English
The four non-secret mothers who lift from the boat, the greedy mother in the east, the extremely greedy mother in the south, the rara mother in the west, and the blood-drinking mother in the north, these four are intoxicated with desire and abide with radiant splendor. How does the consort abide? In the charnel ground where corpses are piled up like mountains, in the center of the castle built of stacked skulls, inside which is nailed extremely firmly with a great nail of burning meteoric iron. The mistress, the chief of the attendants, named Troti Shwari Ma. She constantly enjoys and holds a skull cup filled with blood, and a mixture of brains and other five grain oils with alcohol. She herself is intoxicated with desire, and because she craves companions, she is universally known as the Desire自在母—Greedy Mother. Inwardly, the corpse mountain skull castle is one's own body, blood and so on are the dharmas it possesses, bone ornaments and so on are internal decorations, braids and so on are like self-grasping, the mind and mental events that possess them, the eight subtle mothers are the eight realms, the eight attendants are the eight aggregates of consciousness, the four gatekeepers are the four inversions, and the four boat-lifting mothers are the four types of pride: the ignorant self, the craving self, the arrogant self, and the self-view. They are all liberated by the great wisdom of skillful means. The second part has four points: removing the birthmark and transforming it into five abysses, placing the emanation of wisdom at the wheel woman, placing the vajra rakshasa in the womb of the rakshasi, and after transforming, abiding in the essence of bodhicitta and becoming the collector. The first point is: from "Son of Rudra" to "Purified into emptiness vajra." This has been explained here, intending to subdue. In order to destroy and control the son of the assembly of Rudra's domain, that is, the town, with the grand nine dances, in order to subdue the chief of the gods, the powerful worldly自在天who gathered in Rudra's assembly were brought under control, causing the arrogant and their retinues to mostly disperse to their respective affairs, and the men went to a desolate place. When the practitioner saw this scene, when he came out of his dwelling, he had intercourse with the woman, in order to subdue with a son, the secret lord of the great glorious Vajradhara Heruka, not the true form, but the manifested image, Vajra Youth, because there is no mother, like a son taken out of cloth.
Chinese
嗡嘛者，意为欲望之自在母。从“欲望之自在母”至“加持稳固”之间已阐释。此后，欲望之自在母贪恋者，因自身之贪欲，无论如何观见所化现之金刚罗刹之身，通常认为，比自己的丈夫鲁扎等更具光辉，心想其光芒万丈，因思虑而生疑。惊叹其光辉，心想，哎玛沃，此比我的主人更加光芒四射、威严盛大者，是何等之化身啊？心生二念而进行观察。殊胜方便金刚童子知晓后，发出鲁扎玛扎玛ra扎三声罗刹之语，疑虑之念顿消。此后，自在母因贪欲而未生思虑，必定紧抱佛身，譬如旃檀蛇心之树，受热逼迫之蛇缠绕其上，树木虽无思虑，却能消除蛇之热恼。同样，至尊忿怒本无贪恋，却能消除罗刹女之痛苦。此后，救度之友，大忿怒重叠黑点者，为了与所有调伏对象相适应，随心所欲地显现，如意宝珠般的功德精华，在临近显现之时，宣说了此明咒，从而行持降伏恶毒之事业，乃是成办一切之精华，至极秘密。以嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）为首，念诵“布尔库尔”以进行念修。伊则为近念修，吉则为外成就，吾则为大成就，吽啪（藏文：ཧཱུྃ་ཕཊཿ，梵文天城体：हुं फट्，梵文罗马拟音：hūṃ phaṭ，汉语字面意思：吽 啪）为结尾。总而言之，包含了念修和成就四者。如是，由于嘿汝嘎本无贪恋，故以不贪恋罗刹女之贪欲之方便进行结合，在消除之时，金刚持忿怒嘿汝嘎并非真实，而是以化身之幻术，重叠黑点之神变，将如来部之身众，大遍照佛之语神变，汇集于身。如同最初遍照佛从嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中化现一般，此处也因一切种子之故，殊胜精液之形态，显现出无量之身。
English
Uma means the independent mother of desire. It is shown from "the independent mother of desire" to "the blessing is stable." After that, the independent mother of desire, the greedy one, sees the manifested Vajra Rakshasa body in whatever way due to her own attachment. Generally, she thinks that it is even more radiant than her husband Rudra, and she thinks that its radiance is immense, and she doubts because of thinking. Admiring its radiance, she thinks, "Emaho, what kind of manifestation is this that is more radiant and majestic than my master?" She has two minds and observes. The supreme method Vajra Youth knows this and utters the three Rakshasa words "Rudra Matra Mara Tra," and the doubt is dispelled. After that, the independent mother, due to her attachment, does not think and certainly embraces the Buddha's body. For example, on a sandalwood snake heart tree, a snake afflicted by heat coils around it, and although the tree does not think, it relieves the snake's suffering from heat. Similarly, the supreme wrathful one has no attachment, but he relieves the suffering of the Rakshasa woman. After that, the savior, the great wrathful one with stacked black spots, manifests as desired to suit all those to be tamed. When the essence of the qualities, like a wish-fulfilling jewel, is about to appear, he speaks this mantra of knowledge, thereby performing all the activities of subduing the wicked, and it is the essence of accomplishing everything, the supreme secret. Beginning with Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal Chinese meaning: Om), he recites "Bhura Kur" for approach. I is for near approach, Ki is for outer accomplishment, U is for great accomplishment, Hum Phat (Tibetan: ཧཱུྃ་ཕཊཿ, Devanagari: हुं फट्, Romanized Sanskrit: hūṃ phaṭ, literal Chinese meaning: Hum Phat) is the end. In short, it includes the four: approach and accomplishment. Thus, because Heruka has no attachment, he combines with the Rakshasa woman's attachment without attachment. At the time of elimination, Vajradhara, the wrathful Heruka, is not truly real, but with the illusion of manifestation, the miraculous power of stacked black spots, he gathers the body assembly of the Tathagata family, the speech miracle of the great Vairochana Buddha, into the body. Just as Vairochana himself manifested from Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal Chinese meaning: Om) in the beginning, here too, because of all the seeds, the form of the supreme semen manifests as many bodies as there are.
Chinese
具有力量的种子字ༀ་，如光芒般显现，并被置于欲望自在母（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的子宫中。因此，秘密真言的精华，种子字ༀ་，具有使一切身显现的力量，因此仅仅安放ༀ་。无论罗刹的形态如何，种子字ༀ་也转化为忿怒金刚罗刹的身相。他亲自被置于罗刹女卓地玛的子宫中。然后，从金刚舌的光芒中，宣说了使种子稳固的真言，即生起咒：རཀྴཱ་ཤྲཱི་ཧེ་རུ་ཀ （藏文，梵文天城体，梵文罗马拟音，护法吉祥黑汝迦），摧毁咒：རུ་ཏྲ་མ་ཏྲ་ཧ་ཧ་ཧྃ（藏文，梵文天城体，梵文罗马拟音，鲁特拉 玛特拉 哈哈 吽）。通过显现身相而圆满，为了摧毁恶毒，通过念诵咒语ཕཊཿ（藏文，梵文天城体，梵文罗马拟音，啪特）的力量加持，从而非常猛烈、具有力量，并被确定和稳固。第四，从“非实有觉性”到“成为执持之主”之间所讲述的内容是：因为是化身，所以自显现的身相并非真实存在，或者在一些手稿中写为“非实”，因此，本体无法把握，而是作为遍知智慧的本体而存在的觉性之士，即重叠的痣，被融入金刚持大黑汝迦父的身相中，从而不可见。如是，金刚手极其猛烈、强大、凶猛燃烧，具有摧毁邪恶势力的力量，化身为金刚持黑汝迦的本体，即金刚童子，是所有童子的父亲。他以如幻术般的智慧，将最秘密的化身金刚童子化为千百万，以其神变，调伏了诸佛难以调伏的众生，完成事业后，舍弃了降伏魔、罗刹以及世间邪恶势力的行为，以及与之相符的孩童行径。他将侄子置于罗刹女的子宫中，并因调伏十方恶毒而减轻了忧虑，因此，他的心安住于菩提心的状态，思维不杂，圆满任运，自性光明，并确定无疑地安住其中。为了调伏众生的显现，化现为秘密之主、金刚持大王，即金刚手，是先前诸佛的国王
English
The powerful seed syllable ༀ manifested like a ray of light and was placed in the womb of the desire-empowering goddess. Therefore, the essence of secret mantra, the syllable ༀ, has the power to manifest all forms, so by placing only ༀ, whatever the form of the Rakshasa, the syllable ༀ is also transformed into the body of the wrathful great Vajra Rakshasa. He himself was visibly placed in the womb of the Rakshasi Kroti. Then, from the rays of the Vajra tongue, the mantra for stabilizing the seed was spoken, the generation mantra: raksha shri heruka (Tibetan, Devanagari, Romanized Sanskrit, meaning: Protector, Glorious Heruka), the destroying mantra: rudra matra haha hum (Tibetan, Devanagari, Romanized Sanskrit, meaning: Rudra Matra Haha Hum). By manifestly generating the form, it is perfected, and in order to destroy evil, by the power of uttering the syllable phat (Tibetan, Devanagari, Romanized Sanskrit, meaning: Phat), it is blessed, thereby being extremely fierce, powerful, and thoroughly ascertained and stabilized. Fourth, from "Non-real Awareness" to "Became the Lord of Holding" is explained as follows: Because it is an emanation, the self-appearing form is not real, or in some manuscripts it is written as "non-existent," therefore, the essence cannot be grasped, but the being of awareness who dwells as the essence of omniscient wisdom, the stacked mole, is absorbed into the form of the great Vajradhara Heruka father, and thus becomes invisible. Thus, Vajrapani is extremely fierce, powerful, and ferociously blazing, possessing the power to destroy heretical factions, and the essence of Vajrakumara, who arose as Vajradhara Heruka, is the father of all youths. He, like an illusion, with the wisdom of the most secret emanation, Vajrakumara, emanates into millions and millions, and with his miraculous power, he tames those who are difficult to tame by all the Buddhas. After completing his work, he abandons the actions of subduing demons, rakshasas, and all those who hold the characteristics of the heretical factions in the world, as well as the corresponding behavior of a child. He placed his nephew in the womb of the rakshasi, and having subdued the evils of the ten directions, he alleviated his worries, therefore, his mind abides in the state of bodhicitta, his thoughts are unmixed, perfectly spontaneous, self-luminous, and he dwells in it with certainty. For the appearance of those to be tamed, he emanates as the Lord of Secrets, the great King Vajradhara, Vajrapani, the king of the previous Buddhas.
Chinese
代替讲述的圣人，拥有三十三（天）和兜率天和色究竟天，即被称为三处天界的秘密真言秘密大宝藏七者，作为持有和展示圣者教言秘密的法镜的主人，因此黑汝嘎本身成为具威力秘密主丹帕，对此没有怀疑。然而，由于他从一和多中解脱，因此秘密主也不会变成两个，而是占据一个劫的时间。通过这种方式，应当确信金刚萨埵灯光刹土的诸佛的伟大秘密教言的珍贵教法，以无始无终的方式出现。第三，从“此后，夜叉”到“作为喜悦的方法”之间所讲述的内容是：此后，罗刹的首领，强大的夜叉，从生物的粪便中返回，来到自己的住所，发出“吽”的声音，这是布鲁夏语，并且自己的国土的颅骨城堡和坑等等住所和享受，以及眷属大多不显现，并且一切显现都与先前不同，并且先前所见的具有神通的眷属大多显现。对此，只有鲁扎非常不悦，不相信，不高兴而愤怒，说道：“唉！我的妃子，作为领地而存在的这些，是怎么回事？”这样进行分别和说。那时，近侍的明妃用布鲁夏语“隆温”来称呼自己的丈夫，意思是藏语中的“也来”，心想“也来了”，于是前去迎接，因为对鲁扎感到高兴，于是说道：“唉！以坟墓的装饰而妖娆，伟大的三界勇士，您为何在此恶劣地思考，在眷属中说这些话呢？勇士，您的想法是什么？“登吽汉潘纽瓦帝，科纳阿玛匝萨玛拉匝，勇士妖娆谢阿姆尼，库兰扎匝布塔塔。”这四句布鲁夏语的意思是藏语：“从今天开始我来做，我的子宫不舒服，勇士妖娆您自己的，血脉继承者是我。”因此，由于罗刹产生了不悦的心念，罗刹女说“勇士您
English
That substitute explaining saint, possessing the thirty-three (heavens) and Tushita and Akanishta, which are known as the three abodes of gods, the seven great secret treasures of secret mantras, as the master who holds and shows this mirror of Dharma, the secret of the holy teachings, therefore, there is no doubt that Heruka himself has become the powerful secret lord Danpak. However, since he is liberated from one and many, the secret lord will not become two either, but rather occupies a part of one kalpa. In this way, one should gain certainty about how the precious teachings of the great secret oral transmission of the Buddhas of the Vajrasattva Lamp Field appear without beginning or end. Third, from "Then, Yaksha" to "held as a means of joy" is taught: Thereafter, the leader of the Rakshasas, the powerful Yaksha, returned from the excrement of creatures and came to his own abode, making the sound "Hun," which is the Brusha language, and his own land's skull castle and pits, etc., abodes and enjoyments, and most of the retinue were invisible, and all appearances were different from before, and most of the retinue appeared with the magic of having seen before. To this, only Rudra was very displeased, did not believe, and was angry without joy, saying, "Alas! My consorts, who exist as territory, what has happened?" Thus he discriminated and spoke. At that time, the attendant Dakini addressed her husband with the Brusha word "Lon Hun," which means "also come" in Tibetan, thinking, "He has also come," and went to greet him. Because she was pleased with Rudra, she said, "Alas! Adorned with the ornaments of the charnel ground, great and enchanting hero of the three realms, why do you think so badly here, speaking these words among the retinue? Hero, what is your intention? 'Deng Hun Han Pan Nyowa Ti, Kona Ama Tsa Samara Tsa, Hero Enchanting She Am Ni, Kulan Tra Tsa Buta Ta.' These four lines of Brusha language mean in Tibetan: 'From today onwards I will do it, my womb is not comfortable, hero enchanting yourself, the lineage successor is me.' Therefore, because the Rakshasa arose with a displeased mind, the Rakshasi said, 'Hero you'