English
Mapa is, committing sins. Phaṭ means to command to destroy. These are mantras for urging action. The following should also be understood in the same way. Oṃ sarva tathāgata, all the thus-gone ones, mahā śrī heruka mahā caṇḍa sarva duṣṭāntaka hana daha paca hūṃ hūṃ hūṃ phaṭ. Oṃ ratna, jewel, mahā śrī heruka mahā caṇḍa sarva duṣṭāntaka hana daha paca hūṃ hūṃ hūṃ phaṭ. Oṃ padma, sound retained, mahā śrī heruka... Oṃ karma, action, mahā śrī heruka... The mantras of the five consorts are: Oṃ vajra, as before, dhara, holding, mahā krodhiśvarī. Great wrathful sovereign mother. Jvālinī, blazing, mā hūṃ, root seed, phaṭ, as before. Similarly, oṃ sarva tathā and mahā krodhiśvarī as before, sarva duṣṭa na, all the malicious ones, hūṃ phaṭ. Oṃ mahā sūrya, great sun. Ratna mahā krodheśvarī as before, vida mā, ignorant mother, hūṃ phaṭ. Oṃ hrī śūtta samanta, universally fierce, padma mahā krodhiśvarī as before, khāhi, eat, hūṃ phaṭ. Oṃ sarva amogha, all, unfailing, mahā krodheśvarī's viśva, various, hūṃ phaṭ. Then, oṃ is praise, vajra is the vajra, which symbolizes power. Garī, white or treasure mother, maha is the root seed. Oṃ vajra corī, thief mother or robber mother ha. Oṃ vajra pramohe ha. Self-deluded mother or deluded mother ha. Oṃ vajra petilī. Corpse-raising mother or incinerating mother hā. Oṃ vajra caṇḍālī, fierce mother ha. Oṃ vajra pukkasī, incense mother ha. Oṃ vajra ghasmarī, mole-faced one or warm mother ha. Oṃ vajra smeśānī, charnel ground mother or assembly mother ha, all of these are as above. Oṃ and vajra are the same, siddha mukhī, lion-faced mother he, all of these are root seeds. Oṃ vajra vyāghrī mukhī, tiger-faced mother he. Oṃ vajra sṛṅgāla mukhī. Fox-faced mother he. Oṃ vajra śvana mukhī, dog-faced mother or wolf-faced mother he. Oṃ vajra gṛdhra mukhī he. Vulture-faced mother or laughing-faced mother he. Oṃ vajra kaṅka mukhī, kaṅka's faced mother or charnel bird's faced mother he. Oṃ vajra kāka mukhī he, crow-faced mother or crow-faced mother he. Oṃ vajra ulūka mukhī, owl-faced mother he, these are the same. Then, oṃ and vajra are the same, ārya teja te aṃ jaḥ (藏文，梵文天城体，जा，jā，生). Noble mother, sister, lineage of the going mother, going mother jaḥ is the seed. Oṃ vajra amukhī, face mother or unfailing mother hūṃ. Oṃ vajra loka, world, la vaṃ. Oṃ vajra bhisma palaya vatu, reduced to ashes, hoḥ. Then
Chinese
萨 贝 哟 贝 哟 贝 哟 贝 哟 贝 哟！贝 哟 贝 哟 贝 哟 贝 哟 贝 哟！贝 哟 贝 哟 贝 哟 贝 哟 贝 哟！贝 哟 贝 哟 贝 哟 贝 哟 贝 哟！贝 哟 贝 哟 贝 哟 贝 哟 贝 哟！ 如是“贝哟”二十八字是母曜众之义，亦是心要，意为“摧毁者”，乃是祈请与敦促之义。嗡，极咒，以汝汝卓之声令其怖畏，以鲁尼鲁尼之声断除，如前之鲁鲁，吽乃降伏，此等乃是请闻之咒。诶 嘿 嘿，请来请来，阿纳亚乃是勾招。扎 吽 班 霍，乃是为四无量之利益而敦促，此等乃是迎请之咒。让，乃是誓言智慧二无别，安住于火之莲瓣上。又，嗡乃是歌之引导，以调伏之忿怒相调伏所化，令自续寂静。以慈悲自然示现忿怒，乃是众生之怙主，大摧毁者，怖畏之众，饮血炽燃之坛城，身语意功德事业五者之加持，是远胜于他者之稀有。彼者于此时此刻，于此处为我努力，作为助伴，乃是敦促成就。嗡，极咒，班杂 卓达，金刚忿怒，萨玛雅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），誓言，吽，摄略，乃是抛花。嗡，班杂 卓达，如前，萨玛雅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），誓言，聚集，斯瓦姆，您，乃是祈请或降临之咒。嗡，班杂 萨玛雅，如前，帕特，舒展，嗡，班杂 萨玛雅 霍，令欢喜之义。阿利等，此等乃是阿瓦布朗夏之语，如是说。其中，阿利乃是酒，即饮用，乌利乃是肉，即食用，达利 达巴利，谷物等誓言之物，种种当斯扎，大口张开，果纳，金刚，惹智，忿怒或猛烈，卡让，供养，即金刚忿怒张开獠牙之口中供养之义。瑜伽尼，瑜伽母，卡嘿，请享用，霍，供养之义，乃是供养眷属之瑜伽母。吽 哈哈 嘿 帕特，乃是誓言智慧二无别，转为明晰且稳固。如是宣说咒语之威力，令六道十方一切有情，身体显现之分别念全部焚毁，语之声响的分别念全部焚毁，心之遮蔽的分别念
English
Sa Bhyo Bhyo Bhyo Bhyo Bhyo Bhyo! Bhyo Bhyo Bhyo Bhyo Bhyo Bhyo! Bhyo Bhyo Bhyo Bhyo Bhyo Bhyo! Bhyo Bhyo Bhyo Bhyo Bhyo Bhyo! Bhyo Bhyo Bhyo Bhyo Bhyo! These twenty-eight syllables of "Bhyo" signify the assembly of Matri goddesses and are also the essence. It means "destroyer," which is a request and an urging. Om, supreme mantra, make them fearful with the sound of Ruru Dzo, cut off with the sound of Luni Luni, like the previous Ruru, Hum is subjugation, these are the mantras to be heard. E Hya He, come here, come here, Anaya is to summon. Dzah Hum Bam Hoh, is to urge for the benefit of the four immeasurables, these are the mantras of invocation. Ram is the vow and wisdom inseparable, residing on the petals of fire. Also, Om is the guide of the song, pacifying the minds of those to be tamed by appearing as wrathful to the wrathful to be tamed. By naturally showing wrath with compassion, it is the protector of beings, the great destroyer, the terrifying assembly, the mandala of blood-drinking flames, the blessings of the five qualities of body, speech, mind, merit, and action, which are exceedingly rare and superior to others. May that one strive for me here and now, be a helper, which is to urge for accomplishment. Om, supreme mantra, Vajra Krodha, Vajra Wrathful, Samaya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Vow, Hum, abbreviated, is to throw flowers. Om, Vajra Krodha, as before, Samaya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Vow, gathered, Tvam, you, is to request or descend the mantra. Om, Vajra Samaya, like before, Phat, expand, Om, Vajra Samaya Hoh, means to please. Ali etc., these are said to be in the Apabhramsa language. Among them, Ali is alcohol, which is to drink, Uli is meat, which is to eat, Dali Dapali, grains etc., various vow substances, Damshtra, a large mouth opened wide, Gona, Vajra, Radri, wrathful or fierce, Kharam, offering, meaning to offer into the mouth of the Vajra Wrathful with bared fangs. Yogini, Yogini mother, Kha He, please enjoy, Hoh, meaning offering, is to offer to the Yoginis of the retinue. Hum Ha He Phat, is the vow and wisdom inseparable, transformed into clarity and stability. By the power of reciting the mantra as such, may all sentient beings in the six realms and ten directions, all the conceptualizations of bodily appearances be completely burned, all the conceptualizations of the sounds of speech be completely burned, all the conceptualizations that obscure the mind
Chinese
为了清晰地显示形态，特意宣说此偈颂。下方是无量轮的中心，是圆满智慧珍宝自性的班杂（藏文，梵文，Vajra，金刚）燃烧的宫殿中央，具有五种智慧的四辐轮及其中心。因此，以四真谛的方块来装饰，因其广大而功德增盛，故为四方形，具备四解脱之门和四个门环，内外殿堂辉煌，象征着二谛，内殿为金殿，外殿为血殿，两者都非常美丽。颅骨的墙壁上装饰着蛇、蛇饰和颅骨串成的网等各种装饰品。上方是兽皮的顶棚，中央有日月图案，并以大神之首和菩提心宝顶庄严，外围环绕着八大尸林，从燃烧的火焰堆中，无数的小忿怒尊放射出来，喧闹而美丽。座垫中央的中心和四个辐条上，莲花和日月之上，以愚痴等五毒清净的象征，在东辐条上是牦牛，南方是水牛，西方是豹，北方是老虎，中央是凶猛的熊，它们都以成对的爪子压制傲慢。座垫中央是自在天和大自在天等凶猛神灵，东方是乾闼婆等，男女仰卧或俯卧。眷属、处所、地域守护神等以太阳为座，田地自在母等以旱地为座。身色：佛陀黑鲁嘎，深紫黑色；金刚为蓝黑色；宝生为黄黑色；莲花为红黑色；羯磨黑鲁嘎为绿黑色。对于恶毒者来说，是极其恐怖的身躯，高大且肢体粗壮。一切都具有象征三种解脱的三头，六种智慧的六手印，神通的四足。右腿伸展，以抛掷的姿势站立。身穿各种象皮湿衣等三种衣服，以婆罗门种姓的白色来束发，并以蛇饰等装饰，头饰是五个干枯的头颅等两种佩戴的装饰品。额头上涂抹着大灰堆等三种涂抹物，即八种尸林装束，左右耳环闪耀着日月的光芒，这两种清晰的装饰品发出威严的巨大声音，极其恐怖。三千世界
English
To clearly show the form, this verse is specifically spoken. Below is the center of the immeasurable wheel, in the center of the blazing palace of Bhanydza (Tibetan, Sanskrit, Vajra, Diamond) which is the nature of the precious jewel of complete wisdom, is the four-spoked wheel of five wisdoms with its center. Therefore, it is adorned with the four squares of the four truths, and because it is vast, its merits increase, so it is square, possessing the four gates of the four liberations and four door rings, the inner and outer halls are brilliant, symbolizing the two truths, the inner hall is the golden hall, and the outer hall is the blood hall, both are very beautiful. The walls of the skull are decorated with snakes, snake ornaments, and nets of skull garlands, and various other decorations. Above is a roof of animal skin, with sun and moon patterns in the center, and adorned with the head of the great god and the Bodhicitta jewel topknot, surrounded by eight great charnel grounds, from the burning piles of flames, countless small wrathful ones radiate out, noisy and beautiful. On the center of the seat cushion and the four spokes, above the lotus and the sun and moon, as a symbol of the purification of the five poisons such as ignorance, on the eastern spoke is the yak, the south is the buffalo, the west is the leopard, the north is the tiger, and the center is the fierce bear, all of which suppress arrogance with pairs of claws. In the center of the seat cushion are fierce deities such as Ishvara and Mahadeva, in the east are Gandharvas and others, male and female lying face down or face up. Retinue, places, regional guardians, etc. have the sun as their seat, and field-controlling mothers, etc. have dry land as their seat. Body color: Buddha Heruka, dark purplish-black; Vajra is blue-black; Ratna is yellow-black; Padma is red-black; Karma Heruka is green-black. To the malicious, it is an extremely terrifying body, tall and with coarse limbs. All have three heads symbolizing the three liberations, six hand gestures of six wisdoms, and four feet of miraculous power. The right leg is stretched out, standing in a throwing posture. Wearing various elephant skin wet clothes, etc., three clothes to wear, tying the hair with the white of the Brahmin caste, and decorating with snake ornaments, etc., the headdress is five dry skulls, etc., two worn ornaments. On the forehead are three smears of great ash heaps, etc., that is, eight charnel ground ornaments, the left and right earrings shine with the light of the sun and moon, these two clear ornaments emit a majestic and powerful great sound, extremely terrifying. Three thousand worlds.
Chinese
周围环境等是金刚黑鲁嘎的左手末端拿着的，九尖金刚杵是他的第一个右手，五尖和充满的海螺是所有人的中间两只手，剑是羯磨黑鲁嘎的第一个右手，敌箭是宝生的左手末端，犁是羯磨的左手末端。诸如此类，各自拿着自己的各种法器。各自种姓的明妃，五种怖畏之众，身色与父尊相同，无二无别地拥抱。八识住和其境庄严清净，所以有八个嘎日和八个僧哈，这些的印是嘎日红幡和蓝色手杖等，僧哈卡罗交叉黄色僧等，四门母的印是马面青女拿着铁钩等。如是，二十怒母眷属的陈设极其庄严。此外，斯拉和婢女奴仆分成两半的自在母众，数量是两个十和八，即二十八位围绕着，她们也各自的坐垫是生皮，身色和法器是食肉女烟黑色拿着湿人头等，请问要做什么事业，并以神通无碍地前往，各自按照自己的事业在各方安住。如是说语的威力，六道世界的所有十方都充满并显现出大火焰怒尊坛城。从秘密心髓的决定来说，这是怒尊余定身和意的坛城所显示的第十七品。此为怒尊随行修行的品，以及续部的十种事物中，陈设坛城时，从余定禅定的坛城修法中，生起所生怒尊坛城所显示的毗玛拉中，应安置于坛城本身。如是，前一品中从怒尊身中取出坛城，此品中显示了应将坛城安置在各自的位置上。第十八品有三：历史、正文和名称。第一是：此后等。第二正文有三：供养的实物、供养的果实和宣说此的功德。第一有四：息灭嗔恨的，贪欲。
English
The surrounding environment and so on are held by the last left hand of Vajra Heruka, the nine-pointed vajra is his first right hand, the five-pointed and full conch shell are the middle two hands of all, the sword is the first right hand of Karma Heruka, the enemy arrow is the last left hand of Ratna, and the plow is the last left hand of Karma. Thus, each holds their own various instruments. The consorts of their respective castes, the five assemblies of terrors, have body colors similar to the father and embrace without duality. The eight consciousness abodes and their realm are adorned and pure, so there are eight Gari and eight Singha, the seals of which are Gari red banners and blue staffs, etc., Singha Karo crossed yellow Singha, etc., the seals of the four gatekeepers are horse-faced blue women holding iron hooks, etc. Thus, the arrangement of the retinue of twenty wrathful mothers is extremely beautiful. In addition, the hosts of independent mothers divided into halves of braids and female servants, the number is two tens and eight, that is, twenty-eight, surrounding beautifully, their respective seats are raw hides, body colors, and instruments are Rakshasa smoky black holding wet human heads, etc., asking what tasks to perform, and proceeding unimpeded with miraculous powers, each abiding in their respective directions according to their respective tasks. By the power of uttering these words, the great blazing wrathful mandala pervades and illuminates all ten directions of the six realms. From the determination of the secret essence itself, this is the seventeenth chapter showing the mandala of the remaining samadhi body and mind of the wrathful ones. This is the chapter on the practice of following the wrathful ones, and among the ten objects of the tantra, when arranging the mandala, from the practice of the mandala of the remaining samadhi, in Vimala showing the mandala of the wrathful ones to be generated, it should be placed in the mandala itself. Thus, in the previous chapter, the mandala was taken out from the body of the wrathful ones, and this chapter shows that the mandala should be placed in its respective positions. The eighteenth chapter has three parts: history, text, and name. The first is: Then, etc. The second text has three parts: the actual offerings, the fruits of the offerings, and the merits of speaking about them. The first has four: subduing hatred, desire.