English
Think of transforming into clear light. ༈. Twelfth, eliminating the extremes of permanence and annihilation: Accompanied by the playing of a single-sounding drum, and the intermittent playing and fighting between the single strike and the four large drums, lift the right foot and rub with the heel of the left foot, gradually placing it in front, to the right, behind, and to the left of the mandala, balancing the mandala with small steps. Lift the left foot and jump with four beats, extending the lotus, throwing the wide lotus, and then searching for the horn with the right foot alone, and when saying "two two," alternately lifting and lowering the right and left feet, with the vajra half-step three times, manifesting the three doors of body, speech, and mind as the nature of the three vajras, thereby clearly revealing the indivisible mandala to be gathered. With four steps, in order to destroy the inner knot of clinging to appearances, gradually enter the dressing room like a coiling black snake, untie all the ornaments, gather the dependent and the depended-upon mandala, and think of dissolving into the inconceivable sphere of bindu, thereby eliminating the extreme of permanence. When putting on everyday clothes again, instantly manifest as the body of Heruka, and eliminate the extreme of annihilation by putting on clothes and protecting the body. ༈. Thirteenth, dedication and auspicious wishes: Complete the end by dedicating merit and speaking auspicious words. All of these should be understood as merely the characteristics of the self-manifestation of mind and wisdom, and combined with the appropriate ritual sequence. ༈. If one is unable to perform the postures of the mandala deities mentioned earlier, and prefers a condensed version, then after dispelling obstacles by command, perform the eleven postures of the Great Glorious Wrathful One and the Ten Wrathful Ones, and like before, insert pegs to do protection, and the desired purpose will be accomplished. Thus, with the postures of the wrathful ones, accompanied by mantras, samadhi, and mudras, circumambulating the edge of the mandala, one can destroy all the hosts of demons. Because it is said so. What is that method? It is the eleven postures mentioned in the Noble Net of Means. Regarding these, although there are some subtle differences in the words of forming the mudras and the invocation mantras, here only the vajra words of the tantra will be written. First, the activity four mudras of the main deity, the Great Glorious One, are: raise the hands in prayer upwards, place the soles of the feet together upright, also destroy the four great maras, the head
Chinese
并且将象征视为核心。金刚九尖、五尖和十一尖也进行区分。英雄说，这是饮血大尊的手印。如是所说的仪轨是，在《幻化续》中说：地基核心一尖，五尖九尖十一尖，各自精进修持诸业。在释文中说：事业手印是，观想头为十一尖，这是仪轨。其他手指左右增减为五尖、十尖和十一尖，依次是息增怀诛的顺序。如是行事，如果愿意，可以结合妩媚的娇歌。脚步安立为基础，手势中“手”字做莲花旋转，“掌”字右手放在膝盖上支撑。向上时，右脚伸展，金刚铃在心口上下摇动。举起时，头顶合掌。双脚脚底相合，脚底相合后，尖端插入，膝盖稍微弯曲，做圆形姿势，这是寂静事业的一尖手印。词语上，身体稍微向右摇动，从赞姆开始。对于四大，手势和之前一样，右脚伸展，向右方看两次。再次，上半身向左方，从左边的赞姆开始。为了摧毁，向左方看两次。在“做”字时，回到原位。头部和象征视为核心，在四莲花末端，双手分别倾斜。脚从原位开始，双手在石头上稍微向内旋转，从赞姆开始，在“杰”字上，手印的因是合掌，九尖时，手掌手背相合，两中指尖相合为中央角，其他手指伸展并旋转，是小角的样子，这是怀业的事业手印九尖。五尖时，将无名指和小指合拢。拇指和小指分别并排竖起。两食指在中指背后竖起，这是增业的事业手印五尖。然后，头部是中央角，左右手的十个手指在肩膀的高度伸展，是十角的象征，在“十”字时，左手，在“一”字时，右手做旋转手势，这是诛业的事业手印十一尖。在“也”字时，手做莲花，区分，在“手”字时，右手放在膝盖上，支撑金刚。在“这是饮血大尊的”时，在四莲花末端，手指
English
And regard the symbol as the core. Vajra nine-pointed, five-pointed, and eleven-pointed are also distinguished. The hero said that this is the mudra of the great blood drinker. The ritual as spoken is, in the Magical Illusion Tantra, it says: Earth base core one-pointed, five-pointed, nine-pointed, eleven-pointed, each diligently meditate on all actions. In the commentary, it says: The action mudra is, to contemplate the head as eleven-pointed, this is the ritual. Other fingers left and right added and subtracted as five-pointed, ten-pointed, and eleven-pointed, are in the order of pacifying, increasing, magnetizing, and wrathful. Act accordingly, if desired, combine with the coquettish song of a charming woman. Establish the foot posture as the base, in the hand gesture, the word "hand" makes a lotus rotation, the word "palm" places the right hand on the knee for support. When upward, extend the right leg, and shake the vajra bell up and down at the heart. When raising, join the palms at the crown of the head. Join the soles of both feet, and after joining the soles, insert the tips, bend the knees slightly, and make a circular posture, this is the one-pointed mudra of the peaceful action. In the words, the upper body sways slightly to the right, starting from Zam. For the four great ones, the hand gesture is the same as before, extend the right leg, and look twice to the right. Again, the upper body to the left, starting from the left Zam. To destroy, look twice to the left. At the word "do", return to the original position. Regard the head and symbol as the core, at the end of the four lotuses, tilt both hands separately. Starting from the original position of the feet, rotate both hands slightly inward on the stone, starting from Zam, at the word "Je", the cause of the mudra is joining the palms, when nine-pointed, join the backs of the palms, join the tips of the two middle fingers as the central horn, extend and rotate the other fingers, in the manner of small horns, this is the nine-pointed mudra of the magnetizing action. When five-pointed, join the ring finger and little finger. Align and raise the thumb and little finger separately. Raise the two index fingers behind the middle fingers, this is the five-pointed mudra of the increasing action. Then, the head is the central horn, and the ten fingers of the left and right hands are extended at the height of the shoulders, symbolizing the ten horns, at the word "ten", the left hand, at the word "one", the right hand makes a rotating gesture, this is the eleven-pointed mudra of the wrathful action. At the word "also", the hand makes a lotus, distinguish, at the word "hand", the right hand is placed on the knee, supporting the vajra. At "This is the great blood drinker's", at the end of the four lotuses, fingers
Chinese
身体弯曲成弓形，双手向上举起，左脚抬起，这是他人无法战胜的手印。嗡 班匝 卓达 阿巴Ra 泽达 吽 德叉 德叉 吽 啪。双手左右叉腰，双脚并拢跳跃，这被称为甘露旋转手印，是勇猛者所宣说的。嗡 班匝 卓达 阿姆日达 滚扎利 吽 钦扎 钦扎 吽 啪。双手左右交叉于胸前，双脚或伸或屈，这被称为三界胜伏手印，是怙主勇猛者所宣说的。嗡 班匝 卓达 扎洛迦 贝匝亚 吽 奔扎 奔扎 吽 啪。双脚分开脚心向下，双手分开舞蹈，并跳跃，这是大力手印。嗡 班匝 卓达 玛哈 巴拉 吽 斯坡扎 斯坡扎 吽 啪。如是，无论做出哪个忿怒尊的姿态，彼时就从那个忿怒尊身上散发出无数化身，充满三千世界。 降伏一切邪魔。 再次聚集，观想忿怒尊的云朵充满十方，坚不可摧。 之后，如果想要在如修法第七天之类的会供力量加持下，或在任何情况下，为了以物质的方式进行猛烈的行为，而进行诛杀敌人的舞蹈，那么就去换衣间，加持并穿上服装，从外面进行黄金饮料的供养，像根本舞一样进行之后，安立所依，生起坛城，投入事业，考验真伪，派遣使者等等，就像从幻化忿怒尊的修法中所出现的那样。 如果有悲悯执持金刚，就迎请安住，如果没有，就让供养者移动林伽，黄金饮料先行。 额让 匝瓦拉让。 外器世界的一切都变成法的生处，黑色三角形，无边无际，燃烧着劫末的火焰。 吽 哈嘿 啪 贝哟让。 这样念诵，内情的有情众生都变成饮血燃烧的坛城。 这样生起。 嗡 巴户 贝达。 柔哈德。 班匝德。 阿西夏。 尼谢夏。 巴达 贝纳亚。 贝扎 嘎德。 匝列。 扎匝列。 固巴 固巴。 贝固巴。 班匝 桑巴列。 匝列 匝列。 嗡 汝汝 汝汝 吽 贝哟 吽。 这样投入事业，诸佛众
English
The body is bent into a bow shape, both hands are raised upwards, and the left foot is lifted. This is the mudra that cannot be overcome by others. Oṃ Vajra Krodha Aparājita Hūṃ Tiṣṭha Tiṣṭha Hūṃ Phaṭ. With hands on hips, left and right, and feet together, jumping is called the nectar swirling mudra, which is spoken by the great hero. Oṃ Vajra Krodha Amṛta Kuṇḍalī Hūṃ Chinda Chinda Hūṃ Phaṭ. Crossing the hands left and right at the heart, and extending or bending the legs, this is called the three realms victorious mudra, which is spoken by the protector hero. Oṃ Vajra Krodha Trailokya Vijaya Hūṃ Bhinda Bhinda Hūṃ Phaṭ. Separating the feet with the soles facing downwards, separating the hands and dancing, and jumping in stance, this is the great power mudra. Oṃ Vajra Krodha Mahā Bāla Hūṃ Sphoṭa Sphoṭa Hūṃ Phaṭ. Thus, when making the stance of any wrathful deity, at that time countless emanations emanate from that wrathful deity, filling the three thousand worlds. Subduing all obstacles. Gathering again, contemplate the clouds of wrathful deities filling the ten directions, indestructible. Then, if one wishes to perform the dance of subduing enemies and obstacles in order to engage in fierce activities through material means, either in conjunction with the power of a gathering feast such as on the seventh day of practice, or at any time, then go to the changing room, bless and put on the clothes, and offer golden libation from the outside. After performing like the root dance, establish the support, generate the mandala, engage in the activity, test the truth, dispatch messengers, etc., as it appears from the practice method of the illusory wrathful deity. If there is a compassionate Vajradhara, invite him to reside, and if not, have the offering attendant move the linga, with the golden libation preceding. E raṃ jvāla raṃ. All of the outer container world transforms into a black triangular dharma source, boundless and vast, blazing with the fire of the eon. Hūṃ Ha He Phaṭ Bhyo Raṃ. By reciting this, all sentient beings of the inner essence transform into a mandala of blood-drinking flames. Thus generate. Oṃ Bahu Bheda. Rohati. Pañcati. Āśiṣa. Niśeṣa. Vāda Vinaya. Vidyā Gate. Cale. Prācale. Gurba Gurba. Vigurba. Vajra Saṃpale. Cale Cale. Oṃ Rulu Rulu Hūṃ Bhyo Hūṃ. Thus, by engaging in the activity, the assembly of deities
Chinese
思维以寂静事业之严厉与愤怒，顶礼！ 顶礼三宝！ 以三宝之谛实力，以法性清净之谛实力，以有法因果不虚之谛实力，以薄伽梵大吉祥饮血尊坛城之本尊众之谛实力，以化身又化身之教令住持及手印等之谛实力，以大谛实力之加持，所有已转变为度脱不祥众生之刹土，祈愿皆临于表相物质之所依！ 呢 (藏文) ཡཾ (梵文天城体) yam (梵文罗马拟音，种子字，风界) ཛཿ (藏文) jaḥ (梵文天城体) jah (梵文罗马拟音，勾召)！ 呢 (藏文) བཛྲ (梵文天城体) vajra (梵文罗马拟音，金刚) ཨངྐུ་ཤ་ (藏文) aṅkuśa (梵文天城体) ankusha (梵文罗马拟音，铁钩) ཛཿ (藏文) jaḥ (梵文天城体) jah (梵文罗马拟音，勾召)！ ཏྲི་ (藏文) ཡཾ (梵文天城体) yam (梵文罗马拟音，种子字，风界) ཛཿ (藏文) jaḥ (梵文天城体) jah (梵文罗马拟音，勾召)！ ཏྲི་ (藏文) བཛྲ (梵文天城体) vajra (梵文罗马拟音，金刚) ཨངྐུ་ཤ་ (藏文) aṅkuśa (梵文天城体) ankusha (梵文罗马拟音，铁钩) ཛཿ (藏文) jaḥ (梵文天城体) jah (梵文罗马拟音，勾召)！ ཛཿཧཱུཾ་བཾ་ཧོཿ (藏文) जाः हूँ वं होः (梵文天城体) jah hum vam hoh (梵文罗马拟音，勾召、融入、生、欢喜)！ 如是仅以四印印持后，从外部焚香，并以乐器的声音及威严等催促，跳神师以傲慢姿态出现，从门外朝向行进方向，身体略微向左倾斜，缓慢地，以“斯日斯让”之声敲击两次，以傲慢姿态摇摆两次，左右手交替挥舞，以四次敲击的节奏，从左脚的第三次抬起开始，启动莲花步。在“一、二”时，进行反莲花步。在“三、四”时，右手向后拉伸并弯曲。在“一、二”时，在那里摇摆。在“三、四”时，旋转金刚橛旗。再次在“一、二”时，将本尊金刚橛尖朝向。在“三、四”时，右手向左内旋，与将金刚橛旗扔到上方同时，左右脚交替抬起放下，随着进入四步节奏，其他人也与队列保持一致，依次出现，在左脚的四步节奏时，右手挥舞。左手挥舞。双手伸直。双手以支撑腰部的姿势，仅以四次敲击的节奏，不绕圈地行进。这被称为金刚道行。从那里，在手和腰部的第三次鼓声时，以“啪”声旋转，再次开始莲花步，反莲花步、拉伸、朝向等如前，以及根本跳神的各种金刚结尾的四次敲击的演奏方式相同后，在一次大敲击三次的乐器搏击中，在一次小敲击时，左右脚交替地落在朵玛的前面、后面、行进方向和返回方向的角落里。随之，手也依次向上伸展，右手收回，向外旋转的前