Chinese
考虑到如何理解，所以为了共同的意义而安排。第二，关于正文的内容有三点：简要地说明密咒产生的道理；详细地解释如何产生的自性；以特殊的征兆来结尾。第一点是：在安置自性的坛城之后，世尊大喜悦以忿怒尊的坛城的大会，如上所示的这些都是大誓言的语的自性，因此为了瑜伽士们能够成就它，说了“自显安置的如来忿怒尊”，这是为了排除被菩萨等其他的续部所摄持，显示佛陀圆满报身与寂静的金刚界无二无别。像这样的忿怒尊饮血大尊各自和自己的明妃一起的那些会众，以各自的身体、语言和意金刚的自性，自生的智慧咒语的自声中，自现出如千龙轰鸣般的恐怖声音，从中语的坛城咒语的会众自现而出。第二部分有五个方面：生起本尊；迎请智慧尊；为了成就祈请；抛掷智慧之花；为了事业布施食子的咒语。第一部分也有五个方面，从生起主尊父母开始，父亲的咒语是：嗡等，嗡是吉祥和咒语加持。 达塔嘎达（梵文：तथागत，罗马：tathāgata，汉语：如来）。玛哈（梵文：महा，罗马：mahā，汉语：大）。希日（梵文：श्री，罗马：śrī，汉语：吉祥）。黑汝嘎是饮血尊。玛哈旃达（梵文：महाचण्ड，罗马：mahācaṇḍa，汉语：大暴怒）。萨瓦杜斯塔（梵文：सर्वदुष्टान्，罗马：sarvaduṣṭān，汉语：所有恶人）。安塔嘎（梵文：अन्तक，罗马：antaka，汉语：终结者）。这些是根本咒，是呼唤世尊。哈纳，摧毁。达哈，焚烧。巴匝，烹煮。吽吽吽是聚集恶毒者的身语意三者。啪特是切成碎片。这些是事业的咒语。同样地，班杂（梵文：वज्र，罗马：vajra，汉语：金刚）。拉那（梵文：रत्न，罗马：ratna，汉语：宝）。贝玛是保持原音的贝玛。嘎玛是业。其他的和前面一样。 母亲的咒语是：嗡 萨瓦 达塔嘎达 玛哈 卓地 效日（梵文：ओंसर्वतथागतमहाक्रोधीश्वरी，罗马：oṃ sarvatathāgatamahākrodhīśvarī，汉语：嗡 一切如来 大忿怒自在母），是如来忿怒母自在。萨瓦 杜斯塔 吽 啪特（梵文：सर्वदुष्टान्हुंफट्，罗马：sarvaduṣṭān hūṃ phaṭ，汉语：所有恶人 吽 啪特），聚集所有仇敌并摧毁。嗡 玛哈 班杂 达热 玛哈 卓地 效日ཱི་ཛྭ་ལ་ནི་ཧཱུྃ་ཕཊ་叫做。金刚明咒忿怒母自在炽燃大母，降伏恶毒后摧毁吧！嗡 玛哈苏日亚 惹那 玛哈 卓地 效瓦热 贝达玛尼，珍宝日之忿怒母自在母大母，彻底摧毁者。嗡 舍瓦达 萨玛达 贝玛 玛哈 卓地 效瓦热 卡嘿，一切欢腾的忿怒母自在母大母，吞噬吧！嗡 萨瓦 阿摩嘎 玛哈 卓地 效瓦热 贝效瓦尼，一切不空的忿怒母自在母，各种各样的。第二，八母的咒语是：嗡 班杂 如前。嘎日尼是白色的。以前的大部分论典中也说是郭日，也是一样的。包含宝藏、智者、喜欢莲花等等很多意思，但翻译成包含宝藏。匝日尼是盗贼母。札摩哈是极度愚昧的。贝达里是起尸母。旃扎里是凶暴的。布嘎西是香母。格玛日是麻疹母。玛夏是尸林母。哈八个是它们的种子字。如果与嗡 班杂 嘎日 匝 结合，就能成办事业。去掉 匝 就是使之喜悦。应当像这样理解。第三，八使女的咒语是：森哈木卡是狮面母。比亚格热木卡是虎面母。色拉木卡是狐狸面母。效瓦纳是狼。格热达是鹫。冈嘎是秃鹫。卡卡是乌鸦。呼鲁木卡是猫头鹰面母。嘿八个是种子字。事业的咒语也如前。第四，四门母的咒语是：阿雅 德匝 德昂尼 是圣者的光辉，即马头母。阿摩嘎是不空，即猪面母。班杂 洛嘎 是金刚世间照耀母，即熊面母。巴斯弥 巴拉 亚瓦达尼 是化为灰烬者，即狼面母。结尾的 匝 吽 邦 霍 四个是种子字。第五，自在母们的咒语是：布哟二十八个。其中，巴嘎是姐妹。巴雅 是妻子。把这些声音合起来，就成了种子字布哟。在成办事业的时候，嗡 玛努 惹克萨 斯 布哟 敌人 玛拉亚 吽 啪 等等，与各自的咒语结合。第二，迎请智慧尊的咒语是：如鲁如鲁如鲁吽是忿怒尊
English
It is arranged for the common meaning, considering how to understand it. Secondly, regarding the content of the text, there are three points: briefly explaining the reason for the arising of secret mantras; explaining in detail the nature of how it arose; and concluding with special signs. The first point is: after placing the mandala of self-nature, the Bhagavan Great Delight, with the great assembly of the mandala of wrathful deities, as shown above, these are the nature of the speech of the great samaya, therefore, in order for the yogis to accomplish it, it is said, "The self-manifested wrathful deity of the Tathagata," which is to exclude being included by other tantras such as Bodhisattvas, and to show that the peaceful Vajradhatu, the complete enjoyment body of the Buddha, is inseparable. Such wrathful great blood-drinkers, each with their own consorts, those assemblies, with the nature of their own body, speech, and mind vajra, from the self-arisen wisdom mantra's own sound, self-manifested like the terrifying sound of a thousand dragons roaring, from which the assembly of the speech mandala mantras self-manifested. The second part has five aspects: generating the deity; inviting the wisdom deity; praying for accomplishment; throwing the wisdom flower; the mantra for offering the torma for the sake of activity. The first part also has five aspects, starting from generating the main deity parents, the father's mantra is: Om, etc., Om is auspicious and mantra blessing. Tathagata. Maha (Great). Shri (Glorious). Heruka is the blood drinker. Maha Chandala (Great Fierce). Sarva Dushtan (All Enemies). Antaka (The Ender). These are the root mantras, calling upon the Bhagavan. Hana, destroy. Daha, burn. Bacha, cook. Hum Hum Hum is to gather the body, speech, and mind of the wicked. Phet is to cut into pieces. These are the mantras of activity. Similarly, Vajra. Ratna (Jewel). Padma is Padma, keeping the original sound. Karma is action. The others are the same as before. The mother's mantra is: Om Sarva Tathagata Maha Krodheshvari, the Tathagata Wrathful Mother Sovereign. Sarva Dushtan Hum Phet, gather all enemies and destroy. Om Maha Vajradhara Maha Krodheshvari.
English
ī jwāla ni hūṃ phaṭ is said. Vajra dhāraṇī wrathful mother, powerful blazing great mother, subdue the wicked and destroy them! oṃ mahā sūrya ratna mahā krodhīśvarī bi da mani, jewel sun wrathful mother, powerful great mother, completely destroying one. oṃ hri śwa ta sama ta padma mahā krodhīśvarī khā hi, all rejoicing wrathful mother, powerful great mother, devour! oṃ sarva amogha mahā krodhīśvarī biśva ni, all infallible wrathful mother, powerful, various. Second, the mantra of the eight mothers is: oṃ vajra as before. ga rī is white. In most of the previous texts, it is also said kaurī, which is the same. It has many meanings such as containing treasures, wise, liking lotus, etc., but it is translated as containing treasures. ca rī is the thief mother. brā mo hā is extremely ignorant. bai ttā lī is the corpse mother. caṇḍā lī is fierce. pu kka sī is incense mother. ghasmā rī is measles mother. sma śa is charnel ground mother. ha eight are their seed syllables. If combined with oṃ vajra ga rī jaḥ, then activities can be accomplished. Removing jaḥ means to please. It should be understood in this way. Third, the mantra of the eight messengers is: siṃhā mukhā is lion-faced mother. vyāghrī mukhā is tiger-faced mother. sṛla mukhā is fox-faced mother. śwa na is wolf. kṛta is vulture. kaṃka is vulture. kha khā is crow. hulu mukhā is owl-faced mother. he eight are the seed syllables. The mantra for activities is also the same as before. Fourth, the mantra of the four gatekeepers is: ārya teja te aṃ is the glory of the noble one, i.e., horse-headed mother. amogha is infallible, i.e., pig-faced mother. vajra loka is vajra world illuminating mother, i.e., bear-faced mother. bhasmi pala yāvatī is the one who turns into ashes, i.e., wolf-faced mother. The four ending jaḥ hūṃ baṃ ho are the seed syllables. Fifth, the mantra of the powerful mothers is: bhyo twenty-eight. Among them, bhāgā is sister. bharyā is wife. Combining these sounds becomes the seed syllable bhyo. When accomplishing activities, oṃ manu rakṣa sī bhyo enemy māraya hūṃ phaṭ etc., combine with their respective mantras. Second, the mantra for inviting the wisdom being is: rulu rulu rulu hūṃ is the wrathful one
Chinese
被称为拉瓦坛城。这也是往昔业力所致的罗刹誓言的恶毒之歌，被大吉祥者加持。诶嘿嘿，请来，请来。阿那亚 吼：在此处。扎 吽 棒 吼：是以四无量心策励众生的业。让是迎请誓言者和智慧者，如火焰山般安住。喇嘛荣巴是抛弃明觉之花，意即证悟自我与本尊无二无别，趋向于无二之境，如是宣说。第三，抛弃明觉之花的咒语是：嗡 班杂 卓达 萨玛雅 吽，意为忿怒尊融入誓言。第四，为成就悉地而祈请：嗡！为调伏难调伏之有情，以智慧之自性更显忿怒，从而平息有情相续，以慈悲心自然化现为忿怒尊，乃是众生之大吉祥，极其威猛之众。身语意智慧之自性，炽燃之加持，稀有之大者，于此时此刻，祈愿我获得身语意之悉地无余。萨玛雅 斯德旺，誓言纳受。萨玛雅 帕特，誓言开展。萨玛雅 吼，是誓言之意。第五，为事业之故，布施朵玛之咒语是：阿利 乌利，食用与饮用。达利 达瓦利，是彼等之支分。当士扎 嘎纳 惹扎，具獠牙金刚猛烈的众。卡让 瑜伽尼 卡嘿 吼：面燃瑜伽母众，请享用。若问供于何者之口，吽 哈 嘿 帕特，三十天众之坛城。亦当如是了知，此等密咒未译为藏语，是为了成就讲述者之真实语。若翻译后念诵，则无有成就，因为藏语未被往昔讲述密咒者所加持。纵然不知晓各语言之混合，亦无有罪过，以信心和虔诚一心念诵，则如实生起大成就。若知晓语音结合，亦有利益，因理解词义而成就意义之总持，且不愚昧于词句。第三，以特殊之兆结束：如是说，则...
English
It is called the Mandala of Lava. This is also the evil song of the Rakshasa's oath from past karma, blessed by the Great Glorious One. E hyé hi, come here, come here. A na ya hoh: Here. Dza hum bam hoh: is to urge sentient beings to action with the four immeasurables. Ram is the fire mountain where the samaya being and the wisdom being are invited to reside. Lama Rongpa is the abandonment of the flower of awareness, that is, realizing that self and deity are inseparable in nature, and turning to the non-dual state, so it is said. Third, the mantra for abandoning the flower of awareness is: Om Vajra Krodha Samaya Hum, which means the wrathful one merges into the samaya. Fourth, praying for the sake of accomplishment: Om! To subdue the untamed beings of karma, the nature of wisdom appears even more wrathful, thereby pacifying the continuum of beings, and the compassion that naturally transforms into a wrathful one is the great glory of beings, an extremely fierce assembly. The nature of body, speech, mind, and wisdom, the blessing of blazing, the great wonder, at this very moment, may I strive to obtain the siddhis of body, speech, and mind without exception. Samaya Tvam, take the oath. Samaya Phat, expand the oath. Samaya Hoh, is the meaning of the oath. Fifth, for the sake of activity, the mantra for offering the torma is: Ali Uli, eating and drinking. Tali Tavali, are their limbs. Damshtra Gana Ratri, the assembly of fanged, fierce vajras. Kha Ram Yogini Kha He Hoh: Face-burning yogini assembly, please partake. If asked to whose mouth to offer, Hum Ha He Phat, the mandala of the thirty deities. It should also be understood that these secret mantras are not translated into Tibetan in order to accomplish the true words of the speaker. If recited after translation, there will be no accomplishment, because the Tibetan language has not been blessed by the one who spoke the secret mantras in the past. Even if one does not know the combination of different languages, there is no fault, and if one recites with faith and devotion, great accomplishment will arise as it is. If one knows the combination of sounds, there is also benefit, because understanding the meaning of the words accomplishes the dharani of meaning, and one is not ignorant of the words. Third, concluding with a special sign: Saying thus, then...
Chinese
从六界的十方一切不清净的器物和精华的障碍之聚中，身体的不善全部烧尽！语的完全烧尽！心的完全彻底烧尽！如是，平凡的物体连同障碍烧尽后，显现为器世界的智慧之光燃烧，于所化三门，身的智慧燃烧，语的完全燃烧，意的完全彻底燃烧。彼时，显有世间器情直至虚空边际的一切处，以燃烧之坛城聚五种姓的自性，虚空界全部为身的坛城所充满，且从彼等身中，秘密咒语的自声如千龙般遍满，完全充满的一切也以大悲的化身和光明与光辉而明亮，以法身遍布之意的自性无二而完全充满。如是说。又，以三坛城充满虚空、大地和中间三处，完全充满，彻底充满。又，自显自然丰厚之庄严中，以光明和光辉与智慧的庄严而充满，完全充满，彻底充满。语极秘密之精华，从智慧的自声之真如决定中，智慧的忿怒众大之语的秘密，于不可思议的坛城无边无际地开展之品，即第十六品的解说完毕。 总义第二，所缘之依处影像之坛城有三：总说坛城生起之因，广说坛城之自性，显现奇特的景象。第一，宣说语秘密咒之坛城，此后薄伽梵大乐以忿怒的云聚连同秘密咒语，于彼等之相作明晰之时，因需要所缘之依处，为利益后世之所化，为宣说影像之坛城之故，特意宣说此等。第二有二，所依宫殿和所依怙本尊之坛城。第一有三，宫殿之实为：为表示五种智慧之故，内外无别，于火焰燃烧之界，宫殿之下基中心轮辐
English
From the impure objects and the obscurations of essence of all ten directions of the six realms, may the non-virtues of the body be completely burned! May the speech be utterly burned! May the mind be completely and utterly burned! Thus, when ordinary objects together with obscurations are burned, the appearance of the vessel world blazes as the light of wisdom, and for the three doors of those to be tamed, the wisdom of the body blazes, the speech utterly blazes, and the mind completely and utterly blazes. At that time, all that appears, existence, vessels, and essence, reaching the limits of space, is filled with the nature of the five families of the blazing mandala assembly, and all the expanse of space is filled with the mandala of the body, and from those bodies, the self-sound of secret mantras, like a thousand dragons, pervades and completely fills everything, and everything is clear with the emanation of great compassion, light, and splendor, and is completely filled by the non-duality of the nature of the mind pervaded by the Dharmakaya. Thus it is said. Again, may the three mandalas completely and utterly fill the sky, the earth, and the space between. Again, may the spontaneously present, naturally dense array be filled, completely filled, and utterly filled with the array of light, splendor, and wisdom. The supremely secret essence of speech, from the certainty of the suchness of the self-sound of wisdom, the secret of the speech of the great assembly of wrathful wisdom, the chapter on the inconceivable mandala expanding without beginning or end, that is, the explanation of the sixteenth chapter, is completed. The second general topic: the mandala of the image as the support of focus has three aspects: generally showing the cause of the arising of the mandala, extensively explaining the nature of the mandala, and the appearance of wondrous signs. First, the mandala of speech secret mantra is taught. Then, when the Bhagavan, greatly pleased, clarifies the aspects of the wrathful cloud mass together with the secret mantras, since a support of focus is needed, these are specifically spoken for the purpose of teaching the mandala of the image for the benefit of future disciples. The second has two aspects: the supporting palace and the mandala of the supported deities. The first has three aspects: the actual palace is: in order to represent the five wisdoms, without inner or outer, in the realm of blazing fire, the lower base, center, and circumference of the palace, the wheel with spokes