Tibetan
༄
Chinese
每个酒杯上都竖立着一个金刚杵。在美酒中，月亮之上是八个哈字和八个泰尔字。每个班杂蒂拉果中都有八个嘿字。最后念诵：嗡 茹拉茹拉吽 彪 吽。颜色是绿红色。观想被半个芥菜田环绕。右脸白色，是八个凯乌里。左脸红色，是红色布拉莫。中间蓝色，是黑茹嘎。手持凶器。座是层叠的月亮坛城。八个辛哈玛的标志。四足是四个门神。这样的身形也不是永恒不变的，而是在未生之界中显现。如此，菩提心的心与物质的形象分离，以智慧之光燃烧而显现。因此，为了使普遍光明的标志显现，应远离铁器，使光芒和装饰不间断。如此显现也不是在别处，而是说聚集了层层叠加的风坛城，自身的能量内外变化运行。在风坛城中显现，这是未经造作自然成就之义。观想红色的坛城，是自己的血和胆汁，不是聚集大量的血和红色。殊胜微细的基，也不是随意堆积大量的尸体，而是自己的肉和骨头被尊重和不腐烂。火堆也不是从别处聚集来的，而是自身的热量上升，成为达茹丛中的火的见证。班杂的宫殿，自己的头是班杂的宫殿，不是随意堆积大量的头盖骨。两个鼻孔是外门，嘴是内门，月牙门是同一个。额头不是创造和修饰的。双眼是方便和智慧，是日月坛城，不是从别处寻找和显现的。钉上天空铁的钉子，是说识蕴转化为智慧，在原本未经造作自然成就的界中，智慧的明灯只是显现，没有初始的禅修和修行。拉拉八果的意义，是虚空藏经的禅定之学。又将灌顶宝藏交付给宝藏绽放的技艺。嘉嘉嘉。秘密！
English
Each cup has a vajra standing upright. In the fine wine, above the moon are eight Ha syllables and eight Thel syllables. Within each Bhanda sesame fruit, there are eight He syllables. At the end, recite: Om Rula Rula Hum Bhyo Hum. The color is green-red. Meditate on being surrounded by half a mustard field. The right face is white, with eight Keauri. The left is red, a red Bromo. The middle is blue, Heruka. Holding fierce weapons. The seat is the base of stacked lunar mandalas. The sign of eight Simhamas. The four feet are the four gatekeepers. Such a form is not eternally fixed, but manifests in the unborn realm. Thus, the mind of Bodhichitta is separated from material form, manifesting as the blazing light of wisdom. Therefore, to make the sign of universal clarity manifest, one should be free from iron and let the radiance and adornment be uninterrupted. Such manifestation is not elsewhere, but refers to the gathering of many stacked wind mandalas, one's own energy changing and moving internally and externally. Manifesting in the wind mandala, this is the meaning of uncreated, spontaneously accomplished. Meditating on the red mandala is one's own blood and bile, not the accumulation of much blood and red. The supreme subtle basis is not the random piling up of many corpses, but one's own flesh and bones being respected and incorruptible. The fire mound is not gathered from elsewhere, but the heat rising from oneself, becoming the witness of fire in the Daru thicket. The palace of Bhanda, one's own head is the palace of Bhanda, not the random piling up of many skulls. The two nostrils are the outer gate, the mouth is the inner gate, the crescent gate is the same. The forehead is not created or embellished. The two eyes are method and wisdom, the solar and lunar mandalas, not sought and manifested from elsewhere. Driving in the sky-iron nails means that the aggregates of consciousness arise as wisdom, and in the realm of the originally uncreated, spontaneously accomplished, the lamp of wisdom merely appears, there is no initial meditation or practice. The meaning of the eight Rala fruits is the study of Samadhi in the Akashagarbha Sutra. Again, entrust the empowerment treasure to the art of treasure blooming. Gya, Gya, Gya. Secret!
Chinese
顶礼吉祥黑汝嘎！从五种智慧的自性中，成熟为五部佛的自性。从身、语、意和殊胜事业中，这是事业的修法。真实义的诸佛，超越了八种支分之见。嗡是饮血尊与明妃结合，上方八位嘎热啦，下方八位僧哈啦，吽是马头明王四门神， 彪是二十八自在母。吽下五身超越之吉祥，从嗡到吽摄集，成熟为五十八饮血尊。那也是自性本身，存在于字吽的自性中。由此开展和摄集，自身成为金刚黑汝嘎，化为大饮血尊的自性。彼具一面二臂，身色极为白色，右持金刚杵于事业中，左手从明妃颈项处牵拉。自身安住于彼光明中，从三世诸佛中，超越身，超越语，超越意本身，超越功德事业一切。因此超越显有诸法，从如是见之自性中，秘密之三仇未杀而杀，怖畏之四魔未摧而摧，暴恶之众生未断而断。具足定量后由智者观察，一旦具足定量，即观为金刚黑汝嘎。嗡 汝啦 汝啦 吽 彪 吽。开展则摄集五十八饮血尊，摄集则自身安住于饮血尊之自性，成为薄伽梵大吉祥金刚黑汝嘎之自性。持有金刚部的殊胜种姓，于吉祥身开展且摄集，真实佛陀于彼成佛，修行者于此成佛，恒常安住于大印中。一切善逝诸佛，获得事业成就之殊胜。虚空藏颈项处有宝生部主，金刚自在，自在伏藏，于伏藏开启之威力上，作交付之印。此八支分之见，印印印。秘密啊！秘密啊！秘密啊！阿底！ 遍主上师大伏藏法王之手抄本，由莲花金刚海从阿里班钦莲花自在王之手抄本中校正。
English
Homage to glorious Heruka! From the essence of the five wisdoms, it matures into the essence of the five Buddha families. From the supreme body, speech, mind, and activity, this is the practice of activity. The deities of true meaning also transcend the eight branches of Ra-la. Om is the blood-drinking deity united with the consort. The upper eight Ke'auri, the lower eight Singhala. Hum is the four gatekeepers with horse faces. Bhyo is the twenty-eight powerful mistresses. Below Hum, the glory of the five transcendent bodies. From Om to Hum, by gathering together, it matures into fifty-eight blood-drinkers. That is also one's own nature, abiding in the essence of the letter Hum. From that, by elaborating and gathering, one's own self becomes Vajra Heruka, transforming into the essence of the great blood-drinker. He has one face and two arms, his body color is extremely white. The right hand holds a vajra in the activity mudra, the left hand pulls from the neck of the consort. One's own self abides there, clear, from all the Buddhas of the three times. Transcending body, transcending speech, transcending mind itself, transcending all qualities and activities. Therefore, transcending all phenomena of appearance and existence. From the self-nature of such a view, the three secret enemies are killed without killing, the four fearsome demons are crushed without crushing, the violent beings are cut off without cutting off. After being endowed with measure, it is examined by the wise. Once it is endowed with measure, it is regarded as Vajra Heruka himself. Om ruru ruru hum bhyo hum. By elaborating, the fifty-eight blood-drinkers are gathered. By gathering, one's own self abides in the essence of the blood-drinker, becoming the essence of the Bhagavan, the great glorious Vajra Heruka. Holding the supreme lineage of the Vajra family, elaborating and gathering on the glorious body. The true Buddha becomes enlightened there, the practitioner becomes enlightened here, always abiding in the great mudra. By all the Sugata Buddhas, the supreme attainment of activity is obtained. In the neck of Namkhai Nyingpo is Ratna Lord. Vajra also has power over treasures. On the power of opening treasures, the seal of entrustment is made. This contemplation of the eight branches of Ra-la. Seal, seal, seal. Secret! Secret! Secret! Ati! The handwritten copy of the all-pervading master, the great treasure Dharma king, was corrected by Padma Gyurme Gyatso from the handwritten copy of Ngari Panchen Padma Wangyi Gyalpo.
Chinese
内部所有一切，转化为五种甘露，成就五部佛。自性本来清净。用八千种根熬制的药，根的范围广达十万。不死甘露如苏延那般。是一切超越的精华。救度所有可怖众生之后，是消除五浊的殊胜甘露。以殊胜方便行持此事。这是寂静母所教导的。对此，一切法或物质转化为五种甘露，是甘露的自性。甘露是完全恒常的，或者说是针对所有邪见的。精华是其精髓智慧，其自性是知晓。对此，如果以邪见来观察，世间人会看到取舍二者，即看到快乐和痛苦二者，看到佛和众生二者，看到清净和不清净二者等等。这些之中，快乐应该接受，痛苦应该抛弃，佛应该成就，众生应该舍弃，清净应该接受，不清净应该抛弃，这被称为邪见。像这样的恶劣见解就是邪见，是错误的。正如《大虚空经》所说：“乐与苦皆是广大之境。” 众生的怙主菩萨如是宣说。因此，快乐也是自己的菩提心，痛苦也是自己的菩提心。将快乐和痛苦视为二者，除了自己的菩提心之外，连微尘许也不存在，因此安住于无取舍的舍弃，即大平等性之中，没有什么不是精华。因此，没有快乐和痛苦二者，没有佛和众生二者，却将二者视为二元对立，即视佛为快乐，视众生为痛苦。然而，佛也是自己的心，众生也是自己的心，除此之外连微尘许也不存在，因此三时为一，没有差别。正如《大虚空经》所说：“三时为一，没有差别。” 如此一来，由于时间没有差别而是一体的，就没有善恶业及其果报。正如《大虚空经》所说：“如果受业力支配，就不会有自性智慧。” 如是宣说，如果存在业的果报并受其支配，那么自性智慧也会消失。业的果
English
All that is within, having transformed into the five nectars, may the five Buddha families be accomplished. Self-arisen, pure from the very beginning. Medicine compounded from eight thousand roots. The root's expanse is a hundred thousand wide. Immortal nectar, like that of Rusuyana. It is the essence of all transcendence. Having liberated all fierce beings, it is the supreme nectar that dispels the five impurities. This should be done with supreme means. This was advised by Byema Lama Tra. Therein, all dharmas or substances having transcended into the five nectars, is the nature of nectar. Nectar is utterly constant, or it refers to all wrong views. Essence is its essential wisdom, its nature refers to knowing. Therein, if examined with wrong views, worldly people see two things to accept and reject, namely, they see happiness and suffering as two, they see Buddhas and sentient beings as two, they see purity and impurity as two, and so on. Among these, happiness should be accepted, suffering should be abandoned, Buddhas should be accomplished, sentient beings should be forsaken, purity should be accepted, impurity should be abandoned, this is called wrong view. Such a bad view is wrongly examined, it is mistaken. Even from the Great Sky, "Happiness and suffering are vast expanses," the protector of beings, the Bodhisattva, revealed. Therefore, happiness is also one's own bodhicitta, suffering is also one's own bodhicitta. To perceive happiness and suffering as two, there is not even a particle apart from one's own bodhicitta, therefore, just abiding in equanimity without acceptance or rejection, in the great equality, there is nothing that has not become essence. Therefore, there is no happiness or suffering as two, there is no Buddha or sentient being as two, but they are seen as duality, namely, Buddhas are seen as happiness, sentient beings are seen as suffering. However, Buddha is also one's own mind, sentient being is also one's own mind, there is not even a particle apart from that, therefore, the three times are one, there is no difference. Also from the Great Sky, "The three times are one, there is no difference," it arises. Thus, since time is not different but one, there is no good or bad karma and its ripening. Also from the Great Sky, "If one is under the power of karma, there is no self-arisen wisdom," it is revealed. If there is the ripening of karma and one is under its power, then self-arisen wisdom will also disappear. The ripening of karma
Chinese
显示为四种。以菩提心之彼岸，断除三有众生之粗重。如未播种般自然圆满。以智慧栽种平等之王。于心栽种则智慧生起。于法界栽种则胜义圆满。以无二之故处于平等之状态。是菩提心之彼岸。彼具有四种彼岸之广大：智慧之彼岸，殊胜菩提心之彼岸，无量大悲之彼岸，以及过去所作之物之彼岸。其中，智慧之彼岸应栽种于何处之枝干上呢？应栽种于法界之枝干上。如此栽种有何必要呢？为了证悟如来之真实智慧而栽种。如经中所说：从增长之证悟而稳固。如是阐明。殊胜菩提心之彼岸的枝干，应栽种于虚空之中。如此栽种有何必要呢？为了使如来之子们出现而栽种。如经中所说：若无二则为结合。如是出现。以无量大悲栽种之彼岸的枝干，应栽种于六道众生之上。如此栽种有何必要呢？为了将悬挂之众生，引导至无上之境地而栽种。如经中所说：悬挂者以大悲为善妙之缘。此修持之方法我将宣说。如是出现。过去所作之物之彼岸，应栽种于意念所缘之敌之上。如此栽种有何必要呢？为了诛杀对教法造成障碍者。如经中所说：于黑白交界处牵引至此。若思神像已分离而被吞噬。即使金刚持亦会恐惧。何况其他大罪者？如是出现。若以上述见解而安住于瑜伽，则称为彼岸猛厉之见解。以具足此见解之方式，即为过去所作之物之彼岸。如山王般巍峨地栽种则猛厉，若增补则增补完成，三堆智慧之坛城事业圆满，上半身忿怒尊三面六臂，下半身以铁之彼岸三叉戟猛厉。三身之与谁结合为一，自身行走睡眠安住，不减损地安住于其中。不超越彼身之状态。