English
It arises from the conceptualization of grasping and clinging. The cause is: misusing the profound secret teachings. The result is: maturing into the five afflictions. The type is: the type of samsara is designated as the origin of the outcaste. The karmic action is: attachment to great actions of desire and hatred. The fault of not subduing is: destroying the sovereignty of gods and humans, reversing the course, emptying the Buddha's pure lands, leaving samsara in a state of helplessness, and the Buddhas becoming like relatives, having the fault of not benefiting sentient beings. The virtue of subduing is: cutting off the three poisons from the root, extracting samsara from the expanse, transforming samsara into dharmata, having the virtue of purifying the Buddha's pure lands. Thus it is said. So, how does a yogi subdue? By perfecting the six limits of mantra and knowing how to enjoy the two resources, one subdues. That is, yogis subdue through the power of meditating on the three kayas and four mudras, and by summoning the lord of the charnel ground as a real object and subduing him. So, meditating on the three kayas and four mudras is also, first, I will tell the story of the past. In the past, the former, who was considered the great self, in the scriptures of that Tathagata, the order of these two lines is reversed, but it appears like this in other texts, so it is kept as it is. The meaning seems to be able to be explained separately for those to be subdued and those who subdue, so please let future generations investigate. In the way of beings, it happened in the past, at that time all sentient beings, became very angry, cruel, and malicious, because of being very angry, cruel, and malicious, they cried for help and fell. Thus it is said. The three kayas are: Suchness, which is non-conceptual; All-appearing, which is the samadhi of light; and the samadhi of the cause, which is clear as Hūṃ (ཧཱུྃ，Devanagari: हुं，IAST: hūṃ，seed syllable). From that Hūṃ (ཧཱུྃ，Devanagari: हुं，IAST: hūṃ，seed syllable), E (ཨེ，Devanagari: ए，IAST: e，seed syllable) radiates and spreads, visualize the phenomena of existence as a sphere, an E (ཨེ，Devanagari: ए，IAST: e，seed syllable) triangle without beginning or end, with swirling and intermingling blue light rays. In the middle of that, from Ma (མ，Devanagari: म，IAST: ma，seed syllable), visualize the center like a sun mandala looking upwards. On top of that, clearly visualize the blazing dark blue Hūṃ (ཧཱུྃ，Devanagari: हुं，IAST: hūṃ，seed syllable), and urge: Hūṃ (ཧཱུྃ，Devanagari: हुं，IAST: hūṃ，seed syllable). For the very angry, cruel, and malicious, peace will not be beneficial, with wisdom and skillful
Chinese
念诵“嗡 杜斯当 萨玛雅 穆扎 扎班 扎扎 哈纳 哈纳 吽 啪”。将卡杖嘎置于腰间，观想如巨人力士翻转树干一般，使其仰面朝天倒下。第七，压制倒地者并踩踏。又，续部中说：“罗刹大尊，尸体卧姿为仰面朝天。罗刹种族位于西南方，故头朝西南方。众魔之主自在天位于北方，故脚朝东北方。右手肘上，有老鹰、猫头鹰、豺狼栖息。左手肘上，有秃鹫、兀鹫、母狐狸、狐狸。凶猛愤怒，吞噬血肉而住。”如是观想，所有这些都以极其凶猛愤怒的姿态存在。观想以眼角余光斜视血肉并吞噬。又，续部中说：“塔吉以右脚，以巨人的姿态压制。以大终结者的姿态，以威严之势说道：匝 吽 邦 霍 希日 嘿汝嘎 扎夏 霍 萨玛雅 斯当。”如是说。跳到玛姆的上方，用脚踩踏心口、头和秘密处，以三摩地行之。第八，展示将玛姆的腹部如门般打开。面朝西方，如是说：“此处的门是谁关闭的？是心之主关闭的吗？抓住与被抓住，手脚交错的门，超越了境域，用脚打开。玛姆 卡汝扎 塔拉纳 恰 仲 卡达 扎拉纳 恰。”如是说。从右脚的大拇指变出铁钩，将交错的双脚，右脚压在左脚上的状态打开，观想打开外门。第九，真正打开腹部。又，续部中说：“傲慢凶恶的大神你，以金刚燃烧的剃刀，打开身心之门后，抓住能抓住与被抓住的心之主。般若 凯夏 泽达 扎瓦拉尼 吽 啪。玛努 达玛 多夏 贝 乌玛 班扎 玛哈 萨玛雅 玛姆 卡 吽。”如是说，撕裂无明的胞胎之门，打开腹部。也观想以三摩地打开显现之门。第十，生为儿子。又，续部中说：“从三界而来的有情你，成为金刚身无二，以手势
English
Saying, "Om dushtam samaya mudra praban chakra hana hana hum phat." Having placed the khatvanga at the waist, contemplate it falling supine with a crash, like a giant overturning a tree trunk. Seventh, pressing down and trampling on the fallen one. Also, in the tantra it says: "The fierce great lord of corpses, the corpse's lying posture is supine. Since the rakshasa race is in the southwest, the head is directed to the southwest. Since the chief of obstructors, the powerful one, is in the north, the feet are directed to the northeast. On the elbow of the right hand, reside hawks, owls, and jackals. On the elbow of the left hand, reside vultures, eagles, foxes, and jackals. Fierce and wrathful, they dwell eating flesh." Having contemplated thus, all of these dwell in a very fierce and wrathful manner. Contemplate casting sidelong glances at the flesh and devouring it. Also, in the tantra it says: "Taki, with the right foot, presses down in the manner of a giant's stance. With the swagger of the great terminator, in great majesty, he speaks thus: "Jah hum bam hoh Shri Heruka Trisya Hoh Samaya Tvam." Thus he speaks. Leaping onto the matram, trampling with the feet on the heart, head, and secret place, do it with samadhi. Eighth, showing the opening of the matram's abdomen like a door. Looking to the west, he speaks thus: "Who has closed this door of the place? Has the lord of the mind closed it? The door of grasping and being grasped, with hands and feet crossed, beyond the realm, open it with the feet. Matram kharu tra tarana chye bhrum khata prarana chye." Thus he speaks. Transforming a hook from the thumb of the right foot, opening the crossed legs, the right foot pressing on the left, contemplate opening the outer door. Ninth, actually opening the abdomen. Also, in the tantra it says: "Arrogant and fierce great god, with the vajra burning razor, having opened all the doors of body and mind, seize the lord of the mind who grasps and is grasped. Prajna kesha chitta jvala ni hum phat. Manu dharma tosha bhyo uma vajra maha samaya matram kha hum." Thus he speaks, tearing open the womb-door of ignorance, opening the abdomen. Also, contemplate opening the door of appearance with samadhi. Tenth, generating as a son. Also, in the tantra it says: "Sentient being arising from the three realms, becoming non-dual with the vajra body, with a hand gesture,
Chinese
嗡 班 吽 萨玛雅 斯德旺。 这样给予。 以前在门牌的时候，生起为法王，无二地融入而安住。 对此，以此来念诵。 吽。 祈请您，修行处所的门守护神。 对于无尽庄严的轮。 不属于的瑜伽母。 祈请守护坛城之门。 这样委托事业。 第十三，将玛幢移交，向法王献酬谢。 何时修法完成的时候。 以前融入门牌，再次分开为二。 将玛幢生起为儿子。 作移交的想法。 向法王献朵玛酬谢。 委托护法的守护事业。 安置于誓言的警戒中。 第十四，开门、断除和划界。 之后，由金刚国王引导。 手结手印，在手臂上交叉。 竖起期克印。 勃隆 卡达 扎贝夏 帕特。 这样，打开玛幢腹部的门。 吽 吽 吽 这样。 以燃烧的眼神。 进入兄弟坛城中。 哈 哈 杭 这样。 向外推出，猛然关门。 观想帕。 之后，以金刚步绕坛城。 念诵 吽 吽 吽。 三千世界全部变成吽，每一个都变成火。 再次嗡嗡聚集，从其中燃烧出光芒。 观想变成金刚和火焰的帐篷。 吽。 上方也是金刚的旗帜。 下方也是金刚的土地之下。 四面八方金刚充满。 不要超越金刚的界限。 嗡 班扎 班扎 Raksha 吽 帕特。 吽。 上方也是轮的旗帜。 下方也是轮的土地之下。 四面八方轮充满。 不要超越轮的界限。 嗡 班扎 扎格拉 吽 帕特。 吽。 上方也是宝剑的旗帜。 下方也是宝剑的土地之下。 四面八方宝剑充满。 不要超越宝剑的界限。 嗡 班扎 卡拉汝巴夏 吽 帕特。 吽。 上方也是手杖的旗帜。 下方也是手杖的土地之下。 四面八方手杖充满。 不要超越手杖的界限。 嗡 班扎 玛哈若夏 康嘎 吽 帕特。 吽。 上方也是十字杵的旗帜。 下方也是十字杵的土地之下。 四面八方十字杵充满。 不要超越十字杵的界限。 嗡 班扎 噶玛 萨埵 哈 哈 吽 帕特。 以上四种。
English
Om Bam Hoḥ Samaya Tvam. Thus given. Previously, at the time of the door plaque, having generated as the Dharma King, without duality, it is placed in absorption. To that, this is recited. Hūṃ. O deity, guardian of the practice place, door guardian. For the inexhaustible wheel of ornaments. Those who do not belong to the yoginis. I request you to guard the door of the palace. Thus entrusting the activity. Thirteenth, transferring Matram and offering gratitude to the Dharma King. When the practice is completed. Previously absorbed into the door plaque, again separating into two. That Matram is generated as a son. Have the intention of transferring the place. Offering a torma of gratitude to the Dharma King. Entrusting the protective activity to the Dharma protector. Placing it in the vigilance of the samaya. Fourteenth, opening the door, cutting off, and demarcating. Then, led by Vajra King. With hands crossed in mudra at the elbows. Raising the threatening finger. Bhrūṃ Khaṭa Praveśa Phaṭ. Thus, opening the door of Matram's belly. Hūṃ Hūṃ Hūṃ. With a blazing gaze. Entering into the brother mandala. Ha Ha Haṃ. Pushing outwards, slamming the door shut. Meditating on Par. Then, circumambulating the mandala with vajra steps. Reciting Hūṃ Hūṃ Hūṃ. All three thousand worlds transform into Hūṃ, each one becoming fire. Again, gathering with a whooshing sound, blazing with light from within. Meditating that it becomes a tent of vajra and flames. Hūṃ. Above also, a banner of vajra. Below also, beneath the earth of vajra. The directions and intermediate directions filled with vajra. May you not transgress the boundary of vajra. Oṃ Vajra Vajra Rakṣa Hūṃ Phaṭ. Hūṃ. Above also, a banner of wheel. Below also, beneath the earth of wheel. The directions and intermediate directions filled with wheel. May you not transgress the boundary of wheel. Oṃ Vajra Cakra Hūṃ Phaṭ. Hūṃ. Above also, a banner of sword. Below also, beneath the earth of sword. The directions and intermediate directions filled with sword. May you not transgress the boundary of sword. Oṃ Vajra Kala Rupa Sha Hūṃ Phaṭ. Hūṃ. Above also, a banner of staff. Below also, beneath the earth of staff. The directions and intermediate directions filled with staff. May you not transgress the boundary of staff. Oṃ Vajra Maha Rosha Khanga Hūṃ Phaṭ. Hūṃ. Above also, a banner of crossed vajra. Below also, beneath the earth of crossed vajra. The directions and intermediate directions filled with crossed vajra. May you not transgress the boundary of crossed vajra. Oṃ Vajra Karma Sattva Ha Ha Hūṃ Phaṭ. The above four.
Chinese
敬礼。第十五，迎请八母并委托守护处所。然后，又从我的眉间，八个嗡（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思： भ्रूं）带着光芒，照射到母续的八个处所。观想它们化为光，成为八个自生吉祥的佛塔和宫殿。也就是说：迎请八母并委托守护处所。过去最初之时，世尊大吉祥黑汝嘎，降伏了尸林之主母续。抛弃后化为大地，罗刹的伟大守护者是，安放了八大母。那里的伟大所依也是，具有光辉的伟大佛塔，各自安放自生佛塔。如此这般整个大地，吉祥稀有具大悲，是生起正法和成就之处，被宣告为显现神变。从八大尸林处，迎请八大母。母续的身体心是摩伽陀，大尸林清凉园，佛塔带来安乐守护所依的，大母高里玛。从力量和功德精通且调伏敌魔的雄心壮志之处，夺取所缘的空行母，祈请伟大的高里降临。伟大的高里降临之后，祈求成就并稳固安住。她的头朝向南方，大尸林辛伽洲，守护塔拉山佛塔，大母卓热玛。从显现幻化的事物之处，夺取的空行母，伟大的卓热玛…卓热玛…成就…右手在东南方，大尸林尼泊尔，守护阿克索比亚克里佛塔，大母布嘎斯。从食物受用丰盛之处，关联所缘的空行母，伟大的布嘎…布嘎…成就…左手在西南方，大尸林萨拉之地，守护巨人之地的多头佛塔，大母贝达里。从力量和权势强大的地方，杀戮的空行母，伟大的贝达…贝达…成就…右脚在东北方，大尸林李之地，守护郭特贤佛塔，大母旃达里。从火水神变强大的地方，施予的空行母。