Chinese
是为了变成僵硬之故。那些头盖骨也，口中燃烧着火焰，眼中流淌着鲜血，鼻中冒出浓烟，用鲜血作为粘合剂，钉上黑色的天铁钉，墙壁上悬挂着心识的阳物，梵天的骨骼，八大天神的柱子，乌龟的柱基，龙魔的旗帜，星宿的幡，田皮的屋顶，日月的天窗，八曜的嘴，摩羯的头盖骨的檐板等等。其中，依靠梵天和自在天，认为是八大殊胜。其余的都是屋顶，具有八曜日月星辰。如此说。第三，墙壁的装饰是，头盖骨蛇类各种各样被太阳照耀。意思是，墙上各种各样的头盖骨的装饰物上，用大蛇的绳索从颈部牵引的网悬挂着，黑暗中蛇和头盖骨鬘的项链和半个项链，以及那些之间太阳的光芒照耀着，显得庄严。外面的边缘平台上，内部的欲妙围绕着。其中，蛇和头盖骨的鬘，网和半网各种装饰。如此说。忿怒尊五肉甘露和，尸陀林欲妙具备。如此说。顶部的装饰是，在普枢和檐板的顶端的所有方向都有田幡，中央隆起的顶端，大天神的头盖骨倒扣的上面有心识的顶饰。像那样，从前面说，田幡具有八个方向，大天神的头盖骨倒扣的上面，心识的顶饰发出光芒。如此说。四个门上用乌龟的下门槛，摩羯的上门槛，黑蛇的人像，田地的门扇等装饰着，用紫色的田地的柱子抬起的门廊的上面，檐板上，指鬘和，头盖骨的鬘和，自在和，日月的鬘装饰着。其中，指鬘头盖骨的鬘和，自在日月的光芒装饰。如此说。檐板的顶端，法轮的左右有摩羯幼崽，上面有田地的伞。外面的装饰是，其中，明亮的人像八个方向，鲜血的八个海浪翻滚。等等，守护轮里面的环境是八大尸陀林，内外一切。
English
It is for the purpose of becoming stiff. Those skulls also, fire blazing from the mouth, blood flowing from the eyes, smoke billowing from the nose, using blood as an adhesive, nailing black sky-iron nails, the phallus of consciousness hanging on the walls, the bones of Brahma, the pillars of the eight great gods, the pillar base of the turtle, the banner of the Naga demon, the pennant of the stars, the roof of the field skin, the skylight of the sun and moon, the mouth of the eight planets, the eaves of the skull of the Capricorn, and so on. Among them, relying on Brahma and Ishvara, it is considered to be the eight great perfections. The rest are roofs, with the eight planets, sun, moon, and stars. So it is said. Third, the decoration of the walls is, skulls and snakes of various kinds are illuminated by the sun. It means that on the various skull decorations on the wall, a net drawn from the neck by the rope of a great snake is hanging, in the darkness, necklaces and half necklaces of snakes and skull garlands, and the light of the sun shining between them, appearing majestic. On the outer edge platform, the inner sensual pleasures surround it. Among them, the garland of snakes and skulls, nets and half nets are variously decorated. So it is said. Wrathful deity, five meats, nectar, and, charnel ground sensual pleasures are possessed. So it is said. The top decoration is, in all directions of the top of the pushu and eaves, there are field banners, and on the top of the central bulge, there is a skull of a great god placed upside down with a crest of consciousness. Like that, from the previous one, the field banner has eight directions, and on top of the skull of the great god placed upside down, the crest of consciousness emits light. So it is said. The four doors are decorated with the lower threshold of the turtle, the upper threshold of the Capricorn, the image of the black snake, the door panels of the field, etc., and above the porch raised by the pillars of the purple field, on the eaves, finger garlands and, skull garlands and, Ishvara and, sun and moon garlands are decorated. Among them, finger garlands, skull garlands and, Ishvara, sun and moon lights are decorated. So it is said. At the top of the eaves, there are Capricorn cubs on the left and right of the Dharma wheel, and above it, there is a field umbrella. The outer decoration is, among them, bright images in eight directions, eight oceans of blood churning waves. And so on, the environment inside the protective circle is the eight great charnel grounds, everything inside and out.
Chinese
从具有五股金刚杵形状的火焰山、燃烧的火焰堆中，涌现出无数的忿怒小尊。对此，《法义》中说：对于忿怒尊来说，尸陀林是不舍轮回的清净处所的标志。此处也说：燃烧的火焰涌动不已。第三是：以“牛王、水牛、豹和虎”等来表示。这是因为功德的殊胜而自显，所以在中心和四方有莲花、月亮、太阳三重叠加。其上，为了压制骄慢者，中央是鲁扎，东方是乐神，南方是阎罗，西方是罗刹，北方是男女夜叉。为了更加强调这些，从男相俯卧的肩胛和女相仰卧的乳房中，以五毒清净为象征，由凶猛的家畜的爪子抓住，即：东方是牛王，代表愚痴；南方是水牛，代表傲慢；西方是豹，代表贪欲；北方是虎，代表嫉妒；中央是熊，代表嗔恨。这是按照卦象的规律。注释《日狮》中说，牛王是大自在天的坐骑，位于中央；水牛是阎罗的坐骑，位于南方；豹是乐神的坐骑，位于东方；虎是龙的坐骑，位于西方；熊是夜叉的坐骑，位于北方。拉杰荣巴说：为了压制一切众生，牛王是心间的印记；水牛因其威严而代表身；豹因其凶猛而不舍弃功德；虎因其勇猛而代表大悲的特征，不做莲花；熊因其凶暴而代表事业的印记。但在这里，我们遵循上师传承的教言，追随当今的传统。另外，关于牛王的识别，有些人说：因为在《宾达义》中说是狮子。至尊座垫，难以调伏，无所畏惧的牛王。有些人说：在《二万颂》中说是大象。牛王发誓要坐在大象的位置上。娘氏注疏家认为这两者都来自嬉戏。但在注释《日狮》中说：说是牛王，在《律藏》中也说：母牛的孩子是由母狮的乳汁喂养而成的。这些座垫也在注释《现观庄严论》中说：是大自在天等诸神的坐骑被夺走了。这是增长广大和勇猛的标志。
English
From the midst of a blazing mountain of fire, a conflagration in the shape of a five-pronged vajra, emanate countless small wrathful deities. Regarding this, the Chos don states: "For the wrathful ones, the charnel ground is a sign of a pure place that has not abandoned samsara." And in this very text, it says: "Many blazing rays surge forth." The third is indicated by "bull chief, buffalo, leopard, and tiger," etc. That is, due to the greatness of their qualities, they appear spontaneously, so at the center and four sides are triple-layered lotus, moon, and sun. Above that, to subdue the arrogant, in the center is Rudra, in the east is Gandharva, in the south is Yama, in the west is Rakshasa, and in the north are male and female Yakshas. To emphasize these, as a symbol of purifying the five poisons at their source, the palms of fierce domestic animals hold them from the shoulder blades of the male facing down and the breasts of the female facing up. That is: in the east, bull chief, representing ignorance; in the south, buffalo, representing pride; in the west, leopard, representing desire; in the north, tiger, representing jealousy; and in the center, bear, representing hatred. This follows the system of the spar khab. The commentary Nyiseng says that the bull chief is the mount of the great god, in the center; the buffalo is the mount of Yama, in the south; the leopard is the mount of Gandharva, in the east; the tiger is the mount of the Naga, in the west; and the bear is said to be placed in the north as the mount of the Yaksha. Lharje Rongpa said: "To subdue beings, the bull chief is the mudra of the mind; the buffalo, because of its splendor, is of the body; the leopard, because of its ferocity, is of the quality of not abandoning; the tiger, because of its bravery, is the characteristic of great compassion, not making a lotus; the bear, because of its ferocity, is the mudra of the activity family." But here, we follow the oral tradition of the lineage of lamas, following the current custom. Furthermore, regarding the identification of the bull chief, some say: "Because it is explained in the Pintartha as a lion." Supreme seat, difficult to tame, fearless bull chief. Some say: "In the Twenty Thousand, it is said to be an elephant." The bull chief vows to be in the place of an elephant. It is said that the Nyang Tikpa considers these two to have arisen from play. But in the commentary Nyiseng, it says: "It is said to be a bull chief, and also in the Vinaya Sutra: It is said to be of the lineage that arose from a calf being nourished by the milk of a lioness." These seats are also mentioned in the commentary Abhisamayalankara: "The mounts of the great gods were taken away." This is a sign of increasing greatness and bravery.
Chinese
据说是这样说的，太阳光狮子也恭敬地从自己的座位上取出并献上。意思是说，祈愿的恭敬和慈悲的融入这两种座位并不矛盾。眷属的座位是：二十忿怒母的处所有尸体和太阳座，二十八自在母各有旱地座。第二，依靠本尊生起法，如何生起的仪轨，以及生起本尊的特征这两者。第一，就像房子建成后生起主人是慈父的方式，主人建成后建造房子是强力门的方式。第一，从三摩地三者的原因，即定的吽字的区别中，在生起下基和宫殿的内部，主要通过三种仪轨生起金刚黑汝迦，然后进行生起二子的行为，跟随解释《斯帕卡布》的足迹，如罗巴等人的观点。第二，如前所述是自宗，跟随丹巴嘉措的足迹，是大多数上师的意愿。也就是从原因的三摩地吽字中，通过三种仪轨生起原因黑汝迦之后，观想下基和宫殿等，然后进行自生子和他生子的仪轨。其中，第一是自生子，说明合理性，以及原因黑汝迦自身生起为大吉祥父母并进行交合的行为，以及生起奇妙子的坛城。第一是，丹巴嘉措说：自身是所有佛的，身语意的金刚之主，因为本来就是忿怒王。第二是，因此，原因黑汝迦降临到座位上，生起大吉祥至尊黑汝迦，身体呈紫黑色，可以随意变化，头手脚大小约三千，多少的尺度，与那里的微尘相等，手持各种兵器。从他的心中取出明妃法界自在母，并进行交合。也就是从前面的延续中说：从如是性的法界中，显现忿怒母自在母，以喜喜的喜悦光芒，使珍宝莲花开放，以无二的拥抱而喜悦融入。这里大多数上师，嘉绕纳，郭孜鲁巴，卓玛瓦，以空行秘密加持和交合的象征来劝请。
English
It is said that the sunbeam lion also respectfully took it from his seat and offered it. It means that the reverence of aspiration and the integration of compassion do not contradict each other in these two seats. The seats of the retinue are: in the place of the twenty wrathful mothers, there are corpse and sun seats, and the twenty-eight independent mothers each have dry land seats. Second, relying on the deity generation, there are two aspects: how to generate the ritual, and the characteristics of the generated deity. First, it is like the way a kind father generates the owner after the house is built, and building the house after the owner is built is like a strong door. First, from the cause of the three samadhis, the difference of the seed syllable HUM, within the generation of the lower base and the palace, mainly through three rituals, Vajra Heruka is generated, and then the act of generating two sons is engaged in, following the footsteps of the commentary "Spar Khab", such as the views of Rogpa and others. Second, as mentioned earlier, it is one's own system, following the footsteps of Dampa Gyen, which is the intention of most of the upper lamas. That is, from the cause samadhi HUM, after generating the cause Heruka through three rituals, contemplate the lower base and the palace, and then engage in the rituals of self-born son and other-born son. Among them, the first is the self-born son, explaining the rationality, and the act of the cause Heruka himself generating as the great glorious parents and engaging in union, and generating the mandala of the wonderful son. First, Dampa Gyen said: Oneself is all the Buddhas, the lord of the vajra of body, speech, and mind, because he is originally the wrathful king. Second, therefore, the cause Heruka descends to the seat and generates the great glorious supreme Heruka, whose body is purplish-black and can change at will, the size of the head, hands, and feet is about three thousand, the measure of more or less, equal to the dust there, holding various weapons. From his heart, the consort Dbyings Phug Ma is taken out and engaged in union. That is, from the continuation of the previous one, it says: From the realm of suchness, the wrathful mother Dbang Phug Ma is manifested, with the joyful radiance of hi hi, making the precious lotus blossom, joyfully merging with non-dual embrace. Here, most of the upper lamas, Gnyos Nag, Gos Tsilungwa, Dolmawa, urge with the symbol of Dakini secret blessing and union.
Chinese
如是行持。其中智者如是说，如塔东·孜吉，此不合种姓，因为根源未曾言说，且与续部不符。因此，如纳东之见，认为因之黑汝嘎仅以言语表达就能自然生起是合理的。我亦认为此甚佳。三者为，以咒语幻化，并将其归纳为五部，以及生起二十圣女。初者为，以诵念吽吽吽毗湿婆等之缘故，从交合处幻化出暴怒尊，并观想调伏诸恶者。二者为，以诵念嗡班杂西日黑汝嘎等，从彼等暴怒尊中，由法界智所化现的一切暴怒尊聚集，融入根本黑汝嘎，彼即转化为金刚黑汝嘎父母，是为果之黑汝嘎。如是，以各自咒语之缘故，由其他四智所化现的一切暴怒尊各自聚集，四部转化为黑汝嘎，安住于方位的轮坛之上。三者为，其后，五部饮血尊以交合所作之喜悦声，依次以诵念八哈、八嘿、四啪吒之缘故催促，从因菩提心云中，从交合处，二十处境门母一一化现为五，归摄于各自之部，安置于各自之位，是为自生子。于此，如若之现观中，从交合处菩提心之精滴化为哈嘿啪吒，安置于各自之座上，并以嗡班杂嘎日哈等生起咒生起其身，然于续部与胜乐二者中皆未见如是宣说。又，导师拉嘉言，五部是从虚空中生起，故是幻化所摄之子，由此生起诸怒母，故不成自生子，因有成为孙女之过失，故应仅从主尊生起。答复彼者，塔东言，虽从五部生起，然体性与中央主尊根本黑汝嘎无二无别，故从彼生起无有错谬。二者，他生子是从自生主尊之心间向东方出现，嗡，往昔之大心誓等。