Chinese
嗡 吽！ 这样说着，进行香和音乐的供养。然后，上师将右手持金刚杵放在弟子的心间，念诵：顶礼！十方四时的所有如来的身语意功德事业，无尽庄严轮的谛实和，大谛实的加持力所加持的智慧者，安住在心（藏文：ཙིཏྟ，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：心）的中央，成为智慧萨埵的自性，成为这个世间的善九和愿八。愿来世成为无上菩提之因！如果违背誓言，则金刚夜叉会变成食肉鬼，吸取命脉之血！这样发出诅咒。 帕ra 贝 夏 亚 帕特（藏文：པྲ་བེ་ཤ་ཡ་ཕཊ，梵文天城体：प्रवेशय फट्，梵文罗马拟音：pra be śa ya phaṭ，汉语字面意思：进入 帕特）！以此打开心之门，观想充满虚空的本尊众从弟子的头顶进入，融入心间的黑鲁嘎，伴随着香和音乐，啊 贝 夏 亚 啊（藏文：ཨ་བེ་ཤ་ཡ་ཨ，梵文天城体：आवेशय आ，梵文罗马拟音：ā be śa ya ā，汉语字面意思：进入 啊）！观想与楚囊本尊无二无别。此处虽说宣讲了观修本尊的方法，但实际上是将下面关于指示寂静本尊的仪轨结合起来进行修持。第二十，开眼：观想从自在主的胸口发出如同光束般的光芒，消除弟子的无明障翳，使其具有清净智慧之眼。今日以信心之力，请看此坛城。生于咒语和手印的种姓，您是堪能接受秘密教导的法器，能使誓言变得殊胜，一切成就皆圆满。 班扎 匝 楚 帕ra 贝 夏 亚 帕特（藏文：བཛྲ་ཙཀྵུ་པྲ་བེ་ཤ་ཡ་ཕཊ，梵文天城体：वज्रचक्षुःप्रवेशय फट्，梵文罗马拟音：vajra cakṣuḥ pra be śa ya phaṭ，汉语字面意思：金刚眼 进入 帕特）！以此开眼，并揭开面罩。第二十一，指示坛城：自在主手持木杖，嘿 曼 达 拉 巴 效（藏文：ཧེ་མཎྜ་ལ་པཱ་ཤྱ，梵文天城体：हे मण्डल पाश्य，梵文罗马拟音：he maṇḍala pāśya，汉语字面意思：嘿 坛城 看）！ 也就是在防护轮不可分割的束缚之中，被八大尸陀林所围绕的中央，在各种莲花的中心，显现出圆满之基，无量智慧之轮。在智慧宝的自性，班杂（藏文：བྷཉྫ，梵文天城体：भञ्ज，梵文罗马拟音：bhañja，汉语字面意思：班杂）燃烧的宫殿中央，作为五种智慧的象征，具有四辐轮和中心的轮，为了表示四谛，用四个角隅来装饰，以扩展伟大功德，呈现四方形，通过四解脱门进入的门拱，象征二谛的走廊。
English
Oṃ Hūṃ! Saying this, offer incense and music. Then, the guru places his right hand, along with the vajra, on the disciple's heart, and recites: Homage! The truth of the inexhaustible adornment wheel of the body, speech, mind, qualities, and activities of all the Tathāgatas of the ten directions and four times, and the wisdom being blessed by the blessings of the great truth, dwells in the center of the citta, becoming the nature of the wisdom sattva, and becomes the auspicious nine and wishes eight of this world. May it become the cause of unsurpassed enlightenment in the future! If the samaya is broken, the vajra yaksha will become a flesh-eating demon and suck the blood of the life force! Thus, utter the curse. Pra Be Sha Ya Phat (藏文：པྲ་བེ་ཤ་ཡ་ཕཊ，梵文天城体：प्रवेशय फट्，梵文罗马拟音：pra be śa ya phaṭ，汉语字面意思：Enter Phat)! With this, open the door of the heart, and visualize the assembly of deities filling the sky entering from the disciple's crown and dissolving into the Heruka in the heart, accompanied by incense and music. A Be Sha Ya A (藏文：ཨ་བེ་ཤ་ཡ་ཨ，梵文天城体：आवेशय आ，梵文罗马拟音：ā be śa ya ā，汉语字面意思：Enter A)! Visualize becoming inseparable from the Chunan deity. Although it is said here that the method of meditating on the deity is taught, in practice, it is combined with the ritual of indicating the peaceful deity below. Twentieth, opening the eyes: Visualize that a ray of light, like a beam, emanates from the heart of the Lord of Power, dispelling the disciple's veil of ignorance, and endowing him with the pure eye of wisdom. Today, with the power of faith, please look at this mandala. Born into the lineage of mantra and mudra, you are a suitable vessel for receiving secret teachings, capable of making the samaya supreme, and all accomplishments are complete. Vajra Chakshu Pra Be Sha Ya Phat (藏文：བཛྲ་ཙཀྵུ་པྲ་བེ་ཤ་ཡ་ཕཊ，梵文天城体：वज्रचक्षुःप्रवेशय फट्，梵文罗马拟音：vajra cakṣuḥ pra be śa ya phaṭ，汉语字面意思：Vajra Eye Enter Phat)! With this, open the eyes and remove the mask. Twenty-first, indicating the mandala: The Lord of Power holds a wooden staff, He Mandala Pashya (藏文：ཧེ་མཎྜ་ལ་པཱ་ཤྱ，梵文天城体：हे मण्डल पाश्य，梵文罗马拟音：he maṇḍala pāśya，汉语字面意思：He Mandala See)! That is, within the indivisible bond of the protective wheel, in the center surrounded by the eight great charnel grounds, in the center of various lotuses, the complete basis, the wheel of immeasurable wisdom, is manifested. In the center of the palace of the blazing Bhañja (藏文：བྷཉྫ，梵文天城体：भञ्ज，梵文罗马拟音：bhañja，汉语字面意思：Bhañja), the nature of the wisdom jewel, as a symbol of the five wisdoms, the wheel with four spokes and a center, to represent the four truths, is decorated with four corners, and to expand great qualities, it presents a square shape, with a gate arch entering through the four liberation gates, and a corridor symbolizing the two truths.
Chinese
两层之中，内层为金殿，外层为血殿。外层由干、湿、腐三种头颅砌成，象征五种智慧的五层；内层象征金刚三性的三层。全部用鲜血作为粘合剂，并用天铁钉固定。墙上悬挂着各种头颅的幡旗，以及肠子和心脏的项链。用布匹制成的容器里装着蛇和头骨念珠的网，以及半张网。还有腿和胳膊的碎片，以及脊椎骨的箭杆。两层墙壁的旁边都有欲望的布匹。外门上装饰着因果的马蹬等各种恐怖的装饰品。上面覆盖着生皮，有日月星辰的天窗，中央用大神的头颅圆圆地覆盖着，顶端装饰着菩提宝幢。在这样的宫殿里，有这样的坐垫次第：在饮血五族的位置上，有莲花、月亮、太阳重叠的坐垫，象征五毒清净。中央是凶猛的熊，东方是牦牛，南方是水牛，西方是豹，北方是老虎，两两相对。中央是自在天和大自在天，东方是寻香，南方是阎罗，西方是罗刹，北方是夜叉，男女以口朝下、仰面朝上的姿势交叠，抓住对方的腋窝和乳房，以便努力投入工作。住所守护神有太阳和土地的坐垫。明妃们的位置上各有干燥的土地坐垫。这些是所依的坛城。所依之神的坛城是：坛城中央的坐垫上，是嗔恨清净的本性，薄伽梵大乐金刚黑鲁嘎（梵文：Vajra Heruka），身色蓝黑色、蓝白色、红色，三面六臂四足。张着嘴，咬着牙，卷着舌头，发出金刚的笑声，震动三界。从紧皱眉头的鼻子里发出可怕的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）声，眉毛胡须燃烧着火焰。每个脸上都有三只红色圆眼。身体高大，四肢粗壮，充满青春活力，遍布金刚毛孔。六只手中的前两只手拿着九股金刚杵和铃，拥抱着明妃。中间的两只手
English
Within the two levels, the inner one is the golden chamber, and the outer one is the blood chamber. The outer wall is made of three types of skulls: dry, wet, and decayed, representing the five levels that symbolize the five wisdoms; the inner wall has three levels, symbolizing the three vajras. Everything is joined together with blood as a binder and fastened with sky-iron nails. On the wall, various skull banners are hoisted, along with necklaces of intestines and hearts. In the cloth containers are nets of snakes and skull rosaries, as well as half-nets. There are also fragments of legs and arms, and shafts of vertebrae. Beside the walls of both levels are cloths of desire. The outer door is adorned with various terrifying ornaments such as cause-and-effect stirrups. The top is covered with raw hides, with skylights of sun, moon, and stars, and the center is roundly covered with the skull of a great deity, with the crest marked by a citta-jewel. Inside such a palace, there is a sequence of seats: In the places of the five blood-drinking families, there are seats stacked with lotus, moon, and sun, symbolizing the purification of the five poisons. In the center is a fierce bear, in the east a yak, in the south a buffalo, in the west a leopard, and in the north a tiger, paired in twos. In the center are Ishvara and Mahadeva, in the east Gandharva, in the south Yama, in the west Rakshasa, and in the north Yaksha, male and female intertwined face down and face up, grasping each other's armpits and breasts, in order to diligently engage in activity. The dwelling protectors have seats of sun and land. In the places of the Dakinis, there is a seat of dry land each. These are the mandalas of the support. The mandala of the supported deity is: On the seat in the center of the mandala, is the nature of the mind vajra, which is the purification of anger, the Bhagavan Mahasukha Vajra Heruka, with a body color of dark blue-black, blue-white, and red, with three faces, six arms, and four legs. Mouth open, teeth bared, tongue curled, emitting a vajra laugh that shakes the three realms. From the frowning nose comes an unbearable sound of Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽), and fire blazes from the eyebrows, eyelashes, and beard. Each face has three red, round eyes. The body is large and the limbs are stout, full of youthful vigor, and filled with vajra pores. The first two of the six hands hold a nine-pronged vajra and a bell, embracing the consort. The middle two hands
Chinese
以五股金刚杵和红色海螺为饰。其余两个手托着田杖和空界。四足右伸左屈，以雄伟之姿舞动。以九种舞姿展现妩媚，身着八种尸林装束和十种庄严饰品。本尊之母克罗地施瓦里玛，身青灰色，一面二臂三眼。手持铃和红色海螺，以忿怒之姿与主尊欢喜交抱，是空性与慈悲结合的化身，安住于熊熊燃烧的火焰之中。四方之东，痴心清净，是身金刚之本体，佛部嘿噜嘎父母。南方，慢心清净，是功德金刚之本体，宝生部嘿噜嘎父母。西方，贪心清净，是语金刚之本体，莲花部嘿噜嘎父母。北方，嫉妒清净，是事业金刚之本体，羯磨部嘿噜嘎父母。其外侧的四根肋骨和四个角隅，作为八识聚清净为本处的象征：嘎日玛、匝日玛、札摩哈、贝达里、布嘎西、嘎玛日、玛夏尼、旃达里，此为八处之母。金栏杆的四方和四隅，作为八境清净为本处的象征：狮面母、虎面母、狐狸面母、狼面母，此为四具獠牙者。笑面母、鹫面母、乌鸦面母、猫头鹰面母，此为四具翅膀者，此为八境之明妃。内轮坛城的四门，作为四颠倒清净为本处的象征：马面母、猪面母、狮面母、狼面母，此为四门母。外轮坛城的栏杆和四门，作为二十八根脊椎清净为本处的象征：大食肉女和人食肉女，梵天女，争斗女，自在女，贪欲女，少女，红女，甘露女，寂静女，棍棒女，食肉女，食者女，欢喜女，生肉饮血醉女，独行女，迷心女，成就女，风女，杀戮女，火女，猪女，衰老女，大鼻女，水天女，大黑女，羊头红黄大女，瓶鼻青黑大女，持胎
English
Adorned with a five-pronged vajra and a red conch shell. The other two hands hold a field staff and support the empty realm. Four feet, the right extended and the left bent, dancing in a majestic posture. Displaying charm with nine dances, adorned with eight charnel ground ornaments and ten glorious ornaments on the body. The consort Krodheshvari Ma, bluish-gray in color, with one face, two arms, and three eyes. Holding a bell and a red conch shell, embracing the principal deity with delight in a wrathful form, embodying the union of emptiness and compassion, residing in the midst of blazing flames. To the east of the four spokes, ignorance is purified, being the embodiment of the body vajra, Buddha Heruka and consort. To the south, pride is purified, being the embodiment of the quality vajra, Ratna Heruka and consort. To the west, desire is purified, being the embodiment of the speech vajra, Padma Heruka and consort. To the north, jealousy is purified, being the embodiment of the action vajra, Karma Heruka and consort. On the outer side, the four ribs and four corners, as symbols of the purification of the eight consciousness aggregates as their place: Gari Ma, Tsari Ma, Prama Moha, Betali, Pukkasi, Ghasmari, Smashani, Chandali, these are the eight mothers of the places. On the four sides and four corners of the golden railing, as symbols of the purification of the eight realms as their place: Lion-faced Mother, Tiger-faced Mother, Fox-faced Mother, Wolf-faced Mother, these are the four with fangs. Laughing-faced Mother, Vulture-faced Mother, Crow-faced Mother, Owl-faced Mother, these are the four with wings, these are the eight Yoginis of the realms. At the four gates of the inner mandala, as symbols of the purification of the four inversions as their place: Horse-faced Mother, Pig-faced Mother, Lion-faced Mother, Wolf-faced Mother, these are the four gatekeepers. At the railing and four gates of the outer mandala, as symbols of the purification of the twenty-eight vertebrae as their place: Great Rakshasi and Human Rakshasi, Brahma Woman, Quarrelsome Woman, Powerful Woman, Lustful Woman, Young Woman, Red Woman, Nectar Woman, Peaceful Woman, Club Woman, Rakshasi, Eating Woman, Joyful Woman, Raw Flesh Blood-Drinking Intoxicated Woman, Solitary Practitioner Woman, Mind-Stealing Woman, Accomplished Woman, Wind Woman, Killing Woman, Fire Woman, Pig Woman, Aging Woman, Large-Nosed Woman, Water Goddess, Great Black Woman, Goat-Headed Red-Yellow Great Woman, Vase-Nosed Blue-Black Great Woman, Womb-Holder.