English
From the burning of the corpses arises a vajra fence; at the boundaries, a vajra net; above, a vajra tent and canopy; below, a vajra ground. Outside of that is a net of arrows, and a mountain of wisdom fire blazing intensely. Having said this, the previous six mantras along with the mudras should be done three times each. Then, the messengers emerge from the vajra mesh, from the upper part of the corpses, and it is thought that they will protect the practitioner from all obstacles until he attains enlightenment. Here, some initially imagine messengers holding curved knives and skulls, dispelling obstacles, and then imagine their emanations, summoning obstacles, etc., acting like Luipa, but this is not the intention of the scriptures and Sachen. The scripture says: "From Hūṃ (ཧཱུྃ，hūṃ，Hūṃ, seed syllable) arises a host of dakinis, the wise perform phurba and other activities." Sachen says that from the Hūṃ (ཧཱུྃ，hūṃ，Hūṃ, seed syllable) at the center of the vajra, light radiates, and from the light emanate the eight crow-faced mothers, etc. From the crow face, one crow face emanates upwards, and from the dog face, one dog face emanates downwards, and it is thought that they summon the obstacles of the ten directions. Again, from Hūṃ (ཧཱུྃ，hūṃ，Hūṃ, seed syllable) emanate a phurba and a hammer, held in the right and left hands, reciting ghagha etc., and driving in the phurba. Therefore, in the center of such a protective circle, from E (ཨེ，e，E, seed syllable) arises a triangular dharma source, white on the outside and red on the inside, with a large opening facing upwards, a thin root penetrating downwards. Within that, from Laṃ (ལཾ，laṃ，Laṃ, seed syllable) arises a square yellow earth mandala, marked with Laṃ (ལཾ，laṃ，Laṃ, seed syllable). Above that, from Vaṃ (བཾ，vaṃ，Vaṃ, seed syllable) arises a round white water mandala, marked with a vase. Above that, from Raṃ (རཾ，raṃ，Raṃ, seed syllable) arises a triangular red fire mandala, marked with Raṃ (རཾ，raṃ，Raṃ, seed syllable). Above that, from Yaṃ (ཡཾ，yaṃ，Yaṃ, seed syllable) arises a crescent-shaped green wind mandala, marked with Yaṃ (ཡཾ，yaṃ，Yaṃ, seed syllable). Above that, from Suṃ (སུྃ，suṃ，Suṃ, seed syllable) arises a yellow Mount Meru, with yellow dots. These and one's own mind-appearance are mixed into one taste, and conditioned by this, below is a crescent-shaped green wind mandala, above that is a triangular red fire mandala, above that is a round white water mandala, above that is a square yellow earth mandala, above that from Suṃ (སུྃ，suṃ，Suṃ, seed syllable) arises the king of mountains, Mount Meru, the east is crystal, the south is lapis lazuli, the west is ruby, the north is made of the nature of gold, four-cornered, with eight corners and
Chinese
在具有功德的基础上，由各种珍宝组成的宫殿。从“四方形四门”到“被坟墓环绕”都与之前相同。 特别是在“各种光芒四射”之后，在诸神的住所中，每个莲花和太阳的中心都有怖畏金刚男女，眷属们则陈述食肉鬼的坐垫。 第二，依靠本尊生起有四种：亲近，近成就，成就，大成就。 第一种又分为两种：生起因金刚持和生起果金刚持。 第一种是：在中央的坐垫上，具有佛的三十二相之体性等等，前两个显现菩提与之前相同。 在这两者之间，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和嗡（藏文：ཨཱྃ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）中生出金刚和弯刀，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和嗡（藏文：ཨཱྃ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）为标志，各自是普遍觉知的智慧。 日月手印和种子字等融为一体，是精勤作用的智慧。 从那之中，圆满的身体是法界智慧的自性，是因金刚持，身色白色，四面十二臂。 根本的脸是白色的，左边的脸是红色的，后面的脸是黄色的，右边的脸是蓝色的。 每张脸上都有三只眼睛，咬着四颗牙齿。 前两只手拿着金刚杵和铃，拥抱着佛母。 下面的两只手伸展并抓住象皮。 右边的第三只手拿着手鼓，第四只手拿着敌箭，第五只手拿着三叉戟，第六只手拿着弯刀。 左边的第三只手拿着以金刚杵为标志的喀章嘎，第四只手拿着金刚索，第五只手拿着盛满血的颅碗，第六只手拿着四面梵天头。 右脚伸展踩在红色时母的乳房上，左脚弯曲压着头朝下的黑色怖畏金刚。 头发在头顶扎成发髻，顶端装饰着如意宝，左边有初一的月亮和顶髻，上面装饰着各种金刚杵。 每个头上都用五个骷髅头装饰，戴着五十个湿人头的项链，具有六种骨饰，穿着虎皮裙。 妩媚，英勇，丑陋。 欢笑且凶猛。
English
On the basis of merit, a palace made of various jewels. From "square with four doors" to "surrounded by cemeteries" is the same as before. In particular, after "various rays of light are everywhere," in the abodes of the gods, in the center of each lotus and sun disc are the male and female Bhairava, and the retinue recites the seats of pretas. Secondly, relying on the deity to arise has four aspects: approaching, near accomplishment, accomplishment, and great accomplishment. The first has two aspects: generating the cause Vajradhara and generating the fruit Vajradhara. The first is: on the central seat, having the nature of the Buddha's thirty-two major marks, etc., the first two Abhisambodhis are the same as before. Between these two, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Oṃ (藏文：ཨཱྃ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) arise the vajra and curved knife, marked by Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Oṃ (藏文：ཨཱྃ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) respectively, which are the wisdom of universal awareness. The sun and moon hand gestures and seed syllables are fused into one, which is the wisdom of diligent action. From that, the complete body is the nature of the wisdom of the Dharmadhatu, the cause Vajradhara, body color white, four faces and twelve arms. The root face is white, the left face is red, the back face is yellow, and the right face is blue. Each face has three eyes and bites four teeth. The first two hands hold the vajra and bell, embracing the consort. The next two hands stretch out and hold the elephant skin. The third right hand holds the damaru, the fourth holds the enemy arrow, the fifth holds the trident, and the sixth holds the curved knife. The third left hand holds the khatvanga marked with a vajra, the fourth holds the vajra lasso, the fifth holds a skull cup filled with blood, and the sixth holds the four-faced head of Brahma. The right leg is extended, stepping on the breasts of the red Time Mother, and the left leg is bent, pressing down on the black Bhairava with his head turned down. The hair is tied in a topknot on the crown of the head, adorned with a wish-fulfilling jewel, and on the left is the crescent moon and the crest, adorned with various vajras. Each head is adorned with five dry skulls, wearing a necklace of fifty wet human heads, possessing six bone ornaments, and wearing a tiger skin loincloth. Charming, heroic, and hideous. Laughing and fierce.
Tibetan
ལ་འཇིགས་སུ་རུང་། །སྙིང་རྗེ་རྔམ་དང་ཞི་བ་ཡི། །གར་དགུའི་རོ་དང་ལྡན་པ་ཉིད། །དེའི་པང་ན་ཤེས་རབ་རྡོ་རྗེ་ཕག་མོ་སྐུ་མདོག་དཀར་མོ་ཞལ་གཅིག་ཕྱག་གཉིས་མ། གཡོན་པས་ཐོད་པ་ཁྲག་གིས་གང་བ་འཛིན་པས་ཡབ་ལ་འཁྱུད་ཅིང་། གཡས་པས་བསྡིགས་མཛུབ་དང་བཅས་པའི་གྲི་གུག་གིས་ཕྱོགས་ཐམས་ཅད་དུ་བསྡིགས་པར་མཛད་པ་གཅེར་བུ་སྐྲ་གྲོལ་བ། མི་མགོ་སྐམ་པོ་ལྔའི་དབུ་རྒྱན་དང་། སྐམ་པོ་ལྔ་བཅུའི་དོ་ཤལ་ཅན། རུས་པའི་རྒྱན་ལྔ་དང་ལྡན་པ། ཞབས་གཡས་བསྐུམ་ཞིང་ཡོན་བརྐྱངས་པས་ཡབ་ལ་འཁྱུད་པ། ཡབ་ཡུམ་གཉིས་ཀའང་ཡེ་ཤེས་ཀྱི་མེ་འབར་བའི་དབུས་ན་བཞུགས་པའོ། །གཉིས་པ་ནི་ཡབ་ཀྱི་གསང་བའི་གནས་མི་དམིགས་ཏེ། སྟོང་པའི་ངང་ལས་ཧཱུྃ་ལས་རྡོ་རྗེ་སྔོན་པོ་རྩེ་ལྔ་པ་ཧཱུྃ་གིས་མཚན་ཅིང་བུ་གར་བྷྱཾ་གིས་མཚན་པ། ཡུམ་གྱི་མཁའ་མི་དམིགས་ཏེ་སྟོང་པའི་ངང་ལས་ཨཱཿལས་པདྨ་དམར་པོ་འདབ་མ་གསུམ་པ་ཟེའུ་འབྲུ་ལ་ཨཱཿས་མཚན་ཅིང་། བུ་གར་བྷྱཾ་གིས་མཚན་པ། ཡབ་ཡུམ་གཉིས་སྙོམས་པར་ཞུགས་པའི་བདེ་བ་ཆེན་པོའི་སྒྲས་དེ་བཞིན་གཤེགས་པ་རྣམས་སྤྱན་དྲངས་བདག་གི་ཞལ་དུ་ཞུགས་སྙིང་ཁར་འོད་དུ་ཞུ་རྡོ་རྗེའི་ལམ་ནས་ཡུམ་གྱི་པདྨར་བབས་པ་ལས། ཡབ་ཡུམ་གཉིས་འོད་དུ་ཞུ་སྟེ། བྱང་ཆུབ་ཀྱི་སེམས་ཀྱི་རང་བཞིན་གྱི་ཐིག་ལེར་གྱུར་པར་བསམ་མོ། །བུ་སྟོན་གྱིས་ས་སྐྱ་པ་ཡེ་ཤེས་ཚོགས་བསག་གི་རྗེས་ཀྱི་ཧཱུྃ་སྣ་ཚོགས་རྡོ་རྗེར་བསྒྱུར་ནས་འདིར་རྒྱུའི་རྡོ་རྗེ་འཆང་གི་ཞལ་དུ་མ་བཅུག་པས་བར་དོའི་སྦྱོང་བྱེད་ཆད་དོ་གསུང་བ་ནི་མི་འཐད་དེ། སྤྱིར་བར་དོའི་སྦྱོང་བྱེད་དེ་བཞིན་གཤེགས་པ་ཞལ་དུ་ཞུགས་པ་དང་། མངོན་བྱང་གསུམ་པ་དང་། ཡི་གེ་ལྔ་དང་། ཡི་གེ་གསུམ་དང་། ཨ་ཧཾ་གི་རྣམ་པ་སོགས་དུ་མ་ཡོད་པ་ལས་འདི་ནི་དང་པོའི་དབང་དུ་བྱས་པ་ཡིན་པའི་ཕྱིར་རོ། །ཡེ་ཤེས་ཚོགས་བསག་གི་རྗེས་སུ་ཧཱུྃ་ཡིག་ནམ་མཁར་མ་བཞག་པས་བར་དོའི་སྦྱོང་བྱེད་ཆད་ན་གསང་འདུས་དང་། ཀྱཻ་རྡོར་སོགས་ཕལ་ཆེར་ལ་ཆད་པར་འགྱུར་རོ། །གཞུང་ལས་ཀྱང་། ཐམས་ཅད་སྟོང་པར་རྣམ་བསྒོམས་ཏེ། །སྣ་ཚོགས་པད་ཉིར་ཧཱུྃ་རྡོ་རྗེ། །ཞེས་ཡེ་ཤེས་ཚོགས་བསག་གི་རྗེས་སུ་ཧཱུྃ་ཡིག་ནམ་མཁར་འཇོག་པར་མ་གསུངས་ལ། ནཱ་རོ་པའི་མན་ངག་ལས། ཧཱུྃ་བསྒྲུབ་ཚུལ་དེ་ལྟར་བྱུང་བ་ནི་སྲུང་འཁོར་སོགས་སེམས་ཀྱི་རྣམ་འཕྲུལ་དུ་ཤེས་པའི་ཆེད་ཡིན་ནོ། །འདིའི་ཡུམ་མུ་ཏིག་ཕྲེང་བར་དམར་པོར་གསུངས་ཀྱང་། རྒྱུད་ཀྱི་སྟེང་དུ་མན་ངག་གི་ཁ་བསྐང་བ་དང་། ཚུལ་མི་འདྲ་བ་འགའ་ཞིག
Chinese
极度可怖，兼具慈悲、威猛与寂静，具备九种舞蹈的韵味。于其怀中，智慧金刚亥母，身色洁白，一面二臂。左手持满盛鲜血的颅碗，拥抱其父；右手持带有威吓指的弯刀，向一切方向威吓，赤身裸体，头发散乱。以五颗干枯人头为头饰，佩戴五十颗干枯人头的项链，具备五种骨饰。右腿蜷曲，左腿伸展，拥抱其父。父母双方皆安住于智慧火焰的中央。第二，父亲的秘密处不可见，于空性中，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出蓝色五股金刚杵，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志，以子音嘎（藏文：ག，梵文天城体：ग，梵文罗马拟音：ga，汉语字面意思：嘎）惹（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：惹）巴（藏文：བ，梵文天城体：ब，梵文罗马拟音：ba，汉语字面意思：巴）雅（藏文：ྷྱཾ，梵文天城体：ह्यं，梵文罗马拟音：hyaṃ，汉语字面意思：雅姆）为标志。母亲的空性处不可见，于空性中，从阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）中生出红色三瓣莲花，花蕊以阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字为标志，以子音嘎（藏文：ག，梵文天城体：ग，梵文罗马拟音：ga，汉语字面意思：嘎）惹（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：惹）巴（藏文：བ，梵文天城体：ब，梵文罗马拟音：ba，汉语字面意思：巴）雅（藏文：ྷྱཾ，梵文天城体：ह्यं，梵文罗马拟音：hyaṃ，汉语字面意思：雅姆）为标志。父母双方平等结合，以大乐之声迎请如来，融入自身口中，于心间化为光芒，从金刚道降至母亲莲花中。父母双方化为光芒，观想成为菩提心自性的明点。布敦认为，萨迦派耶喜措嘉之后，将吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字转化为杂色金刚杵，未融入此处续部的金刚持口中，因此中断了中阴的修习，此说并不合理。一般来说，中阴的修习有如来融入口中、现证菩提三者、五字、三字、阿吽等多种形式，此处是就第一种情况而言。如果耶喜措嘉之后，不将吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字置于空中，就中断了中阴的修习，那么密集金刚、胜乐金刚等大多数都会中断。经文中也说：“一切观为空性后，于杂色莲日上，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字金刚杵。”并未说耶喜措嘉之后要将吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字置于空中。那若巴的口诀中说：“如此修习吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的方法，是为了了解护轮等是心的显现。”此处本尊的母亲在念珠中说是红色，但在续部之上，有口诀的补充，以及一些不同的方式。
English
Extremely terrifying, possessing compassion, ferocity, and tranquility, endowed with the flavor of nine dances. In her embrace is the wisdom Vajravarahi, with a white body, one face, and two arms. Her left hand holds a skull cup filled with blood, embracing her father; her right hand holds a curved knife with a threatening gesture, threatening in all directions, naked with disheveled hair. She wears a crown of five dry human heads and a necklace of fifty dry human heads, adorned with five bone ornaments. Her right leg is bent, and her left leg is extended, embracing her father. Both father and mother reside in the center of blazing wisdom fire. Secondly, the father's secret place is imperceptible. From emptiness, a blue five-pronged vajra arises from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), marked with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and marked with the seed syllable Garbhyaṃ. The mother's space is imperceptible. From emptiness, a red three-petaled lotus arises from Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), its pistil marked with Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and marked with the seed syllable Garbhyaṃ. The father and mother are in equal union, and with the sound of great bliss, the Tathagatas are invited, enter my mouth, dissolve into light in my heart, descend from the vajra path into the mother's lotus. The father and mother dissolve into light, and it is contemplated that they become a bindu of the nature of bodhicitta. Butön believed that after Sakya Yeshe Tsokye, the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) was transformed into a multi-colored vajra, and it was not placed in the mouth of the Vajradhara of the tantra here, so the practice of the bardo was interrupted, which is not reasonable. Generally, the practice of the bardo includes the Tathagatas entering the mouth, the three Abhisambodhis, the five syllables, the three syllables, and the form of Ahaṃ, etc. This is based on the first case. If the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable is not placed in the sky after Yeshe Tsokye, and the practice of the bardo is interrupted, then most of the Guhyasamaja and Hevajra, etc., will be interrupted. The text also says, "After contemplating everything as emptiness, on the multi-colored lotus sun, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) vajra." It is not said that the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable should be placed in the sky after Yeshe Tsokye. In Naropa's instructions, it is said, "The way to practice Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in this way is to understand that the protection circle, etc., are manifestations of the mind." Here, the mother of the deity is said to be red in the rosary, but on top of the tantra, there are additions to the instructions, and some different methods.