却保持沉默，不谈论这些经文。那么，这其中的含义是什么呢？前面说：“这些种子字是，嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་）、ཛྲིཾ་（藏文：ཛྲིཾ，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：ཛྲིཾ་）等”，然后说：“从字母阿开始等”，意思是，要么是前面所说的种子字，要么是从字母阿产生主要文殊，直到从字母哈产生无能胜之间，是在种子字选择中说的。舍弃了ཀྵ་（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：ཀྵ），说有四十九个字母的原因也就在于此。四十九尊本尊中出现了两位文殊，但主要文殊是金刚持大尊的体性，是圆满正等觉。东方的拉南文殊是菩萨。出现两位金刚锐利，是因为前者属于金刚部，后者属于莲花部，从部的角度来说是不同的。一般来说，锐利本身就被说成是文殊，所以不需要进行是一部还是异部等的辨析。名称不同和部不同，有很多需要分别安立本尊的情况。还有，所有本尊的心间都有字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）所化的太阳坛城，从这些太阳坛城中放出光芒，遍布十方世界的一切界。迎请无量无边的如来及其眷属。由于融入到本尊们心间的太阳坛城中的缘故，本尊们融入到太阳坛城本身中，太阳坛城燃烧的光鬘凝结成四十九个。又放出光芒，聚集完全转化后，在太阳坛城之上，形成了忿怒尊的种子字，即：中央是蓝色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。八个方位的四个方向上是：嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、赫利（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利）、什底（藏文：ཥྚཱིཿ，梵文天城体：ष्टീः，梵文罗马拟音：ṣṭīḥ，汉语字面意思：什底）、比（藏文：བི，梵文天城体：बि，梵文罗马拟音：bi，汉语字面意思：比）。四个角落上是：格利达纳纳（藏文：ཀྲྀ་ཏཱ་ན་ན，梵文天城体：कृतानन，梵文罗马拟音：kṛtānana，汉语字面意思：格利达纳纳）。东方的拉南本尊是：雅克谢雅匝呢Ra玛雅（藏文：ཡཀྵེ་ཡཙྪ་ནི་རཱ་མ་ཡ，梵文天城体：यक्ष्येयच्छनिरामय，梵文罗马拟音：yakṣeyacchani rāmaya，汉语字面意思：雅克谢雅匝呢Ra玛雅）。南方的拉南本尊是：亚玛Ra匝萨多美雅（藏文：ཡ་མ་རཱ་ཛ་ས་དོ་མེ་ཡ，梵文天城体：यमराजसदोमेय，梵文罗马拟音：yamarājasadomeya，汉语字面意思：亚玛Ra匝萨多美雅）。西
English
After all these have been completely transformed, one should contemplate them as the deities above. It is said. Some say that these peaceful deity assemblies are generated from the five manifest enlightenments, but this is not the meaning of the scripture. Others, such as 'Gyakhar Kachupa,' explain that the syllables Om (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal meaning: Om), Am (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: Am), etc., mentioned earlier, originate from Ali Kali, but this is mere babbling. Many, such as Ngorpa, repeatedly recite the praises of the forty-nine, but maintain silence and do not speak about these scriptures. So, what is the meaning of this? Earlier, it was said, 'These seed syllables are Om (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal meaning: Om), Am (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: Am), Jrim (Tibetan: ཛྲིཾ, Devanagari: ज्रिं, Romanized Sanskrit: jriṃ, Literal meaning: Jrim), etc.,' and then, 'From the letter A, etc.' This means that either the seed syllables mentioned earlier, or from the letter A, the main Manjushri is generated, up to the generation of the invincible from the letter Ha, are spoken in the selection of seed syllables. By omitting Ksha (Tibetan: ཀྵ, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal meaning: Ksha), the reason for saying that there are forty-nine letters is also this. Although two Manjushris appear among the forty-nine deities, the main Manjushri is the nature of the Great Vajradhara, the complete and perfect Buddha. The Lhanam Manjushri of the East is a Bodhisattva. The two Vajra Sharp ones appear because the former belongs to the Vajra family and the latter to the Padma family, differing in terms of family. Generally, sharpness itself is explained as Manjushri, so there is no need to analyze whether they are of the same or different tantras. There are many instances where deities need to be established separately based on different names and families. Furthermore, in the heart of all the deities, there is a sun mandala transformed from the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A). From these, rays of light emanate, pervading all realms of the ten directions. Countless Tathagatas with their retinues are invited. Due to the absorption into the sun mandalas in the hearts of the deities, the deities merge into the sun mandalas themselves. The burning garlands of the sun mandalas condense into forty-nine. Again, rays of light emanate, gather, and completely transform. On top of the sun mandalas, the seed syllables of the wrathful deities are formed, namely: in the center, blue Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum). In the four directions of the eight spokes: Om (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal meaning: Om), Hrih (Tibetan: ཧྲཱིཿ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: Hrih), Shti (Tibetan: ཥྚཱིཿ, Devanagari: ष्टీः, Romanized Sanskrit: ṣṭīḥ, Literal meaning: Shti), Bi (Tibetan: བི, Devanagari: बि, Romanized Sanskrit: bi, Literal meaning: Bi). In the four corners: Kritanana (Tibetan: ཀྲྀ་ཏཱ་ན་ན, Devanagari: कृतानन, Romanized Sanskrit: kṛtānana, Literal meaning: Kritanana). The Lhanam deity of the East is: Yakshe Yacchani Ramaya (Tibetan: ཡཀྵེ་ཡཙྪ་ནི་རཱ་མ་ཡ, Devanagari: यक्ष्येयच्छनिरामय, Romanized Sanskrit: yakṣeyacchani rāmaya, Literal meaning: Yakshe Yacchani Ramaya). The Lhanam deity of the South is: Yama Raja Sadomeya (Tibetan: ཡ་མ་རཱ་ཛ་ས་དོ་མེ་ཡ, Devanagari: यमराजसदोमेय, Romanized Sanskrit: yamarājasadomeya, Literal meaning: Yama Raja Sadomeya). West.
Chinese
的拉萨南。 亚美杜如纳约达亚。 北方的拉萨南。 亚达约尼拉亚克谢亚。 四门处：亚曼达嘎。 四隅处：吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）。 如此的字变为各方位的颜色。 此处香译的范本中，有嗡三、嗡四、吽一、啪三等各种各样的现象。 藏文范本流传已久，显得不正确。 绒宗译师的某些范本中，出现“字 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），苏（藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：苏）字，啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）”的说法，苏字被认为是损害美丽的种子字，所以被藏人修改了。 从正确的范本中，如出现“字 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）”的说法那样，是因为必须从三咒的字中生起本尊众。 出现苏字是不合适的。 根本咒和心咒的两个嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）合为一个。 三个啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）合为一个。 三个吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，将心咒和近心咒的两个吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）安置于此，根本咒的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是主尊的种子字。 从那些种子字中放射光芒，遍布十方世界的一切界。 如来和菩萨和忿怒尊之主和明妃等眷属，迎请来无数，融入字中。 从那些完全变化后，中央主尊的位置上，是九尖黑金刚，角已竖立。 八个雷眼处：东方是头，南方是手，西方是肠，北方是脚，东南是颅血，西南是颅骨，西北是尸衣，东北是男子用明亮的木头刺穿。 东方的拉萨南有弯刀和单尖武器和木桩和水刀和卡纳亚和铁钩和水牛和牛。 南方的拉萨南依次是斧头和箭和杖和卡杖嘎和轮和索和猪和驴。 西方的拉萨南有金刚杵和钹和盾和弓和铃和风幡和骆驼和狗。 北方的拉萨南有期克印和三尖旗和牛皮和锤子和矛和火炉和绵羊和豺狼。 东门是秃鹫，南门是猫头鹰，西门是乌鸦，北门是狮子，东南是鹰，西南是大鹏鸟。
English
Of the Lhasam. Ya Me Du Ru Na Yo Da Ya. Of the northern Lhasam. Ya Da Yo Ni Ra Ya Kshe Ya. At the four doors: Ya Mantaka. At the four corners: Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), Phaṭ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Phat). These letters become the colors of the directions. Here in the Zhang translation examples, there appear various things like three Oṃs, four Oṃs, one Hūṃ, three Phaṭs, etc. The Tibetan examples seem incorrect due to being passed down for a long time. In some examples of Rongzom's translation, it appears as "the letters Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om), Suṃ (藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：Sum), Phaṭ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Phat)." The letter Suṃ is thought to be the seed syllable of harming beauty, so it seems to have been corrected by the Tibetans. From the correct examples, it is as it appears as "the letters Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), Phaṭ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Phat)," because the assembly of deities must be generated from the letters of the three mantras. It is not good for the letter Suṃ to appear. The two Oṃs (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om) of the root mantra and the heart mantra are combined into one. The three Phaṭs (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Phat) are combined into one. From the three Hūṃs (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), the two Hūṃs (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) of the heart mantra and the near-heart mantra are placed here, and the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) of the root mantra is the seed syllable of the main deity. From those seed syllables, rays of light emanate, pervading all realms of the ten directions. The Tathāgatas, Bodhisattvas, Lords of Wrathful Deities, and Vidyādharī goddesses, along with their retinues, are invited in immeasurable numbers, and dissolve into the letters. From those completely transformed, in the place of the central main deity, is the nine-pointed black vajra with raised horns. At the eight lightning eyes: the head in the east, the hand in the south, the intestines in the west, the foot in the north, skull blood in the southeast, skull fragments in the southwest, corpse cloth in the northwest, and a man pierced with bright wood in the northeast. The Lhasam of the east has a curved knife, a single-pointed weapon, a wooden stake, a water knife, a kaṇaya, an iron hook, a buffalo, and an ox. The Lhasam of the south has, in order, an axe, an arrow, a staff, a khaṭvāṅga, a wheel, a noose, a pig, and a donkey. The Lhasam of the west has a vajra, cymbals, a shield, a bow, a bell, a wind banner, a camel, and a dog. The Lhasam of the north has a threatening gesture, a three-pointed banner, an ox hide, a hammer, a spear, a hearth, a sheep, and a jackal. The east door has a vulture, the south door has an owl, the west door has a crow, the north door has a lion, the southeast has a hawk, and the southwest has a garuda.
Chinese
西北方是家鸟，东北方是白色的笑声。有些人认为这些手印也应该有方位颜色，虽然种子字有方位颜色的说法，但出现红色乌鸦等许多笑声的处所。因此，这些应该保持其自身颜色。下面在讲解主尊脚下的命神形象时，虽然没有猪，但在续部的朵玛中是有的。有些人说狮子是“哈日”（藏文：ཧ་རི་，梵文天城体：हरि，梵文罗马拟音：hari，汉语字面意思：哈日）是鹦鹉的梵语词汇，翻译成狮子是翻译错误。虽然哈日有绿色的意思，但不是鹦鹉的梵语词汇。鹦鹉象征着吉祥天女，狮子也是吉祥天女的坐骑，因此认为意义相同，并不矛盾。我认为在飞禽的排列中出现野兽是不正确的，不要人为修改。另外，从它们那里发出巨大的光芒，同时散发出许多细小的金刚和无数的佛等形象，摧毁仇恨和恶毒，将一切众生安置于佛的境界，净化净土。从“世界三者也无法忍受观看的自性”之间，如《成就法精髓》中所述。在脚下神灵的部分，将六面童子、象头神、月亮和太阳都面朝下压制。如果说成八大天神，就与经文“童子毗那夜迦等”的意思相符。主尊左右的六面是必然的轮面。经文中说：“右侧第一面是蓝色，其右红色左黄色。”因此，在此四十九尊母的场合，很明显是从前面开始的。虽然这里是这样，但一般来说，角面、重叠面和轮面本身也是，左右的第一面，被认为是左右的中间面等等，各种续部经典中都有记载，有些是口诀，与续部也没有矛盾。最初的两只手拿着牛皮，下面的手拿着也没有矛盾。但如果做得像通常一样也是好的。八个方位中，东方是金刚头，南方是金刚手，直到西方。