English
It is said that the nature of the mandala of directions and times is great. From the mandala of the invisible mind, all mandalas are invited. In the self-manifesting, inseparable mandala, the practice of entering into union is perfected by the practice of approaching the mandala of those who have passed away from all directions and times. The supreme samaya that has become close. Om rulu rulu hum bhyo hum (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). E ha ya hi a na ya jah hum bam ho (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). Ram (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). Thus it is declared. Among them, what is the nature of what is invited? All the dharmas of the ten directions and the four times, and the inner and outer, are originally the nature of enlightenment in the mandala of body, speech, and mind, and are non-dual and non-different, so it is the great self or the great. From where is it invited? It is the mind that is invisible in the nature of anything, the self-born wisdom, which is the mandala of the dharmadhatu. The mandala of the dharmadhatu, which is free from elaboration, is the place where all the Sugatas reside and the place where they are seen, so it is invited from there. What is invited is that, because it is endowed with the wisdom of awareness that realizes it, the great nature of the ten directions and the four times, the mandala of the glorious blood-drinker, without remainder and without omission, is all invited. Where is it invited? It is the awareness of sentient beings, the self-manifestation, and the mind of the Tathagata, the awareness that is inseparable from true wisdom, the samadhi mandala of self-manifestation, which is invited here, where appearance is empty of nature. At what time, in what way or by what method is it invited? It is the meaning of the view of realization, the characteristic of the yogi's cause entering, the equal union of the characteristic of the Buddha and the characteristic of the yogi from samadhi, that is, the union of wisdom and samadhi, thereby purifying the obscurations of the kalpa and the basis of accumulating merit, and inviting it at this very moment. It is not like the outsiders who view the deity, the wisdom being, and the self, the samaya being, as brothers and friends, but the Tathagatas who have passed away for the benefit of others in all directions and times, etc., because of their self-awareness and self-manifestation, the self and the deity are non-dual, so they should be invited. I have offered the complete sequence of practice to the mandala of the Victorious One in my previous life, and now I and the deity of the mandala have become close, and the practice should be completely perfected.
Chinese
因此，现在与我亲近的善逝，也因发愿行利益之事，不违背殊胜誓言之力而来。嗡，五种智慧，即五部饮血尊父尊母之心髓，如鲁处之八母，如鲁之下方境之八女使，吽，四门母，布哟，二十八自在母，吽，摄集。因此，乃大吉祥者及其眷属之心髓。埃嘿亚亚嘿 杰杰，是呼唤之语，阿那亚是“请来”的迎请之语。扎 吽 班 霍，是以我之等持，从诸佛心间以铁钩、索、铁链、铃迎请。又，以让字，于前方虚空如云团般，如火堆般迎请。第二是：嗡 班匝 卓达 萨玛雅 吽。嗡 班匝 卓达 萨玛雅 帕特。这是说，我誓言者与本尊智慧尊，二者皆于身与智慧中显现，而分别念则是抛掷觉性之花。又，我本即是佛，因无明所障而不知，因此之故，现在仅以觉性迎请我，仅作此念，即名为抛掷觉性之花。第三是：嗡，以忿怒调伏忿怒者，大悲忿怒威猛众，炽燃加持甚稀有，当下祈请赐予我。嗡 班匝 萨玛雅 斯瓦。嗡 班匝 萨玛雅 帕特。嗡 班匝 萨玛雅 吽。这是说，嗡是五种智慧之自性，策励心续。鲁扎是傲慢者，对于因业与烦恼而生忿怒者，大吉祥者示现忿怒之身，以此调伏彼之嗔怒，平息彼鲁扎之能取所取之戏论。如是示现忿怒身，并非如因嗔怒而忿怒，而是对于为嗔怒所控制之有情，以其他方法无法调伏，故以大悲之故，示现大吉祥者威猛之忿怒身。或者，因成为彼之怙主，故以大悲将所调伏者安置于无上之地，故为吉祥、名声与圆满。为证悟与大悲之象征，安住于火焰之中，如是之加持于三界中无有，故为稀有。
English
Therefore, the Sugata who is now close to me has come by the power of the supreme samaya that does not deviate from the vow to accomplish the benefit of beings. Om, the five wisdoms, the essence of the five blood-drinking families, father and mother, the eight mothers residing in Rulu, the eight female messengers of the lower realm of Rulu, Hum, the four gatekeepers, Bhyo, the twenty-eight female powers, Hum, gather. Therefore, it is the essence of the great glorious one with his retinue. E hyā ya hi kya kya is the calling, ā na ya is the invitation of "please come". Jaḥ hūṃ vaṃ ho is the invitation with the iron hook, lasso, iron chain, and bell from the heart of the deity by my samadhi. Moreover, by the syllable raṃ, in the sky in front, like a mass of clouds, like a mountain of fire, one invites. The second is: Oṃ vajra krodha samaya hūṃ. Oṃ vajra krodha samaya phaṭ. This means that both I, the samaya being, and the deity, the wisdom being, are clear only in body and wisdom, and the thought is the throwing of the flower of awareness. Moreover, I am originally a Buddha, but I do not know because I am obscured by ignorance, so for that reason, now I only invite myself with awareness, and only thinking that, it is called throwing the flower of awareness. The third is: Oṃ, pacifier by wrath to the wrathful, compassion, wrathful glorious, fierce assembly, blazing blessings, most wondrous, now grant to me. Oṃ vajra samaya tvaṃ. Oṃ vajra samaya phaṭ. Oṃ vajra samaya hūṃ. This means that Oṃ is the nature of the five wisdoms, stimulating the mind stream. Rudra is the arrogant one, the one who is wrathful due to karma and afflictions, the great glorious one shows the form of wrath to him, and by that subdues that wrath of his anger, and pacifies the elaboration of the grasper and the grasped of that Rudra. Thus, showing the form of a wrathful one is not like being wrathful due to anger, but because other methods cannot subdue sentient beings who are controlled by anger, therefore, out of compassion, the great glorious one shows the fierce form of a wrathful one. Or, because he has become his protector, out of compassion, he places those to be subdued on the supreme ground, therefore it is glorious, famous, and perfect. As a symbol of realization and compassion, residing in the midst of blazing fire, such blessings are not in the three worlds, therefore it is wondrous.
Chinese
以及种类。其中，自性是油性和粘稠的。种类的颜色是紫色、蓝色、黄色、红色和绿色。事业是做所有息增怀诛四种事业，所以称为“黑”。其中，佛陀黑汝嘎是紫黑色，息业圆满究竟。金刚黑汝嘎是蓝黑色或深蓝色，因为法界不变所以是黑色。宝生黑汝嘎是黄黑色，做增业。莲花黑汝嘎是红黑色，做怀业。羯磨黑汝嘎是绿黑色，做诛业。所有这些都非常愤怒，是恐怖、威严的身体形象。三个头的右边都代表法身，左边都代表化身，中间都代表报身，颜色是中间的都和各自的身体相符。左右两边是换位计算，佛陀的右边是羯磨的左边，宝生的换位，这样来理解。六只手代表六种智慧或六度。四足跨立代表四无量或四神足。所穿的三件衣服是，特别的是慈悲的衣服，湿象皮；内外秘密三者合一的衣服，田地的护身符；事业行为的衣服是虎皮裙。此外，还穿戴着权力的犀牛皮甲等各种衣服。语调非常威严，能震慑一切众生。也就是发出阿拉、哈拉、啪 啪、 吼吼等威严的巨大声音，令人恐惧。佩戴的三种标志是，真实精髓的明点，脸颊旁边的酥油图案；调伏的事业的装饰，额头上的大灰明点；以及将邪魔收为奴仆，鼻尖上的红明点。佩戴的三种饰品是，五毒未断，于本位清净，所以用四种化身部的头、臂、手、足和腰带来装饰。作为代表三身的标志，佩戴着湿人头 মালা，干人头顶饰，以及人头骨做成的头发。作为代表方便和智慧的标志，头上装饰着太阳和月亮。为了使外在的忿怒相与所调伏的众生相适应，所以手持的法器也不固定，是为了让有缘分的人容易修持。
English
and the types. Among them, the nature is oily and viscous. The colors of the types are purple, blue, yellow, red, and green. The activity is to perform all four activities of pacifying, increasing, magnetizing, and wrathful, so it is called "black." Among them, Buddha Heruka is purplish-black, completing and perfecting the pacifying activity. Vajra Heruka is bluish-black or dark blue, because the Dharmadhatu is immutable, hence black. Ratna Heruka is yellowish-black, performing the increasing activity. Padma Heruka is reddish-black, performing the magnetizing activity. Karma Heruka is greenish-black, performing the wrathful activity. All of these are extremely wrathful, with terrifying and majestic bodily forms. The right of the three heads all represent the Dharmakaya, the left all represent the Nirmanakaya, and the center all represent the Sambhogakaya, and the colors of the central ones all correspond to their respective bodies. The right and left are calculated by transposition, the right face of Buddha is the left of Karma, and the transposition of Ratna, this is how to understand it. The six hands represent the six wisdoms or the six perfections. The four legs striding represent the four immeasurables or the four legs of miraculous power. The three garments worn are, especially the garment of compassion, wet elephant skin; the garment that gathers the three inner, outer, and secret, the field's amulet; the garment of activity and action is a tiger skin loincloth. In addition, various garments such as the rhinoceros hide armor of power are worn. The tone is extremely majestic, capable of intimidating all beings. That is, uttering terrifying and loud sounds such as Ala, Hala, Phat Phat, and Bhyo Bhyo, which are frightening. The three applied marks are, the essential essence of the bindu, a ghee pattern on the cheek; the ornament of the taming activity, a large ash bindu on the forehead; and subduing demons as servants, a red bindu on the tip of the nose. The three ornaments worn are, the five poisons are not abandoned, purified in their place, so the four emanation families are used to decorate the head, arms, hands, feet, and waist. As a symbol representing the three kayas, a garland of wet human heads, a crown of dry human heads, and hair made of human skulls are worn. As a symbol representing method and wisdom, the head is adorned with the sun and moon. Because the external wrathful appearance is adapted to the beings to be tamed, the hand implements held are also not fixed, in order to make it easy for those with affinity to practice.
Chinese
因此，根本续中计算夺取处所，解释续中进行补充，共有两种。根本续中计算夺取处所，首先展示自身标识的法器，然后夺取他处。解释续的补充是，从幻化金刚、上师和天女幻化中详细阐述。对此，如果从意旨的角度来说，意指法性自性的法器显示无生之义，意指胜利勇士标识的法器摧毁鲁扎的恶毒，意指调伏方便标识的法器随其所愿地持拿。其中，此处从根本续中概括，因此计算夺取处所。对此，具有千世界的周围环境是布达（藏文：བུདྡྷ་，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：佛陀）黑汝嘎的。金刚（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：Vajra，汉语字面意思：金刚）黑汝嘎的和装满大号海螺的是父亲的全部左侧和母亲的。宝剑噶玛黑汝嘎的，敌斧莲花的犁铧宝的等等，这些是处所的法器，五部和处所的母神们各自持拿自己的各种器物。因为要对母亲们行用的缘故，所以说是妃子，显现为忿怒母的形象，所以是恐怖的集合，身色与各自的主尊相符，右手拥抱父亲，左手持拿班达（藏文：བྷནྡྷ་，梵文天城体：भण्ड，梵文罗马拟音：Bhaṇḍa，汉语字面意思：容器），父母双运交抱。处所是八识聚，其自性本来就是八忿怒母，如此证悟后，在修习的时候也显现为八忿怒母。对境的法印八药叉女是应当观看的对境，色声等八种。其自性是八药叉母，本来安住的显现出来，在修习的时候也如此显现。四肢是四门母的身或法印，非常美丽和明亮，安住在身体的四根上，其自性是四门母，本来安住的显现出来，修习也如此显现。侍女是将二十八自在母作为小妾安置在走廊上，大吉祥在降伏鲁扎的时候，与众魔女嬉戏，因此婢女或侍女是承诺作为奴仆而给予残食。其集合是什么呢？十二和八加起来是二十八，二十八自在母庄严坛城。