Chinese
那些妃女们极其贪恋，心意摇荡，莲花轮收拢又舒张，譬如磁石吸铁一般，互相缠绕在各自的身上。从菩提心的云中，涌现出五百六十万俱胝微细母，为了净化被调伏的国土，大自在天等众，被视为从污秽中产生，沉溺于不净的泥潭中。为了使他们欢喜，乌刍史摩·克罗达从污秽中被拔出，饮尽所有的泥潭。像这样被调伏的那些，显现出智慧的坛城，九百头的黑汝迦等。像这样以强烈的信心生起菩提心，将自己和眷属都作为奴仆献上，并将他们安置于菩提心中。为了使五毒完全清净，即使不贪、不嗔、不痴，也运用贪欲、嗔恨、愚痴、傲慢、嫉妒，也不会被那些过失所染污。那完全清净的法性，从菩提心的状态中自然成就，因此降伏了天子魔。菩提心从无生之界中，无论做什么、嬉戏什么，都安住于无生的状态，因此降伏了死主的魔。轮回和涅槃的一切法，都由自己无分别地融入坛城，因此是自在。即使处于轮回中，也安住于悦意的形象中，这是形象美好。享受深奥的荣耀，世间和出世间的明妃坛城。广大的自性与法界相应，因此具有荣耀。世间和出世间的一切名声都聚集，成为主要，因此具有名声。大空性的体性，具有六种大智慧，因此具有智慧。安住于无生之界，虽然不动摇，但在四时中平等运行，是不愿停歇的精进。像这样，以十二种大神通的支分，降伏四魔，具有六种殊胜功德的体性。如是的薄伽梵，以愤怒坛城的广大云，放射出种种幻化网的等持。
English
The queens, with their minds agitated by intense desire, contracted and expanded the lotus circles. Like iron drawn to a lodestone, they entwined around each other's bodies. From the clouds of bodhicitta, five million six hundred thousand kotis of subtle mothers emerged. To purify the lands to be subdued, the great Ishvara and others were seen as arising from filth and immersed in the mire of impurity. To please them, Ucchusma-krodha was drawn from the filth and drank all the mire. Those who were thus subdued manifested the mandala of wisdom, such as the nine hundred-headed Heruka. In this way, with strong faith, they generated bodhicitta, offered themselves and their retinues as servants, and placed them in the state of bodhicitta. To purify the five poisons, even without attachment, aversion, or ignorance, they engage in desire, hatred, delusion, pride, and jealousy, yet are not stained by their faults. That completely pure nature of reality is spontaneously accomplished from the state of bodhicitta, thus conquering the Mara of the sons of gods. Bodhicitta, from the realm of unbornness, whatever it does or plays, abides in the state of unbornness, thus conquering the Mara of death. All phenomena of samsara and nirvana are indivisibly integrated into the mandala by itself, thus it is the Lord. Even when in samsara, it abides in a pleasing form, thus it is of beautiful form. It enjoys the profound glory, the mandala of goddesses of the mundane and supramundane realms. The vast nature is in accordance with the dharmadhatu, thus it possesses glory. All fame of the mundane and supramundane realms is gathered, becoming the chief, thus it possesses fame. The nature of great emptiness possesses the six great wisdoms, thus it possesses wisdom. Abiding in the realm of unbornness, though unmoving, it moves equally in the four times, it is the diligence that does not wish to cease. Thus, with the twelve limbs of great miracles, it subdues the four Maras, possessing the nature of six excellent qualities. Such a Bhagavan, with the great cloud of the wrathful mandala, radiates the samadhi of the net of illusions.
Chinese
安住于彼，从具足方便与智慧的菩提心中，生起忿怒尊之坛城。与之相关联。一切忿怒尊之王，即是忿怒尊之王。为了调伏所化之境，充满六道十方一切处之坛城大云，安住于名为“幻化网”之等持，彼作何事耶？示现智慧身，光荣饮血尊。如是说。如是示现故，智慧之母，法界之手印，忿怒母金刚界自在母亦如是，从法界中取出。如是说。彼忿怒母之相如何耶？ 嘿嘿，具有喜悦之光彩，开启并盛开秘密红莲。如是父母，方便与智慧无二而拥抱，融入喜悦之乐中，生起忿怒尊之坛城。与之相关联。彼之因是什么呢？ 从菩提心之云中。缘是什么呢？ 念诵咒语之字。从何处生起呢？ 从母之莲花与毛孔中。于何处散布与盘旋呢？ 于六道十方一切处。示现十五大相。如是说。彼成就何果耶？ 六道十方无边之虚空一切处所住之大自在等一切皆昏厥。如是说。此后，薄伽梵大喜乐吉祥普贤嘿汝嘎，为了调伏猛厉大怖畏者，以幻化智慧之金刚终结者，具足极其威猛之量，天人非天等一切有情众生，皆毛骨悚然之智慧火焰，如劫末般燃烧之光荣饮血尊之装束，为了制伏大鲁扎，与一切普遍幻化之忿怒尊相一致，身色红黑，紫黑随意变幻，头、手、足，如虚空微尘般之兵器
English
Having settled into that, from the Bodhicitta endowed with skillful means and wisdom, the mandala of the Wrathful One arises. It is related to that. The king of all Wrathful Ones is the king of Wrathful Ones. To tame the field to be tamed, the great cloud of the mandala filling all directions of the six realms, having settled into the Samadhi called "Net of Illusions," what does it do? It manifests the wisdom body, the glorious blood-drinker. Thus it is said. Because it manifests in this way, the wisdom mother, the Mudra of Dharmadhatu, the Wrathful Mother Vajradhatu Ishvari, likewise, is drawn from the Dharmadhatu. Thus it is said. What is the aspect of that Wrathful Mother? He he, endowed with the radiance of joy, she opens and expands the secret red lotus. Thus, the father and mother, embracing inseparably in skillful means and wisdom, dissolve into the bliss of joy, and the mandala of the Wrathful One arises. It is related to that. What is the cause of that? From the cloud of Bodhicitta. What is the condition? By uttering the syllables of the mantra. From where does it arise? From the mother's bhaga and pores. Where does it radiate and swirl? In all directions of the six realms. Fifteen great signs are shown. Thus it is said. What fruit does it accomplish? All the great Ishvaras and others dwelling in all the boundless empty realms of the six realms and ten directions faint. Thus it is said. Then, the Bhagavan, the Great Blissful Glorious Samantabhadra Heruka himself, in order to subdue the fierce great terrifying one, with the illusory wisdom vajra terminator, endowed with an extremely terrifying measure, all sentient beings including gods, humans, and asuras, the wisdom fire that makes the hair stand on end, in the manner of the glorious blood-drinker burning like the end of an eon, in order to subdue the great Rudra, in accordance with all the universally manifested great wrathful ones, body color red-black, purplish-black changing at will, heads, hands, and feet, weapons like dust motes in space
Chinese
那众执持者，化为三头六臂四足，喜于大尸林中，于血海中央，于化为大骷髅之须弥山顶上，于大火焰之轮中央，大自在天与尸林之主大慢者夫妇以伸屈之姿安住。此乃彼所宣说，安住于吉祥秘密藏根本与支分，食物与饮品之誓言与律仪之瑜伽士，首先应发起无上菩提心，我已获得吉祥普贤嘿汝嘎能令有情出息之威力，一切有情亦安置于吉祥普贤之果位。如是发起无上菩提心。其后自成吉祥普贤，仅以意之等持，观想一切如来之身语意金刚之主，薄伽梵吉祥普贤嘿汝嘎九面十八臂，安住于八种姿态，具足九种大火焰之相，如劫末之火般燃烧。为何此以圆满次第生起耶？自性之坛城不应修习生起之等持。如是说故。又大阿阇黎喜金刚所造之品中，亦云：彼亦首先以须臾之等持，忆念一切如来之主，一切佛之自性吉祥普贤，从鼻之暖息中，心不改变而稳固执持，观想彼性中，自心之体性，字吽（ཧཱུྃ， हूं，hūṃ，吽）如劫末之火，位于日轮之上。彼亦显现为九尖金刚橛之忿怒尊，亦观想为角向上翘起，间隙短小，智慧之光芒化为劫末之火焰。于彼亦观想身语意之究竟圆满，及一切智慧汇集之身，吉祥饮血尊自性安住。又于第三，如是自性之坛城，唯从圆满之等持，而非生起之等
English
That which holds the multitude, transformed into three heads, six arms, and four legs, delights in the great charnel ground. In the center of the ocean of blood, on top of Mount Meru transformed into a great skeleton, in the center of the great blazing wheel, the great powerful one and the lord of the charnel ground, the greatly arrogant couple, reside in a posture of stretching and bending. This is what it teaches: The yogi who abides in the root and branches of the glorious Guhyagarbha, and in the vows and commitments of food and drink, should first generate the supreme bodhicitta, saying, 'I have attained the state of the glorious Samantabhadra Heruka, who has the power to give breath to beings, and I will also place all sentient beings in the state of the glorious Samantabhadra.' Thus, generate the supreme bodhicitta. Then, from oneself as the glorious Samantabhadra, with just a moment's samadhi, visualize the Lord of the Vajra of body, speech, and mind of all the Tathagatas, the Bhagavan glorious Samantabhadra Heruka with nine faces and eighteen arms, abiding in eight postures, possessing the nine aspects of great blazing fire, blazing like the fire of the end of an eon. Why should this be generated through the completion stage? One should not meditate on the generation-stage samadhi for the mandala of intrinsic nature. So it is said. Furthermore, in the section composed by the great teacher Hevajra, it is said: 'Also, first, with a moment's samadhi, remember the Lord of all the Tathagatas, the very essence of all Buddhas, the glorious Samantabhadra, and from the warm breath of the nose, hold it steady without wavering the mind. From that very nature, contemplate the essence of one's own mind as the letter Hūṃ (ཧཱུྃ， हूं，hūṃ，吽), like the fire of the end of an eon, residing on top of the solar disc. That very one also appears as the wrathful deity with nine-pointed vajra spikes, also contemplate it as horns raised upwards, short gaps, the rays of wisdom transformed into the flames of the end of an eon. In that, also contemplate the ultimate perfection of the emanations of body, speech, and mind, and the body where all wisdoms are gathered, the glorious blood-drinker abiding in its own nature. Again, in the third, thus, the mandala of intrinsic nature, only from the samadhi of completion, and not from the generation of'
Chinese
即使已经确定禅定是不合理的。为了阻止后来的懒惰者在没有禅定的情况下进行冥想，这里提到“禅定”也是普遍倾向于自性坛城。一般而言，指的是忿怒尊坛城的大云遍布的幻化网之王的禅定。虽然不必提及通过五金刚仪轨将本尊的身相作为手印来生起，但为了后来的瑜伽士，仅仅依靠所谓的进入禅定，通过五金刚仪轨生起本尊的身相作为手印又是什么呢？首先，如上所述，通过生灭、住处、目标、来去等五种方式消除与解脱不相符的五种方面，然后通过空性等五种解脱之门，应当修习第一金刚仪轨。然后，观想自己心性的本质，放射并聚集的白色阿（ཨ，a，阿），由此观想无边月轮被阿字围绕。再次，在月轮之上，从中央的阿放射并聚集，观想布满卡字（ཀ，ka，嘎）的日轮。如此，方便与智慧、福德与智慧之集合的自性，即日月重叠，是第二金刚仪轨。将它们融化为光，观想具有五种智慧颜色的光团，这是平等性的智慧之本质，是第三仪轨。如是，智慧的光团融化为光，观想蓝黑色的吽字（ཧཱུྃ，hūṃ，吽）燃烧，如劫末之火般燃烧，从吽字的放射与聚集，观想具有九个尖端的黑色忿怒金刚，具有十六张忿怒面容，并以吽字庄严，这是个别观察的智慧之第四仪轨。如是，从金刚宝瓶的吽字中，放射并聚集身、语、意、功德、事业五种光芒，智慧的光芒金刚本身变得极其辉煌。又从那放射并聚集，念诵“嗡 玛哈 希日 嘿汝嘎 汝鲁 汝鲁 吽（ༀ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་རུ་ལུ་རུ་ལུ་ཧཱུྃ，oṃ mahāśrīherukaruluruluhūṃ，嗡 大吉祥 嘿汝嘎 汝鲁 汝鲁 吽）”，我
English
Even if it has been determined that samadhi is unreasonable. To prevent later lazy people from engaging in the practice of meditating without samadhi, the mention of "samadhi" here is also a general inclination towards the self-nature mandala. Generally speaking, it refers to the samadhi of the king of the illusory net of the great cloud spreading of the wrathful deity mandala. Although it is not necessary to mention the generation of the deity's body as a mudra through the five vajra rituals, for the sake of later yogis, what is it that relies solely on the so-called entering into samadhi to generate the deity's body as a mudra through the five vajra rituals? First, as mentioned above, by eliminating the five aspects that are incompatible with liberation through the five ways of arising and ceasing, dwelling place, object, coming and going, etc., then through the five doors of liberation such as emptiness, the first vajra ritual should be practiced. Then, contemplate the essence of one's own mind, the white A (ཨ, a, Ah) radiating and gathering, and thereby contemplate the boundless moon mandala surrounded by the letter A. Again, on top of the moon mandala, from the central A radiating and gathering, contemplate the sun mandala adorned with a collection of Ka letters (ཀ, ka, Ka). Thus, the nature of the collection of means and wisdom, merit and wisdom, that is, the overlapping of the sun and moon, is the second vajra ritual. Dissolving them into light, contemplate the ball of light possessing the five colors of wisdom, this is the essence of the wisdom of equality, the third ritual. Thus, the ball of wisdom light dissolves into light, contemplate the blazing blue-black Hum letter (ཧཱུྃ, hūṃ, Hum) burning like the fire at the end of the kalpa, from the radiation and gathering of the Hum letter, contemplate the black wrathful vajra with nine points, possessing sixteen wrathful faces, and adorned with the Hum letter, this is the fourth ritual of the wisdom of individual observation. Thus, from the Hum letter of the vajra vase, radiate and gather the five rays of body, speech, mind, qualities, and activities, the vajra of wisdom rays itself becomes extremely glorious. Again, from that radiating and gathering, recite "Om Maha Shri Heruka Rulu Rulu Hum (ༀ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་རུ་ལུ་རུ་ལུ་ཧཱུྃ, oṃ mahāśrīherukaruluruluhūṃ, Om Great Glorious Heruka Rulu Rulu Hum)", I