English
Yellow Arrow Woman, with both hands drawing the bow, tormenting the heart of the main deity. In the west, the Deluding Mother, with a red-black body color, the right hand raising the banner of the Makara, the left hand offering a full red skull cup. In the north, the Destroying Mother, with a dark blue-black body color, the right hand holding a nine-pronged vajra, the left hand drinking from the head of a small corpse. In the southeast corner, the Fragrant Woman, with a red-yellow body color, the left hand holding the corpse, the right hand using a lasso to pull the intestines of the corpse. In the southwest, the Wrathful Mother, with a green-black body color, the left hand holding a skull cup filled with blood, the right hand stirring with a vajra and drinking. In the northwest, the One with Moles, with a black body color, both hands holding the corpse, extracting and eating the lungs and heart from the abdomen. In the northeast, the Assembly Mother, with a blue-green body color, both hands separating the head and body of the corpse. These eight goddesses possess a corpse girdle and a tiger skin lower garment, with a garland of intestines wrapped around their bodies, adorned with grease, great ashes, and drops of blood. Their heads and bodies are adorned with garlands of skulls, adorned with the eight great Nagas, in the center of the blazing fire of the eon, on a seat of crossed corpses, they reside with the wonder arising from the Dharmadhatu, the wonder manifested from the heart of the Great Glorious One, and the three wonders of taming those to be tamed. The method of generating the eight local goddesses is: on the cloud of Bodhicitta, say "He." From this, they transform into the eight animal-headed mothers. In the east is the Lion-faced Mother, with a yellow body color, possessing a lion's head, eating human flesh, both hands crossed in the three-pronged mudra, both feet in a majestic posture, residing on a single corpse seat. In the south is the Tiger-faced Mother, with a red-black body color, possessing a tiger's head, intently watching the grain on the corpse in front, both hands crossed in the single-pronged mudra. In the west is the Fox-faced Mother, with a black body color, possessing a fox's head, both hands holding the skin of the corpse, licking the pus and blood. In the north is the Dog-faced Mother, with a blue body color, possessing a wolf's head, both hands grabbing the corpse, dissecting the abdomen and looking at the lungs and heart inside. In the southeast is the Vulture-faced Mother, with a red-black body color, possessing a vulture's head, the right hand holding a curved knife, the left hand holding a skull cup filled with blood. In the southwest is the Crow-faced Mother, with a brown body color.
Chinese
头戴尸骸。双手将田地扛在肩上。西北方是卡卡穆卡，长着乌鸦头，颜色是黑色。右手拿着刀，左手拿着装满肠子的颅碗。嘴里叼着尸体。东北方是呼鲁穆卡，长着猫头鹰头，身体颜色是绿蓝色。右手拿着铁钩，左手拿着装满血的颅碗。八位微细母的装饰和装束是，和八位地方神女一样，特别的是身上长着翅膀。眷属也是由像微细母一样的众会围绕。坐在单块田地的座垫上。从菩提心的云中发出 ཕཊ྄（藏文，फट्，phaṭ，断）的声音。这样念诵，在坛城的四个门处生起四位门母，东方门是马面铁钩母，身体颜色是白色或蓝色，相同。右手拿着铁钩，左手拿着装满红色大血的颅碗，里面伸出一个绿蓝色的马头。南方门是猪面绳索母，身体颜色是黄色黑色。双手拿着肠子绳索，顶端以野猪的獠牙为标志。西方门是日月铁锁母，身体颜色是红色。双手拿着铁锁，锁眼在眉间，在日月的容器中，拿着瑜伽士的寿命。是字母阿的自性。注。北方门是铃铛母，身体颜色是绿黑色。右手拿着铃铛，左手拿着装满五种甘露的颅碗，从里面伸出阿弥陀佛的身体，直到肚脐。这四位女神具有十六种光荣的装饰，和母神克罗地施瓦里玛一样。所有都坐在单块田地的座垫上，具有三种奇妙，并且威猛。然后又是，从喜悦的云中从十方发出 ཕཊ྄（藏文，फट्，phaṭ，断）的声音。所有都比之前更加愤怒，像穿戴军装一样匆忙，变得非常愤怒。这些是生起忿怒本性坛城的奇妙，是所有法本来成佛的标志。自性坛城以两种方式显示的开端，以自生为胜者之子的方式，灌顶的奇妙是，经文中也说，保持自己的状态，也要好好地说出这些激励的话。这样，主尊的身体变成两个，前往东方门，
English
Wearing a head of corpses. The two hands carry the field on their shoulders. In the northwest direction is Khakhamukha, with the head of a crow, the color is black. The right hand holds a knife, the left hand holds a skull cup filled with intestines. The mouth holds a corpse. In the northeast direction is Hulumukha, with the head of an owl, the body color is green-blue. The right hand holds an iron hook, the left hand holds a skull cup filled with blood. The ornaments and attire of the eight subtle mothers are like the eight local goddesses, especially with wings growing on their bodies. The retinue is also surrounded by a gathering of similar subtle mothers. They sit on a single field seat. From the clouds of bodhicitta, the sound of PHAṬ (Tibetan, फट्, phaṭ, cut) is uttered. By saying this, the four gatekeepers are generated at the four gates of the mandala. The eastern gate is the horse-faced iron hook mother, the body color is white or blue, the same. The right hand holds an iron hook, the left hand holds a skull cup filled with great red blood, from which a green-blue horse head emerges. The southern gate is the pig-faced lasso mother, the body color is yellow-black. The two hands hold a lasso of intestines, the tip of which is marked with the tusk of a wild boar. The western gate is the sun and moon iron lock mother, the body color is red. The two hands hold iron locks, the keyhole is at the brow, and in the container of the sun and moon, she holds the life of the yogi. It is the nature of the letter A. Note. The northern gate is the bell mother, the body color is green-black. The right hand holds a bell, the left hand holds a skull cup filled with five nectars, from which the body of Amitabha Buddha emerges, up to the navel. These four goddesses possess the sixteen glorious ornaments, and are like the mother goddess Krodheshvari. All sit on a single field seat, possessing three wonders, and are fierce. Then again, from the clouds of joy, from the ten directions, the sound of PHAṬ (Tibetan, फट्, phaṭ, cut) is proclaimed. All are even more wrathful than before, rushing like those putting on military attire, becoming extremely wrathful. These are the wonders of generating the mandala of the wrathful nature, the sign that all dharmas are enlightened from the beginning. The beginning of the self-nature mandala shown in two ways, through the gate of self-generation as the son of the Victorious Ones, the wonder of empowerment is, as the text also says, holding one's own state, one should also speak these encouraging words well. Thus, the body of the main deity becomes two, and proceeds to the eastern gate,
Chinese
我顶礼！ 嗡，以“往昔之大誓愿”等语劝请，主尊心间发出犹如劫末之火焰，焚烧自身身语意三之习气，心完全清净，如炼金般，是为外灌顶。自身心识化为蓝色吽字，融入主尊心间，是为内灌顶。父尊母尊行不染之嬉戏，化为身形，出现于秘密金刚道，降临于母尊莲花之空，是为秘密灌顶。菩提心之红白光芒交融，主尊父尊母尊亦化为光，融入菩提心之光芒中。四部饮血尊亦念诵吽字，融入光芒中。内之天女念哈，外之天女念德，四门神念啪吒，一切皆化为中央座垫上之光芒，是为大乐灌顶。彼光亦安住于不可思议之空性中，是为智慧自性之灌顶。赐予彼等灌顶之必要是，虽本已成佛，然需以分别念趣入，且为使觉性任运成就，并为自生为胜者之子故。圆满之幻化之二，秘密坛城有五，以三种仪轨生起主尊父尊母尊之幻化，灌顶之幻化，加持之幻化，从母之空秘密中生起坛城之幻化，以秘密菩提心供养之幻化。生起主尊父尊母尊之幻化是，中央座垫上，蓝色吽字盘旋，从中发出无数蓝色吽字，猛缓如旋风般，声音如雷鸣般。注：清净有情之语障，催动善逝语之相续。复又收回融入四吽字中，金刚与班杂猛缓如降冰雹般，声音如狮吼般。注：转变。从中发出无数手印，清净有情之意障，催动善逝意之相续。复又收回，从父尊母尊二者之
English
I prostrate! Om, urged by "The great vow of the past," etc., from the heart of the main deity emanates light like the fire of the end of an eon, burning all the imprints of one's own body, speech, and mind, and the mind becomes completely pure, like refined gold, which is the outer empowerment. One's own mind transforms into a dark blue Hum syllable, and dissolves into the heart of the main deity, which is the inner empowerment. The father and mother deities engage in uncontaminated play, transforming into bodily forms, appearing in the secret Vajra path, descending into the lotus space of the mother, which is the secret empowerment. From the mingling of the red and white light rays of bodhicitta, the main father and mother deities also dissolve into light, and dissolve into the light rays of bodhicitta. The four classes of blood-drinkers also utter the Hum syllable and dissolve into the light rays. The inner goddesses say Ha, the outer goddesses say Te, and the four gatekeepers say Phat, and all transform into light rays on the central seat, which is the great bliss empowerment. That light also abides in the inconceivable emptiness, which is the empowerment of the self-abiding wisdom. The necessity of bestowing these empowerments is that, although one is already enlightened from the beginning, it is necessary to enter through conceptual thought, and in order to make awareness spontaneously accomplished, and in order to generate oneself as a child of the Victorious Ones. The second of the completely perfect manifestations, the secret mandala, has five: the manifestation of generating the main father and mother deities through three rituals, the manifestation of empowerment, the manifestation of blessing, the manifestation of generating the mandala from the secret space of the mother, and the manifestation of offering with secret bodhicitta. The manifestation of generating the main father and mother deities is that on the central seat, a dark blue Hum syllable remains coiled, from which emanate countless dark blue Hum syllables, the intensity is like a swirling whirlwind, and the sound is like thunder. Note: Purifies the speech obscurations of sentient beings, stimulates the continuum of the Sugata's speech. Again, retracting and dissolving into the four Hum syllables, the vajra and bhantra are intense and gentle like falling hail, and the sound is like a lion's roar. Note: Transformed. From this emanate countless hand gestures, purifying the mind obscurations of sentient beings, stimulating the continuum of the Sugata's mind. Again, retracting, from the two of the father and mother deities
English
Meditate marked with Hūṃ. The miraculous transformations of blessing the secret space and creating the mandala are: In the secret place of the father, from Hūṃ arises a five-pointed vajra, with Hūṃ at the center, Phaṭ on the outer boundary, and Oṃ on the inner boundary. In the secret place of the mother, from Paṃ arises a red eight-petaled lotus, marked with Oṃ. Meditate that between these two, from Ma arises a sun mandala, generating the heat of wisdom. Śetapala, etc., are urged by the symbol of union. Moreover, all the Buddhas of the ten directions enter one's own mouth and are transmitted into the form of the body. The father says: Samaya Ho. The mother says: Samaya Tvam. The father says: Anurāga Ya Haṃ. The mother says: Anurāga Ya Mi. Having urged thus, from the secret vajra path, in the lotus space of the mother, a single red Bhrūṃ radiates and transforms into a mandala, complete with intermediate corridors, door cushions, and thrones. Meditate thus. Then again, in the second part of bodhicitta, ten Hūṃs, eight Has, eight Hes, and four Phaṭs radiate. From these, they descend onto their respective seats and transform into hand implements. From these, the ten Hūṃs become the ten father-mother deities of the five families. From Ha arise the eight inner goddesses, from He arise the eight outer goddesses, and from Phaṭ arise the four doorkeepers. These too should be meditated upon as being like the mandala of wrathful deities, with body color, hand implements, and attire, seats, thrones, and postures. One should clearly maintain samadhi. Hūṃ is definitely the great vajra, therefore the great glorious Heruka, the nine great blazing dances, as fierce as the time of terror. Oṃ is the great previous commitment, the entire boundless world, without exception, will achieve the supreme, therefore, unite me with the great mudra. Oṃ Vajra Arya Teja Ting Jaḥ. Oṃ Vajra Amukha Hūṃ. Oṃ Vajra Loka Baṃ. Oṃ Vajra Bhasmi Bala Batu Ho. Oṃ Sarva Tathāgata Mahā Śrī Heruka Mahā Caṇḍa Sarva Duṣṭāntaka Hana Daha Paca Hūṃ Hūṃ Hūṃ Phaṭ. Oṃ Sarva Tathāgata Mahā Krodhiśvarī Sarva Duṣṭan Hūṃ Phaṭ. Oṃ Vajra Mahā Śrī Heruka Mahā Caṇḍa Sarva Duṣṭāntaka Hana Daha Paca Hūṃ Hūṃ Hūṃ Phaṭ. Oṃ Mahā Vajradhāra Mahā Krodheśvarī Jvālinī Hūṃ Phaṭ. Oṃ Ratna Mahā Śrī Heruka Mahā Caṇḍa Sarva Duṣṭāntaka Hana Daha Paca Hūṃ Hūṃ Hūṃ Phaṭ. Oṃ Mahā Sūrya Ratna Ma