Chinese
这是将嘎日玛的种类归纳为一个。其余的也一样。这里，如果认为从自在母的虚空中出现，与修法中从五部父母的结合中出现相矛盾，是没有过失的。因为在过去降伏傲慢者的时候，为了需要而显现如此，后来修行的时候，就如修法一样。通过聚集功德之群，与盗贼之群一起，是自在的业。由于没有舍弃和取舍，与愚昧母之群一起，是使心的忆念衰退，是猛烈的。由于将不顺之方摧毁成灰尘，与扬尘母之群一起，是猛烈的业。由于充满功德，与膨胀母之群一起，是增长。由于争斗和冲突，与暴怒母之群一起，是猛烈的。由于任何都成就，是有痣者之群，是一切事业。寿命和受用增长，是母众或母母之群，是增长的业。田杖和弓箭等各自的器械，以及奇妙的光芒和装饰，与自在母们一起从虚空中出现。出现之后，也在大燃烧轮的轮辐之间的东南方向的轮辐之间，以右旋的方式旋转，以恐怖的形象和各自的器械安住。那就是四个轮辐之间和四个角落里。第三，细微母的展开，是从那之后非常高兴，说了“嘿”之后。以压倒性的力量，与大狮面母之群一起，是增长。英雄和暴怒圆满的大虎面母之群，是猛烈的。摧毁蕴魔且精通方便的狐狸面母之群，是猛烈的。摧毁欺骗之魔且精通狡猾的狗面母之群，是一切事业。以锐利的眼睛，与鹫面母之群一起，是对一切所知无碍的增长。享用脱离生命的尸体，与鹫面母之群一起，是摧毁死主的魔，是寂静。一切都不舍弃，与鸱鸮面母之群一起，是不舍弃轮回而以法性度脱，是自在。由于夜晚能看见，与猫头鹰面母之群一起，是用眼睛观看轮回，是作寂静之业。那些也是口中交错和观看尸体等。
English
This is to gather the kinds of Gari into one. The rest are the same. Here, if it is thought that appearing from the sky of the free mothers contradicts appearing from the union of the five families of fathers and mothers in the practice method, there is no fault. Because in the past, when subduing the arrogant, it appeared like that for the sake of need, and later, when practicing, it is like the practice method. By gathering the assembly of virtues, together with the assembly of thieves, it is the work of freedom. Since there is no abandonment or acceptance, together with the assembly of ignorant mothers, it is to weaken the memory of the mind, it is fierce. Since the unfavorable side is crushed into dust, together with the assembly of dust-making mothers, it is a fierce work. Since it is full of virtues, together with the assembly of swollen mothers, it is increasing. Since there is fighting and conflict, together with the assembly of fierce mothers, it is fierce. Since anything is accomplished, it is the assembly of those with moles, it is all work. Life and resources increase, it is the assembly of mothers or grandmothers, it is the work of increasing. Field staffs and bows and arrows, etc., their own instruments, as well as wonderful rays of light and decorations, together with the free mothers, emerged from the sky. After emerging, they also reside in the southeast direction of the spokes of the great burning wheel, rotating clockwise, with terrifying forms and their respective instruments. That is, between the four spokes and in the four corners. Third, the unfolding of the subtle mothers is that after that, they are very happy and say "Hey." With overwhelming power, together with the assembly of great lion-faced mothers, it is increasing. The assembly of great tiger-faced mothers, full of heroism and fierceness, is fierce. The assembly of fox-faced mothers, who destroy the aggregates of demons and are skilled in means, is fierce. The assembly of dog-faced mothers, who destroy the demons of deception and are skilled in cunning, is all work. With sharp eyes, together with the assembly of vulture-faced mothers, it is the unobstructed increase of all that is to be known. Enjoying corpses devoid of life, together with the assembly of vulture-faced mothers, is destroying the demons of the lord of death, it is peaceful. Not abandoning everything, together with the assembly of owl-faced mothers, it is liberating into the nature of reality without abandoning samsara, it is freedom. Since they can see at night, together with the assembly of owl-faced mothers, they are watching samsara with their eyes, they are doing peaceful work. Those are also with mouths crossed and looking at corpses, etc.
Chinese
沐浴是这样的：如是说，以前吃肉并献上供品的诸大自在天等一切，从世尊大忿怒尊五部之下的门帘孔中出来，为了净化他们，从沉溺于大便等不净的泥潭之海中，从各个忿怒尊的门帘孔中取出忿怒尊乌刍史摩·俱卢驮，喝光所有不净的泥潭，使那些傲慢者恢复记忆后安住。乌刍史摩·俱卢驮是累积污垢的忿怒尊，因为从泥潭孔中出来后又喝了泥潭，所以这样称呼。显示燃烧的坛城是：忿怒尊坛城的云聚五部，连同他们的明妃，所有这些都以五智和四事业的差别，一一象征着殊胜的八族，见到有一百个头，一千八百只手，八百只脚，身体安住在智慧火焰熊熊燃烧的中央。这是最初在自成任运的普贤如来定中见到真谛。第二是同时调伏空界：在色究竟天中，自显现智慧的奇妙变化，自显现的那个时候，对于所化六道十方三界的一切傲慢自在天，以各自用什么、如何调伏的各种方法，显现不可思议的差别，在上下的世界中显现，从而同时调伏了那些所化众生。这显示了自显现任运稠密的显现如何显现为他显现的十方。第三是傲慢者承诺为属下，其中有四点：第一是立誓为属下，并献上坛城之座：从奇妙变化的显现之后，那些傲慢者恐惧、身体剧烈颤抖、内心害怕，以极其沮丧的声音说：我们把身体献为属下，把语献为属下，把心献为属下。如果不努力，就让自己的头和身体裂成一百块，心也裂成一百千块并被砍碎。身体也腐烂、腐朽，被诅咒之火焚烧，今生被毁灭，来世
English
The bathing is like this: By saying so, all the great powerful ones, such as the great Isvaras who used to eat meat and offer it, emerged from the curtain holes beneath the five great wrathful ones of the Bhagavan, and in order to purify them from being immersed in the ocean of impure mud such as feces, the wrathful Ucchusma Krodha was extracted from the curtain holes of each wrathful one, and drank all the impure mud, causing those arrogant ones to regain their memory and remain. Ucchusma Krodha is the wrathful one with accumulated filth, and is so called because he drank the mud on top of emerging from the mud hole. Showing the face of the burning mandala is: The cloud assembly of the wrathful mandala, the five families together with their consorts, all of them, with the distinction of the five wisdoms and four activities, each symbolizing the eight noble families, are seen with a hundred heads, one thousand eight hundred hands, eight hundred feet, and their bodies residing in the midst of a great blazing fire of wisdom. This is the first time that truth is seen in the Samantabhadra's spontaneously accomplished Samadhi. The second is taming the empty realms simultaneously: In Akanistha, at the time of the self-manifestation of the miraculous transformations of self-appearing wisdom, all the arrogant powerful ones abiding in the three realms of the ten directions of the six realms to be tamed, were tamed simultaneously by appearing in various ways of taming each of them with whatever means, appearing in the separate worlds above and below. This shows how the self-appearing, spontaneously dense arrangement appears as the other-appearing ten directions. The third is the arrogant ones pledging allegiance, which has four points: The first is vowing allegiance and offering the seat of the mandala: After the manifestation of miraculous transformations, those arrogant ones, being frightened, their bodies trembling greatly, and their minds terrified, said with a very dejected voice: We offer our bodies as servants, we offer our speech as servants, we offer our minds as servants. If we do not strive diligently, may our own heads and bodies be split into a hundred pieces, and may our hearts be split and cut into a hundred thousand pieces. May our bodies also rot and decay, be burned by the fire of curses, be destroyed in this life, and in the future
Chinese
堕入地狱，大声呼喊求救，放弃作为属民的誓言，各自将自己的身体置于五部忿怒尊坛城的座垫上。第二，献上眷属，以恭敬的头顶礼拜：所有傲慢者异口同声地说：我等之妻妾、母亲、姐妹和女儿，祈请忿怒尊众享用此广大坛城。祈请接纳降伏恶毒者的英雄，成为护佑的圣者。我等各自及其眷属，凡能得见忿怒尊众坛城者，乃至仅仅持诵此名号之众生，亦如我等顶戴光芒四射的如意宝珠般敬重。以无有虚伪、至极恭敬之心，发愿作为供养处，恒常顶戴于头顶，给予极大的尊敬和供养。无论坛城之名号持有者需要何种四种事业，我等皆将成办，圆满一切希求。第三，立誓成为事业的助伴：若我等未如在英雄面前所承诺立誓之言行事，则我等之头、身、心将碎裂，被诅咒之器所斩，化为碎片而腐烂。第四，诸明妃前来成为属民，祈请听命行事：之后，那些傲慢者的妻妾、母亲、姐妹和女儿们，从先前遣退之处，再次于刹那间来到忿怒尊坛城，她们异口同声地说：我等及其眷属，皆为降伏一切障碍军众之大英雄的属民，大英雄无论要对我等施行息灾、增益、怀爱或降伏何种事业，皆如先前各自所行之事业般，祈请赐予如是成就之教令。第四，灌顶并下达教令：
English
Falling into hell and crying out for help, abandoning the oath of being subjects, each places their own body on the seat of the mandala of the five wrathful families. Second, offering retinues and worshiping with respectful heads: All the arrogant ones said in unison: We offer our wives, mothers, sisters, and daughters to be enjoyed by the assembly of wrathful deities in this great mandala of enjoyment. Please accept the hero who subdues the wicked as the holy protector. We and all our retinues, all who see the face of this great mandala of the assembly of wrathful deities, and even beings who merely hold its name, we will revere them as we revere the radiant wish-fulfilling jewel on the crown of our heads. With a mind free of deceit and full of utmost respect, we vow to be a place of offering, always placing it on the crown of our heads, giving great respect and service. Whatever the holder of the mandala's name needs, whatever of the four activities is accomplished, we will accomplish all desires completely. Third, vowing to be helpers in the work: If we do not act as we have promised and vowed before the hero, then our heads, bodies, and hearts will be shattered, cut by the weapons of curses, and become fragments and rot. Fourth, the consorts come as subjects and request to be commanded: Then, the assemblies of wives, mothers, sisters, and daughters of those arrogant ones, from where they were previously dismissed, came again in an instant to the mandala of the wrathful deities, and they all said in unison: We and all our retinues are subjects of the great hero who subdues all obstacles and armies. Whatever peaceful, increasing, powerful, or wrathful activity the great hero wishes to perform for us, just as we previously engaged in our respective activities, please grant us the command to accomplish such attainments. Fourth, empowerment and command:
Chinese
迎请是：在“方位、时间、坛城之大主”等之后，以“如鲁如鲁如鲁吽，诶嘿嘿，阿那亚匝 吽 榜 霍”迎请。第四，抛掷智慧之花，念诵“让”字，观想来到近处，是融入的郑重之手印。第五，融入是：嗡 班匝 卓达 萨玛雅 吽 嗡。以忿怒调伏忿怒者，以慈悲聚集忿怒威严之众，炽燃之加持甚为稀有，祈请赐予我。如此观想融入无二。第六，稳固并劝请誓言，从而摄受是：以嗡 班匝 卓达 萨玛雅 斯瓦 稳固。以嗡 班匝 卓达 萨玛雅 帕 劝请誓言。以嗡 班匝 卓达 萨玛雅 霍 摄受，观想令其欢喜。第七，以咒语之供养而明亮地供养是：阿利 吾利 达利 达巴利，当士扎 郭那 惹扎日 卡让 约给尼 卡嘿 霍，这是供养之歌。第八，使之明晰是：吽 哈 嘿 帕。紫黑色、蓝黑色、黄黑色等，如此使本尊坛城明晰，并念诵能成就的秘密咒语，也令其欢喜。第九，供养是：以十八章所说的度母、结合、甘露、共同欲妙五种供养来供养，然后以会供来供养。如果有什么事业需要成办，就在会供之后开始事业，然后布施剩余的食子。第十，后行之事业是：之后忏悔违犯，立誓愿，祈请宽恕，回向，说吉祥语，如果有坛城之所依，就收摄。其中，第十五是忿怒自性之坛城，第十六是秘密咒语之坛城，第十七是所缘之所依形象的坛城，第十八是彼等供养之方便，第十九是誓言之次第，第二十是成办事业，第二十一是忿怒欢喜之歌赞，这些是圆满显示一个坛城之顺缘。这些次第详细的修法在《显现圣妙庄严》中有说，可参阅。仅此就已圆满了包含事业的证悟次第，甚为安乐。
English
The invitation is: After "Great Lord of the Mandala of Directions and Times," invite with "Rulu Rulu Rulu Hum, Ehyehi, Anaya Dzah Hum Bam Hoh." Fourth, throwing the flower of wisdom, thinking that one has come near by saying "Ram" is the hand gesture of earnest integration. Fifth, absorption is: Om Vajra Krodha Samaya Hum Om. Pacifying anger with anger, gathering a host of wrathful and majestic compassion, the blessing of blazing is exceedingly rare, please grant it to me. Thus, contemplate absorption into non-duality. Sixth, stabilizing and urging the samaya, thereby subduing, is: Stabilize with Om Vajra Krodha Samaya Tvam. Urge the samaya with Om Vajra Krodha Samaya Phat. Subdue with Om Vajra Krodha Samaya Hoh, and contemplate pleasing them. Seventh, offering clearly with the offering of mantras is: Ali Uli Tali Tapali, Damshtra Gona Ratri Kharam Yogini Khahi Hoh, this is the song of offering. Eighth, clarifying is: Hum Ha He Phat. Purple-black, blue-black, yellow-black, etc., thus clarify the mandala of the deity, and also please them by reciting whatever secret mantra can be accomplished. Ninth, offering is: Offer with the five offerings of Tara, Union, Ambrosia, and Common Desires, as stated in the eighteenth chapter, and then offer with a tsok. If there is some task to be accomplished, then after the tsok, begin the activity and give the remaining torma. Tenth, the subsequent activities are: Then confess transgressions, make aspirations, ask for forgiveness, dedicate, say auspicious words, and if there is a support for the mandala, gather it up. Among these, the fifteenth is the mandala of the wrathful nature, the sixteenth is the mandala of secret mantras, the seventeenth is the mandala of the image of the support of focus, the eighteenth is the means of offering to them, the nineteenth is the order of samayas, the twentieth is accomplishing activities, and the twenty-first is the song of praise that pleases the wrathful ones. These are shown to be the complete conditions for a single mandala. These detailed methods of accomplishment are explained in the Ornament of Manifestation of the Holy and Excellent, see there. This alone completes the stages of realization, including activities, which is very blissful.