English
La, adorned with the subtle marks and the burning corridors of the powerful mothers, various skulls and snakes are majestic with the sun. It means that from the edge of the wall of various skulls, a great snake's rope is pulled from the neck, making it like a net or half-net. Between the various skulls, the sun's rays shine, making it majestic. Many burning rays interweave. It means that the light of the fire burns in the shape of a five-pointed vajra, and the palace of the manifested wrathful deities, with many rays interweaving inside and out. Second, the seat is shown: 'Excellent bull, etc.' and so on. Excellent bull, buffalo, leopard, and tiger. It means that the sign of not abandoning ignorance, purifying in its place, on the spokes of the eastern wheel, is the seat of the powerful excellent bull elephant; the sign of not abandoning pride, purifying in its place, on the spokes of the southern wheel, is the majestic buffalo; the sign of not abandoning desire, purifying in its place, on the spokes of the western wheel, is the fierce leopard; the sign of not abandoning jealousy, purifying in its place, on the spokes of the northern wheel, is the brave tiger; the claws of the fierce bear. It means that the sign of not abandoning hatred, purifying in its place. The center of the center is the claws of the fierce bears. Holding the great powerful god, etc. It means that in order to make the activity firm and stable, in the center of the wheel, the arrogant Rudra male and female, the great powerful god of the world, are crossed in a binding manner, and so on, among others. In the east are the Gandharva male and female, in the south are the Yama male and female, in the west are the Rakshasa male and female, in the north are the Yaksha male and female. These are also with the males lying face down and the females lying face up, holding the shoulders of the males and the breasts of the females. These are called the seats for subduing the arrogant. The greatness of the qualities, the self-appearing seat, is the three-layered sun, moon, and lotus. The place, the place of the twenty gatekeepers, is the seat of corpses and the sun. The twenty-eight powerful mothers, each has a seat of dry land. Second, the support, the generation of the mandala of deities, has three: the meaning of the body color, face, and hands; the meaning of the ornaments; and the meaning of the hand symbols. First, the meaning of the body color, face, and hands is: dark purple, etc.,
English
Da. It says there. "Dark purple, dark blue, dark yellow, etc.," means: As a sign of performing peaceful actions within fierce actions, the body color of Buddha Heruka is dark purple. As a sign of performing only fierce actions, the body color of Vajra Heruka is dark blue. As a sign of performing enriching actions within the fierce actions, the body color of Ratna Heruka is dark yellow. "Dark red, dark green, terrifying form," etc., means: As a sign of performing subjugating actions within the fierce actions, the body color of Padma Heruka is dark red. As a sign of performing various actions within the fierce actions, the body color of Karma Heruka is dark green. All these wrathful deities, because their bodies are large and their limbs are thick, possess extremely terrifying and majestic forms. "Three heads, six arms, four legs spread wide," etc., means: As a sign of possessing three liberations, there are three heads. As a sign of possessing six wisdoms, there are six arms. As a sign of possessing four miraculous legs, there are four legs, standing in a giant's stance. Furthermore, it is majestic like the simultaneous shining of countless rays of sun and moon. "Uttering a majestic great sound, terrifyingly roaring," etc., means: The speech utters a majestic great sound, scolding and quickly laughing, emitting a terrifying roar. Emitting various sounds such as Hūṃ Hūṃ (Tibetan: ཧཱུཾ་ཧཱུཾ་, Sanskrit Devanagari: हुँ हुँ, Sanskrit Romanization: hūṃ hūṃ, Literal Chinese meaning: Hūṃ Hūṃ), Ha Ha (Tibetan: ཧ་ཧ་, Sanskrit Devanagari: ह ह, Sanskrit Romanization: ha ha, Literal Chinese meaning: Ha Ha), Phaṭ Phaṭ (Tibetan: ཕཊ་ཕཊ་, Sanskrit Devanagari: फट् फट्, Sanskrit Romanization: phaṭ phaṭ, Literal Chinese meaning: Phaṭ Phaṭ), and Rulu Rulu (Tibetan: རུ་ལུ་རུ་ལུ་, Sanskrit Devanagari: रुलु रुलु, Sanskrit Romanization: rulu rulu, Literal Chinese meaning: Rulu Rulu). Second, indicating the meaning of the ornaments. "Rawhide... Sun and Moon ornaments," it says there. That is, the great blazing wrathful deity assembly is also adorned with eight charnel ground ornaments and eight auspicious ornaments. First, the eight charnel ground ornaments are: three garments to wear, two ornaments to put on, and three substances to smear. First, the three garments to wear are: "Rawhide clothes wear various," etc., means: The rawhide clothes are various, namely: the skillful means and activity clothes are the vast leather cushions, the pervasive compassion clothes are the elephant's rawhide, and the clothes that gather inner and outer secrets are the tiger skin loincloths. "Snakes and skull garlands, sun and moon ornaments," etc., means: The two ornaments to put on are: snake and skull garland ornaments. Among them, the eight snake ornaments are, as stated in the Commentary on Abhisamayalankara: snake headdress, necklace, earrings, belt.
Chinese
臂钏、手镯、脚镯、腰带等为八种。颅骨鬘的装饰是：干颅骨的头饰、颅骨堆的臂钏、湿颅骨的黄色发绺。涂抹的三种物品是：额头中央的大灰堆、眉间的红 bindu、颈项上的酥油花纹。具有如此装饰的忿怒尊们的头发缝隙中，太阳的坛城放射出亿万光芒。又一种说法是，明亮的两种装饰是：伴随着太阳。意思是，左右耳上方以太阳和月亮的坛城，伴随着放射亿万光芒而装饰。这些被称为胜利勇士的标志装饰。以前降伏鲁扎时，鲁扎的装饰被尊主作为大吉祥的装饰，例如勇士杀死敌人后，穿戴敌人的服装装饰一样。第二，吉祥的八种服饰是：头发红黄色向上竖起，扭转成环状的服饰。左右金刚鹏鸟的翅膀是方便和智慧的服饰。左右耳上方的蓝色和红色丝绸头饰，是永远压制常断二边的服饰。头顶上有五个尖端的金刚杵，是智慧的服饰。威力的犀牛皮甲，是光辉燃烧行进的服饰。与佛母无二无别地结合，是智慧佛母的服饰。遣除损害的铁十字架，是铁的服饰。焚烧烦恼的金刚火焰，是金刚火焰的服饰。等等。这些本来就存在于勇士身上，所以称为吉祥的八种服饰。这些也被称为自心明觉自显的装饰，与意义和象征不相违背。总之，尸林八饰、吉祥八饰、明亮二饰，具有十八种装饰服饰。第三，指示手印的意义是：空的……服饰而住。喜欢那里。空的世界包括周围环境。意思是，金刚黑汝嘎的左手末端，拿着空的世界和周围环境。金刚大法螺充满着。意思是，饮血五部尊全部的中间手，右手拿着五股金刚杵，左手拿着充满血的大法螺，正在翻滚。宝剑、敌斧、犁等。意思是，羯磨
English
Armlets, bracelets, anklets, belts, and so on, are the eight. The ornaments of the skull garland are: a headdress of dry skulls, armlets of skull piles, and yellow hair tufts of wet skulls. The three substances for smearing are: a large ash heap in the center of the forehead, a red bindu between the eyebrows, and ghee patterns on the neck. From the hair parting of the wrathful deities who possess such ornaments, the mandala of the sun radiates billions of rays. Another version says that the two bright ornaments are: accompanied by the sun. It means that the right and left above the ears are adorned with the mandala of the sun and moon, accompanied by radiating billions of rays. These are called the ornaments of the victorious hero's insignia. Previously, when Rudra was subdued, Rudra's ornaments were made into the great glorious ornaments by the Lord, just as a hero kills an enemy and wears the enemy's clothing and ornaments. Second, the eight glorious garments are: hair reddish-yellow, erected upwards, twisted into a circular garment. The right and left vajra garuda wings are the garments of skillful means and wisdom. The blue and red silk headdresses above the right and left ears are the garments that always suppress permanence and annihilation. The five-pointed vajra on the crown of the head is the garment of wisdom. The rhino hide armor of power is the garment of blazing glory and progress. Being united without separation from the consort is the garment of wisdom consort. The iron cross that repels harm is the iron garment. The vajra fire that burns afflictions is the vajra fire garment. And so on. These are originally present on the body of the hero, so they are called the eight glorious garments. These are also called the ornaments of self-illuminating awareness, which are not contradictory to meaning and symbol. In short, the eight charnel ground ornaments, the eight glorious ornaments, and the two bright ornaments, possess eighteen ornaments and garments. Third, the meaning of indicating the hand gestures is: empty... dwells as a garment. Rejoices there. The empty world includes the surrounding environment. It means that at the end of the left hand of Vajra Heruka, he holds the empty world and the surrounding environment. The great conch shell filled with vajra. It means that the middle hands of all five blood-drinking families, the right hand holds the five-pronged vajra, and the left hand holds the great conch shell filled with blood, churning. Sword, enemy axe, plow, etc. It means, Karma
Chinese
黑汝嘎的右手的第一个拿着剑。宝生黑汝嘎的左手的最后一个拿着敌杖。羯磨黑汝嘎的左手的最后一个拿着犁头。等等，从等等之中，拿着自己的各种器物。因此，五部各自拿着不相同的各种器物。五部的右手的第一个都拿着自己的标志的法器，即金刚黑汝嘎的九股金刚杵，佛黑汝嘎的法轮，宝生黑汝嘎的珍宝，莲花黑汝嘎的莲花。此外，佛黑汝嘎的左手的最后一个拿着卡杖嘎，莲花黑汝嘎的左手的最后一个拿着带有声音的小鼓。与怖畏的明妃众相拥。因此，各自部的明妃，金刚忿怒自在母等等的怖畏众，与部的五父相拥，明妃的右手拿着智慧的标志铃，拥抱父，左手将血海供入（父）口中，身色与父相同，具有忿怒母的装束，具有豹皮的下裙。处所和地域的手印。因此，处所母八位和地域母八位，是取因名安立果名，或是取所化之名安立能调伏者。她们的手印，嘎日班红色孩童杖蓝色等等，以及悉达卡若交叉黄色狮子等等。四门的手印极美丽。因此，四门母的手印，马面青色母持铁钩等等。这样，由二十忿怒母的眷属极美丽。编发女和婢女众，由十二和八所庄严。因此，编发女和婢女众是自在母，也就是两个十位和零散的八位，由二十八位所庄严。明妃的眷属们各自的垫子和器物，做什么呢，说着准备着住。因此，各自的垫子是干燥的田地，身色和器物是，罗刹女紫黑色持湿人头等等相符的装束者们，我们做什么事业呢，说着就准备着做事了。这是殊胜的，与庄严相符的修法，出自幻化八品中，金刚忿怒饮血。
English
The first of Heruka's right hands holds a sword. The last of Ratna Heruka's left hands holds an enemy club. The last of Karma Heruka's left hands holds a plow. And so on, from the etcetera, holding their own various implements. Thus, the five families each hold various different implements. The first of the right hands of the five families all hold the emblems of their own signs, namely, Vajra Heruka's nine-pronged vajra, Buddha Heruka's wheel, Ratna Heruka's jewel, Padma Heruka's lotus. Furthermore, the last of Buddha Heruka's left hands holds a khatvanga, and the last of Padma Heruka's left hands holds a small drum with sound. Embracing the assembly of terrifying consorts. Therefore, the consorts of each family, Vajrakrodheshvari and so on, the terrifying assemblies, embracing the five fathers of the families, the right hand of the mother holding the bell, the sign of wisdom, embracing the father, the left hand offering a sea of blood into (the father's) mouth, the body color matching the father, having the appearance of an angry woman, having a leopard skin lower garment. The mudras of the places and lands. Therefore, the eight place mothers and the eight land mothers are either named after the cause and effect, or named after the beings to be tamed and the tamers. Their mudras, Gari Bhen red child staff blue, and so on, and Sidha Karo crossed yellow lion, and so on. Adorned with the mudras of the four doors. Therefore, the mudras of the four door mothers, horse-faced blue woman holding an iron hook, and so on. Thus, adorned by the retinue of twenty wrathful mothers. The groups of braids, maids, and servant girls, adorned by twelve and eight. Therefore, the groups of braids, maids, and servant girls are the powerful mothers, that is, two tens and eight odd ones, adorned by twenty-eight. The retinues of the consorts, with their own seats and implements, saying, "What shall we do?" are ready and abide. Therefore, each of their seats is a dry field, and their body color and implements are those who have attires that match the ogresses, dark black holding wet skulls, and so on. Saying, "What work shall we do?" we are ready to do the work. This is the supreme sadhana that accords with the ornaments, from the eighth chapter of Magical Manifestation, Vajra Wrathful Blood Drinker.