Chinese
我，大吉祥狮子，在田野大地上安座后，将金刚杵交到你手中，以秘密的灌顶之名称呼你，将你置于金刚持的行列。为了守护和治理藏区，以及帮助瑜伽士修行，如你所承诺和立誓的那样，请忆念誓言的严厉，享用誓言物——教令食子，成办所托付的事业。嗡 啦啦，咧咧，当当，喋喋，卡拉克玛，玛玛森格卓玛吽 贝 吽 吽。念诵这些以及“玛哈班杂”等，以药供食子和血供进行供养，并献上药供和血供，祈请事业。吽！世间姐妹，六道众生无论显现何种形象，都以不减少和不浪费的食子来供养，愿世间姐妹和六道众生都得到满足，圆满度化十方世界的利益。那摩 吽！念诵后，以“亚嘿 嘎擦”迎请返回，并将食子送到干净的地方。第三，收摄：此时，无论有无供养、赞颂和忏悔，当进入禅定间歇或睡眠时，观想清晰本尊坛城，为了遣除常边的执着，念诵：吽！通过念诵，自身心间的光明照射，使清净的器情万物都融入于宫殿中，宫殿融入于眷属众，眷属众依次融入于主尊父母，母亲融入于父亲，父亲融入于智慧勇识，智慧勇识融入于三摩地勇识，三摩地勇识融入于吽字，吽字向上收摄至那达，并在无有能所二取的法界和智慧中，安住于菩提心的明点法界中。吽！无论显现何种能取和所取的实有，都以收摄本尊和宫殿的加持力，遣除常断二边的显现，愿显现世间圆满为法身。那摩 吽！为了遣除断边的执着，从睡眠中醒来或进入行为时，念诵：嗡 阿 嘎 玛哈 希日 嘿热嘎 吽 啪！念诵后，起身为二臂嘿热嘎的形象。吽！无论显现何种分别念的身体实有，都以行为处所的持续禅定的加持力，自身转变为本尊，圆满成办一切利益。那摩 吽！第四，穿衣和护身：在自己的头顶观想嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间观想阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），心间观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。
English
I, Great Glorious Lion, having placed you on the field-continent seat, handing the vajra into your hand, naming you with the secret empowerment name, placing you in the rank of Vajradhara. To protect and govern the Tibetan realm, and to be a friend in accomplishing yoga, as you have vowed and promised, remember the solemnity of the oath, partake of the oath substance, the command torma, accomplish the entrusted activities. Oṃ lala, lele, taṃ taṃ, te te, kharakma, mama sring droma hūṃ bhyo hūṃ hūṃ. Reciting these and the "Mahapancha" etc., offer with medicine torma and rakta, and offer medicine rakta, supplicate for activities. Hūṃ! Worldly sisters, although the six realms appear in various forms, through the power of offering torma without diminishing or wasting, may all the worldly sisters and the six realms be satisfied, and may the benefit of liberating the ten directions be perfected. Namo Hūṃ! Having said this, invite them to depart with "Ya hi gatsa" and take the torma to a clean place. Third, the close gathering: At this time, whether there is offering, praise, and confession or not, when entering a session break or sleeping, visualize the clear mandala of the base, and to dispel the extreme of permanence, recite: Hūṃ! By reciting this, the light from one's own heart strikes, and all the pure vessel and essence dissolve into the palace. That dissolves into the retinue. The retinue dissolves in sequence into the main deity, father and mother. The mother dissolves into the father. That dissolves into the wisdom being. That dissolves into the samadhi being. That dissolves into Hūṃ. The Hūṃ gathers upwards to the nada, and in the absence of duality of subject and object, in the realm of dharma and wisdom, remain equally in the realm of the bindu of bodhicitta. Hūṃ! Although whatever appears as the reality of the apprehended and apprehender, through the blessing of gathering the deity and the palace, dispelling the extreme of appearing as permanence and annihilation, may the appearing existence be perfected as the dharmakaya. Namo Hūṃ! To dispel the extreme of annihilation, when rising from sleep or entering activity, recite: Oṃ a kra maha shri heruka hūṃ phaṭ! Having recited this, rise as the form of two-armed Heruka. Hūṃ! Although whatever appears as the reality of the body of conceptual thought, through the blessing of the continuous samadhi of the field of activity, having transformed oneself into the yidam deity, may one accomplish all benefits without exception. Namo Hūṃ! Fourth, putting on clothes and protecting the body: Visualize Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) on the crown of your head, Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) at your throat, and Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at your heart.
English
Think of being marked by the letter ga, etc. By saying, "vajrakāvācirakṣahaṃ (藏文， वज्रकावाचिरक्षहं，vajrakāvācirakṣahaṃ，Vajra speech protect me)," bind the body with vajra armor and think that it is indestructible. With "vajrakapālamāla abhiṣiñca traṃ traṃ (藏文， वज्रकपालमाल अभिषिञ्च त्रं त्रं，vajrakapālamāla abhiṣiñca traṃ traṃ，Vajra skull garland, consecrate traṃ traṃ)" as a headdress, and "oṃ ārya laṃbodhara abhiṣiñca hrīḥ hrīḥ (藏文， ॐ आर्य लंभोधर अभिषिञ्च ह्रीः ह्रीः，oṃ ārya laṃbodhara abhiṣiñca hrīḥ hrīḥ，Oṃ, noble one, with hanging hair, consecrate, hrīḥ hrīḥ)" bind the crest jewel. By saying, "oṃ guhya samaya stvaṃ (藏文， ॐ गुह्य समय स्त्वं，oṃ guhya samaya stvaṃ，Oṃ, secret, commitment, you)," make it stable. Recite the hundred-syllable mantra and make it very stable, and complete it by dedicating the merit and reciting auspicious words. Fifth, the yoga of continuous conduct: Train in not separating from knowing all containers as palaces and all essences as the nature of Heruka. Moreover, do not rely solely on meditating with temporary conceptual constructions, but generate the certainty that from the beginning, without clarity or obscuration, without mixing, it is completely and perfectly present. As it says: "All dharmas are completely perfect without mixing, abiding in their natural state as they are. This is the meaning of the tantra to be known." And as it is said, "Appearances and existence are completely pure, the realm of deities and goddesses." If you are tired from meditation, then meditate on a red drop the size of a bean at the crown of the head, with the clear appearance of fully knowing the nature of the innate Heruka. One cubit above that, meditate on a white drop the size of a pea. Then, from the left nostril, a red drop of light, the same size as before, radiates and strikes the drop on the crown of the head. As a result, rays of light radiate throughout the sky, accomplishing the deeds of the Buddhas. Gathering back, it dissolves into the red drop. Again, from the right nostril, a white drop radiates as before. Having accomplished the two purposes, it gathers and dissolves into the previous white drop. The white drop also enters the red drop, and think that it dissolves from the crown of the head into the center of the heart, and rest evenly in the state of non-duality of bliss and emptiness, the very nature of freedom from elaboration. The yoga of food: In the fire pit of the mouth of the great glorious one, on the firewood of the five afflictions, ignite the fire of the five wisdoms, burn, purify, and dissolve the objects of grasping and being grasped. Thus, abandoning ordinary pure thoughts about food and drink, transform it into nectar, and enjoy it in the manner of a deity enjoying a deity, and be endowed with inner fire offering. The third general meaning, the way of accomplishing the result: How it is accomplished, and the measure of accomplishment thereby. First: The great guide
Chinese
是经藏，成就方便的入门，以及伟大圣者的三大宝藏。正如所说，根据根器的不同，可以次第进入，或者强制进入。特殊的道路是：本体是方便和智慧。正如所说，依靠方便确定的道路，通过上下之门，生起俱生智慧；依靠智慧确定的道路，证悟一切所知之法，三轮无别之自性，不杂而圆满的见解；如此确定后，随顺意义，是无相无分别的禅定；随顺文字，是有相天瑜伽，将一切显现观为清净，广大增益，不离此而修学。第二，如此确定圆满地修学，由不定的变化和所依的基础地二者所摄的资粮道，欲乐、意乐，对于初学者来说，通过能胜任的瑜伽，获得共同成就。那时，割断尸体的舌头。等等，依靠修持僵尸，成就点金术、宝剑、盔甲、帕拉塞纳、健行等。此外，在此根本续中，如金刚寿命、六根神通、幻化金刚等成就，以及四大事业等如所说般成就，从而成办事业。之后，通过重要的结合、修学相续、福德所依三者所摄，证得分别大种瑜伽，有漏道之顶峰加行道。如所说：如年月之数，以具足方便和仪轨而行持，安住于无漏显现之道，成为不生不灭之身，自在无量劫之寿命，面见真理，无有恐惧。如是所说，依靠修持的近取因，获得殊胜成就，由所依的特殊地所摄的见道，获得呼出大气之瑜伽，现量见到法性自相，成为无漏道之初始。之后，将已见之法串习的道路，目标是生果之地所摄的修道，获得大传承之瑜伽，安住不变，表示法性，圆满一切乘之地的各种
English
are the Sutra Pitaka, the entrance to the accomplishment of means, and the three great treasures of the holy ones. As it is said, according to the difference in faculties, one can enter gradually or forcefully. The special path is: the essence is means and wisdom. As it is said, relying on the path determined by means, through the upper and lower gates, generating innate wisdom; relying on the path determined by wisdom, realizing all knowable dharmas, the nature of the three mandalas being inseparable, unmixed, and complete; having thus determined, following the meaning, is the samadhi of no signs and no discrimination; following the letters, is the yoga of the deity with signs, viewing all appearances as pure, expanding greatly, and learning without separating from this. Second, having thus determined and completely learned, the path of accumulation, gathered by the two grounds of uncertain change and the basis of reliance, desire, intention, and for the first yogi, through the capable yoga, common attainments are obtained. At that time, cutting off the tongue of the corpse. And so on, relying on the practice of zombies, the accomplishment of alchemy, swords, armor, Parasena, swift feet, etc. Furthermore, in this root tantra, such as the Vajra Life, the six powers of clairvoyance, the accomplishment of illusion Vajra, etc., and the four great actions, etc., are accomplished as stated, thereby accomplishing activities. Then, through the important combination, the continuity of learning, and the support of merit, the yoga of separating the great families is attained, the peak of the path of contamination, the path of joining. As it is said: According to the number of years or months, by practicing with means and rituals, one abides in the path of uncontaminated appearance, becomes a body without birth or death, has power over countless eons of life, sees the face of truth, and has no fear. As it is said, relying on the proximate cause of practice, supreme attainments are obtained, the path of seeing gathered by the special ground of reliance, obtaining the yoga of exhaling great breath, directly seeing the self-nature of reality, becoming the beginning of the uncontaminated path. Then, the path of familiarizing oneself with what has been seen, the goal is the path of cultivation gathered by the ground of producing fruit, obtaining the yoga of great transmission, abiding unchanging, indicating the nature of reality, the various grounds of complete vehicle.
Chinese
以三者摄持，最终以次第和顿超任一方式行持圆满大瑜伽之道的瑜伽士们，远离遮蔽自住之义的一切执着而现前，以字母轮广大之地的摄持，安住于究竟之果四身自性之吉祥普贤王如来之果位。如是云：阿努瑜伽之乘，不间断，以一生，定能趋至佛陀地。又云：果即是圆满佛，身语意与功德，以二十五摄持无边，任运圆满一切遍知。如是宣说。大秘密随瑜伽大续，成就殊胜持明众所行之足迹，为一切具缘者之无上入门，愚昧如我亦于此处勤勉。此奇妙善道之究竟心髓，末世咒士仅闻其名亦难得，劣慧求义者又将有何所得？是故得遇如是道，乃诸佛之威力。以汇集各种众多论典之书卷，安立道之自立性又将如何？若以不杂自宗，凝练为心髓之语，清净论释为凭证，仅以此许道之方向之确定，亦能获得深入广阔经部大海之智慧能力，如是思惟，以论释之少量词句而阐明。凡是殊胜与共同成就一切，如欲雨般降临之奇妙云，为表示以此奇妙修法所象征之缘故，故善为成就降成就雨。以愚昧与懈怠散乱之过失，所有之错谬皆于金刚持前忏悔。恒时以慈爱之心垂念摄受，祈愿此道增上广大。以此所获福德，以方便智慧日月之运行，恒时于双运虚空中运转，遣除三界众生之心之黑暗，愿嘿汝嘎之光辉恒常照耀！此名为隆阿努瑜伽大会集坛城之修法降成就雨，见其能成为利益自他众多之大门，故撰写此根本论典之释