English
Practice, and when performing mudras, purify all conceptualizations into the stillness of the divine realm. Needless to say, the result of practicing in this way will be attained. The very clarity of self-aware samadhi is the result, so there is no need for other efforts. Homage! From what place is the invocation made? The great lord of the mandala of the ten directions and three times. The ten directions and four times, and all inner and outer phenomena are pure in that place, which is non-dual with oneself. The realm of Dharma is beyond objects of focus. What essence is invoked? From the inconceivable mandala of the heart, with a mind that does not focus on any essence, the self-arising wisdom is the mandala of the Dharmadhatu. That mandala of the Dharmadhatu, free from elaboration, is the place where all the Sugatas reside and the place from which they gaze. Therefore, it is invoked from there. What is invoked? All mandalas are invoked. Therefore, in order to possess the wisdom of realized awareness, the great lord of the ten directions and four times, all the glorious blood-drinking mandala, without remainder and without exception, must be invoked. Where is it invoked? It is invoked in the self-appearing, undifferentiated mandala. The awareness of sentient beings is self-appearing, and the true wisdom of the Tathagata's mind is invoked in this place where the mandala appears but is empty of inherent existence, through the samadhi of self-appearing awareness. How long does it take? In what manner or method is it invoked? By the equal union of the characteristics of entry. In the meaning of the realization of view, the yogi's samadhi enters through conditions. The characteristics of the Buddha and the characteristics of the yogi are equally united, that is, wisdom and samadhi are combined, purifying the obscurations of the kalpas and as a basis for accumulating merit, it is invoked at this very moment. In what manner is it invoked? From all directions and times, not like outsiders who view the deity, the wisdom being, and oneself, the samaya being, as brothers and friends, but those who have gone forth from the ten directions and four times for the sake of benefit are invoked in a manner that is self-aware and self-appearing, without duality between oneself and the deity. What comes after being invoked is the perfectly complete mandala of approach, in my own victorious mandala, in the previous life.
Chinese
因为一切都以寂静和忿怒四种方式进行，所以被称为黑（色）。三头六臂四足，右边代表一切法身，左边代表一切化身，中间代表一切报身，是夺取处所者。四无量或四神足。代表六智或六度。穿着各种生皮衣服。珍贵的衣服有三种：特别是慈悲的衣服，象皮，以及内外秘密三者合一的衣服。田地的地基，以及事业和事业的衣服——虎皮裙。佩戴的三种饰品是：实义精华的明点，脸颊旁的酥油图案，调伏者额头上的大灰明点，以及将誓言鬼作为奴仆役使的鼻尖上的红粉明点。发出巨大的恐怖声音，声音极其威猛，能使一切鬼神胆寒。也就是发出ཨ་ཨ་ད་ཧ་ལ་（藏文，梵文天城体，罗马转写，汉语字面意思）和ཕཊ་ཕཊ་（藏文，梵文天城体，罗马转写，汉语字面意思）以及བྷྱོ་བྷྱོ་（藏文，梵文天城体，罗马转写，汉语字面意思）等威猛的恐怖之声。与蛇、颅骨念珠、日月同在。佩戴的三种装饰是：五毒未舍，于其位清净，故以四种蛇类作为头饰、臂钏、手镯、脚镯和腰带。作为代表三身的标志，有湿颅骨念珠、干颅骨头饰，以及颅骨与拉瑞瑟拉卡相连。作为代表方便与智慧的标志，头顶有日轮。布达嘿噜嘎的，包含着千世界的轮廓。班杂嘿噜嘎的，金刚海螺，充满一切左方和佛母。嘎玛嘿噜嘎的，宝剑、敌斧、莲花座、宝等等。五部和处所的空行母，拿着自己的各种法器。佛母们的身色与各自的主尊相符，明妃右手拥抱本尊，左手拿着班杂。与恐怖的眷属相伴。总的来说，忿怒尊与所调伏者相应而行事，因此所持法器也不固定。为了方便修行者修持，根本续中记载了夺取处所，解释续中则补充了这些内容。根本续中记载夺取处所时，首先展示自己的标志性法器，然后夺取其他处所。解释续中补充了幻化金刚、上师和幻化天女。
English
Because everything is done in four ways, peaceful and wrathful, it is called black. Three heads, six arms, and four legs. The right side represents all Dharmakaya, the left side represents all Nirmanakaya, and the middle represents all Sambhogakaya, it is the one who seizes the place. Four immeasurables or four miraculous legs. Represents six wisdoms or six perfections. Wearing various raw skin clothes. There are three precious clothes: especially the clothes of compassion, elephant skin, and the clothes that combine the three inner and outer secrets. The foundation of the field, and the clothes of action and activity - a tiger skin skirt. The three applied ornaments are: the bindu of the essence of ultimate meaning, the ghee pattern on the cheeks, the great ash bindu on the forehead of the tamer, and the red powder bindu on the tip of the nose, which enslaves the oath-breakers. Proclaiming a great terrifying sound, the voice is extremely fierce, capable of making all ghosts and spirits tremble. That is, emitting the fierce and terrifying sound of A a da ha la (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning) and PHAṬ PHAṬ (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning) and BHYO BHYO (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning). Accompanied by snakes, skull rosaries, sun and moon. The three ornaments to be worn are: the five poisons are not abandoned, they are purified in their place, so four kinds of snakes are used as headdresses, armlets, bracelets, anklets, and belts. As a symbol representing the three bodies, there are wet skull rosaries, dry skull headdresses, and skulls connected to Rariseralka. As a symbol representing skillful means and wisdom, there is a sun disc on the head. Of Buda Heruka, including the circumference of a thousand worlds. Of Vajra Heruka, the vajra conch shell, filling all the left side and the mother. Of Karma Heruka, swords, enemy axes, lotus seats, jewels, etc. The five families and the Dakinis of the place, holding their own various instruments. The body colors of the mothers correspond to their respective main deities, the consort embraces the deity with her right hand and holds the vajra with her left hand. Accompanied by terrifying retinues. In general, wrathful deities act in accordance with those to be tamed, so the weapons they hold are not fixed. In order to facilitate the practice of practitioners, the root tantra records the seizure of places, and the explanatory tantra supplements these contents. When the root tantra records the seizure of places, it first shows its own symbolic weapon, and then seizes other places. The explanatory tantra supplements the illusory vajra, the guru, and the illusory goddess.
Chinese
从幻化中详细阐述。如果从意境的角度来看，意在表明法性自性的手印是无意义的，意在表明胜利勇猛标志的手印是降伏鲁扎的恶毒，调伏方便相的手印是随其所愿而显现。因此，这里从根本续部中引用，是夺取处所之精要。其中，空性世界是布达。金刚（藏文：རྡོ་རྗེ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）。大海螺是父亲的右边和母亲的。宝剑是羯磨。敌斧是莲花。钺刀是拉德纳。等等，是指亲近处所。显示了处所的十六位母神。处所和地域的手印。处所是八种识聚，其自性本来就是八位忿怒母，如此证悟在修习时也显现为八位忿怒母。地域的八位幻化母是，作为所见之境的色、声等八种。其自性是八位幻化母，本来安住显现出来，在修习时也如此显现。显示了四位门母，四门的印相极其美丽。四肢是四位门母的自性，身体的根基安住于此，其自性是四位门母，本来安住显现出来，修习也如此显现。显示了二十八自在母，侍女、婢女、女仆的集合。大吉祥在降伏鲁扎时，与妖女们嬉戏，所以是婢女。侍女是作为妻子安置在回廊里。女仆是承诺作为仆人并给予残羹剩饭。集合是什么呢？十二和八所庄严。十二加八是二十八，二十八自在母在外回廊各自的处所美丽地安住着。各自的坐垫和器物，她们都带着各自的坐垫和单人床，带着事业的手印和法器而来，显示了自在母的事业。做什么呢？是穿着并安住。她们说：我们做什么您才满意呢？因此在外回廊各自的坐垫上，带着各自的器物而安住，所以称为处所。如此清晰地阐述坛城之后，如上所示。
English
It is explained in detail from the emanation. If considered from the perspective of intention, it is intended to show that the mudra of the nature of reality is meaningless, the mudra of the sign of victorious bravery is intended to subdue the wickedness of Rudra, and the mudra of the method of taming is whatever appears as desired. Therefore, here, quoting from the root tantra, it is the essence of seizing the place. Among them, the empty world is Bhuta. Vajra (藏文：རྡོ་རྗེ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：Diamond Scepter). The great conch is the right of the father and the mother. The sword is Karma. The enemy axe is the lotus. The chopper is Radna. And so on, refers to approaching the place. The sixteen mothers of the place are shown. The mudras of the place and the region. The place is the eight aggregates of consciousness, whose nature is originally the eight wrathful mothers, and in this way, realization also appears as eight wrathful mothers during practice. The eight illusory mothers of the region are the eight objects to be seen, such as form and sound. Their nature is the eight illusory mothers, originally abiding and manifested, and they appear in this way during practice as well. The four gatekeepers are shown, the mudras of the four gates are extremely beautiful. The four limbs are the nature of the four gatekeepers, the basis of the body abides there, and its nature is the four gatekeepers, originally abiding and manifested, and practice appears in this way. The twenty-eight powerful mothers are shown, the assembly of maids, servants, and female servants. When the Great Glorious One subdued Rudra, he played with the demonesses, so they are female servants. The maids are placed in the outer courtyard as wives. The female servants are those who have promised to be servants and given leftovers. What is the assembly? It is adorned by twelve and eight. Twelve plus eight is twenty-eight, the twenty-eight powerful mothers abide beautifully in their respective places in the outer courtyard. Their own seats and instruments, they all come with their own seats and single beds, with the mudras of activity and the implements, showing the activities of the powerful mothers. What to do? It is to dress and abide. They say, "What should we do to please you?" Therefore, they abide in the outer courtyard on their respective seats, with their respective instruments, so it is called a place. Having clearly explained the mandala in this way, as shown above.
Chinese
清楚地排列诸神的坛城，清晰地观想身色、手印和装束。无边无际的法界，如天空般广阔无垠。天空即是无边无际的法界。在六道轮回的十方，六道即六道众生的世界，在十方所有之处，坛城清晰显现，这就是坛城的展示。燃烧的坛城清晰显现，是意义界和智慧无二的象征。忿怒尊的坛城清晰显现。这被称为显现分别之三摩地。༈ 从方便智慧无二的续部中说，坛城，坛城，如果心不离菩提心，坛城之精华自然成就，一切将同时被观想。如是说。这是对五身的赞颂。吽，如末劫之火般炽燃的暴怒尊。吽是引导，因为五身自然成就。暴怒是威严盛大的身暴怒，是恐怖盛大的语暴怒，是空性盛大的意暴怒，是救度盛大的手暴怒，是吞噬盛大的獠牙暴怒。也就是，安住于末劫时期，劫毁灭时的火焰般炽燃的境界中。光芒如亿万太阳般耀眼。方便善巧的光芒，从每个毛孔中涌现无数。驱除恶毒的光芒，光明驱散众生愚昧的黑暗。大悲的光芒，普照一切。那就像亿万太阳同时在空中升起。忿怒的皱纹如千道闪电般闪耀。摄伏的忿怒皱纹是收敛，方便善巧的忿怒皱纹是摇动，威慑的忿怒皱纹是伸展。那些也像千道闪电同时在空中出现。獠牙洁白锐利，吞噬一切。调伏恶毒的獠牙是白色且带有红色纹路的光泽，吞噬一切的獠牙是坚硬的，从根源上斩断生死的獠牙是锋利且洁白的。这是对语的赞颂。吽，威严的吼声如千龙轰鸣。
English
Having clearly arranged the mandalas of the deities, clearly contemplate the body color, hand implements, and attire. The Dharma realm, which is boundless and without center, pervades as the sky pervades. The sky is the Dharma realm, which is without beginning or end. In the ten directions of the six realms, the six realms are the worlds of the six types of beings, in all ten directions, the mandala appears clearly, this is the showing of the mandala. The blazing mandala appears clearly, a sign of the inseparability of the realm of meaning and wisdom. The wrathful mandala appears clearly. This is called the Samadhi of Differentiating Appearances. ༈ From the Tantra of the Inseparability of Skillful Means and Wisdom, it is said: Mandala, mandala, if the mind does not stray from Bodhicitta, the essence of the mandala will be spontaneously accomplished, and all will be meditated upon at once. Thus it is said. This is the praise of the five bodies. Hūṃ, the great wrathful one blazing like the fire at the end of time. Hūṃ is the guide, because the five bodies are spontaneously accomplished. Tum is the greatly majestic body, the greatly terrifying speech, the greatly empty mind, the greatly liberating hand, and the greatly devouring tusk. That is, abiding in the state of blazing like the fire at the time of the destruction of the kalpa at the end of time. Rays of light with the splendor of a hundred million suns. Rays of skillful means, from each pore of the hair, countless arise. Rays of light that dispel malice, the light dispels the darkness of sentient beings' ignorance. Rays of great compassion, making it pervade everywhere. That is like a hundred million suns rising in the sky at once. Wrathful wrinkles are like a thousand flashes of lightning moving. The wrathful wrinkles of subjugation are contracted, the wrathful wrinkles of skillful means are shaking, and the wrathful wrinkles of subjugation are stretched out. Those are also like a thousand flashes of lightning appearing in the sky at once. The fangs are white and sharp, devouring everything. The fangs that subdue malice are white and have a reddish tinge, the fangs that devour everything are solid, and the fangs that cut off birth and death from the root are sharp and white. This is the praise of speech. Hūṃ, the majestic roar is like the sound of a thousand dragons.