Chinese
种子是它们的根本。 事业的咒语也如前。 第四，四门母的咒语是：嗡 班匝 阿雅 德匝 德昂 匝（藏文：ༀ་བཛྲ་ཨཱརྻ་ཏེ་ཛ་ཏེ་ང་ཛཿ，梵文天城体：，梵文罗马拟音：oṃ vajra ārya teja te aṃ jaḥ，汉语字面意思：嗡，金刚，圣，光辉，彼，昂，匝），是具有马头的圣者的光辉。 嗡 班匝 洛嘎 邦（藏文：ༀ་བཛྲ་ལོ་ཀ་བཾ་，梵文天城体：，梵文罗马拟音：oṃ vajra loka vaṃ，汉语字面意思：嗡，金刚，世界，邦），是照亮世界之母，是具有熊面者。 嗡 班匝 巴斯弥 巴拉亚 巴度 霍（藏文：ༀ་བཛྲ་བྷསྨི་པ་ལ་ཡ་བ་ཏུ་ཧོཿ，梵文天城体：，梵文罗马拟音：oṃ vajra bhasmi palāya vatu hoḥ，汉语字面意思：嗡，金刚，灰烬，给予，保护，霍），是化为灰烬之母，是具有狼面者。 结尾的匝 吽 邦 霍（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：匝，吽，邦，霍）四者是它们的种子。 第五，自在母们的咒语是： 贝 贝 贝 贝 贝 贝。贝 贝 贝 贝 贝 贝。贝 贝 贝 贝 贝 贝。贝 贝 贝 贝 贝 贝。贝 贝 贝 贝。 其中，“巴”是姐妹，“巴雅”是小妾，将这些声音组合起来，就成了“贝”作为种子。 第二，迎请智慧尊的咒语是：嗡 汝汝 汝汝 吽（藏文：ༀ་རུ་ལུ་རུ་ལུ་ཧཱུཾ་，梵文天城体：，梵文罗马拟音：oṃ rulu rulu hūṃ，汉语字面意思：嗡，汝汝，汝汝，吽），是渴望愤怒尊喧闹的坛城，这也是往昔业力的罗刹的毒害之歌被大吉祥所加持。 诶 嘿 诶 过来 过来 阿那亚 在此地。匝 吽 邦 霍（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：匝，吽，邦，霍）是以四无量心劝请利益众生。 让（藏文：རཾ་，梵文天城体：，梵文罗马拟音：raṃ，汉语字面意思：让）是誓言尊和智慧尊被迎请来的火焰山，安住在花瓣展开之处。 喇嘛绒巴解释说：这是抛弃明智之花，即证悟到自我和本尊的自性无别，趋向于无二。 第三，为了成就而祈请：嗡 调伏对境业力的愤怒尊，以智慧的自性极度愤怒，从而平息调伏对境的相续。大悲自然化现为愤怒尊，是众生的伟大吉祥，极其威猛的眷属。身语意智慧的自性，燃烧的加持，奇妙而伟大。此时此刻，请赐予我身语意的所有成就。 第四，抛弃理智之花的咒语是：嗡 班匝 卓达 萨玛雅 吽（藏文：ༀ་བཛྲ་ཀྲོ་དྷ་ས་མ་ཡ་ཧཱུཾ་，梵文天城体：，梵文罗马拟音：oṃ vajra krodha samaya hūṃ，汉语字面意思：嗡，金刚，忿怒，誓言，吽），金刚忿怒尊，融入誓言中！ 嗡 班匝 卓达 萨玛雅 斯瓦（藏文：ༀ་བཛྲ་ཀྲོ་དྷ་ས་མ་ཡ་སྟྭཾ་，梵文天城体：，梵文罗马拟音：oṃ vajra krodha samaya stvaṃ，汉语字面意思：嗡，金刚，忿怒，誓言，你），金刚忿怒尊，接受誓言！ 嗡 班匝 卓达 萨玛雅 啪（藏文：ༀ་བཛྲ་ཀྲོ་དྷཱ་ས་མ་ཡ་ཕཊ་，梵文天城体：，梵文罗马拟音：oṃ vajra krodhā samaya phaṭ，汉语字面意思：嗡，金刚，忿怒，誓言，啪），金刚忿怒尊，施展誓言！ 嗡 班匝 卓达 萨玛雅 霍（藏文：ༀ་བཛྲ་ཀྲོ་དྷཱ་ས་མ་ཡ་ཧོཿ，梵文天城体：，梵文罗马拟音：oṃ vajra krodhā samaya hoḥ，汉语字面意思：嗡，金刚，忿怒，誓言，霍）
English
Seeds are the basis of these. The mantra of activity is also as before. Fourth, the mantras of the four gatekeepers are: Oṃ Vajra Ārya Teja Te Aṃ Jaḥ (藏文：ༀ་བཛྲ་ཨཱརྻ་ཏེ་ཛ་ཏེ་ང་ཛཿ，梵文天城体：，梵文罗马拟音：oṃ vajra ārya teja te aṃ jaḥ，汉语字面意思：Om, Vajra, Noble, Splendor, That, Ang, Jah), the splendor of the noble one with a horse's head. Oṃ Vajra Loka Vaṃ (藏文：ༀ་བཛྲ་ལོ་ཀ་བཾ་，梵文天城体：，梵文罗马拟音：oṃ vajra loka vaṃ，汉语字面意思：Om, Vajra, World, Vam), the mother who illuminates the world, with a bear's face. Oṃ Vajra Bhasmi Palāya Vatu Hoḥ (藏文：ༀ་བཛྲ་བྷསྨི་པ་ལ་ཡ་བ་ཏུ་ཧོཿ，梵文天城体：，梵文罗马拟音：oṃ vajra bhasmi palāya vatu hoḥ，汉语字面意思：Om, Vajra, Ashes, Giving, Protect, Hoh), the mother who turns to ashes, with a wolf's face. The four ending syllables Jaḥ Hūṃ Vaṃ Hoḥ (藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：Jah, Hum, Vam, Hoh) are the seeds of these. Fifth, the mantras of the powerful mothers are: 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. Among these, "Bha" is sister, "Bharya" is concubine, combining these sounds, "Bhyo" is made as the seed. Second, the mantra for inviting the wisdom being is: Oṃ Rulu Rulu Hūṃ (藏文：ༀ་རུ་ལུ་རུ་ལུ་ཧཱུཾ་，梵文天城体：，梵文罗马拟音：oṃ rulu rulu hūṃ，汉语字面意思：Om, Rulu, Rulu, Hum), desiring the tumultuous mandala of the wrathful one, which is also the poisonous song of the rakshasa of past karma blessed by the great glorious one. Ehi Ehi Come here Come here Anaya In this place. Jaḥ Hūṃ Vaṃ Hoḥ (藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：Jah, Hum, Vam, Hoh) are the four immeasurables urging the benefit of sentient beings. Raṃ (藏文：རཾ་，梵文天城体：，梵文罗马拟音：raṃ，汉语字面意思：Ram) is the mountain of fire where the samaya being and the wisdom being are invited, residing at the extent of the opening petals. Lama Rongpa explains that this is abandoning the flower of intelligence, realizing that self and deity are inseparable in nature, and turning towards non-duality. Third, praying for the sake of accomplishment: Oṃ The wrathful one of karma who tames the untamed, pacifying the continuum of those to be tamed with the extremely wrathful nature of wisdom. Compassion naturally transforming into wrathful one, is the great glory of beings, an extremely fierce assembly. The blessing of the nature of body, speech, mind, and wisdom, wonderful and great. At this very moment, grant me all the accomplishments of body, speech, and mind. Fourth, the mantra for abandoning the flower of reason is: Oṃ Vajra Krodha Samaya Hūṃ (藏文：ༀ་བཛྲ་ཀྲོ་དྷ་ས་མ་ཡ་ཧཱུཾ་，梵文天城体：，梵文罗马拟音：oṃ vajra krodha samaya hūṃ，汉语字面意思：Om, Vajra, Wrath, Samaya, Hum), Vajra Wrathful One, merge into the samaya! Oṃ Vajra Krodha Samaya Stvaṃ (藏文：ༀ་བཛྲ་ཀྲོ་དྷ་ས་མ་ཡ་སྟྭཾ་，梵文天城体：，梵文罗马拟音：oṃ vajra krodha samaya stvaṃ，汉语字面意思：Om, Vajra, Wrath, Samaya, You), Vajra Wrathful One, accept the samaya! Oṃ Vajra Krodha Samaya Phaṭ (藏文：ༀ་བཛྲ་ཀྲོ་དྷཱ་ས་མ་ཡ་ཕཊ་，梵文天城体：，梵文罗马拟音：oṃ vajra krodhā samaya phaṭ，汉语字面意思：Om, Vajra, Wrath, Samaya, Phat), Vajra Wrathful One, emanate the samaya! Oṃ Vajra Krodha Samaya Hoḥ (藏文：ༀ་བཛྲ་ཀྲོ་དྷཱ་ས་མ་ཡ་ཧོཿ，梵文天城体：，梵文罗马拟音：oṃ vajra krodhā samaya hoḥ，汉语字面意思：Om, Vajra, Wrath, Samaya, Hoh)
Chinese
是忿怒金刚誓句尊。第五，为事业而布施食子的咒语是，以阿哇勃让夏语说：阿利乌利，吃和喝，达利达巴利，是那些的支分。当史达郭纳拉德利，有獠牙的忿怒金刚众。康让，瑜伽母卡嘿吼，请享用口燃瑜伽士众。想着那些供养于上首，吽哈嘿啪，三十尊神的坛城。第三，以特殊的征兆作结是，如是说之后，六道十方一切不清净的器物和精华的障碍众，身体的不善全部烧尽，语言的不善彻底烧尽，意的不善完全烧尽。显现，外器世间在智慧的显现中燃烧，所化三门，身的智慧燃烧，语的智慧彻底燃烧，意的智慧完全燃烧。那时，显有器情，直至虚空边际的一切，在燃烧的坛城中，五部自性的众，虚空界全部被身的坛城充满，从那些之中，秘密咒语的自声，如千龙般遍满，一切也都是大悲的化身，光明和光辉所照亮，法身所遍布的意之自性无二无别而完全充满。又，以三坛城，虚空和大地和中间三处充满，彻底充满，完全充满。又，自显自然庄严中，光明和光辉和智慧的庄严所充满，彻底充满，完全充满。语至极秘密的心髓，智慧的自声的真如确定，从智慧的忿怒尊大集会的语之秘密，不可思议的坛城，无边无际的开展之品第十六。༈ 第二个意义，所缘的所依影像的坛城有三：显示坛城生起之因的总说，详细解说坛城的自性，奇特的征兆显现。第一是，显示语秘密咒语的坛城。之后，薄伽梵大乐以语秘密咒语一起的忿怒尊坛城的那些相貌作阐明。
English
Is the wrathful Vajra Samaya Being. Fifth, the mantra for offering the torma for the sake of activity is, in the language of Avabhramsha: Ali Uli, eating and drinking, Dali Tapali, are the limbs of those. Damshtra Gonara Dri, a host of fierce Vajras with fangs. Kham Ram, Yogini Kha Hi Ho, please partake, host of Yogis with blazing mouths. Thinking that those are offered to the upper face, Hum Ha He Phet, mandala of the thirty deities. Third, concluding with a special sign is, by saying thus, all the ten directions of the six realms, the impure objects of the container and the obscurations of essence, the non-virtues of the body are all burned. The non-virtues of speech are completely burned. The non-virtues of mind are entirely burned. Appearance, the outer world burns in the appearance of wisdom, and for the three doors of those to be tamed, the wisdom of the body blazes. The wisdom of speech blazes completely. The wisdom of mind blazes entirely. At that time, appearance and existence, container and contents, everything that reaches the limit of space, in the burning mandala, the assembly of the nature of the five families, all the expanse of space is filled with the mandala of the body, and from those, the self-sound of the secret mantra, pervades like a thousand dragons, and everything is also an emanation of great compassion, illuminated by light and splendor, and the nature of the mind pervaded by the Dharmakaya is completely filled without duality. Again, with the three mandalas, the three places of space and earth and the middle are filled, completely filled, entirely filled. Again, in the self-appearing natural perfection, filled with the splendor of light and glory and wisdom, completely filled, entirely filled. The supremely secret essence of speech, the suchness of the self-sound of wisdom is certain, from the secret of the speech of the great assembly of the wrathful ones of wisdom, the inconceivable mandala, the sixteenth chapter of the expansion without beginning or end. ༈ The second meaning, the mandala of the image, the support of the object of focus, has three: Showing the general cause of the arising of the mandala, explaining in detail the nature of the mandala, the appearance of wonderful signs. The first is, showing the mandala of the secret mantra of speech. Then, the Bhagavan Great Delight clarifies the aspects of those wrathful mandalas together with the secret mantras of speech.
Chinese
由于需要一个能作为观想目标的所依，为了利益后世的所化，为了展示形象的坛城，特意宣说此论述。第二部分分为两部分：所依为宫殿，所依者为本尊的坛城。第一部分分为三部分，第一部分是实际的宫殿：为了象征五种智慧，在内外没有阻碍的火焰燃烧的中央，宫殿的下基，包括中心、环绕的四辐轮是五种姓的自性之象征。而且，为了象征四无量和四谛，用四个角隅来庄严。在其上方，智慧的宫殿，为了象征功德广大，四方形是四解脱的象征，在具有四个门环的中央，为了象征五身的自性，用四辐轮和角隅来装饰。它象征着八解脱的马车和二谛的意义，智慧燃烧的内外两层走廊装饰着，并由巨大的班杂墙高高耸立。第二部分是使其美丽的装饰：大部分与前面相同，特别的是，干湿头盖骨的墙壁上缠绕着黑蛇的束，头盖骨是蛇的网格，有日月的天窗，梵天的栋梁，伟大的柱子，乌龟的柱础，田地的篱笆，小巧的栏杆，四面的屋檐，肠子的网，心脏的半网，四个门是骨灰的门槛，鳄鱼的门槛，黑蛇的男子和省份的门扇等等，用各种各样的东西来装饰，太阳和月亮、行星和星星照耀着，从燃烧的火焰顶端，火焰的火星向十方放射的许多串和光芒交织在一起，非常美丽。第三部分是座位的特点：压倒众生的鹏鸟，光彩夺目的水牛，凶猛的豹子，威严勇猛的老虎，以及天性凶猛的熊掌抬起。这些生物也是五身、语、意、功德、事业的象征，是自显现。那是怎么回事呢？喇嘛荣巴说：鹏鸟远离燃烧的舌头的恐惧，鹏鸟压倒众生，令人恐惧
English
Since a support for visualization is needed, this discourse is specifically stated in order to benefit future disciples and to show the mandala of form. The second part has two parts: the support is the palace, and the supported is the mandala of deities. The first part has three parts, the first part is the actual palace: In order to symbolize the five wisdoms, in the center of the palace where flames blaze without inner or outer obstruction, the four-spoked wheel with the base, center, and circumference is a symbol of the nature of the five families. Moreover, in order to symbolize the four immeasurables and the four truths, it is adorned with four corners. Above that, the palace of wisdom, to symbolize the expansion of qualities, the square is a symbol of the four liberations, in the center with four door frames, to symbolize the nature of the five kayas, it is adorned with a four-spoked wheel and corners. It symbolizes the chariot of the eight liberations and the meaning of the two truths, the inner and outer corridors of blazing wisdom are adorned, and the great wall of Bhanta stands tall. The second part is the ornaments that make it beautiful: mostly the same as before, especially the walls of dry and wet skulls are wrapped with clusters of black snakes, the skulls are snake grids, with skylights of sun and moon, Brahma's beams, great pillars, turtle pillar bases, field fences, small railings, eaves on all four sides, nets of intestines, half-nets of hearts, and the four doors are bone ash thresholds, crocodile thresholds, black snake men, and provincial door panels, etc., adorned with various things, shining with sun and moon, planets and stars, and from the top of the blazing flames, many strings of fire sparks radiating in ten directions and intertwined with rays of light are beautiful. The third part is the distinction of the seat: the Garuda that overwhelms beings, the magnificent buffalo, the fierce leopard, the majestic and brave tiger, and the naturally fierce bear paws lift it up. These creatures are also symbols of the five kayas, speech, mind, qualities, and activities, and are self-manifesting. How is that so? Lama Rongpa said: The Garuda is free from the fear of the burning tongue, and the Garuda overwhelms beings, causing fear.