Chinese
再比如，在卡托拉的中央放置一个坛城。卡托拉山和坛城之间，如同充满了水。在那珍宝山上，有干燥头盖骨制成的圆形围墙，宽大且只有一个门，具有骨骼的柱子和屋顶，悬挂着四种颜色的幡，具有湿肠子的装饰。中央高起的平台上，顶端装饰着金刚宝珠顶。如是说，对此，可以只观想宝珠的形状，或者在宝珠之上观想金刚的形象，观想哪个都可以。此处有人说血海和头盖骨围墙不合理，但血海是由各种尸体的血汇聚而成，经典中也有记载。如《七品续》中说：“在坛城的四角放置血的碎块。”这正是此处的含义。一般来说，血海和头盖骨围墙属于尸陀林的范畴，由各种尸体聚集而产生，这是自然而然的。还有人考察父续母续是否存在尸陀林，但那样的考察也是不合理的。金刚怖畏是父续，这是大家都知道的，而关于尸陀林的描述，在《七品续》的造像品中有所记载。无论如何，在金刚围墙的内侧，从边缘到血海之间的四个方向、四个角落，都能看到八大尸陀林，仅仅听到名字就令人毛骨悚然、感到恐惧，它们也能使人感到恐惧，它们各自的名字将在《十三尊》中叙述。在那些地方，有鲜花和丰盛的果实，以及八棵大树，它们各自的名字都源自阎魔敌。八大天王等护方神与通常的说法一致。八大护田神是：白色的天众僧团、象头神等等。八大水神是：国王种姓等等八大水神。关于八大火神，有人说是能带来凉意的檀香之火等等，但这只是臆想而已。八大山是：玛拉等等。八大佛塔是：有为塔、无为塔等等。八大龙族，八大云朵，这些都是数量确定的。此外，还有尸体、骨骼、母鬼、罗刹、生灵、食肉鬼和死者
English
For example, place a mandala in the center of a katola. The space between the Katola mountain and the mandala is like being filled with water. On that precious mountain, there is a round enclosure made of dry skulls, wide and with a single door, with pillars and a roof made of skeletons, hanging with four-colored banners, and decorated with wet intestines. The central raised platform is adorned with a vajra-jewel top. It is said that one can meditate only on the shape of the jewel, or on the image of the vajra above the jewel; whichever one meditates on is fine. Here, some say that the sea of blood and the skull enclosure are unreasonable, but the sea of blood comes from the blood of various corpses gathered together, and it is also mentioned in the tantras. As it says in the Seven Chapters Tantra: "Place fragments of blood in the four corners of the mandala." This is the meaning here. Generally, the sea of blood and the skull enclosure belong to the realm of the charnel ground, and they arise from the gathering of various corpses, which is naturally established. There have also been investigations into whether father tantras and mother tantras have charnel grounds, but such investigations are also unreasonable. Vajrabhairava is a father tantra, which everyone knows, and the description of the charnel ground is recorded in the chapter on visualization in the Seven Chapters Tantra. In any case, inside the vajra enclosure, in the four directions and four corners from the edge to the sea of blood, one sees the eight great charnel grounds, and just hearing their names makes one's hair stand on end and feel fear. They also cause fear, and their respective names will be described in the Thirteen Deity Tantra. In those places, there are flowers and abundant fruits, and eight great trees, and their respective names are derived from Yamantaka. The eight great gods, such as Indra, who protect the directions, are in accordance with the common tradition. The eight field-protecting deities are: the white assembly of gods, the elephant-headed god, and so on. The eight great water deities are: the royal lineage, and so on, the eight great water deities. Regarding the eight great fire deities, some say that it is the sandalwood fire that brings coolness, and so on, but this is merely a fabrication of thought. The eight mountains are: Mala, and so on. The eight stupas are: the constructed stupa, the unconstructed stupa, and so on. The eight great nagas, the eight great clouds, these are definite numbers. Furthermore, there are corpses, skeletons, matrikas, rakshasas, bhutas, flesh-eaters, and the dead.
Chinese
厉鬼和僵尸等无数众生喧嚣游荡，发出“哈！哈！”的声音和巨大的喧嚣声。他们互相争斗，发出响亮的呼喊声，用尸体刺穿长矛，悬挂在树木岩石上，被火焰焚烧，无头尸体跳舞，血肉骨骼皮肤等碎块遍布各处，鲜血和脑浆四处飞溅，各种凶猛的鸟类和野兽喧嚣游荡，一片混乱，各种鬼怪的行为令人心神不定，充满了成就的物品、用具和供品等。安住于十地之上的勇士和瑜伽母，以及成就殊胜和共同成就者们，还有众多成就者和持明者，他们手持颅骨鼓跳舞。以上通过生起本尊坛城等，以此清净刹土坛城坟墓等，所清净的是众生投生之处，清净并创造了清净投生的缘起。圆满次第的成熟，虹身迅速且毫不费力地显现。第二，依靠生起本尊，分为以因金刚持，种子字、手印、姿态的生起，以及以果金刚持，清净刹土三种方式生起。第一种是：在宽广浩大的颅骨碗中，有蓝色的圆形风轮，其大小与颅骨碗内的底座相同。其上有一千瓣各种颜色的莲花，枝干与风轮的大小相同。在花蕊的中心，（རཾཿ，ram，ram，让）字融化，化为日轮，其大小与莲花中心相同，放射出无数炽热粗糙的光芒，这是生起怖畏金刚的真实坐垫。其上（ཨཿ，ah，ah，啊）字融化，化为月轮，触感清凉柔和，放射出无数光芒，这是文殊菩萨独有的坐垫，比日轮略小。其上（དྷཱིཿ，dhīḥ，dhih，德）字，呈红黄色，融化为一把蓝色的宝剑，宝剑的珍贵剑柄位于空心的剑鞘内，在月轮上，（དྷཱིཿ，dhīḥ，dhih，德）字安住，宝剑完全变化，化为文殊童子，如盛开的红黄色幼嫩花朵，右手持智慧的
English
Countless beings such as ghouls and zombies wander around in a clamorous manner, with sounds of "Haha!" and great noises resounding. They fight each other, shouting loudly, piercing spears into corpses, hanging them on trees and rocks, burning them with fire, headless corpses dance, flesh, bones, skin, etc., are scattered in pieces everywhere, blood and brains splatter in all directions, and various fierce birds and beasts wander around in a chaotic manner. The actions of various spirits disturb the mind, filled with substances of accomplishment, implements, and offerings. Heroes and Yoginis abiding on the ten Bhumis, and those who accomplish supreme and common attainments, as well as numerous accomplished ones and Vidyadharas, dance holding skull drums. By generating the deity mandala and so on, this purifies the realm, mandala, cemetery, etc., and what is purified is the place where beings take birth, purifying and creating the auspicious connection for pure rebirth. The maturation of the completion stage, the rainbow body, quickly and effortlessly manifests. Secondly, relying on the generation of the deity, it is divided into the generation by means of the cause, Vajradhara, seed syllable, hand gestures, and postures, and the generation by means of the result, Vajradhara, purifying the realm in three ways. The first is: Within the wide and vast skull cup, there is a blue, round wind mandala, its size equal to the base inside the skull cup. On top of that, there is a lotus with a thousand petals of various colors, its branches equal in size to the wind mandala. In the center of the pistil, the syllable (རཾཿ，ram，ram，Ram) melts and transforms into a sun disc, its size equal to the center of the lotus, radiating countless hot and rough rays of light, which is the actual seat for generating the terrifying one. On top of that, the syllable (ཨཿ，ah，ah，Ah) melts and transforms into a moon disc, cool and smooth to the touch, radiating countless rays of light, which is the unique seat of Manjushri, slightly smaller than the sun. On top of that, the syllable (དྷཱིཿ，dhīḥ，dhih，Dhih), reddish-yellow, melts into a blue sword, the precious hilt of the sword is located inside the hollow scabbard, on the moon seat, the syllable (དྷཱིཿ，dhīḥ，dhih，Dhih) abides, the sword completely transforms, turning into Manjushri the Youth, like a blooming reddish-yellow tender flower, the right hand holding the wisdom of
Chinese
右手高举利剑于臂膀之上，左手以拇指和食指持握蓝色莲茎的根部于胸前，在耳旁正对着盛开的莲花之上，放置着般若波罗蜜多的经书，带着极其寂静的妩媚姿态，以珍宝的头饰、耳饰、项链、手镯、脚镯、指环、腰链等装饰。具备十六种圆满相好的妙龄，如蜜蜂般乌黑的头发梳成五个发髻。也就是头顶正中一个，其左右和前后各一个，共五个发髻，以金刚跏趺坐姿安住。第二种是，在其心间，位于日轮之上的黑色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），放射出五种颜色的光芒，在十方刹土中，显现五部如来，即毗卢遮那佛等，以及四位佛母，即佛眼佛母等，菩萨文殊、地藏、虚空藏等，明母声金刚母等，忿怒尊从降阎魔尊至损美。总的来说，这些种类的数量无法计数，这里只是作为代表而叙述。所有这些都融入文殊菩萨，文殊菩萨连同月亮也融入日轮，热力更加炽盛，遍布十万由旬。其光芒将阿 আলি（藏文：ཨཱ་ལི་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿） 嘎 ka（藏文：ཀཱ་ལི་，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎） 根本咒、心咒、近心咒等，以如雷鸣般的各自声音，充满虚空而来，全部汇聚于日轮之上，从中显现法界智的自性，黑色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），五种智慧以五种颜色的光芒形式放射。其光芒的本体，诸佛的智慧大光明，化现为宝剑、弯刀等手持法器的形象，融入吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中。此即为五股深蓝色金刚杵，尖端略微翘起，放射出无量光芒。有些人说只观修九股金刚杵才合理，虽然没有矛盾，观修哪个都可以，但这里所展示的是五股金刚杵。从此金刚杵中，如前所述的诸佛等，以及微细的金刚，如雨水般降落于虚空。断除了所有怀有敌意的恶毒邪魔等作害者，这些是主要的所调伏对象。
English
The right hand raises a sword on the shoulder, the left hand holds the root of a blue lotus stem at the heart with the thumb and forefinger. Directly beside the ear, on top of the blooming flower, rests the Prajnaparamita Sutra, with an extremely peaceful and graceful demeanor, adorned with precious headdress, earrings, necklaces, bracelets, anklets, finger rings, waist chains, and so on. Possessing the sixteen perfect marks of youth, with hair as dark as a bee, styled into five tufts. That is, one at the crown of the head, and one each to the left, right, front, and back, totaling five tufts, seated in the vajra posture. Secondly, at its heart, from the dark blue Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) syllable residing on the sun disc, five-colored rays of light emanate, and in the fields of the ten directions, the five Tathagatas, such as Vairochana, and the four consorts, such as Buddhalochana, and the Bodhisattvas Manjushri, Kshitigarbha, Akasagarbha, and the Vidyadharas Sound Vajra Mother, and the wrathful deities from Yamantaka to Nodze. In general, the types of these are beyond counting, but they are mentioned as representations. All of these dissolve into Manjushri, and Manjushri, together with the moon, also dissolves into the sun seat, causing the heat to blaze even more intensely, pervading a hundred thousand yojanas. Its rays of light carry the Ali আলি (Tibetan: ཨཱ་ལི་, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) and Kali कालि (Tibetan: ཀཱ་ལི་, Devanagari: क, Romanized Sanskrit: ka, Literal Chinese meaning: Ka), root mantras, heart mantras, near-heart mantras, and so on, with their respective sounds like thunder, filling the sky, and all gather together on the sun disc. From this, the nature of Dharmadhatu wisdom, the black Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) syllable, and the five wisdoms radiate in the form of five-colored rays of light. The essence of that light, the great wisdom of the Tathagatas' hearts, appears in the form of swords, curved knives, and other hand implements, and dissolves into the Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) syllable. This becomes a five-pronged dark blue vajra, with the tips slightly raised, blazing with immeasurable light. Some say that it is appropriate to meditate only on a nine-pronged vajra, but since there is no contradiction, it is permissible to meditate on whichever one wishes. However, here, a five-pronged vajra is shown. From this vajra, the previously mentioned Tathagatas and so on, and minute vajras, like rain falling in the sky, are emitted. All harmful agents, such as hateful, malicious demons and other obstructors, are completely destroyed, and these are the main objects of subjugation.
Chinese
将一切有情安置于佛位。将一切不清净的器皿转变为清净的刹土，迎请如来等，以及金刚微尘等，特别是文殊金刚怖畏金刚的无量坛城。所有这些融为一体，等等。在此，不需要（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजः，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚集合）和金刚摄集手印等，而是以意念迎请。也就是在三种净治处，首先观想文殊安住于座垫之上，融入于普遍的行持中，然后观想“吽”和金刚融为一体等，或者观想“热光”等等，这是身的净治。观想“吽”和“成为”等，这是语的净治。观想五股金刚杵竖立等，这是意的净治。有两种不同的方式，虽然没有矛盾，也可以选择，但从文脉来看，后者似乎更合理。忆念清净，即以太阳和莲花来净治何处出生的城市。以风轮和月亮来净治自己具有实质的身体和心，以及尚未形成中阴身的微细风心。修持（藏文：དྷཱིཿ，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：谛），是语的自性，即净治中阴的语言。宝剑是心，即净治中阴的意。文殊续部是净治中阴身具足一切根，具有业的幻化。这是为了安排获得圆满报身之缘起，以及迅速获得圆满次第的成熟——心远离、幻身和双运身。文殊与月亮一同融入太阳，即文殊是中阴身，月亮的界，太阳的微尘，这些意身处于两者之间，为了使其昏厥而进行净治。也就是说，如果转生为男孩，则会怀着对父亲的憎恨和对母亲的贪恋而入胎；如果转生为女孩，则会怀着对母亲的憎恨和对父亲的贪恋而入胎。也就是从父亲的口中进入，与明点结合后转移到母亲的子宫中，观想“努努波”、“美美波”和“达达波”等，通过修持（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和金刚来净治。从那个金刚中，如来等，以及金刚微尘所散发的“美美波”等，以地来稳固，以水。