Chinese
称作“至尊琼”，是意之手印。摩酰是光辉巨大之故，称作“光辉摩酰”，是身之手印。豹子是凶猛巨大之故，为了不舍弃，是执持和三摩地等功德之手印。老虎是威严勇猛之故，是大悲自性莲花部之手印。熊是凶暴之故，是事业部之手印。如是认为。其上，傲慢的自在天大天等，是夫妇双运。第二，所依之天之坛城有二，主尊的坐姿和眷属的排列。第一中有三，第一，身色和面容手势之相：愚痴于本位清净故，主尊是紫黑色，嗔恨清净故，金刚黑汝嘎是蓝黑色，我慢清净故，宝生黑汝嘎是黄黑色，贪欲清净故，莲花黑汝嘎是红黑色，嫉妒清净故，羯磨黑汝嘎是绿黑色，是根本面容及眷属。中央和东西北方的黑汝嘎四尊的右侧是白色，南方的右侧是蓝色，中央和南北方的左侧是红色，东西方的左侧是黄色，于所化有情凶猛者的显现中，是极度恐怖之身。三毒清净且具三身之故，一切皆是三面，于智慧得自在且以六度救度六道之故，六手，获得神变之四足，为调伏四魔之象征而舒展四足。第二，装饰和语之音声：作为证得大乘意义之象征，身披大象生皮之上衣，调伏傲慢，田地的命根，从能取所取之边解脱，虎皮的下裙，所穿的衣服是各种各样。蛇王白色种姓的头饰，婆罗门种姓红色耳环和项链，旃陀罗种姓黑色手足镯和顶饰，还有干人头的头饰，五十一颗新鲜人头的项链，以及日月饰物从左右肩部放射光芒，是方便和智慧显现的象征。以这些为代表，脸颊上涂着血红色的滴，颈部涂着脂肪的图案，眉
English
Called "Supreme Garuda," it is the mind's mudra. The buffalo is majestic, hence called "Majestic Buffalo," it is the body's mudra. The leopard is fierce, hence not relinquished, it is the mudra of qualities such as holding and samadhi. The tiger is glorious and fierce, hence it is the mudra of the Lotus family, the nature of great compassion. The bear is violent, hence it is the mudra of the Karma family. Thus it is considered. Above that, the arrogant Lord of Power, the Great God, etc., are in union as a couple. Second, the support, the mandala of the deity, has two aspects: the main deity's posture and the arrangement of the retinue. The first has three parts. First, the body color and the appearance of the face and hands: Because ignorance is purified in its place, the main deity is dark smoky-black; because hatred is purified, Vajra Heruka is blue-black; because pride is purified, Ratna Heruka is yellow-black; because desire is purified, Padma Heruka is red-black; because jealousy is purified, Karma Heruka is green-black, along with the root face and retinue. The right side of the four Herukas in the center, east, west, and north is white, the right side of the south is blue, the left side of the center, south, and north is red, and the left side of the east and west is yellow. In the appearance to those to be tamed who are fierce, it is an extremely terrifying form. Because the three poisons are purified and they possess the three kayas, all have three faces, have power over wisdom, and liberate the six realms with the six perfections, they have six hands, have attained the four miraculous feet, and spread out four feet as a symbol of subduing the four maras. Second, the ornaments and the sound of speech: As a symbol of mastering the meaning of the Great Vehicle, they wear an upper garment of fresh elephant skin, subdue arrogance, the life-force of the field, are liberated from the extremes of grasping and clinging, and wear a tiger skin lower garment. The clothes they wear are various. The crown of the snake king's white lineage, the earrings and necklaces of the Brahmin's red lineage, the armlets and bracelets of the Chandala's black lineage, and also the skull garland, a necklace of fifty-one fresh human heads, and the ornaments of the sun and moon radiating light from the right and left shoulders, are symbols of the appearance of skillful means and wisdom. Represented by these, the cheeks are marked with drops of rakta, the neck is painted with patterns of fat, the eye
Chinese
是极盛大的坛城和八吉祥物。语之音声，以威猛的巨响发出令人恐惧的吼叫，犹如千龙齐鸣。第三是手印和明妃的结合方式：佛部秘密尊，左右最初的两个手中持有金刚杵和法轮。中间持有宝剑和海螺。最后两个持有战斧和犁等器物，以及木棍、手杖、三叉戟、棍棒等。荣巴派认为，右边第一个手持各自的法器，左边第一个手持盛满血的颅器，其余依次结合。但在此处，为了与幻化金刚相符，金刚部的左边最后一个和事业部的左边最后一个手持小鼓，象征着包含空性世界在内的整个宇宙。金刚黑汝嘎的右边第一个手持九尖金刚杵，五部佛的右边中间手持五尖金刚杵，左边中间手持海螺，即无发绺、盛满血的颅器。事业黑汝嘎的右边第一个手持宝剑，同样，如来部的左边第一个和宝生部的左边最后一个手持战斧，事业部的左边第一个手持犁等器物，即佛部的右边第一个手持法轮。宝生部的珍宝，莲花部的右边最后一个手持卡杖嘎，宝生部的左边第一个手持绳索，莲花部的左边第一个手持铃，最后一个手持小鼓，所有部的右边最后一个手持提罗，即举着田杖，各自持有各种不同的手持器物。各自本部的明妃，一面二臂，无畏的眷属，右手拥抱本尊，左手将颅器中的血喂入主尊口中并相拥。第二，眷属的排列分为两种。第一，二十怒母的排列：处所的八母是产生八识聚轮回的处所，为了使这些处所清净，持有处所的手印，即白色高丽女，手持田杖和红色颅器。黄色邹丽女，拉弓射箭。红色布拉摩诃女，双手高举鳄鱼旗。黑色贝塔丽女，挥舞金刚杵，手持红色颅器和白色的心。红黄色布嘎西女，牵引着小孩的肠子。蓝黑色卡斯玛丽女，搅动并饮用红色海螺。青黑色斯美夏尼女，吞噬小孩的心脏。黄褐色旃陀丽女，砍断班字的头和身体。地域的八女是五根
English
It is the assembly of the great boundary and the eight auspicious symbols. The sound of speech, with a majestic roar, emits a terrifying roar, like the sound of a thousand dragons roaring. The third is the combination of hand gestures and consorts: The secret Buddha, the first two on the right and left hold a vajra and a wheel. In the middle, they hold a sword and a conch shell. The last two hold battle axes and plows, as well as sticks, staffs, tridents, clubs, and so on. The Rongpa school believes that the first on the right holds their respective implements, and the first on the left holds a skull cup filled with blood, and the others are combined in sequence. But here, in order to match the illusion vajra, the last on the left of the vajra family and the last on the left of the karma family hold a small drum, symbolizing the entire universe, including the empty world. The first on the right of Vajra Heruka holds a nine-pointed vajra, the middle on the right of the five families holds a five-pointed vajra, and the middle on the left holds a conch shell, that is, a skull cup without hair and filled with blood. The first on the right of Karma Heruka holds a sword, similarly, the first on the left of the Tathagata family and the last on the left of the Ratna family hold a battle axe, and the first on the left of the karma family holds a plow and other implements, that is, the first on the right of the Buddha family holds a wheel. The jewel of the Ratna family, the last on the right of the Padma family holds a khatvanga, the first on the left of the Ratna family holds a rope, the first on the left of the Padma family holds a bell, the last holds a small drum, and the last on the right of all families holds a ti ra, that is, holding up a field staff, each holding various different hand implements. The consorts of their respective families, with one face and two arms, fearless retinues, embrace the father on the right, and feed the blood in the skull cup into the mouth of the main deity and embrace each other. Second, the arrangement of the retinue is divided into two types. First, the arrangement of the twenty wrathful mothers: The eight mothers of the places are the places where the eight consciousness aggregates generate samsara, and in order to purify these places, they hold the hand gestures of the places, that is, the white Gauri woman, holding a field staff and a red skull cup. The yellow Chauri woman, drawing a bow and arrow. The red Pramoha woman, raising the crocodile banner with both hands. The black Vetali woman, waving a vajra, holding a red skull cup and a white heart. The red-yellow Pukkasi woman, pulling the intestines of a child. The blue-black Kasmari woman, stirring and drinking a red conch shell. The dark-blue Smeshani woman, devouring the heart of a child. The tan Chandali woman, cutting off the head and body of a bam character. The eight women of the regions are the five roots
Chinese
意识的对境，色、声、香、味、触，意的对境法。 烦恼的对境，阿赖耶识。 阿赖耶识的对境，内外一切诸法，于处所清净，是为对境之手印。 其中，黄色狮子以手交错持尸。 红色老虎眼珠直视尸体。 黑色罗刹女拥有田地。 青色狗撕裂尸体的腹部。 红色鹫鹰牵引尸体的肠子。 黄色秃鹫肩扛大片田地。 黑色食肉女手持钺刀和弯刀。 青色枭鹫刺入铁钩。 复次，摧毁颠倒之四魔，以四智增长，白色马面女持铁钩。 黑色猪面女持绳索。 红色熊面女持铁链。 绿色狼面女持大铃，此乃四门母之手印，极为庄严。 第二，二十八自在母之陈设： 侍女、婢女、爱人及从事役使之女仆等众。 以二十八之数庄严围绕。 彼等各自的座垫为尸座，以及湿头盖骨等器物。 准备就绪，问道：有何差遣？ 如何安住呢？ 紫黑色罗刹女持湿头盖骨。 白黄色梵天女持莲花。 白绿色战神女持三叉戟。 青色欲施女持轮。 红色少女持短矛。 白色自在母持金刚杵。 黄色金刚女饮旃檀。 红色甘露女持莲花。 白色月亮女持白莲花。 绿色贝齿女持杖。 红黑色罗刹女饮血。 绿黑色食肉女牵引尸体肠子。 红色喜乐女持弯刀。 红色迷醉女持犁。 独行母持剃刀。 红色迷心女持弓箭。 白色成就女持宝瓶。 青色风神女持幡。 白色杀戮女持宝剑。 红色人女持木杖。 黑色猪女持獠牙索。 黑色老母食田。 白色鼻垂女饮头盖骨血。 红色水天女持蛇索。 黑色大女持铁钩。 黄色持绳索。 红色持铁链。 黑色摇动铃铛。 此章节是为了书写和禅修的共同目的而说，并非只针对其中之一。 第三，奇妙之景象显现
English
The objects of consciousness are form, sound, smell, taste, touch, and the objects of mind are dharmas. The objects of affliction are the basis of all. The objects of the basis of all, all external and internal dharmas, are pure in their place, which is the mudra of the object. Among them, the yellow lion holds the corpse with its hands crossed. The red tiger stares at the corpse with its eyeballs fixed. The black Rakshasi owns the field. The blue dog tears open the belly of the corpse. The red vulture pulls out the intestines of the corpse. The yellow vulture carries a large field on its shoulders. The black Khakha holds a chopper and a curved knife. The blue Hūlu pierces with an iron hook. Furthermore, to destroy the four maras of perversion and increase the four wisdoms, the white horse-faced woman holds an iron hook. The black pig-faced woman holds a rope. The red bear-faced woman holds an iron chain. The green wolf-faced woman holds a large bell, which is the mudra of the four gatekeepers, extremely beautiful. Second, the arrangement of the twenty-eight powerful women: A group of maids, female servants, lovers, and female servants who perform menial tasks. Adorned and surrounded by twenty-eight. Each of them has their own seat, a corpse seat, and implements such as wet skulls. They are ready and ask, "What service shall we perform?" How do they abide? The dark purplish-black Rakshasi holds a wet skull. The white-yellow Brahma woman holds a lotus. The white-green war goddess holds a trident. The blue desire-granting woman holds a wheel. The red maiden holds a short spear. The white powerful woman holds a vajra. The yellow vajra woman drinks sandalwood. The red nectar woman holds a lotus. The white moon woman holds a white lotus (Pundarika). The green club-wielding woman holds a staff. The red-black Rakshasi woman drinks blood from a conch. The green-black flesh-eating woman pulls out the intestines of a corpse. The red joyful woman holds a curved knife. The red intoxicated woman holds a plow. The solitary practitioner holds a razor. The red mind-captivating woman holds a bow and arrow. The white accomplished woman holds a vase. The blue wind goddess holds a banner. The white killing woman holds a sword. The red human woman holds a wooden staff. The black pig woman holds a tusk rope. The black old woman eats fields. The white snotty woman drinks blood from a skull. The red water goddess holds a snake rope. The black great woman holds an iron hook. The yellow one holds a rope. The red one holds an iron chain. The black one rings a bell. This chapter is spoken for the common purpose of writing and meditation, not just for one of them. Third, the appearance of wonderful omens