Chinese
思维要生起大金刚忿怒尊的身语意无尽庄严轮坛城。因执着而痛苦，为了调伏三界恶毒，为了稳固伟大的我慢，修持幻化网的等持。以此立誓并发起菩提心。第二，实际进入等持的次第，分为以三种等持奠基，生起所依和能依的坛城，以及事业等持三个部分。第一部分又分为三个方面。如是之性是：唉玛吙，稀有奇妙之法，圆满佛陀的一切秘密，从无生中生出一切，生起之时即无生。如是观想一切显现之法皆为无所缘、离戏论之空性。一切显现是：唉玛吙，普贤王如来是，从大乐离戏明点中，观想于空性中极明亮之大悲境。对于未能证悟如是之性的如幻众生，以无执如幻之大悲周遍虚空而观想。因之等持是：从决定中生起大金刚，由此生起大吉祥嘿汝嘎，以盛大燃烧的九种舞姿，如恐怖之时一般强烈。如是，自明空性二者无别的自性，吽字深蓝色，观想为清晰且燃烧。斯帕ra纳 帕特。由此放出光芒，吽字之相遍满虚空。成办二利。桑哈ra纳 吽。遍满虚空的吽字融入根本的吽字。其融入光中，念诵班杂 吽，化为九尖蓝色金刚杵。斯帕ra纳 帕特。由此放出光芒。成办二利。桑哈ra纳 吽。收回融入光中，念诵嗡 班杂 玛哈 希日 嘿汝嘎 吽 帕特。由此，因之嘿汝嘎，身色紫黑色，变幻不定，手持金刚杵和血海螺，观想为具有燃烧的九种舞姿。第二部分分为观想所依之宫殿和观想能依之本尊两部分。第一部分又分为三个方面。第一，观想根本大权之坛城是：从因之嘿汝嘎的吽字中，分离出埃 扬 惹 桑 康 然。斯帕ra纳 帕特。桑哈ra纳 吽。放出收回融入光中，依次是，从埃字生起虚空。
English
Thinking, "May the body, speech, and mind of the great Vajra Wrathful One arise in the inexhaustible, adorned wheel of the mandala!" Suffering arises from clinging. In order to subdue the wickedness of the three realms, and for the sake of firmly establishing great pride, I meditate on the samadhi of the net of illusion. By this, I make a vow and generate the mind of enlightenment. Secondly, the actual stages of samadhi are divided into three parts: establishing the foundation with three samadhis, generating the mandala of the support and the supported, and the karma samadhi. The first part also has three aspects. Suchness is: Emaho, wondrous and marvelous dharma! The secret of all perfect Buddhas! From the unborn, all is born! In the very act of being born, there is no birth! Thus, contemplate all phenomena as emptiness, devoid of focus and free from elaboration. All Appearance is: Emaho, Samantabhadra is! From the bindu of great bliss, free from elaboration, contemplate the realm of compassion, utterly clear in emptiness. For sentient beings who have not realized suchness, contemplate with ungrasping, illusory compassion pervading the sky. The Causal Samadhi is: From certainty arises the great Vajra. From that arises the great glorious Heruka. With the nine dances of great blazing, fierce as a time of terror. Thus, the self-nature of self-awareness, inseparable from emptiness, becomes a clear and blazing dark blue HUM. Spharana Phet. From that, rays of light in the form of HUMs radiate, filling the sky. Accomplishing the two benefits. Samharana HUM. All the HUMs pervading the sky dissolve into the root HUM. That dissolves into light, and by reciting Vajra HUM, it transforms into a nine-pointed blue vajra. Spharana Phet. From that, rays of light radiate. Accomplishing the two benefits. Samharana HUM. Gathering back, it dissolves into light, and by reciting Om Vajra Maha Shri Heruka HUM Phet, the causal Heruka, whose body color is purplish-black and ever-changing, holding a vajra and a blood-filled conch, is contemplated as possessing the nine blazing dances. The second part is divided into two parts: contemplating the supporting palace and contemplating the supported deity. The first part has three aspects. First, contemplating the mandala of the fundamental great power is: From the HUM of the causal Heruka, E Yam Ra Sum Kem Ram are separated. Spharana Phet. Samharana HUM. Radiating and gathering, dissolving into light, in sequence, from E arises space.
Chinese
啊，在法之源，无边无际的虚空中。从“扬”（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风）字生出绿色的风轮，以十字交叉飘动的幡旗为标志。从“Ra”（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：火）字生出血红色的血海，圆形翻滚着波涛。从“苏姆”（藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：山）字生出紫黑色的四方形大地。从“康”（藏文：ཀེཾ，梵文天城体：केँ，梵文罗马拟音：keṃ，汉语字面意思：骨）字生出青灰色的四方形骨山，具有四层阶梯。观想从“让”（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火）字生出红黑色的火轮，在无边无际的虚空中燃烧。巨大的尸陀林极其恐怖。在翻滚的血海中央。在巨大的骨山之上。在燃烧的火焰之中。如此清晰观想。这些外在是五大元素，内在是五种智慧的自性，秘密是五位佛母的清净虚空。第二，实际观修所依之宫殿：在须弥山顶上，从根本的“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生出紫黑色的“仲”（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：嗡）字。“斯帕拉纳 帕特”（藏文：སྥ་ར་ཎ་ཕཊ，梵文天城体：स्फरण फट्，梵文罗马拟音：spharaṇa phaṭ，汉语字面意思：展开 啪）。“桑哈拉纳 吽”（藏文：སཾ་ཧ་ར་ཎ་ཧཱུྃ，梵文天城体：संहारण हुं，梵文罗马拟音：saṃhāraṇa hūṃ，汉语字面意思：收摄 吽）。“仲 比夏 比秀提 嘉纳 扎克拉 曼达拉”（藏文：བྷྲཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ་ཛྙཱ་ན་ཙཀྲ་མཎྜ་ལ，梵文天城体：भ्रूं विश्व विशुद्धे ज्ञानचक्रमण्डल，梵文罗马拟音：bhrūṃ viśva viśuddhe jñānacakramaṇḍala，汉语字面意思：仲，一切清净智慧轮坛城）。由智慧珍宝所成，燃烧的四方形四门宫殿。具有内外两层燃烧的走廊，外墙五层，内墙三层。内外都用干、旧、湿三种头盖骨，以及血和油的泥浆砌成，并用天铁金刚橛钉牢。具备尸陀林宫殿的所有特征，清澈无染，完全显现。在无量智慧轮的中心，圆满的外围保护圈内，观想将鲁扎及其享用之物消灭于虚空，八大尸陀林的景象充满各个方向，令人恐惧。智慧燃烧的宫殿。十方无边无际。内外皆无，处处皆内。轮回之轮的四辐。以四方截断而庄严。四方形，具有四个门楼。以燃烧的两层走廊而美丽。头盖骨、蛇等各种日月装饰。燃烧的火焰纷乱。如此清晰观想。第三，生起坐垫：在宫殿中央的中心和轮的四个辐条上，在各种莲花的中心，各自重叠着月亮和太阳的座垫。在这些上面。中央是伟大的自在天和忿怒尊，
English
Ah, in the source of Dharma, the boundless expanse of space. From the syllable "Yam" (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Literal Chinese meaning: Wind) arises a green wind mandala, marked by a fluttering banner with a cross. From the syllable "Ra" (Tibetan: ར, Sanskrit Devanagari: र, Sanskrit Romanization: ra, Literal Chinese meaning: Fire) arises a red ocean of blood, round and churning with waves. From the syllable "Sum" (Tibetan: སུཾ, Sanskrit Devanagari: सुं, Sanskrit Romanization: suṃ, Literal Chinese meaning: Mountain) arises a square, dark purple ground. From the syllable "Kem" (Tibetan: ཀེཾ, Sanskrit Devanagari: केँ, Sanskrit Romanization: keṃ, Literal Chinese meaning: Bone) arises a blue-gray square mountain of bones, with four tiers. Visualize that from the syllable "Ram" (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal Chinese meaning: Fire) arises a red-black fire mandala, blazing limitlessly in the sky. The great charnel ground is extremely terrifying. In the center of the churning ocean of blood. Upon the great mountain of bones. In the midst of the blazing fire. Thus, visualize clearly. These are outwardly the five elements, inwardly the nature of the five wisdoms, and secretly the completely pure space of the five mothers. Second, the actual contemplation of the support, the celestial palace: On top of Mount Meru, from the root syllable "Hum" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) arises a dark purple "Bhrum" (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: Bhrum). "Spharana Phet" (Tibetan: སྥ་ར་ཎ་ཕཊ, Sanskrit Devanagari: स्फरण फट्, Sanskrit Romanization: spharaṇa phaṭ, Literal Chinese meaning: Expand Phet). "Samharana Hum" (Tibetan: སཾ་ཧ་ར་ཎ་ཧཱུྃ, Sanskrit Devanagari: संहारण हुं, Sanskrit Romanization: saṃhāraṇa hūṃ, Literal Chinese meaning: Gather Hum). "Bhrum Vishva Vishuddhe Jnana Chakra Mandala" (Tibetan: བྷྲཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ་ཛྙཱ་ན་ཙཀྲ་མཎྜ་ལ, Sanskrit Devanagari: भ्रूं विश्व विशुद्धे ज्ञानचक्रमण्डल, Sanskrit Romanization: bhrūṃ viśva viśuddhe jñānacakramaṇḍala, Literal Chinese meaning: Bhrum, All Pure Wisdom Wheel Mandala). A square, four-doored palace made of wisdom jewels, blazing. With two layers of burning corridors, the outer wall having five layers and the inner wall having three layers. Both are built with three types of skulls—dry, old, and wet—and mud of blood and marrow, fastened with sky-iron vajra nails. Complete with all the characteristics of a charnel ground palace, clear and without obscuration, completely manifest. In the center of the limitless wisdom wheel, within the perfect outer protective circle, visualize the eight great charnel grounds, with Rudra and his enjoyments destroyed into space, filling all directions with terrifying displays. The wisdom-blazing celestial palace. Boundless in the ten directions. Without outer or inner, all is within. The four spokes of the wheel of samsara. Adorned with four cut-off squares. Square, with four porticoes. Beautiful with two burning corridors. Adorned with various skulls, snakes, suns, and moons. Many blazing flames swirl. Thus, visualize clearly. Third, generating the seat: In the center of the palace and on the four spokes of the wheel, at the center of various lotuses, are stacked discs of the moon and sun, each. On top of these. In the center are the great Lord Ishvara and the Wrathful One,
Chinese
瓦嘎等。金刚手印于心间。（藏文：ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཙིཏྟ，梵文天城体：ॐ सर्व तथागत महाचित्त，梵文罗马拟音：oṃ sarva tathāgata mahācitta，汉语字面意思：嗡，一切如来大心）。如是说，于身语意金刚三处生起我慢。第三，子之坛城开展与未生自在母二者。初者：于父之密处吽中，于五尖智慧金刚之中央，菩提心白色嗡安住，子以啪吒遮止。于母之空界榜中，于八瓣莲花之中央，于日上，红拉姆红色安住，以花蕊阿所标帜而信解。萨玛雅 斯瓦。萨玛雅 吼。阿努拉郭 杭。阿努拉嘎 亚弥。以交合之表示，互相交错催动。扎 吽 榜 吼。如是以四手印拥抱束缚。吽 吽 吽。如是五部饮血父母，以随顺贪欲之交合而等入。以喜悦之笑声哈作宣说，从交合处，菩提心以八怒母云之相显现，摄集部族。于轮之四隅，于各自之座安住。嗡 班杂 嘎日 呵。于肋间之东南，嘎日玛蓝色，右手持犁杖，左手持红幡。嗡 班杂 匝日 呵。于西南，匝日玛黄色，张弓搭箭。嗡 班杂 札摩呵 呵。于西北，札摩呵红色，扬起摩羯鱼之旗。嗡 班杂 贝达 哩 呵。于东北，贝达哩黑色，右手扬起金刚杵，左手持童子之尸。嗡 班杂 布嘎 斯 呵。于隅之东南，布嘎斯红黄色，牵引小田之肠。嗡 班杂 嘎玛 哩 呵。于西南，嘎玛哩绿色，右手之金刚杵搅动左手之红海螺并供养。嗡 班杂 玛夏 尼 呵。于西北，玛夏尼蓝黑色，持童子之尸而食其心。嗡 班杂 札达 哩 呵。于东北，札达哩黄白色，头身分离。一切皆一面二臂三目。龇牙咧嘴。黄发竖立，赤身裸体，具足尸林嬉戏之装束。以左伸之姿而安住。之后如前，以喜悦之笑声嘿作宣说。菩提心之云，以八微细母之相显现，摄集部族。于金墙之方隅八方，于各自之座安住。嗡 班杂 悉达 穆克 嘿。于东
English
Wāka etc. Vajra mudrā at the heart. (Tibetan: ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཙིཏྟ, Sanskrit Devanagari: ॐ सर्व तथागत महाचित्त, Sanskrit Romanization: oṃ sarva tathāgata mahācitta, Literal Chinese meaning: Om, all Tathagata great mind). Thus saying, generate pride in the three vajras of body, speech, and mind. Third, of the two, the expansion of the son's mandala and the unborn sovereign mother. The first is: From the father's secret place, from the Hūṃ, in the center of the five-pointed wisdom vajra, the white Bodhicitta Oṃ abides, the son is blocked by Phaṭ. From the mother's space Paṃ, in the center of the eight-petaled lotus, on the sun, the red Rakta Aṃ abides, believe that it is marked with the stamen A. Samaya Tvam. Samaya Hoḥ. Anurāgo Haṃ. Anurāga Yami. With the gesture of union, urge each other in an intertwined manner. Jaḥ Hūṃ Baṃ Hoḥ. Thus, with the four mudras, embrace and bind. Hūṃ Hūṃ Hūṃ. Thus, the five families of blood-drinking fathers and mothers, enter into equanimity through the union of following desire. By uttering the joyful laughter Ha, from the juncture of union, Bodhicitta emerges in the form of eight wrathful cloud goddesses, gathering the families. In the four corners and intermediate directions of the wheel, they reside on their respective seats. Oṃ Vajra Garī Ha. In the southeast of the rib side, Garīma is blue, holding a plow and a red banner in her right and left hands respectively. Oṃ Vajra Carī Ha. In the southwest, Carīma is yellow, drawing a bow and arrow. Oṃ Vajra Pramohī Ha. In the northwest, Pramoha is red, raising the banner of Makara. Oṃ Vajra Vetālī Ha. In the northeast, Vetālī is black, raising a vajra in her right hand and holding a child's corpse in her left. Oṃ Vajra Pukkasī Ha. In the southeast of the corner, Pukkasī is reddish-yellow, pulling the intestines of a small field. Oṃ Vajra Ghasmārī Ha. In the southwest, Ghasmārī is green, stirring and offering the red conch shell in her left hand with the vajra in her right hand. Oṃ Vajra Smaśānī Ha. In the northwest, Smaśānī is dark blue, holding a child's corpse and eating its heart. Oṃ Vajra Caṇḍālī Ha. In the northeast, Caṇḍālī is yellowish-white, separating the head and body. All have one face, two arms, and three eyes. Bared fangs. Yellow hair standing on end, naked, adorned with the attire of a charnel ground reveler. They abide in a left-extended posture. Then, as before, by uttering the joyful laughter He. The cloud of Bodhicitta, emerges in the form of eight subtle mothers, gathering the families. In the eight directions of the golden fence, they reside on their respective seats. Oṃ Vajra Siddha Mukhī He. In the east