English
As a symbol of indivisibility, the space between the seats of Immaculate Mother and Powerful Mother is adorned with inner and outer walls. Then the seats are laid out: In the central triangle are the black Rudra male deity and the blue female deity, and the great bluish-gray deity facing down, and the red female deity intertwined in a kneeling position. Above that, eight lions look in four directions between the legs of the jeweled throne, with the male's shoulder blades held by the female's breasts. This symbolizes that all the lions, like fearlessness, destroy the four maras with four fearless minds, which is the seat of Vajra Heruka. On the spokes of the eastern wheel, above the white male Gandharva and the reddish-yellow female Gandharva, appears a throne of eight reddish-gray buffaloes. This is like a buffalo reviving a city from a large amount of milk, symbolizing that through the ten powers, the Great Vehicle, free from acceptance and rejection, is protected without duality, which is the seat of Buddha Heruka. On the spokes of the southern wheel, above the bluish-black male vase deity and the blue female vase deity, appears a throne of eight leopards. The leopard is beautiful like being decorated with spotted patterns, symbolizing that the wisdom of equality of the Jewel Family, free from the elaboration of the two extremes, fulfills the hopes of beings, which is the seat of Ratna Heruka. On the spokes of the western wheel, above the reddish-black male Rakshasa and female Rakshasa, appears a throne of eight tigers. Just as the tiger's stripes are cut off, with the wisdom of individual discrimination, one does not cling to the general characteristics of emptiness and selflessness, nor is one infatuated with the impermanence and suffering of one's own characteristics, gathering sentient beings to tame them, which is the seat of Padma Heruka. On the spokes of the northern wheel, above the yellowish-green male Yaksha and female Yaksha, appears a throne of eight bears. Just as a bear, once it has aimed at a target, runs without hesitation, when the wisdom of accomplishing actions, the time to tame sentient beings has come, it is not obstructed or intimidated by any Dharma of Samsara, which is the seat of Karma Heruka. As a symbol of fulfilling wishes, in between them on the jeweled throne, there is a net of pearls, and above that, as a symbol of being unblemished, is a lotus, and skillful means.
Chinese
作为智慧的象征，观想一个月亮和一个太阳的座垫。在四个侧面、四个角和八个方向上，在八个交叉的田地上观想每个太阳的座垫，这是为了证明被调伏者和调伏者的关系，除了上下之外，还有八个交叉的男女护法。在神布上，在八个单独的田地上观想太阳，据说这是被调伏者和调伏者之间关系的八部神魔的首领。在四个门上，在四个单独的田地上观想太阳，这是为了摧毁四魔的座垫。在外面的中间空地上，里面的田地，东边六个，南边六个，西边六个，北边六个，四个门各有四个，总共二十八个，在二十八个上面观想每个太阳的田地，这是为了防止自在母们被瑜伽道者压制。因此，这是有染污的等持。也就是说，田地象征着轮回，太阳象征着逝去的智慧，因此，对于等持具有确定性的逝去和未逝去之间的界限，两者都在田地里。虽然对于逝去和未逝去的界限有很多种说法，但在这里这样说是合理的。虽然对于上面主要座垫上的众生有很多不同的观点，但据说这里所写的是莲花生大师的观点。然后，为了依靠生我为佛的奇迹，观想天神的轮涅。瑜伽士自身是所有佛的，身语意的自性与我的身语意三者无别，因此金刚持普贤大乐嘿热嘎，一切忿怒尊之王，这不是新观想的，而是从原始以来，心性法身的体性没有被能取所取的垢染所染污，因此是最初的忿怒尊。由于这个力量，忿怒尊显现为大吉祥大乐嘿热嘎的身相，因此，从具有忿怒姿态的众多忿怒尊的形态的意境中，显现出忿怒母自在母，如是说。从我的心间，生出忿怒母自在母，身色蓝黑色，一面二臂，右手拥抱父尊，左手拿着颅碗，父母二尊以不执着的方式嬉戏，吽吽吽身
English
As a symbol of wisdom, contemplate one moon and one sun cushion each. On the four sides, four corners, and eight directions, contemplate one sun cushion each on the eight intersecting fields, which is to testify to the relationship between the tamed and the tamer, with eight intersecting male and female protectors of the directions except for above and below. On the deity cloth, the sun on eight single fields is said to be the eight chief deities of the eight classes of gods and demons in the aspect of the relationship between the tamed and the tamer. On the four doors, the sun on four single fields is the cushion for subduing the four maras. In the outer intermediate space, the inner fields, six in the east, six in the south, six in the west, six in the north, and four at each of the four doors, totaling twenty-eight, contemplate one sun field each on the twenty-eight, which is to prevent the powerful mothers from being suppressed by the yogis on the path of union. Therefore, it is a contaminated samadhi. That is, the field symbolizes samsara, and the sun symbolizes the wisdom of the past. Therefore, the boundary between the past and the not-past, which has certainty in samadhi, is where both are in the field. Although there are many ways of explaining the boundary between the past and the not-past, it seems reasonable to explain it this way here. Although there seem to be many different views on the beings on the main cushion above, it is said that what is written here is the view of Master Padmasambhava. Then, in order to rely on the miracle of generating the Victorious One as my son, contemplate the wheel of the deities. The yogi himself is all the Buddhas, the nature of body, speech, and mind is inseparable from my body, speech, and mind, therefore Vajradhara Samantabhadra Mahasukha Heruka, the king of all wrathful deities, this is not newly contemplated, but from the very beginning, the essence of mind, the Dharmakaya, is not stained by the defilements of grasping and clinging, therefore it is the original wrathful one. Due to this power, the wrathful one appears as the form of the great glorious Mahasukha Heruka, therefore, from the state of mind of the many forms of wrathful deities with wrathful postures, the sign wrathful mother Power emerges, as it says. From my heart, the wrathful mother Power emerges, body color dark blue-black, one face, two arms, the right embracing the father, the left holding a skull cup, the father and mother playing without attachment, Hum Hum Hum body
Chinese
身语意三者。比夏是多种。班杂是无二。玛哈是伟大的。郭达是忿怒。匝拉是燃烧。曼扎是坛城。帕 帕 帕 度三有。哈拉哈拉哈拉三者摧毁。吽 聚集。显现为身语意的外内之法，多种无二智慧清净，其于所化众生前显现为忿怒相。所化众生具有调伏的能力和力量，如劫末之火燃烧。这些也不仅是一个两个。三十饮血尊的坛城，法界之舞普遍存在。那做什么呢？从身语意的门来度化所化众生。所化众生是谁呢？三界的所有的三种毒全部摧毁。摧毁后做什么呢？聚集于法界中。如是说后，自身九百头，千八百手，八百足，手中持有等同于千世界微尘数的武器。吽 吽 吽 比夏。从菩提心也出现忿怒尊，面容和手不确定，身体大小从三千世界出现等同于千世界微尘数的数量。遍布十方世界的世间界。吽 吽 吽 比夏。所有千世界的猛烈行为都被度脱。为了所有众生的利益，再次从十方聚集回来。显现为果位的饮血尊。吽 吽 从中央的镜智所生的忿怒众聚集为一体，融入自身。自身中央是佛饮血尊，身色黑紫色。镜智以威猛的事业来成办所化众生的利益的象征。三头是三种解脱。中央的脸是紫色，身体是空性。右脸是白色，心无所求。左脸是红色，语无表相。右边的第一个是轮，是智慧的自性，以镜智在所化众生的相续中转法轮。中间是金刚，无碍显现时，是不变于法界智慧的象征。末尾是宝剑，以平等性智斩断显空二边的象征。左边的第一个是颅碗，盛满鲜血，是法界的法器，白色的颅碗是没有被烦恼所染污的法界的象征。
English
Three of body, speech, and mind. Bhisha is various. Vajra is non-dual. Maha is great. Kodha is wrathful. Jwala is burning. Mandala is the circle. Phat Phat Phat liberates the three. Hala Hala Hala destroys the three. Hum gather. The appearance of outer and inner dharmas as body, speech, and mind, the various non-dual wisdom is pure, and it appears as wrathful to the beings to be tamed. The beings to be tamed have the power and strength to tame, like the fire of the end of the kalpa burning. These are not just one or two. The mandala of thirty blood-drinking deities, the dance of the dharma realm is pervasive. What does it do? It liberates the beings to be tamed through the gates of body, speech, and mind. Who are the beings to be tamed? All three poisons of the three realms are destroyed. After destroying, what does it do? Gather in the dharma realm. After saying this, the self has nine hundred heads, one thousand eight hundred hands, eight hundred feet, and holds weapons equal to the dust of a thousand worlds in its hands. Hum Hum Hum Bhisha. From the bodhicitta also appears the wrathful deity, whose face and hands are uncertain, and whose body size is about three thousand worlds, and the number of fine dust particles of a thousand worlds emerges. It pervades the world realms of the ten directions. Hum Hum Hum Bhisha. All the fierce actions of the thousand worlds are liberated. For the benefit of all sentient beings, they gather back from the ten directions again. It manifests as the blood-drinking deity of the fruition. Hum Hum The wrathful assembly arising from the mirror wisdom of the center gathers into one and merges into the self. In the center of the self is the Buddha blood-drinking deity, whose body color is dark purple. The mirror wisdom is a symbol of accomplishing the benefit of the beings to be tamed through fierce actions. The three heads are the three liberations. The central face is purple, and the body is emptiness. The right face is white, and the mind is without desire. The left face is red, and the speech is without characteristics. The first on the right is the wheel, which is the self-nature of wisdom, and the wheel of dharma is turned in the continuum of the beings to be tamed by the mirror wisdom. In the middle is the vajra, which is a symbol of being unchangeable from the dharma realm wisdom when it appears without obstruction. At the end is the sword, which is a symbol of cutting off the two extremes of appearance and emptiness with the wisdom of equality. The first on the left is the skull cup filled with blood, which is the implement of the dharma realm, and the white skull cup is a symbol of the dharma realm not being defiled by afflictions.
Chinese
圆形是远离戏论的象征。内部充满血液是未觉悟的三界执着的象征。各自的法器搅动，是三界执着被智慧所净化的象征。供养于口中，是不舍弃下乘，于智慧中行持的象征，与五个主尊相合。中间的钺刀是以个别觉悟的智慧斩断二边的象征。末尾的犁头是，对于所化众生相续中如桀骜不驯的烦恼，以如犁头的成所作智来耕耘，产生善妙庄稼的象征。那些法器上燃烧着火焰。佛慢母身色紫黑。一面二手，右手拥抱父尊，左手拿着颅碗供养父尊。吽吽，从东方法界体性智所生的忿怒尊们聚集为一，作为法界体性智无论如何也不会改变的象征。金刚饮血尊身色深蓝黑。三头六臂。右脸白色，左脸红色。六臂中右边第一只手拿着金刚杵，中间拿着轮，最后拿着宝剑。左边三只手相同。与金刚慢母在一起。吽吽，从南方平等性智所生的忿怒尊们聚集为一，作为平等性智功德增长的象征。宝生饮血尊身色黄黑，三头六臂。右脸蓝色，左脸红色。右边第一只手拿着宝剑，中间拿着金刚杵，最后拿着轮。左边三只手相同。与宝生慢母在一起。吽吽，从西方妙观察智所生的忿怒尊们聚集为一，作为以妙观察智将二边摄为己用的象征。莲花饮血尊身色红黑。三头六臂，右脸白色，左脸蓝色。右边第一只手拿着钺刀，中间拿着金刚杵，最后拿着轮。左边第一只手拿着颅碗，中间拿着宝剑，最后拿着犁。与莲花慢母在一起。吽吽，从北方成所作智所生的忿怒尊们聚集为一，作为以成所作智对任何事物都无碍的象征。羯磨饮血尊身色