Chinese
转变。 具力行进有把握， 锋利迅速之结合皆摧毁。 十二根本示现血红。 事业大跃进，自然显现吉祥。 末尾以熏香、奴仆、宝瓶来净化， 内外疾病以智慧之水洗净。 以一个手印生起力量， 以猛烈的自性强力压制。 摧毁不死时间的结合。 此乃一切守护中最殊胜， 说是诸佛之明点聚集。 其后，薄伽梵宣说了作为结合之最胜的此秘密。 以三处痣和热水涂抹肠道， 在毒害之火上安置熏香。 毒物和带刺植物的蝎子和青蛙二者， 置于脐间，降伏其权势。 于心间以四道环绕， 三角形、月牙形、十字形、轮辐， 如是安排毒害的围墙。 刀线、麻风病、瘟疫、牙齿的武器， 十字形隐藏根本咒语， 六二内在具备杀戮的武器， 嗔恨四种，饥饿压制，折磨八种， 中央和乌鸦，姓名、种姓、界， 月牙形，天神和守护之名， 轮辐、腋窝、武器、损害之名。 毒血热力加持， 口合大颅骨十字形ཨེ། 三角形，姓名种姓，毒害之命， 六依处，土地使用，八指量。 聚集于颅骨中，置于煨桑室， 以杜鹃的煨桑室涂抹深蓝色。 自身明观为手印， 解脱一切嗔恨、忿怒、三界。 区分怨恨和损害者之姓名种姓， 三日以威猛之语激励。 以气息之马驱驰，投向目标， 秘密之门、孔穴进入所依。 于黑白肠道上书写文字， 驱使命魔、武器、自杀者。 以咒语的降伏斩断命根， 光芒四射，鲜血和习气干涸， 以精华之明点解脱二取。 （藏文：ཙིཏྟ་，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：心）血蛙，（藏文：ཙ་ནའི་འབྲུ།，梵文天城体：चानाय बीज，梵文罗马拟音：cānāya bīja，汉语字面意思：恰那之种子）。 锋利迅速三威力以种子夺取， 将一切的意识束缚于所依上， 轮、颅骨施以折磨。 将颤抖的蝎子置于腹中， 于恶劣之地，使役命魔的使者。 颅骨之上，煨桑、橛、九层楼的力量， 事业集合，如所理解之目标。 此后，薄伽梵自身之身语意金刚中，发出了度母猛烈的咒语： （藏文：ཨོཾ་ཡཾ་རཾ་བཾ་ཁྲཾ་ཤིག་བཾ་དུན།，梵文天城体：ॐ यं रं बं ख्रं शिख बं दुन，梵文罗马拟音：oṃ yaṃ raṃ baṃ khraṃ śik baṃ dun，汉语字面意思：嗡 扬 朗 芒 康 希格 芒 顿。）于仇敌之命上，包裹、根、束缚。（藏文：ཙིཏྟ་རྦད་ཧུར་ཐུམས་ཛ།，梵文天城体：चित्त र्बद् हुर् थुम्स् ज，梵文罗马拟音：citta rbad hur thums ja，汉语字面意思：心 束缚 呼尔 吞 匝。）于命上，（藏文：ཤ་ཏྲུཾ་སྟམྦྷ་ཡ་ནན།，梵文天城体：शत्रुं स्तम्भय नन्，梵文罗马拟音：śatruṃ stambhaya nan，汉语字面意思：夏 仲 斯坦巴 亚 南。）斯
English
Transformation. With confidence in powerful progress, All sharp and swift combinations are destroyed. The twelve roots represent the taking of red. May the great leap of action naturally manifest auspiciousness. At the end, purify with incense, servants, and vases, Wash away inner and outer diseases with the water of wisdom. Generate power with a single mudra, Forcefully oppress with a fierce nature. Destroy the combination of immortal time. This is the most supreme of all protections, Said to be the gathering of the bindus of the Buddhas. Then, the Bhagavan spoke this secret as the most supreme of combinations. Smear the intestines with three moles and hot water, Place incense on the fire of poison. The scorpion and frog of poison and thorny plants, Place them in the navel, subdue their power. Surround the heart with four circles, Triangle, crescent, cross, spokes, Thus arrange the wall of poison. Knife lines, leprosy, plague, weapons of teeth, The cross hides the root mantra, Six and two internally possess the weapons of killing, Four kinds of hatred, hunger suppressed, eight kinds of torment, Center and crow, name, lineage, element, Crescent, name of deity and protector, Spokes, armpits, weapons, name of harm. Empower with the strength of poisonous blood heat, Mouth joined great skull cross ཨེ། Triangle, name, lineage, life of poison, Six supports, land use, eight finger widths. Gathered in the skull, placed in the fumigation room, Smear dark blue on the juniper fumigation room. Clearly visualize your own body as a mudra, Liberate all hatred, anger, the three realms. Differentiate the name and lineage of the hater and harmer, For three days, urge with fierce words. Drive the horse of breath, throw it at the target, The secret door, hole, enters the support. Write letters on the black and white intestines, Drive the life-demon, weapon, suicide. Cut off the life force with the subjugation of the mantra, Radiant light, blood and imprints dry up, Liberate duality with the bindu of essence. (Tibetan: ཙིཏྟ་, Sanskrit Devanagari: चित्त, Sanskrit Romanization: citta, Chinese literal meaning: mind) blood frog, (Tibetan: ཙ་ནའི་འབྲུ།, Sanskrit Devanagari: चानाय बीज, Sanskrit Romanization: cānāya bīja, Chinese literal meaning: seed of Chana). The three powers of sharpness and swiftness seize with the seed, Bind all consciousness to the support, Inflict torment on the wheel and skull. Place the trembling scorpion in the belly, In the fierce place, summon the messengers of the life-demon. On top of the skull, fumigation, stake, the power of the nine-story building, The collection of actions, like the understood target. Then, from the body, speech, and mind vajra of the Bhagavan himself, the fierce mantra of Tara was uttered: (Tibetan: ཨོཾ་ཡཾ་རཾ་བཾ་ཁྲཾ་ཤིག་བཾ་དུན།, Sanskrit Devanagari: ॐ यं रं बं ख्रं शिख बं दुन, Sanskrit Romanization: oṃ yaṃ raṃ baṃ khraṃ śik baṃ dun, Chinese literal meaning: Om Yam Ram Bam Khram Shik Bam Dun.) On the life of the enemy, wrap, root, bind. (Tibetan: ཙིཏྟ་རྦད་ཧུར་ཐུམས་ཛ།, Sanskrit Devanagari: चित्त र्बद् हुर् थुम्स् ज, Sanskrit Romanization: citta rbad hur thums ja, Chinese literal meaning: Mind Bind Hur Thums Ja.) On the life, (Tibetan: ཤ་ཏྲུཾ་སྟམྦྷ་ཡ་ནན།, Sanskrit Devanagari: शत्रुं स्तम्भय नन्, Sanskrit Romanization: śatruṃ stambhaya nan, Chinese literal meaning: Sha Trum Stambhaya Nan.) S.
Chinese
此乃一切行为之王，隐秘至极，摄于心要。是不明了之要诀行持。于《取命血刃续》中，特殊二品之第八品。又，世尊宣说了作为一切事业之终结的火供之行持。以毒水筑造曼荼罗坛场，需具足尺度。以毒、热、血涂抹。坛场为蚁穴、焚尸处。设置带痣之灶口。于增业之上行息业之法，其上为怀业，开口朝外。最初高一拃，减一指。一切之上，于埃（ཨེ，梵文：e，e，唉）之灶口上，设一肘之开口，分为三处。 头盖骨如火焰山，具有台阶。半月、十字、十六辐。每件兵器涂成蓝色，边缘红色。最后是火焰、十个头盖骨。设置具备十根橛子。于林伽中央，取一肘之木。为山木、柳树、苹果树、枳棘。为猛厉之木与暴虐之木。牛奶、蜂蜜、红糖、稻米。藏红花、麝香、冰片、朱砂。大肉为马、蛇、鱼、蛙、肉。白芥子、黑芝麻、持刀者之血。狗、猪、豺狼之脂肪、各种肉、酒。混合百种毒丸之名。自身为火供灶口之瓶。明观自然成就之本尊。灶口前为黄色火神。火幡、花鬘于左右。若派遣使者，则为办事者。盗取魂魄，夺取精血，夺取传承，亦可压制驱逐。以兵器击打，向火焰献祭。次数为一百或二十一。于日夜之正午开始。以粗糙之物熏香，用毡子覆盖。沐浴并亲近本尊。围绕台阶橛子，破除贪欲。于驱逐之尽头，抛掷灰土。于所作事业之尽头设立。如此四种事业便自然成就。若见行低下则会被束缚。之后，世尊从自身之身语意金刚中取出此秘密真言：嗡 梭哈 梭悉 扬 香停 瓦香 嘿呀 菩香 瓦拉 玛拉呀 惹达。此事业具足一切行为。乃火供之事业，为心髓之殊胜。于《取命血刃续》中，压制之终结第九品。之后，世尊宣说了作为一切事业之补充。
English
This is the king of all actions, the ultimate secret, condensed in the mind essence. It is the practice of the key point of ignorance. From the Tantra of Taking Lifeblood, the eighth chapter, which is the second special section. Then, the Bhagavan spoke this practice of fire offering as the conclusion of all activities. Build the mandala altar with poisonous water, it must be complete with measurements. Anoint with poison, heat, and blood. The altar is an anthill, a cremation ground. Set up a stove with moles. Above the increasing activity, the method of pacifying activity. Above that is the subjugating activity, with the opening facing outward. Initially, one span high, minus one finger. Above all, at the stove of E (ཨེ，梵文：e，e，Alas), set up an opening of one cubit, divided into three places. Skull like a mountain of fire, with steps. Crescent, cross, sixteen spokes. Each weapon painted blue, with red edges. Finally, flames, ten skulls. Set up with ten pegs. In the heart of the lingam, take a cubit of wood. It is mountain wood, willow, apple tree, jujube. It is violent wood and cruel wood. Milk, honey, brown sugar, rice. Saffron, musk, camphor, vermilion. Big meat is horse, snake, fish, frog, meat. White mustard, black sesame, blood of a knife wielder. Dog, pig, jackal fat, various meats, alcohol. Mix the names of a hundred poison pills. The self is the vase of the fire offering stove. Clearly visualize the spontaneously accomplished deity. In front of the stove is the yellow fire god. Fire banners, flower garlands on the left and right. If an emissary is sent, it is the one who does the work. Steal the life force, seize the essence, seize the lineage, also suppress and expel. Strike with weapons, offer to the flames. The number of times is one hundred or twenty-one. Start at noon, day and night. Incense with coarse substances, cover with felt. Bathe and be close to the deity. Circle the steps and pegs, break attachment. At the end of the expulsion, throw ashes and clay. Establish at the end of whatever work is undertaken. Thus, the four activities are spontaneously accomplished. If the view and conduct are inferior, one will be bound. Then, the Bhagavan himself extracted this secret mantra from his body, speech, and mind vajra: sva ha sva sdi yang shantim va sham hriya pushtim vara maraya rbada. This activity is complete with all actions. It is the activity of fire offering, the supreme essence. From the Tantra of Taking Lifeblood Razor, the ninth chapter, the end of suppression. Then, the Bhagavan spoke this supplement to all activities.
Chinese
嗡。三日之中以百种投掷物进行打击，以诅咒的威猛之词进行降伏。此后，世尊亲自从身语意金刚中说出此秘密真言： 敌人的命上 བཾ་རིལ་ཁ་ཐུན་ཡཾ་རྦད།（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 敌人的命上投掷 敌人的命上 ཐུན་ཤག་རྦད།（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 敌人的命上钉橛投掷 རཾ་ཐུན་རྦད།（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 敌人的命上 མཱ་ར་ཡ་ཐུན་རྦད།（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 抛向黎明升起的地方，降伏于化为九洲之地，进行猛烈的夺命结合，从夺取红命的剃刀续部中，发动诛业之品第十。 此后，世尊宣说了于自心中生起安乐智慧之义： 安乐之境安住于自性，身心放松平等安住，不散乱不动摇安住于自处，无声无言无词空性中，自心不作意安住于本性。 对于心智迟钝者，是执取的次第，于身夺取心识是智慧，不动摇不混淆无戏论，不作意诸法自然安住，安乐自证是稳固，法界不可动摇之状态，自生王即是大乐，一切佛陀往昔已成佛，无有是处周遍明澈，显现法身任运成就广大，生起觉受智慧自明清晰，无作无行思议难及，恒常大性不变空性，无生清净一切之本体，除大乐之外别无他物。 从夺取红命的剃刀续部中，禅定自解脱之品第十一。 其后，具殊胜智慧者从座上起身，向世尊祈请道： 此心要义续，具有多少讲述之支分？具有何等伟大之功德？请以大乐宣说。 如是请问后，世尊饮血之王大乐者，仅以法性之加持力，广说了第一支分。 续之自性是所需之关联，关联从自生自智中产生，果位成佛由道相连，所谓道者有二，寂静菩提三道与，诅咒猛烈之 道本身。 彼等可分为三种讲述，轮回自解脱诀窍与，安住自续诀窍与，安乐和合诀窍。 首先讲述如下，自身威
English
Oṃ. For three days, strike with a hundred kinds of projectiles, and subdue with the fierce words of curses. Thereafter, the Bhagavan himself uttered this secret mantra from the Vajra of Body, Speech, and Mind: To the life of the enemy, Vaṃ rilha kha thun yaṃ rbad. To the life of the enemy, cast. To the life of the enemy, thun shag rbad. To the life of the enemy, nail and cast Raṃ thun rbad. To the life of the enemy, Māraya thun rbad. Throw it towards the place where dawn rises, subdue it by transforming it into the nine continents, perform the fierce union of taking life, from the lineage of the Razor Tantra of Taking Red Life, the tenth chapter, the chapter of Activating the ZOR. Thereafter, the Bhagavan spoke this meaning of the arising of blissful wisdom in oneself: In the place of bliss, abide in one's own nature, with body and mind relaxed and equally abiding, without distraction or movement, abide in one's own place, in the silence, inexpressibility, wordlessness, and emptiness, one's own mind, without contrivance, abides in its natural state. For those of dull intellect, it is the order of grasping, wisdom that seizes the mind in the body, unmoving, uncorrupted, without elaboration, without contrivance, all phenomena naturally abide, blissful self-experience is stability, in the state of the Dharmadhatu, which cannot be moved, the self-born king is great bliss itself, all Buddhas have been enlightened in the past, without being existent, pervading and clear, appearance is the Dharmakaya, spontaneously accomplished and vast, arising feeling, wisdom is self-awareness, clear, without action, the means of going is inconceivable, the great eternal, unchanging emptiness itself, unborn, pure, the essence of all, there is nothing other than great bliss itself. From the Razor Tantra of Taking Red Life, the eleventh chapter, the chapter of Contemplation, Self-Liberation. Thereafter, one with extraordinary intelligence arose from his seat and requested the Bhagavan: In this essential Tantra of Meaning, how many branches of explanation are there? What are the qualities of greatness? Please explain with great bliss. Having asked thus, the Bhagavan, the King of Blood Drinkers, the Great Bliss, through the blessing of the Dharmata alone, extensively spoke of the first branch. The nature of the Tantra is the connection of necessity, the connection arises from self-born self-awareness, the result of Buddhahood is connected by the path, the so-called path is twofold, the peaceful Bodhi three paths and, the path of fierce curses itself. These can be divided into three explanations, the instructions of self-liberation from Samsara, the instructions of abiding in one's own lineage, and the instructions of blissful union. The first explanation is as follows, one's own power of