Chinese
嗡 希日黑鲁嘎 玛哈赞扎 萨瓦 杜什单达嘎 哈纳 达哈 帕匝 吽 吽 吽 啪特。因此，在南方观想宝生部，即宝生黑鲁嘎，右边是紫红色，左边是红色，中间是黄色，面容是犁头，手持金刚轮，右边拿着红色海螺、敌斧、宝剑，左边拿着（容器）。嗡 莲花 玛哈 希日黑鲁嘎 玛哈赞扎 萨瓦 杜什单达嘎 哈纳 达哈 帕匝 吽 吽 吽 啪特。因此，在西方观想莲花部，即莲花黑鲁嘎，右边是黄色，左边是绿色，中间是红色，面容是敌斧，手持金刚轮，右边拿着红色海螺、犁头和宝剑，左边拿着（容器）。嗡 羯磨 玛哈 希日黑鲁嘎 玛哈赞扎 萨瓦 杜什单 达嘎 哈纳 达哈 帕匝 吽 吽 吽 啪特。因此，羯磨即事业，一般来说，这些咒语中“黑鲁嘎”之前是根本咒，之后是事业咒。此外，在北方观想羯磨黑鲁嘎，右边是红色，左边是紫红色，中间是绿色，面容是宝剑，手持金刚轮，右边拿着红色海螺、犁头和敌斧，左边拿着（容器）。嗡 萨瓦 达塔嘎达 玛哈 卓迪 效日 萨瓦 杜什单 吽 啪特。因此，观想忿怒母自在母，深蓝色，右边拿着法轮，左边拿着颅器。嗡 班杂 达ra 玛哈 卓迪 效日 匝瓦拉尼 吽 啪特，观想忿怒金刚母，深蓝色，右边拿着金刚杵，左边拿着颅器。嗡 苏日 然纳 玛哈 卓迪 效日 比达 玛 吽 啪特，观想宝生忿怒母，黄色，右边拿着宝珠，左边拿着颅器。嗡 秀达 萨曼达 莲花 瓦姆嘎 玛哈 卓迪 效日 卡嘿 吽 啪特，观想莲花忿怒母，红色，右边拿着莲花，左边拿着颅器。嗡 萨瓦 阿摩嘎 卓迪 效日 比效 吽 啪特，观想羯磨忿怒母，绿色，右边拿着十字杵，左边拿着颅器。为了驱除八处鬼母的障碍，咒语是嗡 班杂 考日 嘿。因此，在东南方向的肋间，观想考日母，蓝色，右边拿着孩童的杖，左边拿着装满红色的颅器。嗡 班杂 措日 嘿，在西南方向的肋间，观想措日母，黄色，拉开弓箭。嗡 班杂 扎摩哈，在西北方向的肋间，观想扎摩哈母，红色，挥舞着摩羯鱼旗。嗡 班杂 贝达里 嘿，在东北方向的肋间，观想贝达里母，黑色，右边挥舞着金刚杵，左边吃着孩童的尸体。嗡 班杂 普嘎斯 嘿，在东南方向的角隅，观想普嘎斯母，红黄色，右边拉着孩童的肠子。嗡 班杂 嘎斯玛日 嘿，在南方
English
Om Shri Heruka Mahachanda Sarva Dushtantaka Hana Daha Pacha Hum Hum Hum Phet. Thus, in the south, visualize Ratna, i.e., Ratna Heruka, right side maroon, left side red, center yellow, face a plowshare, vajra circle, right side red conch, enemy axe, sword, left side holding (a container). Om Padma Maha Shri Heruka Mahachanda Sarva Dushtantaka Hana Daha Pacha Hum Hum Hum Phet. Thus, in the west, visualize Padma Heruka, right side yellow, left side green, center red, face an enemy axe, vajra circle, right side red conch, plow and sword, left side holding (a container). Om Karma Maha Shri Heruka Mahachanda Sarva Dushtantaka Hana Daha Pacha Hum Hum Hum Phet. Thus, Karma means action, generally, up to 'Heruka' in these mantras is the root mantra, and after that is the action mantra. Also, in the north, visualize Karma Heruka, right side red, left side maroon, center green, face a sword, vajra circle, right side red conch, plow and enemy axe, left side holding (a container). Om Sarva Tathagata Maha Krodheshvari Sarva Dushta Hum Phet. Thus, visualize the wrathful goddess, the independent one, dark maroon, right side holding a wheel, left side holding a bhanta (skull cup). Om Vajradhara Maha Krodheshvari Jvalani Hum Phet, visualize Vajra Krodheshvari Ma, dark blue-black, right side holding a vajra and left side holding a bhanta. Om Surya Ratna Maha Krodheshvari Vida Ma Hum Phet, visualize Ratna Krodheshvari Ma, yellow, right side holding a jewel, left side a bhanta. Om Shruta Samanta Padma Vamuka Maha Krodheshvari Kha He Hum Phet, visualize Padma Krodheshvari Ma, red, right side holding a lotus, left side holding a bhanta. Om Sarva Amogha Krodheshvari Vishva Hum Phet, visualize Karma Krodheshvari, green, right side holding a crossed vajra, left side holding a bhanta. For the eight mother goddesses of the places, the mantra for repelling obstacles is Om Vajra Kauri He. Thus, on the southeast rib side, visualize Kauri Ma, blue, right side holding a child's staff, left side a bhanta filled with red. Om Vajra Chori He, on the southwest rib side, visualize Chori Ma, yellow, drawing a bow and arrow. Om Vajra Pramoha, on the northwest rib side, visualize Pramoha Ma, red, waving a makara banner. Om Vajra Vetali He, on the northeast rib side, visualize Vetali Ma, black, right side waving a vajra, left side eating a child's corpse. Om Vajra Puskasi He, at the southeast corner, visualize Puskasi Ma, red-yellow, right side pulling a child's intestines. Om Vajra Kasmari He, in the south
Chinese
在西方的角落，用绿色的卡什米里（Kasmari）和右手的金刚杵、左手的红色大法螺来供养。 嗡 班杂 斯玛夏尼 哈，在西北的角落，斯玛夏尼（Smasani）是深蓝色的，挖出孩子的内脏来吃。 嗡 班杂 赞扎里 哈，在东北的角落，赞扎里（Candali）是黄色的，将最好的头和身体分开。 为了遣除地方的八种邪魔，咒语是“班杂 僧哈 穆卡 嘿”，在第一层回廊的东面，僧哈玛（Simhamukha）是白色的，长着狮子头，双手向上交叉，吃着卡纳若（kanaro）。 班杂 雅格里 穆卡 嘿，在南方，雅格里玛（Vyaghri-mukha）是黄色的，长着老虎头，双手向下交叉，看着田地里的庄稼。 班杂 斯里拉 穆卡 嘿，在西方，斯里拉玛（Srimala）是黑色的，长着狐狸头，张开孩子的胸膛舔舐。 班杂 施瓦纳 穆卡 嘿，在北方，施瓦纳玛（Svanama）是深蓝色的，长着豺狼头，撕裂田地的胸膛观看。 班杂 格里达 穆卡 嘿，在东南方，克里达玛（Kridatama）是白色的，长着秃鹫头，右手拿着剑，左手拿着班达（bhanda）。 班杂 康嘎 穆卡 嘿，在西南方，康嘎玛（Kangkama）的身体是红灰色的，将田地扛在肩上背着，是秃鹫康嘎的头。 班杂 卡卡 穆卡 嘿，在西北方，卡卡玛（Kakhama）是黑色的，长着乌鸦头，右手拿着刀，左手拿着班达。 班杂 呼鲁 穆卡 嘿，在东北方，呼鲁卡（Huluka）长着猫头鹰头，身体是各种颜色的，右手拿着金刚杵和铁钩，左手拿着装满红色液体的班达。 念诵四门母的咒语是“班杂 阿雅 德扎 德扎”，在东门内，马面母是白色的，做出牵引铁钩的姿势。 班杂 阿穆卡 吽，在南方，猪面母是黄色的，拿着绳索。 班杂 洛卡 邦，在西方，金刚世间母是红色的，长着熊头，手里拿着铁链瞄准太阳。 班杂 巴斯米 巴拉 亚 巴多 吼，在北方，灰烬母是绿色的，摇着铃铛，长着狼崽的头。 生起二十八自在母的咒语是： 布哟 布哟 布哟 布哟 布哟 布哟。 布哟 布哟 布哟 布哟 布哟 布哟。 布哟 布哟 布哟 布哟 布哟 布哟。 布哟 布哟 布哟 布哟 布哟 布哟。 布哟 布哟 布哟 布哟。 因为自在母是由事业成就的，所以不是从空中生起，而是念诵根本咒的二十八个“布哟”来观想她们降临。 这有三种，即外在以罗刹女的形象存在，内在以头饰的形象存在，
English
In the western corner, offer with green Kasmari, a vajra in the right hand, and a large red conch shell in the left. Oṃ Vajra Smasani Ha, in the northwest corner, Smasani is dark blue, extracting and eating the heart of a child. Oṃ Vajra Caṇḍali Ha, in the northeast corner, Caṇḍali is yellowish, separating the best head and body. To dispel the eight local phra-men, the mantra is "Vajra Singha Mukha He," in the east of the first cloister, Simhamukha is white, with a lion's head, hands crossed upwards, eating kanaro. Vajra Vyaghri Mukha He, in the south, Vyaghri-mukha is yellow, with a tiger's head, hands crossed downwards, looking at the crops in the field. Vajra Srimala Mukha He, in the west, Srimala is black, with a fox's head, opening and licking the child's chest. Vajra Svana Mukha He, in the north, Svanama is dark blue, with a jackal's head, tearing open and looking at the chest of the field. Vajra Gridha Mukha He, in the southeast, Kridatama is white, with a vulture's head, a sword in the right hand and a bhanda in the left. Vajra Kangkama Mukha He, in the southwest, Kangkama's body is reddish-gray, carrying the field on her shoulders, with the head of a vulture kangka. Vajra Khakhama Mukha He, in the northwest, Khakhama is black, with a crow's head, holding a knife in the right hand and a bhanda in the left. Vajra Hulu Mukha He, in the northeast, Huluka has an owl's head, the body is of various colors, the right hand holds a vajra hook, and the left hand holds a bhanda filled with red liquid. The mantra for invoking the four gate goddesses is "Vajra Arya Teja Teja," inside the east gate, the horse-faced mother is white, making the gesture of pulling a hook. Vajra Amuka Hum, in the south, the pig-faced mother is yellow, holding a rope. Vajra Loka Bam, in the west, Vajra Lokadhatri is red, with a bear's head, holding an iron chain aimed at the sun. Vajra Basmi Pala Ya Ba To Ho, in the north, the ash-making mother is green, ringing a bell, with the head of a wolf cub. The mantra for generating the twenty-eight powerful mothers is: 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. Because the powerful mothers are accomplished through action, they are not generated from the sky, but are visualized as descending by reciting the twenty-eight "Bhyo" of the root mantra. There are three aspects to this: the outer aspect exists as a Rakshasa, the inner aspect as a headdress,
Chinese
这是以秘密忿怒母的形象来展示的。外在的罗刹形象是指罗刹女，深蓝黑色，手持金刚颅器等等，这是从黑鲁嘎的要义中解释的。内在的头饰形象是指红色或黄色的食人罗刹，三叉戟，牦牛等等。所说的秘密忿怒母形象是指三面六臂，这是从幻化网女神中解释的。这里，无论以何种方式显现，在调伏鲁扎时，安住于罗刹女之身，在忿怒尊狂暴之时，化为罗刹女。瑜伽士修持，在派遣执行任务之时，化为头饰，成为头饰。在秘密证悟自心之时，则化为二十八忿怒母。第五，展示修习的功德：以地等作为手印，次第获得解脱，以清净的智慧来净化，何须多言，那即是它本身。这是说，作为制作手印的材料，最好的是金、银、铜、铁等。中等的是丝绸、棉布、锦缎或木头。下等的是石头、泥土或兽角。在这些材料上制作泥像、绘画、擦擦或手印，然后进行开光，根据材料的好坏和发心的清净与否，会次第获得解脱的果实，这是举例说明。在这里，如果通达见地，在如实性的时刻，以清净自性不分别的智慧来净化；在显现万有的时刻，以慈悲幻化的三摩地来净化；在因的时刻，以文字的收放来净化；在唯一手印的时刻，以身语意三门来净化为三金刚；在手印显现的时刻，将一切分别念转化为天神的嬉戏。像这样净化后，获得果实是必然的，何须多说，因为显现三摩地本身就是果实，无需从他处寻求，这是在揭示意义。第二，迎请智慧坛城等共有七个部分：迎请、投掷智慧之花、祈请成就、以咒语供养、将誓言尊与智慧尊融入无二、天神的观修方式、坛城的尺寸以及赞颂。
English
This is shown in the form of the secret wrathful mother. The outer form of a Rakshasi is that of a Rakshasi, dark blue-black, holding a vajra skull cup, etc., which is explained in the essential points of Heruka. The inner form of a head ornament is that of a red or yellow man-eating Rakshasa, trident, yak, etc. The secret wrathful mother form is described as having three faces and six arms, which is explained in the Goddess Magical Net. Here, no matter in what way she appears, when subduing Rudra, she abides in the form of a Rakshasi; when the wrathful one is wild, she becomes a Rakshasi. When the yogi practices and is sent to perform tasks, she becomes a head ornament, becoming a head ornament. When the secret realization of one's own mind occurs, she becomes the twenty-eight wrathful mothers. Fifth, showing the greatness of meditation: Making earth, etc., into mudras, liberation is attained gradually, purified by pure wisdom, what need is there to say, it is that itself. This means that the materials for making mudras are best if they are gold, silver, copper, and iron. Medium quality materials are silk, cotton, brocade, or wood. Inferior materials are stone, earth, or horn. If one makes clay figures, paintings, tsatsas, or mudras from these materials, and then consecrates them, depending on the quality of the materials and the purity of intention, one will gradually attain the fruit of liberation, as shown by example. Here, if one understands the view, at the time of suchness, purifying with the pure nature of non-conceptual wisdom; at the time of the appearance of all things, purifying with the samadhi of compassionate illusion; at the time of the cause, purifying with the gathering and scattering of letters; at the time of the single mudra, purifying the three doors into the three vajras; at the time of the manifested mudra, transforming all conceptual thoughts into the play of deities. Having purified in this way, it is certain that the fruit will be attained, what need is there to say, because manifesting samadhi itself is the fruit, and there is no need to seek it elsewhere, this is revealing the meaning. Second, inviting the wisdom mandala, etc., has seven parts: inviting, throwing the wisdom flower, requesting accomplishments, offering with mantras, dissolving the samaya being and wisdom being into non-duality, the way of meditating on the deity, showing the size of the mandala, and praising.
Chinese
是说，方位、时间坛城自性大，从不可见心之坛城中，迎请所有坛城。于自显无别坛城中，以入之相合修，从方位时间一切处逝去之，修持坛城极圆满。已近之誓言胜妙。嗡 噜噜 噜噜 吽 炯 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。诶 诃 亚 嘿 阿纳 亚 匝 吽 瓦 伙 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。让 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。如是宣说。其中迎请何者之体性，乃十方与四时及内外一切法，本来即是身语意之坛城中成佛之自性，无二且无异，故为自性大或大也。从何处迎请，乃于任何事物之体性亦不可见之心，自生之智慧，即是法界之坛城。法界无戏论之坛城，乃一切善逝安住之处与观视之处，故从彼处迎请。迎请何者，乃为如是了悟之觉性智慧所具之故，十方四时之大自性，吉祥饮血之坛城，无余且无遗者，一切迎请之。于何处迎请，乃于有情之觉性自显现，与如来之意，真实之智慧无别之觉性，自显现之三摩地坛城，显现而自性空之此处迎请之。于何时，以何种方式或方法迎请，乃为见解了悟之义，瑜伽士之缘起入之相，从三摩地中佛之相与瑜伽士之相平等结合，即是智慧与三摩地结合，从而清净劫之障碍与积资之所依，于此时此刻迎请之。非如外道视本尊智慧萨埵与自身誓言萨埵二者如兄弟与朋友般，乃十方四时一切处为利他而逝去之如来等，以自觉自显现故，自身与本尊无二，故当迎请之。我于胜者之坛城，于前世修持次第圆满供养，如今我与坛城之本尊已亲近，且修持当极圆满。