English
Complete, great compassion liberates sentient beings from samsara. Among them, the chief of the various embracing bliss-emptiness yoginis is: Her body color is red like a bandhu flower, adorned with bone ornaments, with a changing face, her yellowish-brown hair is loose and blazing upwards, one face and two arms, three eyes biting her teeth, her left hand holds a skull cup filled with the stream of self-arisen Simhala blood and embraces the father, her right hand raises a curved knife, which strikes down all evil. With a graceful and swaying playful body, accompanied by the sound of "Shid", she delights in art and play. In the commentary on the "Fearless Treatise," it is said that the father Heruka's hair is black and made into a crown of dreadlocks, which is a choice, so there is no contradiction. The main father and mother are accomplished, and the twenty-four yoginis are also instantly accomplished, on the petals of the heart wheel. Starting from "In the south gate is the Delightful Mother," all twenty-four yoginis are also dark blue, with rays of light blazing from indigo. One face, two arms, and three eyes, the mother on the right brandishes a curved knife, and the left holds a skull cup of blood at her heart, with a smiling and wrathful expression, biting her teeth, and her yellow hair is loose upwards. She resides on a sun cushion like an open Mandarava flower. The four gatekeeper mothers are on cushions of lifeless people, one in a posture with the left leg extended, and the others are sitting in a half-lotus dancing posture with the left leg extended. All twenty-five yoginis have abandoned human head ornaments and malas, have five bone ornaments, wear directional garments, scatter large drops of blood from their mouths, and flow with lunar fluid due to extreme infatuation. Alternatively, according to choice, the heart wheel is black, the speech wheel is white and yellow, the body wheel is green, and the gatekeepers can also be made black as described in the Samputa Tantra itself. Alternatively, the heart wheel and gatekeepers are directional colors, the speech wheel is red, the body wheel and the various bliss-emptiness mothers are also white, which comes from Saraha's treatise. It is said that this is also the intention of the root tantra. In addition, similar to this, it is also said that the Terrifying Mother is considered white, and in the "Completion Garland," it is said that the main Heruka's lower garment is an elephant skin.
Chinese
降落在莲花上。安住于五种智慧甘露的自性中。从诸神的舌头中发出的光芒之管引导，通过供养而感到满足和喜悦。品尝内在的甘露。内供进行清扫净化。从空性中，由ཡཾ་（藏文，梵文天城体yam，梵文罗马拟音yam，字面意思：风）产生蓝色的风轮，呈弓形，以旗帜为标志。其上，由རཾ་（藏文，梵文天城体ram，梵文罗马拟音ram，字面意思：火）产生红色的火轮，呈三角形，以燃烧的七个火焰为标志。其上，由ཨོཾ་ཨཱཿཧཱུཾ་（藏文，梵文天城体om ah hum，梵文罗马拟音om ah hum，字面意思：嗡啊吽）产生的三个人头支架上。由ཨཱཿ（藏文，梵文天城体ah，梵文罗马拟音ah，字面意思：啊）产生的三个头盖骨碎片，外部白色内部红色。其中，由བྃ་རྃ་ཤཱུྃ་མྃ་མུྃ་（藏文，梵文天城体bam ram shum mam mum，梵文罗马拟音bam ram shum mam mum，字面意思：班然雄曼木）等产生的大便、血、菩提心、脑髓、小便，即五种甘露。由གྃ་ཀུྃ་དྃ་ཧྃ་ནྃ་（藏文，梵文天城体gam kum dam ham nam，梵文罗马拟音gam kum dam ham nam，字面意思：刚滚丹汉南）等产生的牛、象、狗、大象、马、人肉，即五种灯。以ཨོཾ་ཧཱུཾ་ཁཾ་སྭཱ་ཧཱུཾ་（藏文，梵文天城体om hum kham svaha hum，梵文罗马拟音om hum kham svaha hum，字面意思：嗡吽康梭哈吽）为标志。下方的风吹动，点燃火焰，使十种物质连同字一起融化的蒸汽，接触到上方虚空中由ཧཱུཾ་（藏文，梵文天城体hum，梵文罗马拟音hum，字面意思：吽）产生的蓝色金刚，以ཧཱུཾ་（藏文，梵文天城体hum，梵文罗马拟音hum，字面意思：吽）为标志，使其融化并落入头盖骨中，与所有物质融为一体。又在约一庹高的虚空中，由ཨོཾ་（藏文，梵文天城体om，梵文罗马拟音om，字面意思：嗡）产生的月亮，以ཨོཾ་（藏文，梵文天城体om，梵文罗马拟音om，字面意思：嗡）为标志，发出光芒。从十方诸如来处，迎请菩提心的甘露，并勾招所有宝珠、咒语和药物的能量差别，融入物质中。所有这些都变成了银色的、极其清凉的甘露大海。ཨོཾ་ཨཱཿཧཱུཾ་（藏文，梵文天城体om ah hum，梵文罗马拟音om ah hum，字面意思：嗡啊吽）。加持三次。又一次品尝甘露，观想从白色ཧཱུཾ་（藏文，梵文天城体hum，梵文罗马拟音hum，字面意思：吽）中产生的独股金刚舌引导并供养。品尝外在的甘露。这些是胜乐轮王之禅定。将坛城的轮之主、其他容器和精华等一切都观想为如梦一般。幻化、舒展和收摄，利益有情众生，这是事业轮王之禅定。之后，按照无畏的论典解释，与胜乐金刚的口诀相同，也作身体坛城的观修。这样总体来说非常合理，是圆满的支分。如果喜欢观修，就从论典解释中寻找。然而简略续。
English
Falling upon the lotus. Abiding in the nature of the five wisdom nectars. Drawing with the light rays tube arising from the tongues of all the deities. Being satisfied and pleased by offering. Tasting the inner nectar. Cleansing and purifying the inner offering. From emptiness, from YAM (Tibetan, Devanagari yam, Romanized Sanskrit yam, literal meaning: wind) arises a blue wind mandala in the shape of a bow, marked with banners. Upon that, from RAM (Tibetan, Devanagari ram, Romanized Sanskrit ram, literal meaning: fire) arises a red fire mandala, triangular, marked with seven burning flames. Upon that, on the three skull tripods arising from OM AH HUM (Tibetan, Devanagari om ah hum, Romanized Sanskrit om ah hum, literal meaning: Om Ah Hum). From AH (Tibetan, Devanagari ah, Romanized Sanskrit ah, literal meaning: Ah) arise three skull fragments, white on the outside and red on the inside. Within that, from BAM RAM SHUM MAM MUM (Tibetan, Devanagari bam ram shum mam mum, Romanized Sanskrit bam ram shum mam mum, literal meaning: Bam Ram Shum Mam Mum) etc. arise excrement, blood, bodhicitta, brain, urine, the five nectars. From GAM KUM DAM HAM NAM (Tibetan, Devanagari gam kum dam ham nam, Romanized Sanskrit gam kum dam ham nam, literal meaning: Gam Kum Dam Ham Nam) etc. arise cow, elephant, dog, elephant, horse, human meat, the five lamps. Marked with OM HUM KHAM SVAHA HUM (Tibetan, Devanagari om hum kham svaha hum, Romanized Sanskrit om hum kham svaha hum, literal meaning: Om Hum Kham Svaha Hum). The wind below stirs, igniting the fire, causing the vapors of the ten substances, together with the letters, to melt, touching the blue vajra arising from HUM (Tibetan, Devanagari hum, Romanized Sanskrit hum, literal meaning: Hum) in the space above, marked with HUM (Tibetan, Devanagari hum, Romanized Sanskrit hum, literal meaning: Hum), causing it to melt and fall into the skull, mixing with all the substances as one taste. Again, in the space about a cubit high, from OM (Tibetan, Devanagari om, Romanized Sanskrit om, literal meaning: Om) arises the moon, marked with OM (Tibetan, Devanagari om, Romanized Sanskrit om, literal meaning: Om), radiating light. From the Thus-gone Ones of the ten directions, inviting the nectar of bodhicitta, and summoning all the specific powers of jewels, mantras, and medicines, dissolving into the substances. All of that becomes a great ocean of nectar, silver in color and extremely cool. OM AH HUM (Tibetan, Devanagari om ah hum, Romanized Sanskrit om ah hum, literal meaning: Om Ah Hum). Bless three times. Again, tasting the nectar once, visualizing the one-pointed vajra tongue arising from the white HUM (Tibetan, Devanagari hum, Romanized Sanskrit hum, literal meaning: Hum) guiding and offering. Tasting the outer nectar. These are the samadhis of the supreme King of Mandalas. Thinking of all the lord, others, containers and contents of the mandala's wheel as dreamlike. Emanating, expanding, and contracting, benefiting sentient beings, this is the samadhi of the supreme King of Action. Then, according to the fearless commentary, like the instructions of Chakrasamvara, also practicing the meditation of the body mandala. In general, this is very reasonable and is a complete limb. If you wish to meditate, seek it from the commentary itself. However, the abbreviated tantra.
English
Since it is not explicitly stated here, it will not become an indispensable part. Therefore, in this context, written for the sake of brevity, it is not written here. Then, meditate in this way: On the knot-holes of the emanation wheel, the sixty-four-petaled lotus facing upwards, is the blue Aṃ. In the holes of the Dharma wheel with eight spokes facing downwards, is the blue Hūṃ. In the holes of the enjoyment-perfected wheel with sixteen spokes facing upwards, is the red Oṃ. In the holes of the great bliss wheel with thirty-two spokes facing downwards, is the white Haṃ. Meditate on the hero who has become the bindu of the nature of co-emergent joy, with the nature of the fire of the fierce wind residing in the secret wheel, the letter Aṃ blazing with rays of light melting the letter Hūṃ, etc., inseparable from the three letters. Having fully matured the meditation, from that, one should look at the fine line of light like a burning flame. By that power, nectar drips and fills, and when the hero is bathed, that line of light also becomes cool. Then, with the mind fixed on the hero, one should look at the signs as long as one obtains stability of mind. When stability is nearly indicated, one should think that the appearance of that line of light makes various things appear clearly, and one should look at everything like an amalaka fruit in the palm of one's hand. One should also quickly perfect all samadhis. This is called bindu yoga. Then, the recitation: Before the common and uncommon vajra recitation, one should do vocal recitation. Recite: Oṃ Hrīḥ Buddha Hūṃ Kapālini Āḥ, this is the root mantra. Oṃ Buddha Kapālini Āḥ Hrīḥ Hai Hūṃ Phat, this is the heart mantra. Oṃ Buddha Kapālini Vajriṇī Hau Durjaya Duralakṣe Hūṃ Phat, this is the near-heart mantra. Recite as much as possible like this, and if you do not make offerings, then collect the mandala as described below. If you make offerings, you must make offerings at the end of the recitation, bless the offerings like an inner fire offering, and from emptiness, in the center of the protection wheel, in an instant,
Chinese
虽然与息灾仪轨相似，但其中有许多祈请和朵玛咒语等不同之处。由于地基仪轨遵循共同的金刚乘仪轨，因此为了成就意义和变得吉祥，应该另行了解。其余的仪轨，在《无畏论》的注释中也说可以进行实践。但由于此续部的坛城仪轨在此处翻译成独立的体系，因此其余的仪轨主要应按照它来念诵。首先是准备工作，分为预先要做的事情和实际的准备工作。首先是：前行朵玛，用阿弥利达（藏文，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露）清扫，用自性空（藏文，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）净化，用嗡啊吽加持。以供品从阿甘到夏巴供养三有之中的所有生灵。从“嗡 佛陀 嘎巴拉 班杂 泽杰”开始，到“心中所愿皆成就”为止，按照修法仪轨的朵玛仪轨念诵。然后，也按照共同的委托事业进行，伴随着音乐的声音，将朵玛扔到外面。之后，加持处所和物品也与胜乐金刚等相同。然后，按照修法仪轨，从皈依直到念诵，并收摄坛城，圆满观修广大的现观。第二，实际的准备工作是：在坛城的地基或坛城上，布置带有供养朵玛和食子的地神供品。通过嗡 吽，以吽的声音和吽的光芒来激励，从地下出现地神及其眷属。降临到食子之上，地神呈现为金黄色，具有寂静的姿态，双手拿着装满甘露的珍宝瓶，身着白色饰品和衣服。用三字真言加持供品。嗡 普日提 瓦 地 威 贝 额甘 扎 德 扎 梭哈。同样地，加上巴当，布贝，杜贝，阿洛给，根德，内威迪亚，夏巴 啊 吽 朵玛。用阿弥利达（藏文，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露）清扫，用自性空（藏文，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）净化。从空性之中，从阿字中，在宽广浩大的嘎巴拉（藏文，梵文天城体：कपाल，梵文罗马拟音：kapāla，汉语字面意思：颅器）之中，由五肉五甘露融化而成的朵玛，变成了智慧甘露之海。嗡 啊 吽 哈哈 呵 舍。嗡 普日提 威 地 威 贝 纳摩 萨瓦达