English
Thus perform. Among them, the wise ones say, like Ta Ton Ziji, this does not conform to the lineage, because the root has not been spoken of, and it does not agree with the tantras. Therefore, according to Narton's view, it is reasonable to believe that the root Heruka can arise naturally merely by uttering words. I also think this is very good. The third is to emanate through mantras, to gather them into five families, and to generate twenty daughters. The first is, by reciting Hum Hum Hum Vishva, etc., to emanate wrathful deities from the union point, and to contemplate subduing all evil ones. The second is, by reciting Om Vajra Shri Heruka, etc., all the wrathful deities emanating from the Dharmadhatu wisdom from those wrathful deities gather and dissolve into the basic Heruka, which transforms into Vajra Heruka father and mother, which is the Heruka of the result. Likewise, due to the recitation of their respective mantras, all the wrathful deities emanating from the other four wisdoms gather separately, and the four families transform into Herukas, residing on the seats of the directional mandalas. The third is, thereafter, the joyful sound made by the union of the five blood-drinking families, in sequence, by reciting eight Ha, eight He, and four Phat, is urged. From the cloud of the causal Bodhicitta, from the union point, the twenty abode gate goddesses each emanate into five, gather into their respective families, and are placed in their respective positions, these are the self-born sons. Here, in the Abhisamaya of Rog, from the seminal fluid of Bodhicitta at the union point, Ha He Phat are transformed, placed on their respective seats, and their bodies are generated by the generation mantra Om Vajra Gari Ha, etc. However, such statements are not found in either the Tantras or the Damapa Gyen. Also, the teacher La Kyap says, the five families arise from within space, therefore they are sons gathered from emanations, and from them, the wrathful mothers are generated, therefore they do not become self-born sons, because there is the fault of becoming granddaughters, therefore it is appropriate to emanate only from the main deity. In response to that, Ta Ton said, although they arise from the five families, their essence is inseparable from the central main deity, the root Heruka, therefore there is no mistake in arising from it. Secondly, the other sons emerge eastward from the heart of the self-born main deity, Om, the great heart commitment of the past, etc.
Chinese
从祈请大地等开始，直至所有本尊融入光中，化为一团光，如前一样，以为了自身证悟法身的禅定，清净对显现的执着。然后，为了他人证悟色身的禅定，清净对空性的执着。吽 吽！仅忆念此，座上的光团便化为双吽字，由此以三种仪轨生起金刚黑汝嘎父母。如《圣妙吉祥根本续》中所说之次第，此时进行灌顶和加持，或者如寂静法那样在下面进行也可以。无论如何，之后如前一样进行虚空秘密抛掷等。从父母的虚空中，以各自的咒语生起三十位饮血尊，以呸 扎（phaṭ jaḥ）放出，融入金刚黑汝嘎自身。眷属安置于坛城中。二十八自在母是合修的明妃，因为不是佛母，所以在合修时不会请出。那么如何生起呢？有些人说，念诵二十八怖畏母，在外院生起。有些人，如马顿和孜隆巴等，说从金刚镜中出现的生起咒语来生起。大多数上师，如嘉若那和卓雍等，认为从主尊的心间，将二十八怖畏母化现到各自的位置，以生起咒语观想为本尊。第二，主尊的坐姿和眷属的排列。第一，身色、装束、饰品、手印和拥抱方式。第一是，以紫黑色、蓝黑色、黄黑色、红黑色、绿黑色来表示，依次是佛、金刚、宝、莲花、业五部黑汝嘎的身色，包括根本面容。除了南方之外的其他四部忿怒尊的右面是白色，南方的右面是蓝色，中央和南北的左面是红色，东西两方的左面是黄色，这是从幻化黄色幻化八部中所说的。这也是为了象征五毒清净于本位，四事业任运成就的表示，是各个部的颜色。这些颜色也不会改变部的性质，四事业的基础和究竟都是由猛厉来完成的，因此都用黑色来称呼。第二是，调伏刚强难化的
English
From the supplication of the earth and so on, until all the deities dissolve into light and become a single mass of light, as before, purify the attachment to appearance with the meditation of the Dharmakaya for one's own benefit. Then, in order to purify the attachment to emptiness with the meditation of the Rupakaya for the benefit of others, Hūṃ Hūṃ! Just by remembering this, the mass of light on the seat transforms into a pair of Hūṃ syllables, from which Vajra Heruka, father and mother, are generated by the three rites. According to the order stated in the Ornament of the Holy Ones, empowerment and blessings should be performed at this time, or it is also acceptable to do it below as in the peaceful practice. In any case, after that, perform the scattering of secret space and so on as before. From the space of the father and mother, generate thirty blood-drinking deities with their respective mantras, expel them with Phaṭ Jaḥ, and dissolve them into Vajra Heruka himself. Arrange the retinue in the mandala. The twenty-eight Powerful Mothers are consorts for union, but because they are not consorts, they are not summoned from the union boundary. So how are they generated? Some say that by reciting the twenty-eight Bhayo, they generate them standing in the outer courtyard. Others, such as Taton and Tsilungpa, say that they generate them standing with the generation mantra that comes from the Vajra Mirror. Most of the former ones, such as Nyönak and Drolyung, consider that from the heart of the main deity, the twenty-eight Bhayo emanate to their respective places, and they meditate on them as deities with the generation mantra. Secondly, the posture of the main deity and the arrangement of the retinue. Firstly, the body color, attire, ornaments, hand implements, and embracing manner. The first is indicated by dark purple, dark blue, dark yellow, dark red, and dark green, which are the body colors of the five families of Heruka—Buddha, Vajra, Ratna, Padma, and Karma—respectively, including the root faces. The right faces of the four wrathful deities other than the southern one are white, the right face of the southern one is blue, the left faces of the central, southern, and northern ones are red, and the left faces of the eastern and western ones are yellow, as stated in the Eight Illusions of the Yellow Illusion. This is also a symbol of the purification of the five poisons in their places, and the spontaneous accomplishment of the four actions, which are the colors of the respective families. These colors also do not change the nature of the families, and the basis and ultimate completion of the four actions are accomplished only by the fierce ones, so all are referred to with the word "black." Secondly, the beings to be tamed are those who are difficult to tame.
Chinese
为了调伏，五者都是极其恐怖的身相。具有象征三解脱和六智慧的三头六臂，以及具有四神足和调伏四魔的四足，以跨步姿势站立。正如经中所说：‘尸林之主大骄慢者以夫妇的座垫作伸展收缩之势安住。’这里，梵文的‘伸展收缩’是Ālīḍha Bāda，所以是右脚伸展。虽然这里实际上只有身相和恐怖的大声音等二者，但实际上具备身语意的三种姿态，即九种舞姿。如同《电鬘》中所说：娇媚、勇猛、丑陋，粗犷、暴烈、令人恐惧，慈悲、威猛与寂静，具备九种舞姿的姿态。’第三是，‘穿着各种生皮衣，以蛇和颅鬘日月为装饰。’关于装饰，有八种尸林装饰、八种光荣装饰和两种明亮装饰。第一是，胜利者的勇士标志之装饰，其中有三种穿戴的衣服、两种佩戴的装饰和三种涂抹的物品，共八种。三种衣服是：田野牦牛的上衣和虎皮裙。如《分别神续》中所说：‘田野大地的根本是菩提心的装饰，牦牛的生皮是大力者的殊胜装饰，老虎的裙子是勇猛吞噬者的装饰。’佩戴的装饰有蛇和颅鬘两种。蛇饰是：白蛇代表国王种姓，黄蛇代表贵族种姓，红蛇代表婆罗门，黑蛇代表贱民，绿蛇代表平民。这五种蛇分别作为头饰、耳饰、瑟摩朵和颈饰、手镯、腰带和项链。其中说到：‘黑蛇成串柔软缠绕的装饰。’颅鬘饰是：干颅骨头饰、湿颅骨项链、半腐颅骨臂钏。其中说到：‘三串颅骨是获得三身的装饰。’三种涂抹的物品是：额头涂抹大灰堆，眉间点朱砂，身体涂抹骨油花纹。其中说到：‘朱砂是慈悲爱染的装饰，灰烬是调伏事业的装饰，骨油是真实精要的装饰。’第二是，因为大吉祥者的身上本来就具有的
English
For the sake of subduing, all five are extremely terrifying in appearance. They have three heads and six arms, symbolizing the three liberations and six wisdoms, and four feet with miraculous powers, subduing the four maras, standing in a striding posture. As it is said: 'The lord of the charnel ground, the greatly arrogant one, dwells in a posture of stretching and contracting on the cushion of husband and wife.' Here, the Sanskrit for 'stretching and contracting' is Ālīḍha Bāda, so it is the right foot that is stretched. Although here there are actually only two things, the body and the great sound of terror, in reality it possesses the three attitudes of body, speech, and mind, that is, the nine dances. As it is said in the Garland of Lightning: 'Graceful, brave, ugly, wild, violent, terrifying, compassionate, fierce, and peaceful, it possesses the attitudes of the nine dances.' The third is, 'Wearing various raw skin clothes, adorned with snakes and skull garlands, sun and moon.' Regarding the ornaments, there are eight charnel ground ornaments, eight glorious ornaments, and two clear ornaments. The first is the ornament of the victorious hero's mark, which includes three garments to wear, two ornaments to put on, and three substances to smear, making eight in total. The three garments are: the upper garment of the field yak and the tiger skin skirt. As it is said in the Tantra of the Deities of Reasoning: 'The root of the great field is the ornament of bodhicitta, the raw skin of the great yak is the supreme ornament of the powerful, the tiger skin skirt is the ornament of the brave and devouring one.' The ornaments to put on are the snake and the skull garland. The snake ornaments are: the white snake represents the royal caste, the yellow snake represents the noble caste, the red snake represents the Brahmin, the black snake represents the outcaste, and the green snake represents the commoner. These five snakes are used as headdress, earrings, sermo-do and neck ornaments, bracelets, belts, and necklaces, respectively. Among them, it is said: 'The black snake is a cluster of soft, pliable, entwined ornaments.' The skull garland ornaments are: a dry skull headdress, a wet skull necklace, and a half-rotten skull armlet. Among them, it is said: 'Three strings of skulls are the ornaments of attaining the three bodies.' The three substances to smear are: a large pile of ashes on the forehead, a vermillion dot between the eyebrows, and bone oil patterns on the body. Among them, it is said: 'Vermillion is the ornament of compassion and attachment, ashes are the ornament of subduing activity, and bone oil is the ornament of true essence.' The second is, because the body of the Great Glorious One inherently possesses
Chinese
是光荣的装饰，头发向上竖起是遣除轮回的装饰。金翅鸟的翅膀是方便和智慧的装饰，青红色头饰是镇压常断的装饰，头顶的金刚杵是智慧剩余的装饰，威力的犀甲是光芒闪耀行走的装饰，无二结合是智慧佛母的装饰，遣除损害恶毒是勇士舌头的装饰，焚烧烦恼是金刚火的装饰。如是。第三是，菩萨稳固的左右耳饰以日月装饰。宗喀巴大师认为是日月串联成念珠。第四是，包括千百万世界的环境等，如是宣说。幻化第八品中说：金刚忿怒饮血青色，忿怒母法界自在不分离，以白色红色面容引导烦恼。九尖五尖的提拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和铃铛红海螺掌握世间，以智慧拥抱显示贪欲。佛（བུདྡྷ，Buddha，buddha，佛）饮血与忿怒母相拥，以白色黄色紫黑色引导愚痴。法轮金刚提拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和铃铛红海螺持三叉戟。宝生（རཏྣ，Ratna，ratna，宝）饮血与忿怒母相拥，以蓝红色黄色黑色供养我慢。宝金刚提拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和铃铛红海螺舞动敌斧。莲花（པདྨ，Padma，padma，莲花）饮血与忿怒母相拥，从白色黄色红色黑色威严中，莲花金刚提拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和铃铛红海螺持小鼓。事业金刚饮血与佛母嬉戏，在白色红色绿色黑色火焰中，十字金刚提拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和铃铛红海螺舞动犁头。这些与舞蹈供养相合，是噶钦普哇的仪轨。其他幻化金刚和上师等，身色和法器与此稍有不符，也是由于大悲和事业没有偏颇，随所化众生的意乐而显现。那么，因为不确定，是否会成为修行者无法修持的过失呢？并非如此，因为在各个续部经典中都说是确定的。如是修持，是前辈们所说的。第五是，与怖畏的明妃众相拥。意思是，所有明妃的身色都与父尊相同，穿着豹皮裙。右手以智慧的象征铃铛拥抱父尊，左手将血海螺放入父尊口中，右手是智