Chinese
在坛城中进行灌顶，如同过去世中大吉祥如何摧毁罗睺的菜园一般。现在瑜伽士道的时机，也应如是行持，故应知晓。其中，摧毁罗睺的方法有二：以见摧毁与以行摧毁。首先，了知内外诸法皆无实，一切皆为虚幻，仅显现而不遮止，且知其显现为天神，如幻术般，不舍其仪轨庄严，则能摧毁三种罗睺。彼等消散后，如无魔术师则其幻化不显现般，连同眷属的魔罗亦消散。其次，以甚深密咒之方便行持，诛杀母鬼。往昔大吉祥于所化众生前，如何摧毁罗睺之行，如今亦如是，瑜伽士摧毁修持之障碍罗睺，如父辈所为之事，以事业具实义而知，对于所诛杀之罗睺，亦以实物显现，以咒语之义倒行逆施者，以方便从恶道中救度。对于不显现为实物之罗睺，乃因咒语之誓言破损且见解低下而生之魔障，对于一切瑜伽士皆有害者，彼具足三种罗睺之相，故应以方便压制。如是见之誓言厉鬼，乃由执持广博之分别念而生，因咒语之秘密倒行逆施而成熟，果报成熟为五毒，种类为贱民之鬼怪，具足轮回之粗猛种子，业为行于贪嗔，故若不摧毁彼等，则轮回增长且解脱道受阻。若摧毁，则轮回本身清净为涅槃之地，故应如菜园般摧毁，故应明观自身为具足三身四印之黑汝嘎。如是，于三身之地，修习续部，从三摩地之仪轨中，生起器为埃（藏文ཨེ，梵文天城体ऐ，梵文罗马拟音ai，汉语空性）之宫殿，自身明观为具足大吉祥之身相、手印、圆满庄严，于莲花日轮上，明观白色阿（藏文ཨ，梵文天城体अ，梵文罗马拟音a，汉语无生）字与红色吽（藏文ཧཱུྃ，梵文天城体 हूँ，梵文罗马拟音hūṃ，汉语种子字）字重叠安住，此为大手印。与扬卓提夏瓦里无别而交合，此为誓言印。父亲扬热巴之忿怒尊，摧毁以忿怒母众为傲者，复从寂灭中，观想忿怒尊、卡吉僧、守门母等，此为事业印。了知彼等皆不离大平等之法性，此为寂静法性。
English
The empowerment in the mandala is like how the great glorious one destroyed Rahu's garden in the past. Now, at the time of the yogi's path, it should be done in the same way, so it is necessary to know that. There are two ways to destroy Rahu: destroying with view and destroying with action. First, knowing that all external and internal phenomena are without truth and that all are merely deceptive illusions that do not prevent appearance, and knowing that they appear as deities, like illusions, without abandoning their ritual ornaments, the three Rahus are destroyed. When they are gone, like illusions that do not appear without a magician, the Maras along with their retinues are gone. Second, the Matrams are killed by practicing with the profound method of mantras. In the past, the great glorious one destroyed Rahu for the sake of those to be tamed, and now, in the same way, the yogi destroys whatever Rahus obstruct accomplishment, like the work done by the fathers, knowing that the work is meaningful, and for the Rahus to be killed, who appear as real things, those who misuse the meaning of mantras are saved from the evil path by means of skillful methods. The Rahus that do not appear as real things are the obstacles that arise from the breaking of the vows of mantras and from low views, which are harmful to all yogis. Because they have all three aspects of Rahu, they should be suppressed by skillful means. Such a Dam Sri of view arises from the thought of holding onto vast appearances, matures from the misuse of the secret of mantras, and ripens into the five poisons as a result. Its kind is the outcast demon, possessing the coarse seed of cyclic existence, and its action is to engage in attachment and aversion. Therefore, if they are not destroyed, cyclic existence will increase and the path to liberation will be blocked. If they are destroyed, cyclic existence itself will be purified into the state of Nirvana. Therefore, they must be destroyed like a garden, so one should clearly visualize oneself as Heruka, possessing the three Kayas and four Mudras. Thus, on the ground of the three Kayas, having practiced the Tantras, from the ritual of the three Samadhis, the vessel arises as the palace of E (藏文ཨེ，梵文天城体ऐ，梵文罗马拟音ai，汉语空性). One clearly visualizes oneself as the complete form, hand gestures, and ornaments of the great glorious one, with the white A (藏文ཨ，梵文天城体अ，梵文罗马拟音a，汉语无生) and the red Hum (藏文ཧཱུྃ，梵文天城体 हूँ，梵文罗马拟音hūṃ，汉语种子字) stacked on the lotus sun disc, which is the Mahamudra. Embracing Yamakrodheshvari without separation is the Samaya Mudra. The wrathful one, the father Yamarolpa, having destroyed those who are proud of the assembly of wrathful mothers, and again from the state of cessation, one meditates on the wrathful ones, Kake Seng, and the doorkeeper mothers, which is the Karma Mudra. Knowing that all of these do not deviate from the Dharmata of great equality is the peaceful Dharmata.
Chinese
具有手印就是具有大手印，就是具有大手印的意思。然后，根据情况进行各种事业，即仪轨的繁简等如何适宜，事先进行。在真实诛杀魔母的事业中，也有差别和共同的事业两种。首先，用魔母的骨灰，用大的骨灰在图上绘画，并在心间画“ཏྲི”等，专注生起对治，进行遮破和融入，心想让她听从誓言，于是立誓并以威力压制。击打卡杖嘎，心想让她仰面跌倒而诛杀。对于跌倒的尸体，观想老鹰、狼等食肉的凶猛之众正在吃食，以及忿怒尊以巨人的姿势跳到上面踩踏。用右脚大拇指以铁钩分开交叉的双脚，心想打开外门。然后，撕裂无明之胞胎，打开腹部，心想打开内门。以我眉间的白色“ཨ”的光芒，将魔母心间的识蕴“ཏྲི”焚烧净化成光，变成白色“ཨ”的形状。以我眉间的红色“ཧཱུྃ”的光芒，阻挡那个“ཨ”，并融入自己的眉间“ཨ”，从中变成“ཧཱུྃ”，从命脉清净的秘密道中降下，与我的菩提心相融合，从金刚道降到阎摩的宫殿，与阎摩的菩提心相融合，在空中生起为殊胜的儿子，取出后放在面前的日月垫上。然后，加持腹部为宫殿，我从眉间或眉心发出如芥子般的“ཧཱུྃ”，照到魔母的腹部，外面的皮肤变成珍宝的宫殿，肋骨变成绸缎的房屋，形状如半月，与虚空同等。观想那个田野的边沿，血肉变成山，血变成海，骨头变成须弥山。将生起的魔母之子，给予朵玛，混合誓言物，与门神的法王融为一体而安住，委托宫殿门庭的事业。何时修法完成，分成两份，一份献给法王作为酬谢，委托护法的事业后返回本位。对于生起的魔母之子，要进行迁居的仪轨。然后，由金刚国王引导，手结手印，双手在胸前交叉，竖起忿怒印，伴随着咒语，以燃烧的目光将一切摄入其中，然后是门咒。
English
Having the mudra is having the great mudra, which means having the great mudra. Then, various activities should be performed according to the circumstances, such as the elaboration or simplification of the ritual. In the actual activity of killing the Matram, there are two types of activities: differentiated and common. First, using the ashes of the Matram, draw on the picture with large ashes, and focus on drawing "ཏྲི" etc. in the heart, generate the antidote, perform refutation and integration, thinking that she will listen to the vows, then make vows and suppress with power. Strike with the khatvanga, thinking that she will fall on her back and be killed. For the fallen corpse, visualize eagles, wolves, and other ferocious meat-eating beings eating, and the wrathful deity jumping on top and trampling with the posture of a giant. Use the iron hook of the right thumb to separate the crossed feet, thinking of opening the outer door. Then, tear the womb door of ignorance, open the abdomen, thinking of opening the inner door. With the light of the white "ཨ" from my eyebrow, burn and purify the consciousness aggregate "ཏྲི" in the heart of the Matram into light, and transform it into the form of a white "ཨ". With the light of the red "ཧཱུྃ" from my eyebrow, block that "ཨ" and integrate it into my own eyebrow "ཨ", from which it transforms into "ཧཱུྃ", descending from the secret path of the purified life force, merging with my bodhicitta, descending from the vajra path to the palace of Yama, merging with the bodhicitta of Yama, generating as a supreme son in the sky, taking it out and placing it on the sun and moon cushion in front. Then, bless the abdomen as a palace, I emit a "ཧཱུྃ" the size of a mustard seed from my eyebrow or brow chakra, shining on the abdomen of the Matram, the outer skin becomes a precious palace, the ribs become a silk house, the shape is like a crescent moon, equal to space. Visualize the edge of that field, flesh and blood turning into mountains, blood turning into the sea, and bones turning into Mount Sumeru. Give the generated son of Matram a torma, mix the samaya substances, integrate and abide with the Dharma King of the door and north as one, and entrust the activities of the palace gate. When the practice is completed, divide it into two parts, offer one part to the Dharma King as a reward, entrust the activities of the Dharma protectors, and then return to one's own place. For the generated son of Matram, the ritual of relocation should be performed. Then, led by Vajra King, make hand mudras, cross the hands in front of the chest, raise the threatening mudra, and with the mantra, absorb everything with a burning gaze, and then the door mantra.
Chinese
思维如是已决。之后，以金刚步旋转坛城，诵念吽字，思维空性吽字化为火焰，复又消融，光明炽盛，化为金刚火轮之舞，以此设结界。之后，从我眉间放射出带有光芒的བྷྲཱུྂ་（藏文，भ्रूम，bhrūṃ，种子字）字，照耀八母的八个方位，使彼等化为光明，成为自生之八个佛塔，化为宫殿，迎请八母，并以安住之语托付，令其安住于彼，我手中所持之八智剑为其灌顶，使业与智慧无别的八母，托付其安住宫殿之事业，令其安住。之后，于八位明妃，Śavarī等，布置清净之坛城，化现，并且其他由业所成之众多明妃，吞食敌人鬼怪之血肉，身穿兽皮，思维清净空性，瑜伽士们应行明妃之嬉戏，绕宫殿之周围或坛城三匝。明妃之嬉戏如是说：右视地，左顾盼，不确信，又回首。如是。之后，第二共同之事业，从母续之中心等，于各个方位，以四业之火供而扩展，于其尽头，自身化为黑汝嘎，以四种姓各自之身，以智慧之猛烈见解而行动，思维一切显有皆为各自事业之坛城自性，从四业之舞开始，直至猛烈、寂静、增广之尽头，皆应敲击。之后，修行者们应作寿命、勾摄、调伏、吉祥、增广之事。如是，摧毁母续，则处所加持大而吉祥，微细之鬼怪皆被压制而屈服，瑜伽士智慧之力量生起，成为使誓言神和罗睺从轮回之境解脱之殊胜方便。第二，绘制身像之坛城，陈设供品。坛城四方如前，以颜料绘制，以光明和悦而陈设，以供品庄严地放置在周围，眼睛的所依也明显地放置。如是宣说。此为息灾之修习，忿怒之修法则应分别结合，寂静法也应以彩粉绘制，陈设供品之后
English
Having thought thus, circumambulate the mandala with the vajra gait, and by uttering Hūṃ, think that the emptiness Hūṃ transforms into flames, then dissolves again, the light blazing, transforming into the dance of the vajra fire wheel, and thus set the boundary. Then, from the space between my eyebrows, the syllable Bhrūṃ (藏文，भ्रूम，bhrūṃ，seed syllable) with rays of light radiates to the eight places of the eight mothers, causing them to dissolve into light, becoming eight self-arisen stupas, transforming into palaces, inviting the eight mothers, and entrusting them with words of abiding, causing them to abide there, and the eight wisdom swords held in my hand empower them, entrusting the eight mothers, inseparable from action and wisdom, with the task of dwelling in the palaces, causing them to abide. Then, for the eight Mems, Śavarī and others, arrange a pure mandala, emanate, and also many other Mems created from action, devouring the flesh and blood of enemies and obstructors, wearing animal skins, thinking of pure emptiness, and the yogis should perform the frolic of the Mems, circumambulating the enclosure of the palace or the mandala three times. The frolic of the Mems is as follows: Look to the right at the ground, glance to the left, not believing, look back again. Thus it is. Then, the second common action is to expand from the center of the Matram, etc., in each direction, with the fire offering of the four actions, and at its end, transform oneself into Heruka, with the bodies of the four castes, each moving with the fierce view of wisdom, thinking that all phenomena are the nature of the mandalas of their respective actions, starting from the dance empowerment of the four actions, and striking until the end of the fierce, peaceful, and increasing actions. Then, the practitioners should perform life, subjugation, assimilation, auspiciousness, and increase. Thus, by destroying the Matram, the place is greatly blessed and auspicious, subtle obstructors are crushed and subdued, the power of the yogi's wisdom arises, and it becomes a supreme means of liberating the oath-bound spirits and Rahu from the realm of samsara. Second, draw the mandala of the form image and arrange the substances. The four directions of the mandala are as before, drawn with pigments, arranged with light and adornment, placed beautifully around with offerings, and the support for the eyes is also clearly placed. Thus it is said. This is the practice of pacification, and the practice of wrath should be combined separately, and the peaceful practice should also be drawn with colored powders, and after arranging the substances.