Chinese
先进行朵玛仪轨，然后书写。在初十或十四，用大量的肉、狗、猪和家禽的肉制作朵玛，并进行火供。穿蓝色衣服，面向南方。将头盖骨合在一起，装满毒血和芥子油。在坛城的中央，观想所要修的事业，念诵包含祈请词的咒语。用手持金刚杵敲击，观想使其恐惧。所谓“种姓具足者的步伐”，是指龙种姓具足者的步伐，就像龙蜿蜒行走一样，这是巴瓦巴扎所说的。就像蛇盘绕一样。大的这个是从西南角的最后一个格子开始，向右旋转，最后出现在中央南方的格子里。小的这个，四个角的格子各有九个，每个格子都从各自方位的角尖开始，向右旋转，最后出现在各自的中心，这是藏族喇嘛们的观点。无畏生源的尊者则认为，大的种姓具足者从前面开始，最后到达中央的北方。四个坛城变成十二个，也是通过物质、祈请词、命形等来区分的。对于这四个，都在带有四个门的简易宫殿中绘制。也有不使用杂色金刚杵的情况。虽然这是收集咒语的基础，但对于这个，是否有宫殿是可选的，但必须要有杂色金刚杵，因此中心的正方形有四十九个格子。杂色金刚杵位于杂色莲花上，外面环绕着三个圆圈，印度的导师们认为在（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：帕特）之前询问名字和祈请词。如果这样，详细说明就可以了。这三种事业的轮子藏在哪里呢？在墓地或火葬场。五种姓的小型坛城用于怀柔和诅咒的事业。怀柔的坛城用红花、麝香和松脂书写在纸上。诅咒的坛城用毒药和芥子油写在墓地的布上。在这个坛城中，两个（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之间，有一个空着的被压迫的“莱策”，里面写着所修事业的名字和祈请词。怀柔的坛城放在婆罗门的头盖骨里，不需要隐藏。诅咒的坛城则将战场上被杀者的头盖骨埋在墓地里。大的马步坛城是，角落的格子各有九个，从头部开始。ཱྀ་ལྀ་ལཱྀ་遗失的十二个音是：增长、愚痴、善良、群首、乌龟、鳄鱼、寡妇、痣、挖掘、漂浮、梦、土地之自在，这些名字应理解为术语。第二是禅定的事业，即金刚空行母和空行母海中所存在的，阿里嘎里意义的各种事业。根本续中，讲述了收集咒语的基础，阿里嘎里的坛城之意义。这主要是在讲述咒语的作用。虽然坛城各不相同，但因为字母相同，所以要知道这是所有收集咒语者的共同之处。这些讲述续和它们的注释都要看。因为这里会变得非常多，所以就省略了。第五是拉扎之声的束缚之确切意义，守护和遣除之结合的确切意义，以及与此时相关的各种零散的圆满次第。前两个似乎是此时的意义，所以在这里讲述。后面的那些是阿里嘎里事业的间隙中，字母内部所讲述的众多圆满次第，因此应在那些讲述续中理解。第一个方面，有咒语的确切意义和事业的确切意义。已完成咒语收集的内部讲述有两个，以及拉扎之声坛城的确切意义，或者说，要收集的咒语和正在收集的内部讲述有三个。第一个是四个吽字中的吽字所象征的不变之乐，即空乐与虚空无边，以平等性遍布于一切稳定与运动的事物。这是指安住，以无欲无贪之智慧的部分，由那达（nāda）来象征。所谓一切部分形象，是指部分明点，即具有明点的吽字，代表明点不动的自性，自明之乐。内外两个吽字是所有本尊之心髓的普遍来源或转化之种子。成就自在业力金刚（Karma li）的尊颜曾说：“普遍转化的种子，是字母吽的形象，不变的是乐，与虚空平等，无有安住。”第二是束缚盔甲，也就是束缚方位等守护。这有智慧和方便两个部分。第一个方面是，一切皆空，也是光明。依靠着，没有微尘的本尊身之坛城。
English
First, perform the Torma ritual, and then write. On the tenth or fourteenth day, make Tormas with a large amount of meat, dog, pig, and poultry meat, and perform a fire offering. Wear blue clothes and face south. Put the skull cups together and fill them with poisonous blood and mustard oil. In the center of the mandala, visualize the activity to be accomplished, and recite the mantra with the invocation. Hold the vajra in your hand and strike it, visualizing it as terrifying. The so-called "lineage holder's gait" refers to the gait of the Naga lineage holder, like the way the Nagas meander, as stated by Bhava Bhadra. It is like a coiled snake. The large one starts from the last grid in the southwest corner, rotates to the right, and finally appears in the southern grid in the center. For the small one, each of the four corner grids has nine, and each grid starts from the corner tip of its respective direction, rotates to the right, and finally appears in its own center. This is the view of the Tibetan Lamas. The venerable Fearless Source believes that the large lineage holder starts from the front and finally arrives at the north of the center. The four mandalas become twelve, which are also distinguished by substances, invocations, life-forms, etc. For all four of these, they are drawn inside a simple palace with four doors. There are also cases where variegated vajras are not used. Although this is the basis for collecting mantras, for this one, whether or not there is a palace is optional, but a variegated vajra is necessary, so the square in the center has forty-nine grids. The variegated vajra is located on a variegated lotus, surrounded by three outer circles. The Indian masters believe that the name and invocation should be asked before (Tibetan: ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：帕特). If so, elaboration is sufficient. Where are the wheels of these three activities hidden? In the cemetery or cremation ground. The small mandala of the five lineages is used for the activities of subjugation and cursing. The subjugation mandala is written on paper with saffron, musk, and pine resin. The cursing mandala is written on cloth from the cemetery with poison and mustard oil. In this mandala, between the two (Tibetan: ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)s, there is an empty, oppressed "Letse," in which the name and invocation of the activity to be accomplished are written. The subjugation mandala is placed in the skull of a Brahmin and does not need to be hidden. The cursing mandala is buried in the cemetery with the skull of someone killed in battle. The large horse-step mandala is, each of the corner grids has nine, starting from the head.
English
The twelve lost sounds of ཱྀ་ལྀ་ལཱྀ་ are: Increase, Ignorance, Goodness, Leader of the herd, Turtle, Crocodile, Widow, Mole, Digging, Floating, Dream, and Lord of the Earth. These names should be understood as terms. The second is the activity of meditation, which is the various activities of Āli Kālī's meaning that exist in Vajra Dakini and Dakini Ocean. In the root tantra, it explains the basis for collecting mantras, the meaning of the Āli Kālī mandala. This is mainly explaining the function of mantras. Although the mandalas are different, because the letters are the same, it should be known that this is common to all mantra collectors. These explanatory tantras and their commentaries should be consulted. Because it will become too much here, it is omitted. Fifth is the exact meaning of the binding of the Laja sound, the exact meaning of the combination of protection and repulsion, and the various scattered completion stages related to this time. The first two seem to be the meaning of this time, so they are explained here. The latter are the numerous completion stages explained within the letters in the intervals of the Āli Kālī activities, so they should be understood in those explanatory tantras. In the first aspect, there is the exact meaning of the mantra and the exact meaning of the activity. There are two internal explanations of the completed mantra collection, and the exact meaning of the Laja sound mandala, or rather, there are three internal explanations of the mantra to be collected and the mantra being collected. The first is that the meaning of the syllable Hūṃ of the four Hūṃ is the unchanging bliss, that is, bliss and emptiness are boundless with the sky, and are pervaded by equality in all stable and moving things. This refers to abiding, with the part of wisdom without desire or greed, symbolized by nāda. The so-called all part forms refers to the part bindu, that is, the syllable Hūṃ with bindu, representing the unchanging nature of the bindu, self-aware bliss. The inner and outer Hūṃ syllables are the universal source or transformation seed of the heart essence of all deities. The venerable Karma li, the accomplished master, once said: "The universally transformed seed is the form of the letter Hūṃ. The unchanging is bliss, equal to the sky, without abiding." The second is binding armor, which is protecting the directions, etc. This has two parts, wisdom and method. The first aspect is that everything is empty and also luminous. Relying on, the mandala of the deity's body without subtle particles.
Chinese
也是如此。因此，以使一切二元显现和二元执着寂灭的方式来守护。正如那（本续）中所说：“之后穿戴盔甲，一切皆空无自性。”第二，方便的部分是其他续部如《四座续》等，以及《现行四品》中说：“分发慈爱的盔甲，分发悲心的盔甲，具备智慧武器的瑜伽士，必定战胜烦恼魔。”此处智慧是证悟空性，武器是金刚墙。第三，在《根本续三十品》中说：“此后还有应说的，极其难得的嬉戏，仅仅通过知晓它，就能迅速成就悉地。在地面平整宜人的地方，用檀香涂抹，在芳香四溢的地面上，撒布花朵和谷物，以香的芬芳令人愉悦，做好自己的事情之后，也做好方位的封印，之后封印陶鼓，用九种图案好好地环绕，将外母字平等地书写，极其平等地安放。从那里居住的勇士，成就一切 желаний。通过依次出现或不依次出现，修持音韵和字母的人，包含在那些数字之中，做好善行之后。”这段话是究竟的意义，这有二：地基的究竟意义和方格的究竟意义。第一，关于“成就悉地”这句话，如前所示，事业和悉地是通过幻轮和禅定来成就的。这里说的是通过口诀的次第，以遣除八种障碍来成就殊胜的悉地。地面的平整意味着坛城是四方形的，没有凸起和凹陷的究竟意义。一切法，二谛、境与心、自他二利、取舍、利害、轮回涅槃等，如果不能领悟其自性平等，孩童就会遭受痛苦，而瑜伽士通过如口诀所说般修持平等性，就能使自性显现，那时就称为双运。檀香是戒律，也就是在心识处于二元显现和有漏的状态时，领悟到自性空性的无漏戒律，因为它能带来清凉，所以与檀香相似。也就是“以戒律檀香涂抹身体”。
English
It is also like that. Therefore, it protects by pacifying all dualistic appearances and dualistic clinging. As it says in that (tantra): "Then, having put on armor, everything is empty and without support." Second, the aspect of means is other tantras such as the Four Seats Tantra, etc., and from the Fourth Chapter of Manifest Conduct: "The armor of love is distributed, the armor of compassion is distributed, the yogi who possesses the weapon of wisdom will surely conquer the afflictive demons." Here, wisdom is the realization of emptiness, and the weapon is the vajra fence. Third, in the Thirty Chapters of the Root Tantra, it says: "Then there is also something to be said, the extremely rare play, by merely knowing which, one quickly accomplishes siddhis. In a pleasant place with an even ground, anoint with sandalwood, on the fragrant ground, scatter flowers and grains, delighting in the fragrance of incense, having done one's own work, also do the sealing of the directions, then seal the clay drum, encircling it well with nine patterns, write the outer mother letters equally, place them very evenly. From there, the hero who dwells there accomplishes all desires. By appearing in order or out of order, the practitioner of sounds and letters, being included within those numbers, having done virtuous deeds." This is the definitive meaning, and there are two aspects to it: the definitive meaning of the ground and the definitive meaning of the grid. First, regarding the phrase "accomplishing siddhis," as previously explained, actions and siddhis are accomplished through mandalas and meditation. Here, it is said that through the sequence of instructions, one accomplishes the supreme siddhi by reversing eight obstacles. The evenness of the ground means that the mandala is square, without protrusions or depressions, which is the definitive meaning. All phenomena, the two truths, object and mind, self and other, the two benefits, acceptance and rejection, benefit and harm, samsara and nirvana, if one does not realize that their nature is equality, children will experience suffering, while yogis, by meditating on equality as it arises from the instructions, can manifest that nature, and at that time it is called union. Sandalwood is discipline, that is, the uncontaminated discipline of realizing the emptiness of nature when the mind is in a state of dualistic appearance and contamination, and because it cools, it is similar to sandalwood. That is, "anoint the body with the sandalwood of discipline."
Chinese
禅定即是穿上的衣裳，菩提支分铺设鲜花，如是说。以香甜的香气涂抹的土地，是融乐的菩提心，与不可动摇地系缚的乐空相合，从而润泽的心，即其他续部所说：安住于大乐的虚空，菩提心即是苏醒，也即是以此涂抹。虚空自性为空，苏醒是向上系缚之名。七种花是：莲花、乌巴拉花、茉莉花、红千层、马利卡花、优提卡花、卡拉维拉花。这象征着菩提的七个支分，与圣道支分果实相同，因其真实显现，故称之为花，这是共同的。非共同的，具备合修七支分所见之道，俱生之智慧，即是菩提七支分，是清凉之花。此外，以真实喜悦之花，从金刚日轮中取出莲花，以花之自性作供养，是金刚三之自性胜妙。如是说，融乐俱生之喜悦显现为金刚宝，因其明亮美丽，故称之为真实喜悦之花。日轮是智慧母之花，从血液精华中取出莲花的中心，自身以饮用精华，若从中获得，则精血风三者清净，从而清净的虹身与心无二无别得以显现。如是，心融入如是性，以大贪欲成办究竟，从而显现明觉之士之方式，以及最初修学手印道者，也需要与此道相符，且需具备如是能力之圆满女性之自性，在此即是花。如是，花之三种定义，皆为非如实之语，次第而言，共同意义、究竟意义、隐秘意义，此三者为主要。香的香气，如是说：非是分别念聚合之境，于脐间以拙火之火， निश्चितं निश्चितं दह्यते येन स धूपः (藏文，梵文天城体，梵文罗马拟音，niścitaṃ niścitaṃ dahyate yena sa dhūpaḥ，汉语字面意思：确定地确定地燃烧之物即是香)，如是说，不依赖分别念之作用，以拙火智慧之火焚烧蕴等之乐，此亦于见道之前得以显现，获得暖相之时亦与之相应。