English
I have a garland of skulls because I possess compassion. Because skillful means and wisdom are inseparable, I have the sun and moon. Having realized the meaning of the four wisdoms, the mind of enlightenment is unstained by afflictions and habitual tendencies, like a crescent moon. Because compassion pervades all, I have a precious parasol. Because I enjoy the five desirable qualities, I have various garments. Because great qualities and compassion are continuous, I am also adorned with a garland. It is said to be a mandala lotus. The supreme is the mandala of the mind. The stacked palace is wisdom. The equality of samsara and nirvana is a square shape. The four doors are the four mindfulnesses. Having eight liberations, it has horse-shoes. The jewel door is that of compassion. The four right abandonments are the tarana. The four mindfulnesses are the door rings. It has a porch with the four legs of miraculous power. The garland is the seven branches of enlightenment. The eight pillars of the eight noble paths are beautiful. The wisdom of the path is the whisk. The fear of cutting off afflictions is a string of pearls. The bell and pennant are moved by the wind. Wisdom proclaims the sound of the Dharma. It is a symbol of the gathering of great qualities. It is a victory banner that destroys the four maras. It is a mirror that marks dependent origination. It is the pigment of the five wisdoms. The skull garland is a symbol of obtaining the three bodies. It is adorned with the supreme palace. Having thus shown the mandala of the nature place of pure cause and effect, now the deities of the mandala residing therein will be shown. That is, the body obtained from the transformation of the five aggregates into the nature of the five great wisdoms appears as the five Tathagata families. In order to subdue the five poisons of beings to the limit, not using peaceful means of taming, but to tame the fierce and violent, they arise as the five families of Herukas. Among them, with the nature of mirror-like wisdom, the boundless mandala of the wrathful deity glorious Blood-Drinker of the Vajra family is shown, having the nine dances of great blazing, and sixty-four wrathful attitudes, common and hand gestures, etc., special and skull-cups, sun and moon, etc., wonderful three signs, etc., adorned with the three kinds of arising dharmas, whatever the body color and, hand implements and, ornaments and attire, etc. may appear as, here, by the power of the family, it is taught as having three faces and six arms, the body color being dark blue-black, having the great blazing rays of light, three faces and six arms.
Chinese
第四品。右脸白色微笑，左脸红色怒视，中间脸深蓝色呈愤怒相。具有日月燃烧的三只眼睛。张着嘴，咬着牙。卷着舌头，发出帕特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：解脱）的喉音，鼻子发出吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）的声音。眉间显现愤怒的皱纹。胡须和眉毛闪烁着电光。红黑色的头发向上燃烧。具有千百万个太阳的光芒。以妩媚等九种舞蹈姿态而庄严。六只手中的前两只拿着九股金刚杵和铃。中间两只手拿着卡杖嘎和盛满血的颅碗。最后两只手拿着小颅鼓和肠子做成的绳索。四只脚以左伸展的姿势舞动。具有五个干颅骨的头饰。具有湿颅骨的项链，以及颅骨串成的饰品和蛇饰。上半身覆盖着人皮和象皮，下半身穿着虎皮裙。以血、油、灰烬等八种大尸陀林的装束来装饰。明妃克罗地施瓦里玛，蓝绿色，右手持铃拥抱明王，左手捧着盛满血的颅碗。赤裸，具有青春洋溢的娇媚。以右脚伸展的姿势与明王无二无别地结合，安住在智慧火焰猛烈燃烧和动荡的中央。此尊的智慧自性显现为八位眷属忿怒母，即：东方白色明妃，右手扬起人皮杖，左手持红色颅碗。南方盗贼母黄色，拉开弓箭，箭尖指向主尊的心间。西方香母红色，右手持摩羯鱼旗，左手持红色颅碗。北方愚昧母深蓝色，右手扬起金刚十字杵，左手摇晃小人皮杖。东南方衰老母红黄色，左手持小人皮杖，右手拉出肠子并喂食。西南方焚烧母墨绿色，右手持金刚杵搅动左手的血颅碗并饮用。西北方众母深蓝色，双手抓住人皮并吃心。东北方尸林母黄白色，左手持小人皮杖，右手砍下头颅并吃掉。所有这些都一面二手三眼，咬着牙。黄色头发燃烧。赤裸，具有尸陀林舞者的装束，左腿伸展。
English
The fourth chapter. The right face is white and smiling, the left face is red and scowling, and the middle face is dark blue and wrathful. Possessing three eyes that blaze like the sun and moon. The mouth is open, and the teeth are clenched. The tongue is curled, and the throat emits the sound of phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：liberation), while the nose emits the sound of hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable). Wrathful wrinkles move between the eyebrows. The beard and eyebrows flash with lightning. The reddish-black hair blazes upwards. Possessing the radiance of a million suns. Adorned with the nine moods of dance, such as coquetry. Of the six hands, the first two hold a nine-pronged vajra and a bell. The middle two hold a khaṭvāṅga and a skull cup filled with blood. The last two hold a small skull drum and a noose made of intestines. The four feet dance in a posture with the left leg extended. Possessing a crown of five dry skulls. With a necklace of wet skulls, and ornaments of skull garlands and snakes. The upper body is covered with human skin and elephant hide, and the lower body wears a tiger skin loincloth. Adorned with the eight great charnel ground adornments, such as blood, fat, and ashes. The consort Krodhīśvarīmā, bluish-green, embraces the father with her right hand holding a bell, and her left hand holds a skull cup filled with blood. Naked, possessing the charm of youthful beauty. In a posture with the right leg extended, she is united indivisibly with the father, dwelling in the center of a fiercely blazing and turbulent fire of wisdom. The wisdom essence of this deity manifests as the eight retinue wrathful mothers: In the east, the white goddess holds aloft a human skin staff in her right hand and holds a red skull cup in her left. In the south, the yellow thief goddess draws a bow and arrow, pointing the tip at the heart of the main deity. In the west, the red incense goddess holds a makara banner in her right hand and a red skull cup in her left. In the north, the dark blue ignorant goddess holds aloft a vajra cross in her right hand and waves a small human skin staff in her left. In the southeast, the reddish-yellow aging goddess holds a small human skin staff in her left hand and pulls out intestines with her right hand, feeding on them. In the southwest, the greenish-black burning goddess stirs the blood skull cup in her left hand with the vajra in her right hand and drinks it. In the northwest, the dark blue assembly mother holds a human skin with both hands and eats the heart. In the northeast, the yellowish-white charnel ground mother holds a small human skin staff in her left hand and cuts off the head with her right hand and eats it. All of these have one face, two arms, three eyes, and clenched teeth. The yellow hair blazes. Naked, possessing the adornments of a charnel ground dancer, with the left leg extended.
Chinese
以单跏趺坐的姿势安住在莲花座上。如此，虽然身和手印的体相各不相同，但智慧和自性并没有改变，应当了知其从未离开法身。其中，有境智慧聚集的自性是Śrī Heruka（吉祥黑汝迦）。境，法界之自性是母尊Krodheśvarī（忿怒自在母）。八种识的自性是八位Gaurī（ गौरी，高丽，白色女）忿怒母。其境等是八位Siṃha（ सिंह，僧诃，狮子）食肉母。装饰天女和自在母等是那些加持的奇妙显现。那些虽然显现为各种不同的形象，但不离意义之界和智慧，这是胜义谛。以方便和智慧的方式显现，这是世俗谛的显现方式。等等，根据详略场合而宣说。此外，此处仅展示能依和所依的形象，然后说必须在灌顶后才能说出它，但这并不完全确定。这些是进入坛城的仪式。第二，实际灌顶分为外灌顶、内灌顶、秘密灌顶和圆满灌顶四种。第一种又分为前行支分和正行灌顶两种，第一种是：献上曼荼罗后，合掌并拿着鲜花顶礼，念诵：菩提金刚佛，如您行广大供养，我今亦为善解脱，祈赐虚空金刚予我。如此祈请三次。上师说：从今以后，作为胜者的儿子，消除一切恶趣，寿命长，安乐圆满，成为天界解脱之主。以此生起欢喜。观想自性任运成就的胜者安住在充满虚空的界中，祈请：祈请薄伽梵智慧之主们，赐予我和包括弟子在内的无上智慧灌顶。上师向虚空之神祈祷，他们用伞、胜幢、幡等遍布一切方向，海螺、大鼓、琵琶等各种乐器发出美妙的声音，伴随着各种吉祥的歌声，思维正在灌顶和加持。
English
Sitting in the lotus posture with legs crossed. Although the characteristics of the body and hand gestures appear different, wisdom and essence do not change, and it should be understood that they never depart from the Dharmakaya. Among them, the nature of the gathering of objective wisdom is Śrī Heruka. The nature of the realm of objects and Dharma is the mother Krodheśvarī. The nature of the eight consciousnesses is the eight Gaurī wrathful mothers. Their objects and so on are the eight Siṃha flesh-eating mothers. The adornment goddesses and the independent mothers and so on are the miraculous manifestations of those blessings. Although those appear as various different forms, not moving from the realm of meaning and wisdom, this is the ultimate truth. Appearing as a method of skillful means and wisdom, this is how the conventional truth appears. And so on, explaining according to the occasion of elaboration and abbreviation. Furthermore, here, only the appearance of the support and the supported is shown, and then it is said that it must be said after the empowerment, but this is not entirely certain. These are the rituals for entering the mandala. Second, the actual empowerment is divided into four types: outer empowerment, inner empowerment, secret empowerment, and complete empowerment. The first is divided into two parts: the preliminary branch and the main empowerment. The first is: after offering the mandala, bowing with palms together holding flowers, reciting: Bodhi Vajra Buddha, as you made great offerings, I also pray for complete liberation, please grant me the Vajra of space. Pray like this three times. The master says: From now on, as the son of the victor, eliminate all evil destinies, have long life, perfect happiness, and become the lord of liberation in the heavens. With this, generate joy. Visualize the naturally accomplished victor abiding in the realm filling the sky, and pray: Please, Bhagavan, lords of wisdom, grant the unsurpassed wisdom empowerment to me and all disciples. The master prays to the gods of the sky, and they cover all directions with umbrellas, victory banners, flags, etc. Conch shells, large drums, lutes, and other various musical instruments emit beautiful sounds, accompanied by various auspicious songs, thinking that they are empowering and blessing.
Chinese
第二，关于实际的灌顶，共有十七个部分。首先是身、语、意金刚的灌顶：观想弟子们的头顶、喉咙和心间，在月亮、莲花、太阳上，分别有白色的嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），红色的阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），蓝色的吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），并观想它们发出光芒。念诵“嗡 布达 毗卢遮那 嗡”。由此，从嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中，生出白色的毗卢遮那佛，手持法轮和铃，与自己的明妃相拥。从他那里，化出无量的毗卢遮那佛父母，遍满虚空。向他们祈请：持有吉祥金刚身者，通过修持不坏金刚三昧，祈请您今日加持于我，使我成就金刚身。如此祈请后，虚空中的毗卢遮那佛父母融入头顶的毗卢遮那佛。从中发出光芒，遍布全身。净化身体的习气，使其清净，观想自身转变为具有相好庄严的智慧身。念诵：嗡，十方诸佛，通过修持不坏金刚三昧，祈请您今日加持于我，使我成就金刚身。嗡 萨瓦 达他嘎达 嘎雅 瓦吉ra 梭巴瓦 阿玛 阔 杭。念诵后，观想获得身金刚的灌顶。专注于喉咙的阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），念诵“阿弥爹哇 舍”。由此，从阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）中，生出红色的无量光佛，手持莲花和铃，与自己的白衣明妃相拥。从他那里，化出无量的无量光佛父母，遍满虚空。向他们祈请：具有法之语道的吉祥者，通过修持不坏金刚三昧，祈请您今日加持于我，使我成就金刚语。如此祈请后，虚空中的无量光佛父母融入喉咙的无量光佛。从中发出光芒，净化语言的习气，使其清净，观想自身转变为具有六十支妙音的智慧语。念诵：阿，十方诸佛，通过修持不坏金刚三昧，祈请您今日加持于我，使我成就金刚语。嗡 萨瓦 达他嘎达 瓦嘎 瓦吉ra 梭巴瓦 阿玛 阔 杭。念诵后，观想获得语金刚的灌顶。专注于心间的吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），念诵“班杂 阿秋比呀 吽”。由此，生出蓝色的不动佛，手持金刚杵和铃，与自己的玛玛吉佛母相拥。从他那里，化出无量的不动佛父母，