English
When the sound of crushing is uttered, it shakes violently, shakes completely, shakes everywhere, makes a great roar, roars completely, roars everywhere, flashes intensely, flashes completely, flashes everywhere. Visualize that from each body, the light of wisdom fire blazes and is dense like the fire at the end of an eon. Thinking about what actions the wrathful ones will perform, it is said in the tantra: The wrathful emanations subdue the arrogant. It is said in the tantra: The number of tiny particles in three thousand worlds and ten directions, that many mandalas of wrathful ones are obtained. Through the actions of these Buddhas, all the arrogant in the ten directions are subdued. Oṃ mahā vajra a dha ha pa ha pa ha ha ha ha kha kha kha khā hi khā hi. It is said. Those many wrathful ones filling the three thousand worlds, burn all the realms of the three thousand great thousand worlds as if wind is blowing cotton. Destroy, throw, phaṭ, tear apart. Especially the great gods of the desire realm, etc., subdue all the arrogant ones. In order to merge Lajjin and Narnur into the dharmadhatu, they are swallowed. Pulling them out three times from the skirt of the wrathful mother Ucchushma, they are placed on the irreversible ground. Empowering them as emanation messengers and workers, they are laid down on the seat and placed. Those demon wives, not seeing the face of the teacher, are extremely frightened by the light and great sound, some faint from the power, some are frightened and their eyes stare, their hearts pound, they tremble, saying: What should we do? We surrender. Promising thus, offering their respective heart essences, visualize them bowing in space. Then, from one's own heart, the red Bhyo (Tibetan: བྷྱོ，Sanskrit Devanagari: ，Sanskrit Romanization: bhya，Literal Chinese meaning: ) syllable is absorbed into the crown of the head or the heart, blessed with the wisdom of compassion and samaya. Giving a vajra in the hand and naming them, the vow is given to accomplish the four actions. The manner of the four attendants is: the real maidservant, the female servant, the braided-hair girl, the female slave, or it is said to be the mother, sister, wife, and slave. Guarding the vows, performing undefiled union, on the edge of the mandala, on separate fields, on each silk cushion, visualize them with a crest on their heads, kneeling with their knees raised, or it is said to be sitting, bowing and staying. Visualize all appearances and existence as being filled with the wrathful ones' fire of the end of an eon.
English
It means to subdue all those who are arrogant due to the mandala and to bring them under one's control. If you wonder where those emanated wrathful deities will be gathered again, it says, "Absorb into the form of the first condensed light." The tantra says: "The blood drinkers filling the empty realms, having completely gathered them with the yoga of gathering, absorb them into the form of the first condensed light, having dissolved into the sphere, into the form of syllables. Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Ha (藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈), He (藏文，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：嘿), Phaṭ (藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪)." It means that those wrathful deities filling the three thousand worlds, again dissolving into the space of the consort, from there the light blazes as a path, inseparable from the first bodhicitta, blessed to become a collection of speech syllables. Becoming eight Ha (藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈), eight He (藏文，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：嘿), four Phaṭ (藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪), ten Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Then, how to transform the peaceful retinue into wrathful ones? It says, "Think of the burning retinue assembly." It is said that, in terms of the meaning of speech, the blood drinkers of the four castes are perfected in the head, so it is evident that they do not arise slowly. It is also believed that this is the case in the great yoga of generation and completion. Second, there are six ways to generate the retinue: generating Kauri, Singha, Doorma, Wangmo, the Ten Wrathful Ones, and generating other guest deities. First, generating Kauri: The eight Ha (藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈) existing in the secret place of the father and mother's space, together with the light of wisdom, dissolve into the crown of the eight bodhisattvas, from there the light of wisdom blazes and remains, inspired by this scripture. Then, rejoicing, reciting Ha (藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈). The bodhisattva dissolves into light. Kauri Ma, White-clad Ma and the thief Tsauri Ma, as well as, Pramaoha deluded Ma and the corpse Ma, Vetali, Pukkasi swollen Ma and the fierce Kasmaari, the charnel ground Ma, the mole-faced Ma and the Chandali assembly. Each holding their own implements, with wondrous attire and majestic form. In general, for the Great Glorious One, there are two kinds of Mamo retinue: the inner yoginis and the outer accomplished women. The inner yoginis are: the transformation of the senses and consciousness, the eight aggregates are the only eight mothers. The transformation of attachment to the objects to be used, are the eight mothers with fangs and wings, sixteen in total. Cutting off the four extremes of permanence and annihilation, expanding into the four immeasurables, are the four doormen. These twenty, because they enjoy the true nature of reality with the wisdom of awareness, are called inner yoginis.
Chinese
我的左脚也清晰显现。那四扇门也一样。踩在单块田地的垫子上，在劫火燃烧的火焰中，以愤怒的姿态安住。装饰和其他服饰取决于凯乌里玛的地方。伟大的吉祥天女被二十位天女围绕。那些也被称为内在的瑜伽母。从自在母以下被称为外在的成就女。圆满了。第四，生起自在母。有三种形态：外在以罗刹女的姿态存在，内在以头饰的姿态，秘密以忿怒母的姿态存在。第一，外在罗刹女的姿态是：罗刹女深紫黑色，手持湿人头。这是从黑汝嘎的要点中说的。第二，内在头饰的装扮是：人罗刹红色，三叉戟，田地，牦牛。等等。第三，秘密忿怒母的姿态是：三面六臂。这是从幻化天女中说的。在此，显现的方式无论如何都一样。在调伏鲁扎的时候，安住于罗刹女，所以在忿怒尊混乱的时候，作为罗刹女。瑜伽士修持并派遣执行任务的时候，安住于头饰，所以作为微细的头饰。在秘密证悟自心的时候，作为二十八忿怒母。有些人说：自在母是从事业中成就的，所以不从虚空中生起，而是念诵命等二十八怖畏而显现。之后，将二十八自在母进行种姓分类并各自识别，并阐明身色和手印。此经文鼓励说：编织者、猫女、女仆的集合，以十二、二十和二十八来庄严。自己的坐垫和工具，以“做什么”来准备安住。玛努raksa斯i bhyo（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这样说，丈夫的差别是罗刹的妻子，身色的差别是深紫黑色。头饰的装扮是牦牛头。手印的差别是右手金刚杵，一切都作为自在的标志存在。左手红色班杂。姿态是愤怒的。在外面的黑色铁围墙，具有四扇门，在东方第一个显现。帕ra玛尼bhyo（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这样说，梵天的妻子红色，四头母。如果做头饰，就是蛇头。左手红色莲花。姿态是寂静的。在外面的东方第一个的下面显现。瑞乌扎玛bhyo（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这样说，
Chinese
大自在天的妻子，白色和绿色，豹头，左手三叉戟，显现出寂静和愤怒的姿态。 “贝纳贝布佑”表示：遍入天的妻子，蓝色，水牛头，左手轮，显现出寂静和愤怒的姿态。 “寇玛日布佑”表示：童子的妻子，红色，蝙蝠，左手短矛，显现出寂静和愤怒的姿态。 “因陀罗雅布佑”表示：百神的妻子，白色和黄色，熊或狗熊头，左手因陀罗旗，显现出寂静和愤怒的姿态。 “金刚玛哈嘎哩布佑”表示：玛哈嘎拉的妻子，黑色，杜鹃头，左手金刚钩，显现出愤怒的姿态，在东方的门上显现。 当这些母神在东方门上显现时，观想从自己的右腿内侧向下显现。 或者，东方的这七位母神，身色白色，面孔蓝色，右手三股金刚杵，左手拿着装满血的班杂。 “金刚平嘎拉布佑”表示：玛哈德瓦的姐妹，黄色，熊头，左手拿着装满血的班杂，显现出寂静和愤怒的姿态，在外面的第一个南方显现。 “阿姆日达布佑”表示：太阳的妻子，红色，摩羯鱼头，左手红莲花，显现出寂静和愤怒的姿态。 “索乌姆亚布佑”表示：月亮的妻子，白色，蝎子头，左手白莲花，显现出寂静的姿态。 “达纳哈姆布佑”表示：贝灿的妻子，绿色和黑色，鹰头，左手金刚手杖，显现出寂静和愤怒的姿态。 “罗刹斯布佑”表示：罗刹的妻子，红色，狐狸脸，左手拿着装满红色的班杂，显现出愤怒的姿态，呈现罗刹女的姿态。 “巴克萨斯布佑”表示：食者的妻子，绿色和黑色，老虎脸，左手拉着并吃着蒂拉的肠子，显现出愤怒的姿态。 “杂卡兰布佑”表示：红黄色羊头神的妻子，红色和黄色，羊脸，左手绳索，显现出愤怒的姿态。 或者，南方的这七位母神，身色黄色和黑色，右手剑，左手红海螺。 当这七位母神在坛城外围的诸神方向显现时，观想从自己的右腿外侧向下显现。 “拉嘿班杂布佑”表示：欢喜者的妻子，红色，秃鹫头，左手剑，显现出寂静和愤怒的姿态。 “如地惹玛布佑”表示：大力者
English
The wife of the Great Lord, white and green, leopard head, left hand trident, manifesting a peaceful and wrathful demeanor. "Be Sana Be Bhyo" indicates: The wife of the All-Pervading One, blue, buffalo head, left hand wheel, manifesting a peaceful and wrathful demeanor. "Kou Mari Bhyo" indicates: The wife of the Youthful One, red, bat, left hand short spear, manifesting a peaceful and wrathful demeanor. "Indraya Bhyo" indicates: The wife of the Hundred-Eyed One, white and yellow, bear or dog head, left hand Indra's banner, manifesting a peaceful and wrathful demeanor. "Vajra Maha Kali Bhyo" indicates: The wife of Mahakala, black, cuckoo head, left hand vajra hook, manifesting a wrathful demeanor, appearing at the eastern gate. When these mothers appear at the eastern gate, meditate that they appear downwards from the inside of your right thigh. Alternatively, these seven eastern mothers, body color white, face blue, right hand three-pronged vajra, left hand holding a bhanḍa filled with blood. "Vajra Pingala Bhyo" indicates: The sister of Mahadeva, yellow, bear head, left hand holding a bhanḍa filled with blood, manifesting a peaceful and wrathful demeanor, appearing at the first southern outer area. "Amrita Bhyo" indicates: The wife of the Sun, red, makara (sea monster) head, left hand red lotus, manifesting a peaceful and wrathful demeanor. "Soumya Bhyo" indicates: The wife of the Moon, white, scorpion head, left hand white lotus, manifesting a peaceful demeanor. "Dana Ham Bhyo" indicates: The wife of Becon, green and black, eagle head, left hand vajra staff, manifesting a peaceful and wrathful demeanor. "Rakshasi Bhyo" indicates: The wife of the Rakshasa, red, fox face, left hand holding a bhanḍa filled with red, manifesting a wrathful demeanor, assuming the form of a Rakshasi. "Bakshasi Bhyo" indicates: The wife of the Eater, green and black, tiger face, left hand pulling and eating the intestines of Tira, manifesting a wrathful demeanor. "Tsaka Lam Bhyo" indicates: The wife of the red-yellow goat-headed god, red and yellow, goat face, left hand rope, manifesting a wrathful demeanor. Alternatively, these seven southern mothers, body color yellow and black, right hand sword, left hand red conch. When these seven mothers appear in the direction of the deities outside the mandala, meditate that they appear downwards from the outside of your right thigh. "Rahe Vajra Bhyo" indicates: The wife of the Joyful One, red, vulture head, left hand sword, manifesting a peaceful and wrathful demeanor. "Rudra Ma Bhyo" indicates: The Powerful One
Chinese
从而担任守门的工作。此外，再者，护持橛的金刚护法是阿啦哩和，金刚阿啦哩和，萨玛雅阿啦哩等众。以不可胜数的眷属也装点围绕，使得世间连一丝风也不泄露地充满，并且周全地观想。观想燃烧的眷属众。如是说。生起本尊的方法，从寂静转为忿怒，根本本尊大吉祥父母，以及，眷属本尊克星门母忿怒十尊，和，救护本尊自在母，和，宾客本尊空行母及紧郎等，以时和处所的口诀来区分，要知道有广中略。其中生起本尊也，在修近诵时生起寂静本尊，在修成时寂静忿怒一起，要知道有处所转变的仪轨。这是所说的意义。其中开悟次第的教导是，从坛城上方往下取，如成就者所教导的经文一样。身色各自明亮，手印，饰品和装束等，观想生圆次第成就的本尊们。如是说。其中生起次第从寂静，转为忿怒处所的转变，那又是谁所说的可靠来源呢？由任运成就身示现者吉祥金刚萨埵所说。他向谁说的呢？向经文口诀的集结者，导师嘎绕多杰说的。在何处说的呢？在邬金的国土达那郭夏洲说的。说了什么教法呢？说了超世间的经和，黑汝嘎的要点。为了什么说的呢？为了压制大手印的持明地，和，为了获得总摄殊胜和共同的成就而做。嘎绕多杰，获得了吉祥金刚萨埵和吉祥大者的不二成就后，从心的觉性中显现，将口诀的汇集编成目录，向佛陀一切眼见的化身金刚笑显现。如这经文一样修持，就成就了真实橛，寿命成就和三者的意旨。他向国王乌汝夏涅和，龙女海母显现。他向国王因扎菩提显现。他向比丘索嘎嘉德瓦和，尼泊尔女芒嘎拉悉地显现。他们两个向尼泊尔人吽嘎啦显现。导师