Chinese
聚集的雨降下，一切都面容极其愤怒。成就的八位圣士是：宝剑、眼药、药丸、足药、精华、靴子、水银、地下获得之物。四重坛城中央是黑色的心轮，以骨骼念珠围绕。其外是红色的语轮，以铁钩念珠围绕。其外是身轮，具白红蓝三色，周围以铁钩念珠环绕。其外是贤劫之神的衣物。守护轮之外，是位于风界的八大尸林：已焚烧者、未焚烧者、已成碎片者、未砍伐者、令人恐惧者、制造恐惧者、被明亮的木桩刺穿者、从上方悬挂者。八种树木是：吉贝树、无忧树、总集树、优昙婆罗树、多姆巴里树、甘巴里树、中国杉树、毗梨勒树。世间守护者是：八大阎罗护法。其中，每一层无量宫内包含三重轮，总共十二个轮，各自具有三十六个辐条。无量宫也具备飞檐、短柱、金制衣物、半网、横木、箭楼和咒语，一切特征都圆满具备。四门之上，有立柱支撑的马面装饰，以法轮和鹿顶装饰。内部的神衣，东方蓝色，北方绿色，西方红色，南方黄色，中央白色，上层层叠覆盖，中央隆起，以金刚宝石顶装饰。外部无量宫内的四个角落，具备八个吉祥宝瓶。四重尸林，每一个都各自具备田地守护者、火焰、云朵、水、山、八座佛塔，以及勇士、瑜伽母、尸体和僵尸、鸟和野兽、世间守护者等眷属所充满。以供品和成就之物庄严，外围以金刚链环绕。如此，大坛城清净。
English
The rain of gatherings descends, all with extremely wrathful faces. The eight accomplished beings are: sword, eye medicine, pills, foot ointment, essence, boots, mercury, and things obtained from underground. In the center of the fourfold mandala is the black wheel of the heart, surrounded by a rosary of bones. Outside of that is the red wheel of speech, surrounded by a rosary of hooks. Outside of that is the wheel of the body, with colors of white, red, and blue, completely surrounded by a garland of iron hooks. Outside of that is the garment of the gods of the Fortunate Aeon. Outside of the protective wheel are the eight charnel grounds located in the realm of wind: the burned, the unburned, the fragmented, the uncut, the terrifying, the terrifying-maker, the one pierced by a bright stake, the one hung from above. The eight trees are: silk-cotton tree, sorrowless tree, all-gathering tree, udumbara tree, dombari tree, gambhari tree, Chinese fir tree, and barura tree. The world protectors are: the eight great Yama guardians. Within each layer of the immeasurable mansion are three wheels, twelve in total, each with thirty-six spokes. The immeasurable mansions are also adorned with eaves, short pillars, golden garments, half-nets, crossbeams, arrow towers, and mantras, complete with all characteristics. Above the four doors, adorned with horse-faced decorations supported by pillars, topped with dharma wheels and deer. The inner divine garments are blue in the east, green in the north, red in the west, yellow in the south, and white in the center, with layered roofs rising to a central peak, adorned with a vajra jewel top. In the four corners of the outer immeasurable mansion are eight auspicious vases. Each of the four charnel ground layers possesses field guardians, fire, clouds, water, mountains, eight stupas, and is filled with retinues of heroes, yoginis, corpses and zombies, birds and beasts, and world protectors. Adorned with offerings and accomplished substances, surrounded by a vajra chain on the outside. Thus, the great mandala is pure.
Chinese
无垢无碍，内外皆光明，一切功德圆满具足，以各种庄严之相而极度辉煌。内部的诸神居所中，主尊的莲花二十四瓣，轮的辐条，以及各个坛城的门槛处，有鹿皮座，吉祥的毡布上有月亮座。这些是生起所依坛城。中央的座垫之上，从阿阿到昂阿（ཨ་ཨཱ་ནས་ཨཾ་ཨཿ）双倍逆时针排列，完全转化后，由三十二相的明镜般智慧的月亮坛城。其上，从嘎喀到哈夏亚拉瓦达达哈（ཀ་ཁ་ནས་ཧ་ཀྵ་ཡ་ར་ལ་ཝ་ཌ་ཌྜྷ་）双倍逆时针排列，完全转化后，由八十种光明照耀的平等性智慧的太阳坛城。二者中央，安住虚空的吽字（ཧཱུཾ་）。由此幻化出十二轮的神众，将一切众生都变成其自性，然后再次聚集融入，完全转化后，五股蓝色金刚杵，中心以吽字（ཧཱུཾ་）为标志，是各别自证的智慧。又，从无始以来成就的勇士和瑜伽母们，从十方迎请而来，融入吽字（ཧཱུཾ་）中，是成所作智。这些完全转化后，身完全圆满，是法界体性智。此外，自己观为因金刚持，身色白色，具有白绿红黄四面，前两手持金刚铃，拥抱同身之母，第二双手持大象皮，剩余右手四手持钹、钺刀、三叉戟、三尖矛，左手四手持喀章嘎、颅碗、绳索、梵天首级。以童子的饰品庄严，双足左屈右伸，左足踩踏怖畏金刚，右足踩踏时序征相。下身着虎皮裙，从（梵文省略）到光芒四射之间，如下面所说。心间有安住于日轮之上的吽字（ཧཱུཾ་）。这以上是近修。本尊父的密处不可见，从空性中，由吽字（ཧཱུཾ，梵文：hūṃ，梵文罗马音：hūṃ，汉语字面意思：吽）化现五股黑色金刚杵，从榜字（བྱཱཾ，梵文：bhyaṃ，梵文罗马音：bhyaṃ，汉语字面意思：榜）化现的宝珠顶端，以红色榜字（བྱཱཾ，梵文：bhyaṃ，梵文罗马音：bhyaṃ，汉语字面意思：榜）为标志。本尊母的虚空界不可见，从空性中
English
Without obscuration, clear light within and without, all qualities perfectly complete, adorned with various ornaments, supremely radiant. Within the abodes of the deities, the main lotus has twenty-four petals, the spokes of the wheels, and at the thresholds of each mandala, there are deerskin seats, and on auspicious felt, there are moon seats. These are the generation of the support mandala. Above the central seat, from A A to Am Ah (ཨ་ཨཱ་ནས་ཨཾ་ཨཿ) arranged in double counter-clockwise order, upon complete transformation, the moon mandala marked by thirty-two aspects, the mirror-like wisdom. Above that, from Ka Kha to Ha Ksha Ya Ra La Va Da Ddha (ཀ་ཁ་ནས་ཧ་ཀྵ་ཡ་ར་ལ་ཝ་ཌ་ཌྜྷ་) arranged in double counter-clockwise order, upon complete transformation, the sun mandala marked by eighty illuminating qualities, the wisdom of equality. In the center of these two, the syllable Hum (ཧཱུཾ་) of space abides. From that, emanate the assembly of deities of the twelve wheels, transforming all beings into its nature, then gathering again and dissolving, upon complete transformation, a five-pronged blue vajra, marked with Hum (ཧཱུཾ་) at the center, is the wisdom of individual discernment. Again, heroes and yoginis accomplished from beginningless time are invited from the ten directions and dissolve into Hum (ཧཱུཾ་), which is the wisdom of accomplishing activities. These, upon complete transformation, the completely perfect body is the wisdom of the Dharmadhatu. Furthermore, visualize oneself as the cause Vajradhara, body color white, with four faces of white, green, red, and yellow. The first two hands hold vajra and bell, embracing the self-similar consort. The second two hands hold elephant skin. The remaining four right hands hold cymbals, kartrika, trident, and triśūla. The four left hands hold khatvanga, skull cup, noose, and Brahma head. Adorned with the ornaments of a child. The two feet, the left one bent in a threatening manner, and the right one extended, pressing upon the signs of time. The lower garment is a tiger skin, from (Sanskrit omitted) to radiating light, as it will appear below. At the heart is the syllable Hum (ཧཱུཾ་) abiding on a sun disc. Up to this point is the approach practice. The father deity's secret place is invisible, from emptiness, a five-pronged black vajra arises from Hum (ཧཱུཾ，梵文：hūṃ，梵文罗马音：hūṃ，汉语字面意思：吽), and the tip of the jewel arising from Bhyam (བྱཱཾ，梵文：bhyaṃ，梵文罗马音：bhyaṃ，汉语字面意思：榜) is marked with a red Bhyam (བྱཱཾ，梵文：bhyaṃ，梵文罗马音：bhyaṃ，汉语字面意思：榜). The mother deity's space realm is invisible, from emptiness,
English
From the syllable Ā arises a red lotus with three petals, and at the tip of the pistil arising from དྱཱཾ is marked with white and yellow དྱཱཾ. The openings of both are blocked by yellow syllables PHAṬ (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：呸). At the navel of the Father and the throat of the Mother: Oṃ Vairocaniye Hūṃ Hūṃ Phaṭ Svāhā. At the heart of the Father and the forehead of the Mother: Oṃ Sarva Buddha Ḍākinīye Vajra Varṇanīye Hūṃ Hūṃ Phaṭ Svāhā. At the throat of the Father and the navel of the Mother: Oṃ Śrī Vajra He He Ruru Kaṃ Hūṃ Hūṃ Phaṭ Ḍākinī Jāla Saṃbharaṃ Svāhā. At the forehead of the Father and the heart of the Mother: Oṃ Hrī Ha Ha Hūṃ Hūṃ Phaṭ. The mantras Oṃ Āḥ Hūṃ (藏文，梵文天城体：ओम् आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡 阿 吽) touch each other, and with the sound of bliss from the Father and Mother's union in meditative absorption, all the Tathāgatas are urged to enter the mouth of the Father, sowing the seed in the lotus of the goddess. Both Father and Mother become the nature of great bliss, co-emergent, dissolving into a mass of light drops. This is the close recitation. Then, from the nature of compassion, love, joy, and equanimity, the Ḍākinīs and other goddesses of the six classes and four groups, seated on the lotus petals of their respective places, are urged to arise: When each lord of the day goes to invite guests, saying: Why do you dwell in emptiness? Arise, arise, I am of the nature of compassion. Vajradhara, please desire me, the great bliss. Awaken, awaken, the thoughts of others are extinguished. The world is like a dead animal. Please desire my blooming lotus. Thus, please make all the world happy. Vajradhara, please enjoy me, enjoy. Obtain the co-emergent nature, which is beyond words. Other sentient beings in the world are deluded. How can you become empty and meaningless? You are the maker of all dharmas. Why does the co-emergent nature remain without movement? Please desire the supreme meaning in me. How can you dwell in harmony with all the worlds? After urging in this way, the goddesses dissolve into drops. The drops themselves transform from a blue Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) into a blue five-pronged vajra, marked in the center by a blue-green Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Oṃ Āḥ Kāyavākcitta Vajra Hūṃ Phaṭ Hoḥ. From that complete transformation, one becomes oneself as the fruition Vajradhara, the Bhagavan, glorious H.
Chinese
当念诵此黑汝嘎（梵文：Heruka）咒语而起立时，所有勇士和瑜伽母的坛城众，顷刻间即可视为圆满。即于中央莲花之莲心上，在月轮、日轮和时火轮之上，于大怖畏金刚（梵文：Bhairava）和时夜母之座上，薄伽梵吉祥黑汝嘎，身色左黑右绿之半身，如亿万太阳之光般燃烧之光辉蕴聚者，具十七面七十六臂。根本面色与身色相同。根本面之上的三面，以及所有面之上的一个面，此四面如蜂般黑且极忿怒。左侧重叠之四面绿色。后侧重叠之四面红色。右侧重叠之四面黄色。每一面皆红而明亮，具极度动荡之三眼，咬紧四四尖锐之獠牙。所有面皆具变化之忿怒皱纹。所有面之前面的两手，以金刚杵和铃拥抱明妃。所有面之最后的两手，将象皮披为上衣，此乃根本之四手。剩余之七十二化身手：第一对手左右持剑与大盾。第二对手持长矛与獠牙。第三对手持三叉戟与木橛。第四对手持钺斧与绳索。第五对手持弯刀与颅血。第六对手持巨箭与弓。第七对手持明亮之卡杖嘎（梵文：khatvanga）。第八对手持锤与书。第九对手持轮与小盾。第十对手持手鼓与期克印。第十一持水刀与摇铃串。第十二持顶端独一之棍杖与连珠。第十三持顶端独一之兵器与岩石。第十四持白海螺与尸林灰。第十五持铜号与布康。第十六持三叉杖与达玛茹（梵文：damaru）。第十七持孔雀尾羽与湿皮。第十八持乌鸦翅羽与发绺。第十九持发笔与焚尸柴。第二十持火炉嘎达之杖。第二十一持具孔之山。第二十二持棍杖人头。第二十三持镜子胫骨。第二十四持琵琶套索。第二十五持脚头与眼。第二十六持手头与肾脏。第二十七持肺。
English
When one stands while reciting this Heruka mantra, all the mandalas of heroes and yoginis are seen as complete in an instant. That is, on the lotus heart in the center, above the circles of the moon, sun, and fire of time, on the seat of the Great Terrifier (Bhairava) and the Night of Time, the Bhagavan glorious Heruka, with a body color half black on the left and green on the right, a mass of splendor blazing like the light of a billion suns, with seventeen faces and seventy-six arms. The root face has the same color as the body. The three faces above the root face, and the one face above all, these four are as black as bees and extremely wrathful. The four stacked faces on the left are green. The four stacked faces on the back are red. The four stacked faces on the right are yellow. Each face is red and bright, possessing three eyes that are extremely agitated, and biting down on four sharp fangs each. All faces have wrathful wrinkles of transformation. The two hands in front of all the faces embrace the consort with a vajra and a bell. The last two hands of all the faces hold an elephant hide as an upper garment, these are the four root hands. The remaining seventy-two emanation hands: The first pair holds a sword and a large shield on the left and right. The second pair holds a long spear and tusks. The third pair holds a trident and a pestle. The fourth pair holds a battle-axe and a lasso. The fifth pair holds a curved knife and a skull cup filled with blood. The sixth pair holds a large arrow and a bow. The seventh pair holds a clear khatvanga. The eighth pair holds a hammer and a book. The ninth pair holds a wheel and a small shield. The tenth pair holds a hand drum and a threatening mudra. The eleventh holds a water knife and a rosary of bells. The twelfth holds a single-pointed staff with a string of beads. The thirteenth holds a single-pointed weapon and a rock mountain. The fourteenth holds a white conch shell and cremation ground dust. The fifteenth holds a copper horn and a bho kam. The sixteenth holds a trident and a damaru. The seventeenth holds peacock tail feathers and raw skin. The eighteenth holds crow wing feathers and hair rope. The nineteenth holds a hair brush and wood for stirring cremation. The twentieth holds a fire pit gada staff. The twenty-first holds a mountain with caves. The twenty-second holds a club with a human head. The twenty-third holds a mirror and shin bone. The twenty-fourth holds a lute and a snare. The twenty-fifth holds a foot head and an eye. The twenty-sixth holds a hand head and a kidney. The twenty-seventh holds a lung.