English
Axe and lasso. In the fire direction, Desire King embraces various precious mothers similar to himself, wearing the crown of Ratnasambhava, with faces black, white, and red. The two fists are back to back, and the two little fingers are connected like iron hooks, forming the vajra hum mudra. In the right hands are held iron hooks and swords, and in the other hands are held vajras and lassos. In the realm of non-reality, from the syllable "Hum" arises a blue staff, embracing various lotus mothers similar to himself, wearing the crown of Amitabha, with faces blue, white, and red. In the right hands are held staffs, swords, and wheels, and in the left hands, at the heart, is the lasso with a threatening gesture, a lotus, and an axe. In the wind direction, from the syllable "Hum" arises the Great Powerful One, equally engaging with various karma mothers similar to himself, wearing a drum sound headdress, with faces black, white, and red. In the right hands are held tridents, swords, and wheels, and in the other hands, at the heart, is the lasso with a threatening gesture, a lotus, and an axe. Above, from the syllable "Hum" or "Bhruṃ" arises the Crown Chakra Holder, perfectly united with the Space Vajra Mother similar to himself, blessed by Akshobhya, with faces yellow, white, and red, the hands holding the crown on the top of the head, in the right hands are held wheels and lotuses, and in the left hands are held threatening gestures and swords. Below, from the syllable "Hum" arises the Harmful Beauty, equally engaging with the Earth Holding Mother similar to himself, blessed by Akshobhya, with faces black, white, and red. In the right hands are held vajras, wheels, and jewels, and in the left hands, at the heart, is the lasso with a threatening gesture, a lotus, and a sword. All of these reside on various lotuses and suns that slightly do not touch the tips of their respective spokes, in the posture of the right-extended moon. The face has the same color as the first one. All faces are arranged in the order of first, right, and left, extremely wrathful, with three eyes red and round, blazing and making sounds, and should be visualized as extremely terrifying. The Crown Holder, Desire King, Akshobhya, and Harmful Beauty all wear jewel crowns, adorned with various ornaments, in a playful manner. The others have hair and beards that are red or yellow.
Chinese
以各种姿势装饰的蛇为饰物，头上戴着五个头盖骨，具有法轮等五种手印，颈部垂挂着头颅的项链，粗壮且腹部巨大。所有这些都与座垫一起不动摇。法轮也在剧烈旋转，看起来像是不动摇一样。要观想从各处不断发出燃烧的光芒。然后，金刚吽使者以战胜三界的手印，用左手的期克印和拇指摇动法铃，从法铃中化现出死主终结者、智慧终结者、莲花终结者和障碍终结者，他们各自从自己的处所化现出第二个自身，来到面前，请示要做什么。对于这些，要念诵四种真言来下达指令：嗡 班扎 阿 固夏 阿 嘎日夏 雅 吽（藏文：ཨོཾ་བཛྲ་ཨཾ་ཀུ་ཤ་ཨཱ་ཀ་ཪྵ་ཡ་ཧཱུཾ།，梵文天城体：ओṃ वज्र अङ्कुश आकर्षय हुं，梵文罗马拟音：oṃ vajra aṅkuśa ākarṣaya hūṃ，汉语字面意思：嗡，金刚，钩，吸引，吽）。嗡 班扎 巴夏 班达 吽（藏文：ཨོཾ་བཛྲ་པཱ་ཤ་བ་ནྡྷ་ཧཱུཾ།，梵文天城体：ओṃ वज्र पाश बन्ध हुं，梵文罗马拟音：oṃ vajra pāśa bandha hūṃ，汉语字面意思：嗡，金刚，索，束缚，吽）。嗡 班扎 嘎利达 扎雅 吽（藏文：ཨོཾ་བཛྲ་ཀཱ་ལི་ཏ་རྫ་ཡ་ཧཱུཾ།，梵文天城体：ओṃ वज्र कालितर्जाय हुं，梵文罗马拟音：oṃ vajra kālitarjāya hūṃ，汉语字面意思：嗡，金刚，嘎利达，威吓，吽）。嗡 班扎 穆什智 格日哈那 吽（藏文：ཨོཾ་བཛྲ་མུ་ཥྚི་གྲྀ་ཧྞ་ཧཱུཾ་，梵文天城体：ओṃ वज्र मुष्टि गृह्ण हुं，梵文罗马拟音：oṃ vajra muṣṭi gṛhṇa hūṃ，汉语字面意思：嗡，金刚，拳，抓住，吽）。 他们前往十方，用铁钩钩住障碍之主，用绳索束缚其颈部，并严厉地威胁，用拳头抓住。交给十位忿怒尊。忿怒尊们也用左手从肚脐下方，以金刚独股杵的形态，向上握持着自身形象的橛。将障碍们放入由发出长音的吽字所形成的、各自方位的轮辐顶端附近的坑中，念诵“嗡 班扎 叽拉 叽拉雅 吽（藏文：ཨོཾ་བཛྲ་ཀཱི་ལ་ཀཱི་ལ་ཡ་ཧཱུཾ་，梵文天城体：ओṃ वज्र कील कीलाय हुं，梵文罗马拟音：oṃ vajra kīla kīlāya hūṃ，汉语字面意思：嗡，金刚，橛，钉，吽）”这个先前的咒语。用橛钉击打头部，并念诵“嗡 班扎 穆嘎拉 阿果札雅 吽（藏文：ཨོཾ་བཛྲ་མུངྒ་ར་ཨཱ་ཀོ་ཊ་ཡ་ཧཱུཾ་，梵文天城体：ओṃ वज्र मुद्गर आकोटय हुं，梵文罗马拟音：oṃ vajra mudgara ākoṭaya hūṃ，汉语字面意思：嗡，金刚，锤，敲打，吽）”，并观想用右手握持的燃烧的金刚锤击打。通过击打和钉橛，要将障碍的集合观想为大乐和如来藏一体的自性，并且障碍的残余部分正在远远地逃离。像这样，要特别地相信，在上方、下方和侧面，直到大轮的边缘，一切处都没有障碍。在法轮中心的中央，在自己的下方，在由扬字所生的、具有两面旗帜的弓形蓝色风轮之上，让由让字完全转变而成的火
English
Adorned with snakes in various poses, wearing five skulls on the head, possessing five mudras such as the wheel, having a garland of hanging heads on the neck, being stout and having large bellies. All of them are unmoving with their seats. The wheel is also spinning intensely, appearing as if it were unmoving. One should visualize numerous assemblies of flames blazing continuously from all directions. Then, Vajra Humkara, with the mudra of conquering the three realms, makes the sound of a hand drum with the threatening finger and thumb of his left hand. From that, Yamaraja Terminator, Wisdom Terminator, Padma Terminator, and Obstacle Terminator each emanate a second form of themselves from their respective places, come before him, and ask what they should do. To them, one should issue commands with the four mantras: Om Vajra Ankusha Akarshaya Hum (藏文：ཨོཾ་བཛྲ་ཨཾ་ཀུ་ཤ་ཨཱ་ཀ་ཪྵ་ཡ་ཧཱུཾ།，梵文天城体：ओṃ वज्र अङ्कुश आकर्षय हुं，梵文罗马拟音：oṃ vajra aṅkuśa ākarṣaya hūṃ，汉语字面意思：Om, Vajra, Hook, Attract, Hum). Om Vajra Pasha Bandha Hum (藏文：ཨོཾ་བཛྲ་པཱ་ཤ་བ་ནྡྷ་ཧཱུཾ།，梵文天城体：ओṃ वज्र पाश बन्ध हुं，梵文罗马拟音：oṃ vajra pāśa bandha hūṃ，汉语字面意思：Om, Vajra, Noose, Bind, Hum). Om Vajra Kalitarjaya Hum (藏文：ཨོཾ་བཛྲ་ཀཱ་ལི་ཏ་རྫ་ཡ་ཧཱུཾ།，梵文天城体：ओṃ वज्र कालितर्जाय हुं，梵文罗马拟音：oṃ vajra kālitarjāya hūṃ，汉语字面意思：Om, Vajra, Kalita, Threaten, Hum). Om Vajra Mushti Grihna Hum (藏文：ཨོཾ་བཛྲ་མུ་ཥྚི་གྲྀ་ཧྞ་ཧཱུཾ་，梵文天城体：ओṃ वज्र मुष्टि गृह्ण हुं，梵文罗马拟音：oṃ vajra muṣṭi gṛhṇa hūṃ，汉语字面意思：Om, Vajra, Fist, Grasp, Hum). They go to the ten directions, hook the lords of obstacles with iron hooks, bind their necks with ropes, and threaten them severely, seizing them with their fists. They are handed over to the ten wrathful ones. The wrathful ones also hold a vajra one-pointed stake in the form of their own image upwards from below the navel with their left hands. The obstacles are placed in pits near the tips of the spokes of their respective directions, formed from the syllable Hum, which is uttered in a long tone, and the mantra "Om Vajra Kila Kilaya Hum (藏文：ཨོཾ་བཛྲ་ཀཱི་ལ་ཀཱི་ལ་ཡ་ཧཱུཾ་，梵文天城体：ओṃ वज्र कील कीलाय हुं，梵文罗马拟音：oṃ vajra kīla kīlāya hūṃ，汉语字面意思：Om, Vajra, Stake, Nail, Hum)" is recited beforehand. The head is struck with the stake, and it is said, "Om Vajra Mungara Akotaya Hum (藏文：ཨོཾ་བཛྲ་མུངྒ་ར་ཨཱ་ཀོ་ཊ་ཡ་ཧཱུཾ་，梵文天城体：ओṃ वज्र मुद्गर आकोटय हुं，梵文罗马拟音：oṃ vajra mudgara ākoṭaya hūṃ，汉语字面意思：Om, Vajra, Hammer, Strike, Hum)," and one should visualize striking with the blazing vajra hammer held in the right hand. Through the striking and staking, the assembly of obstacles should be visualized as the nature of great bliss and the single Suchness, and the remaining obstacles are fleeing far away. In this way, one should especially believe that there are no obstacles in any way above, below, and to the sides, all the way to the edge of the great wheel. In the center of the wheel's hub, below oneself, on top of the bow-shaped blue wind mandala born from the syllable Yam, let the fire that has completely transformed from the syllable Ram
Chinese
紅色三角形的輪，引導七個燃燒物。在其上方，觀想由വം（藏文，梵文 देवनागरी，梵文羅馬轉寫 vaṃ，水）字產生的、以寶瓶為標誌的、圓形且白色的水之壇城，以及由ལཾ（藏文，梵文 देवनागरी，梵文羅馬轉寫 laṃ，地）字產生的、以金剛杵為標誌的、四方形的、欲求的黃金大地壇城。在其上方，觀想由ཧཱུཾ་（藏文，梵文 देवनागरी，梵文羅馬轉寫 hūṃ，吽）和སུཾ་（藏文，梵文 देवनागरी，梵文羅馬轉寫 suṃ，桑）及ཧཱུཾ་（藏文，梵文 देवनागरी，梵文羅馬轉寫 hūṃ，吽）完全轉化的須彌山。在那裡，瞬間觀想金剛吽字尊的形象完全轉化，具有將要講述的法器等，完全轉化的金剛持，白色三角形的法源，具有天空的性質，下方細而上方寬，從下方角產生的具有各種顏色的花瓣的蓮花上，觀想以各種金剛杵裝飾。各種金剛杵的中心是藍色的，各個方向的三個角具有與毗盧遮那佛等相同的顏色。在其中心，由བྷྲཱུཾ་（藏文，梵文 देवनागरी，梵文羅馬轉寫 bhrūṃ，种子字）字產生並由其加持的八輻輪中，完全產生了毗盧遮那佛。四方形，具有四門，以四個馬梯裝飾，依靠以網和半網等各種光彩裝飾的美麗，觀想安住在具有各種花瓣的蓮花上的月亮和太陽的三十七個座位的樓閣。然後，觀想遍布無垠虛空壇城的諸佛，視為智慧和方便的自性，二倍的母音，以及向上添加了ཝ་（藏文，梵文 देवनागरी，梵文羅馬轉寫 va，哇）、ཌ་（藏文，梵文 देवनागरी，梵文羅馬轉寫 ḍa，達）、ཌྷ་（藏文，梵文 देवनागरी，梵文羅馬轉寫 ḍha，達）的二倍的輔音的形象。將安住在樓閣內的自性納入那達的本質中，觀想他們與自己的心無二無別，然後觀想從那裡照射到中央墊子上的那些，視為兩個母音花環的形象。觀想其完全轉化的白色月亮，其形象顯現為影像，並以咒語「嗡 智達 札地 貝達 嘎若 米 (oṃ citta prati vedhaṃ karo mi)」的內在念誦來加持。也觀想為兩個輔音花環的形象，觀看其完全轉化的紅色月亮，其形象顯現為影像，並以咒語「嗡 菩提 智達 烏札達 雅米 (oṃ bodhi citta utpādayāmi)」來加持。在其中心，從先前存在的中陰有之那達中
English
A red triangular wheel, leading seven burning ones. Above it, visualize the mandala of water, round and white, marked with a vase, arising from the letter vaṃ (藏文，梵文 देवनागरी，梵文羅馬轉寫 vaṃ，water), and the mandala of the golden earth, square, desirable, marked with a vajra, arising from the letter laṃ (藏文，梵文 देवनागरी，梵文羅馬轉寫 laṃ，earth). Above that, contemplate Mount Meru as being completely transformed from hūṃ (藏文，梵文 देवनागरी，梵文羅馬轉寫 hūṃ，Hum), suṃ (藏文，梵文 देवनागरी，梵文羅馬轉寫 suṃ，Sang), and hūṃ (藏文，梵文 देवनागरी，梵文羅馬轉寫 hūṃ，Hum). There, in an instant, visualize the form of Vajra Humkara completely transformed, possessing the implements and so forth that will be explained, the Vajradhara completely transformed, the white triangular Dharmodaya, having the nature of the sky, thin below and wide above, on a lotus with various colored petals arising from the lower corner, contemplate it adorned with various vajras. The center of the various vajras is blue, and the three horns in each direction have colors similar to those of Vairochana and so forth. In its center, from the letter bhrūṃ (藏文，梵文 देवनागरी，梵文羅馬轉寫 bhrūṃ，seed syllable), which is born and blessed by it, from the eight-spoked wheel, Vairochana is completely produced. Square, with four doors, adorned with four horse-ladders, relying on the beauty adorned with various splendors such as nets and half-nets, contemplate the tiered mansion residing on the thirty-seven seats of the moon and sun on a lotus with various petals. Then, visualize all the Buddhas who have come, pervading the boundless sky mandala, as the nature of wisdom and means, the vowels doubled, and the forms of the consonants doubled, with va (藏文，梵文 देवनागरी，梵文羅馬轉寫 va，wa), ḍa (藏文，梵文 देवनागरी，梵文羅馬轉寫 ḍa，da), and ḍha (藏文，梵文 देवनागरी，梵文羅馬轉寫 ḍha，da) added upwards. Having placed the self-nature residing within the tiered mansion into the essence of Nada, visualize them as being non-different from your own mind, and then visualize those emanating from there onto the central cushion as the forms of two garlands of vowels. Contemplate the white moon that is completely transformed from that, its form appearing as an image, and bless it with the inner recitation of the mantra "oṃ citta prati vedhaṃ karo mi". Also contemplate it as the form of two garlands of consonants, and look at the red moon that is completely transformed from that, its form appearing as an image, and bless it with the mantra "oṃ bodhi citta utpādayāmi". In its center, from the previously existing intermediate state of existence, from Nada,
Chinese
观想由益、半月、头、哈和乌依次圆满的吽字所生的金刚中心上的吽字时，念诵“嗡 班匝 达玛 郭杭”。由吽字所化现的如来们，将有情众生都成就为圆满的佛陀，这些也都融入自身之中，从而成办事业。被光芒所催动的安住于虚空中的如来，化为金刚持的形象，融入吽字之中。念诵“嗡 玛哈 索卡 班匝 萨垛 匝 吽 班 霍 索热达 斯瓦”，以咒语中的念诵所催动，随之所有成为同味一体，完全圆满，观想金刚持三尊的自性。念诵“嗡 亚塔 萨瓦 达塔嘎达 达塔 阿杭”。面带微笑，略微泛红，呈现白色的身色。黑色的发髻上安住着宝珠和各种金刚杵，其下方左侧安住着月亮，并具有五佛宝冠。额头上具有五个头骨，具有法轮、耳环和项链，以手镯、腰带和骨灰庄严。具有三张面孔，右侧面孔和另一面孔分别为蓝色和红色。每张面孔上都有三只眼睛。六只手中，以金刚杵和金刚铃装饰的手印拥抱与自己相似的智慧母，并具有莲花合掌的欢喜之聚。右手中的持有宝剑和铁钩，左手持有头骨和绳索。具有太阳光芒的坛城。在各种莲花、头骨和月亮上，以半跏趺坐的姿势，呈现九种舞蹈姿态的舞步。其 心间，在各种莲花和月亮上，有智慧勇识，白色和红色，具有月亮的光芒。具有勇士的跏趺坐姿势，具有五佛宝冠和珍宝宝冠，具有珍宝的装饰。以金刚杵和金刚铃的两只手拥抱与自己相似的智慧母。其心间，在月亮上，有三摩地勇识，黑色吽字之形。之后，为了清净佛土，现证菩提，为了清净有情众生的界，极其地