Chinese
嗡 班匝 卓达 斋洛迦 贝匝耶 吽。（藏文）班达，（梵文天城体，बिंदु）吽 帕。（梵文罗马拟音，bindu hūṃ phaṭ） （汉语字面意思，明点 吽 啪）。班达，（梵文天城体，बिंदु）吽 帕。（梵文罗马拟音，bindu hūṃ phaṭ） （汉语字面意思，明点 吽 啪）。 东北方，有权者的座垫之上。 胜过三界一切者。 身色如金，右边白色。 左边的头是九个绿色。 右边拿着海螺、血、铁钩、宝剑。 左边拿着珍宝莲花。 大佛母金刚杀母， 以及化身杜玛和旱獭头。 嗡 班匝 卓达 玛哈 巴拉 吽。（藏文）斯坡达，（梵文天城体，स्फुट）吽 帕。（梵文罗马拟音，sphoṭa hūṃ phaṭ） （汉语字面意思，爆发 吽 啪）。斯坡达，（梵文天城体，स्फुट）吽 帕。（梵文罗马拟音，sphoṭa hūṃ phaṭ） （汉语字面意思，爆发 吽 啪）。 下方，土地主的座垫之上。 金刚忿怒，大力量者。 中间黑色，右边白色，左边红色。 主手是金刚、海螺、血。 右边两个是金刚、绳索， 左边拿着犁和杵。 全都展开金刚的翅膀。 大佛母金刚动母， 以及化身熊和老鼠头。 佛母们右手拿着铃， 左手吹着大海螺并拥抱。 穿着老虎和豹子的裙子。 有獠牙和翅膀。 二十个细小的人头。 在肋骨之间各有两个。 一面二臂，身色黑色。 以化身和颅骨严饰。 手中拿着橛和铁钩。 头发竖立，红眼，龇牙。 末劫的光芒之网交织。 显现不定的各种形象。 因此，为了生起护法眷属， 在庭院的东南西北四个方向， 具有四种事业的自性。 展开七个“bhyaḥ”字， 完全变成二十八个自在母。 第二个变化是兽面形象， 以极大的威猛姿态安住。 生起四个门母： 嗡 班匝 杰利 杰拉亚 贝达亚 贝达亚 吽 帕。（藏文） 嗡 班匝 杰利 杰拉亚 纳玛萨曼达 赫瑞 赫瑞 吽 帕。（藏文） 嗡 班匝 杰利 杰拉亚 扎苏热 扎苏热 吽 帕。（藏文） 嗡 班匝 杰利 杰拉亚 玛热亚 玛热亚 吽 帕。（藏文） 从暖湿中生起的四个门母， 东方，乐神的座垫之上， 是鹞鹰头，铁钩母。 南方，陶罐的座垫之上， 是猫头鹰头，绳索母。 西方，水主的座垫之上， 是食肉鬼鸟头，铁链母。 北方，夜叉的座垫之上， 是老鹰头，铃母。 这四个一面二臂， 白色、黄色、红色和绿色。 用豹皮和颅骨蛇作为装饰。 收缩而
English
Oṃ vajra krodha trailokya vijaye hūṃ. Bindu hūṃ phaṭ. Bindu hūṃ phaṭ. In the northeast, on the seat of the powerful one, The one who conquers all three realms, With a golden color, white on the right, The left head is nine green. Right holds conch, blood, hook, and sword, Left holds precious lotus. The great mother Vajra Sodma and, The emanations Doma and marmot head. Oṃ vajra krodha mahā pala hūṃ. Sphoṭa hūṃ phaṭ. Sphoṭa hūṃ phaṭ. Below, on the seat of the earth lord, Vajra Krodha, the mighty one, Center black, right white, left red. The main hands hold vajra, conch, and blood, The two right hands hold vajra and lasso, The left holds plow and pestle. All spread vajra wings. The great mother Vajra Kyodma and, The emanations bear and mouse head. The mothers hold a bell in their right hands, And embrace while blowing a large conch in their left. Wearing tiger and leopard skirts, With fangs and wings, Twenty small human heads, Two each on the ribs. One face, two arms, black in color, Adorned with emanations and skulls. Holding phurba and hook in hand, Hair standing on end, red eyes, bared fangs, Agitated by the net of light at the end of time, Showing uncertain forms. Therefore, to generate the retinue of the command, In the four directions of the courtyard, southeast, northwest, Possessing the nature of the four actions. Expanding seven "bhyaḥ" syllables, Completely transformed into twenty-eight empowered mothers. The second transformation is the animal-faced form, Residing in a posture of great ferocity. Generating the four gatekeepers: Oṃ vajra kīli kīlaya vidaya vidaya hūṃ phaṭ. Oṃ vajra kīli kīlaya namaḥ samanta hriṃ hriṃ hūṃ phaṭ. Oṃ vajra kīli kīlaya prasuru prasuru hūṃ phaṭ. Oṃ vajra kīli kīlaya māraya māraya hūṃ phaṭ. The four gatekeepers born from heat and moisture, In the east, on the seat of the Gandharva, Is the hawk-headed, hook-wielding mother. In the south, on the seat of the pitcher, Is the owl-headed, lasso-wielding mother. In the west, on the seat of the water lord, Is the carnivorous bird-headed, chain-wielding mother. In the north, on the seat of the Yaksha, Is the eagle-headed, bell-wielding mother. These four have one face and two arms, White, yellow, red, and green in color. Adorned with leopard skin and skull snakes. Contracting and
Chinese
我以伸展的足踩踏。 左手持橛作镇压之势。 火焰之中安住忿怒之相。 根本之神乃五十二尊。 以猛烈的姿态摧毁嗔恨。 同样地，我慢、嫉妒和 贪欲、愚痴，六道众生。 十二缘起。 完全诛杀的忿怒尊众。 由三摩地所化现， 不可计数，无法衡量。 顶峰之意。 努力摧毁有界的妄念。 对于穆然，橛作守护。 由埃扬玛雅四字中， 显现四面犬首。 由四个匝字中，显现四大地主。 由四个布哟字中，显现四大自体。 威力与神通比闪电还快。 守护教法，弥补七种衰损。 以心中黑暗的力量救度。 总而言之，轮回与涅槃一切 皆圆满于大威德坛城之中。 如是观想所依之坛城，生起主尊与眷属之形象，称为“近修”。《金刚炽燃续》中说：主尊、眷属与自性，各自执持近修之形象。如是说。 生起次第之基础，自身之五蕴、十八界、十二处，乃至毛发等所有数量，皆安住于具足三座之坛城自性中。此时，观想金刚橛之身形毫无间隙地充满一切，是为“近修”。如《身之标相》等所说：圣忿怒尊加持，转为过失。如是说。生起之因，不错误的根本，自身明观为本尊，以身语意金刚三之体性加持，确定所依之差别后，如是这般真实地加持教授，配合自身之咒语，以五股金刚杵手印触碰各处。如《金刚炽燃续》所说：无鼓声。心、喉、顶上。 观想月轮之中。 金刚、莲花、轮。 以吽阿嗡三字标示。 观想心间之金刚等。 彼即智慧身圆满母。 以诸佛母之光芒。 遍布三时十方。 迎请供养所有诸佛后。 对于吉祥成就者们。 以自身心命金刚。 从彼处策励加持。 金刚持心，具足光辉。 金
English
I tread down with outstretched feet. The left hand holds the phurba to subdue. In the midst of flames dwells the wrathful form. The root deities are fifty-two. With fierce demeanor, they destroy hatred. Likewise, pride, jealousy, and desire, ignorance, the six realms of beings. The twelve links of dependent origination. The wrathful hosts completely annihilate. Emanating from samadhi, They are countless, immeasurable. The ultimate intent. They strive to destroy the delusions of existence. For Muran, the phurba acts as protection. From the four syllables E Yam Ma Ya, The four dog-headed faces are manifested. From the four Dza syllables, the four lords of the earth appear. From the four Bhyo syllables, the four selves appear. Power and miracles are swifter than lightning. Protecting the doctrine and restoring the seven losses. They liberate with the power of darkness in their hearts. In short, all of samsara and nirvana are perfected in the one great glorious mandala. Thus, generating the dependent mandala, manifesting the principal deity and retinue, is called "approach." The Vajra Burning Tantra states: The principal deity, retinue, and nature, each holds the form of approach. Thus it is said. The basis of generation, one's own five aggregates, eighteen elements, twelve sense bases, up to the number of hairs, all abide in the nature of the mandala complete with three seats. At this time, contemplating that the form of Vajrakilaya is filled without any gaps is the "near approach." As the Body's Marks and so forth say: The blessed holy wrathful one, turns into faults. Thus it is said. The cause of generation, the unerring root, oneself clearly visualized as the deity, blessed with the nature of the three vajras of body, speech, and mind, having determined the difference of the object, thus truly blessing the teaching, in accordance with one's own mantra, touching the five-pronged vajra mudra to each place. As the Vajra Burning Tantra says: Without drums. Heart, throat, crown. Contemplating within the moon mandala. Vajra, lotus, wheel. Marked with the three syllables Hum Ah Om. Contemplating the vajra and so forth in the heart. That is the wisdom body, the complete mother. With the light of the goddesses. Pervading the three times and all directions. Having invited and offered to all the Buddhas. For the auspicious accomplishers. With one's own heart-life vajra. From there, urging the blessings. The vajra holding heart, endowed with glory. Vaj
English
Through the empowerment of the guru, after satisfying all the deities with the taste of bliss and emptiness, the nectar from the vase, which melts into the light of desire, is used to empower the five places on the head. The stains of the five afflictions are purified. From the moment the five aggregates are transformed into the five Buddha families, all realms and sources are completely purified into the nature of deities. The wisdom of the four joys arising from the four empowerments' vows is experienced. It is visualized that the remaining water is completely stabilized on the crown of the head, and thus the five families, with Akshobhya Vajra residing in the center, become the head ornament. This is the empowerment of the life-wisdom of the three mandalas by the Buddhas of the three times. Hūṃ. For the benefit of beings through skillful means, subduing whatever needs to be subdued with love and compassion, accomplishing the enlightened activities of the Buddhas, please grant me empowerment and blessings. From the Vajra outer binding mudra, extending the middle fingers, the empowerment seal of Akshobhya is placed on the crown of the head. Oṃ mahā śūnyatā jñāna vajra svabhāva ātmako'haṃ. Then, extending the two index fingers, the empowerment seal of Vairochana is placed on the forehead. Oṃ mahā ādarśa jñāna vajra svabhāva ātmako'haṃ. Extending the ring finger, the empowerment seal of Ratnasambhava is placed on the right back of the ear. Oṃ mahā samatā jñāna vajra svabhāva ātmako'haṃ. Extending the thumb, the empowerment seal of Amitabha is placed on the back of the head. Oṃ mahā pratya pekṣaṇa jñāna vajra svabhāva ātmako'haṃ. Extending the little finger, the empowerment seal of Amoghasiddhi is placed on the left back of the ear. Oṃ mahā kṛta anuṣṭha jñāna vajra svabhāva ātmako'haṃ. Again, light and letters emanate from the three mandalas, burning away the poison of afflictions of all sentient beings, transforming them into the seeds of the six realms, thereby making them purifiable. It is visualized that through the burning, casting, and washing by the three elements, it is transformed into the nature of Vajrasattva and merges into Hayagriva at the heart center, which is called the empowerment of the life-force of the three realms by the three mandalas. Also, due to the union of Hayagriva and his consort, the clouds of the expanding Bodhicitta dissolve into the Wisdom Being, thereby increasing the experience of bliss, and the radiance and splendor blaze. The undefiled Bodhicitta dissolves into the Vajra at the heart center, and thus the letters, Samayasattva, and the radiance of the essence of samsara and nirvana shine.
Chinese
中间的是指智慧萨埵的命，共同出生的巨大智慧灌顶。嗡 啊 吽 吽 吽 吽！ 六道烦恼束缚的众生，以吽字彻底净化大毒，阿那日苏札 贝度尔变成。让 扬 康，从火风水中，众生彻底净化变成吽字。三界一切都是金刚萨埵，充满如芝麻丸。吽！ 马头明王融入智慧中，菩提心增长。父母无二结合的声音，迎请智慧忿怒尊。第三，将自性智慧坛城与无二结合，也有三部分。第一，耳语：从金刚燃烧中说，十方四时的一切，诸佛与佛子们，从无碍的宫殿中，迎请自生坛城。自己心间的光芒，用殊胜的兵器迎请后，观想面前坛城显现，不是他体，无有分别。薄伽梵坛城的大主宰，名为金刚钩，是伟大的慈爱；名为金刚索，是伟大的悲心；名为金刚锁，是伟大的欢喜；名为金刚铃，是伟大的舍，安住于四种禅定中。嗡 班匝 阿 固夏 扎（藏文，वज्र अंकुश ज，vajra aṅkuśa jaḥ，金刚 钩 降临！），嗡 班匝 啪夏 吽（藏文，वज्र पाश हुं，vajra pāśa hūṃ，金刚 索 吽！），嗡 班匝 斯坡札 旺（藏文，वज्र स्फोट वं，vajra sphoṭa vaṃ，金刚 锁 旺！），嗡 班匝 嘎达 霍（藏文，वज्र घण्टे होः，vajra ghaṇṭe hoḥ，金刚 铃 霍！）各自结手印。智慧顶髻中说，从虚空坛城直到，虚空坛城为止，一切坛城的共同之处，稍微有些差别，在佛土中显现的，进入者获得巨大。以不可思议的法性之歌来激励，从而唤醒自性智慧之轮。第二，迎请：伴随着焚香和乐器的渴望之声。吽！ 以金刚童子的誓言，成办世间橛，为了赐予灌顶和成就，从涅槃中说，从无为明点的法性中，安住不变化的唯一身，那是伟大的智慧忿怒尊。伟大的忿怒尊降临后，显示征兆和相，赐予金刚橛的成就。智慧顶髻中