Chinese
以您无所不遍的加持力，总的来说，祈愿利益安乐之源的佛法兴盛，众生获得安乐，历代上师的意愿圆满，在世的上师们身体安康，特别祈愿我们师徒施主等，首先，所有众生的相续中，积聚资粮，清净业障，迅速现证圆满正等觉果位。如是祈祷。 从南方念诵百字明。 未获得和，等等，未找到完全不了解和，等等。 祈求宽恕。 我们作为初学者，成为了所依之补特伽罗，具有心之障碍，资具不圆满，三摩地不清晰，咒语不纯净，仪轨有余缺等，所有余缺皆得以弥补，祈请您令我等之道和悉地，不成为障碍。 祈请您令我之事业和所有悉地，无碍成办。 是彩绘坛城吗？即使不是，如果有其他所依，则应作坚住。 祈请十方安住之诸佛菩萨垂念我。 乃至虚空边际之所有众生，未安置于不住涅槃之地前，祈请诸佛不入涅槃，坚住于此。 特别是，于此身像之所依等，或者于彩绘之坛城等，于此身像之所依和彩绘之坛城，根据情况而安立，祈请迎请之所有本尊众，乃至地水火风之大种灾害未坏灭之前，坚住于此。 坚住于此之后，亦祈请您成为我和所有众生之怙主、救护和殊胜助伴。 如是说后撒花。 是以彩粉所作之坛城，并且没有其他所依之身像等，进行修供过夜之时，往昔之日，对于具有所依和能依的一切坛城众，未祈请返回之前，则坚住之彩粉，遣返祈请之日也不需要。 之后是遣返祈请：嗡，您的心。
English
With your all-pervading blessings, in general, may the source of benefit and happiness, the Buddha's teachings, flourish, may sentient beings attain happiness, may the wishes of the past lamas be fulfilled, may the living lamas have good health, and especially, may we, the teachers, disciples, patrons, etc., first of all, accumulate merit and purify obscurations in the minds of all sentient beings, and quickly realize the state of perfect and complete enlightenment. Thus, we pray. Recite the Hundred Syllable Mantra from the south. Not attained and, etc., not found, completely not understood and, etc. Please forgive. Since we are beginners and have become the basis of reliance, with mental obscurations, incomplete equipment, unclear samadhi, impure mantras, and all excesses and deficiencies in the rituals, may all excesses and deficiencies be compensated, and may you not make obstacles to our path and siddhis. Please make all my actions and siddhis be accomplished without hindrance. Is it a painted mandala? Even if it is not, if there is another support, then it should be made stable. Please consider me, all the Buddhas and Bodhisattvas residing in the ten directions. Until all sentient beings equal to the extent of space are placed on the ground of non-abiding nirvana, please do not let the Buddhas enter nirvana, but remain steadfastly here. In particular, to these supports of body images, etc., or to the painted mandala, to these supports of body images and the painted mandala, according to the situation, may all the deities who have been generated and invited remain steadfastly here until the great elements of earth, water, fire, and wind are destroyed. After staying firmly, please also be the protector, refuge, and supreme companion of me and all sentient beings. Saying this, throw flowers. It is a mandala made of colored powder, and there are no other supports such as body images, etc., and when performing overnight worship, on the previous days, before requesting all the mandala deities with the support and the supported to return, then the day of requesting the return of the stable colored powder is also not necessary. Then, the request for departure is: Om, your mind.
Chinese
当从匆忙的睡眠中完全醒来时，勇士和瑜伽母们以钲的响声，伴随着根本咒语的旋律来催促。思维从光明中完全苏醒，观想自己化为黑汝嘎双臂的形象站立。然后以灌顶的意念进行沐浴。皈依、发心以及金刚萨埵的修持和念诵，也应按照适当的方式进行。接下来是实际修持的瑜伽，分为前行瑜伽、正行瑜伽和后行瑜伽三种。其中，第一种又分为三种：加持物、加持所依、加持事业。第一种是吃誓言物的丸药，或者将誓言物放入酒中，如下文所述，加持内供。念诵“嗡（藏文：ཨོཾ，梵文天城体：ओṃ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）”来品尝。如果日常瑜伽没有实际摆设内供，则无需念诵加持仪轨，念诵三字，观想品尝甘露。第二种是：“Śrī Heruko'haṃ（梵文罗马拟音，Śrī Heruko'haṃ）”。Śrī（梵文罗马拟音，Śrī）是无二智慧。He（梵文罗马拟音，He）是因缘聚合的空性。Ru（梵文罗马拟音，Ru）是远离聚合。Ka（梵文罗马拟音，Ka）是不住于任何处。在自己的心间，于月轮上安住的吉祥胜乐第一字吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），呈蓝绿色，具有五种智慧的自性，放射五种颜色的光芒。从那字放射的光芒充满整个身体内部。身语意三融入法界，转化为胜乐金刚的身语意的体性。对此，虽然与鲁伊巴等相同的三清净也意义完整，但经文中说“以此清净三门之业障”，因此，有些人将三者分开，与三清净结合。洛琼等将自性加持和三门加持归纳为二，进行讲解，似乎更好。第三种是：从吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放射的光芒从毛孔中向外散发，从自性之处迎请与上师和吉祥胜乐金刚四面十二臂无别的坛城，以及无数勇士和瑜伽母的眷属，光芒融入自己的心间。谁以恩德赐予大乐，谁于刹那间显现，如珍宝般的上师。
English
When you awaken fully from the sleep of busyness, the heroes and yoginis urge you on with the sound of the changte'u drum, accompanied by the melody of the root mantra. Think that you awaken fully from the clear light and arise in the form of two-armed Heruka. Then, perform ablutions with the intention of empowerment. Take refuge, generate bodhicitta, and perform the practice and recitation of Vajrasattva as appropriate. Next, in the actual yoga to be practiced, there are three: the preliminary yoga, the main yoga, and the subsequent yoga. The first of these is further divided into three: blessing the substances, blessing the support, and blessing the activity. The first is to eat the pills of samaya substances, or to bless the inner offering by putting the samaya substances into alcohol, as will be explained below. Taste it while reciting "Om（藏文：ཨོཾ，梵文天城体：ओṃ，梵文罗马拟音：oṃ，汉语字面意思：Om）, Ah（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah）, Hum（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum）". If there is no actual arrangement of inner offering in the daily yoga, then there is no need to recite the blessing ritual, and think that you are tasting nectar by reciting the three syllables. The second is: "Śrī Heruko'haṃ". Śrī is non-dual wisdom. He is the emptiness of the collection of causes. Ru is separation from the collection. Ka is not abiding anywhere. In your own heart, the first syllable Hum（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum） of glorious supreme bliss, residing on the moon, is blue-green, radiating five kinds of light, the nature of the five wisdoms. The rays of light emanating from it fill the entire body. The three doors of body, speech, and mind are blended into the sphere of reality, and transformed into the essence of the body, speech, and mind of Chakrasamvara. Although the three purifications, similar to those of Luipa and others, are complete in meaning, the text states, "By this, purify the obscurations of the three doors." Therefore, some separate the three and combine them with the three purifications. Lochung and others summarize the blessing of self-nature and the blessing of the three doors into two, and it seems better to explain it that way. The third is: the rays of light emanating from Hum（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum） go out through the pores of the skin, and from the place of self-nature, invite the guru and glorious Chakrasamvara, inseparable with four faces and twelve arms, along with the body mandala, and surrounded by an inconceivable host of heroes and yoginis, the rays of light dissolve into your own heart. Who bestows great bliss through kindness, who appears in an instant, like a precious guru.
English
Body. I bow to Vajradhara's lotus feet. The glorious Vajra Dakini, The one who turns the wheel of the Dakinis. The five wisdoms and the three bodies themselves, I prostrate to the protector of beings. As many Vajra Dakinis as there are, Cutting the bonds of constant conceptualization, The one who thoroughly engages in worldly activities, To all of them I prostrate. Heruka, glorious great hero, Pure Vajra's sovereign lord, With great attachment to desire, I bow to Vajravarahi. The offering goddesses emanated from the heart, make offerings with various offerings. Oṃ Vajra Arghaṃ Pratīccha Hūṃ Svāhā. Likewise, water. Oṃ Vajra Puṣpe Āḥ Hūṃ. Likewise, incense. Light. Scent. Food. Sound. Thus add. I take refuge in the Three Jewels. Etc., perform the usual confession. I offer my body to all the Buddhas and Bodhisattvas. Thus offer oneself. As it will be said below, praise with two verses of eight lines. The second, the actual yoga, has three: the yoga of the body Vajra's generation stage, the yoga of the speech Vajra's recitation, and the yoga of the mind Vajra's completion stage. The first has the complete yoga, the blessing yoga, and the empowerment yoga. The first of these also has three: the gross complete, the subtle complete, and the wisdom complete. The first has three: common training, vessel training, and essence training. The first is: all the assembly field and retinue dissolve into light. Entering from one's own brow, it dissolves into oneself. The mindstream is filled with the wisdom of inseparable bliss and emptiness. This is the common Dharma body path, which purifies death and existence. The second is: the mandala of the primordial body becomes clear in that very instant: the two legs spread apart are the mandala of wind. The three-way intersection is fire. The belly is water. The heart is earth. The spine is Mount Meru. The joints of hair, nails, skin, and bones are the protective wheel. The eight holes are the eight charnel grounds. The square of one's body is the square palace. The three of body, speech, and mind are the three wheels. The Dharma wheel in the heart is great bliss. The channels through which the four elements flow are the four gates. Legs spread
Chinese
支分是八根柱。诸根是镜子等装饰品的自性。第三是，如是之自性，轮乐胜薄伽梵吉祥黑汝嘎，如因陀罗尼罗一般燃烧之光芒的身体颜色青黑色，四面十二臂。根本面与身躯相同，如新降雨云之颜色，极忿怒且可怖。左面绿色，具英雄之相。后面红色，微笑且贪恋。右面黄色，娇媚且欢笑。面各各具有红色且明亮且极动摇之三只眼。咬紧四四只锐利之獠牙。所有面容也皆具变化之忿怒皱纹。前两手以持金刚杵和铃而拥抱明妃。其下两手以伸展之姿势，执持带血之湿象皮，作为上衣披在身上。右边第三手持手鼓，第四手持钺刀，第五手持弯刀，第六手持三尖矛。左边第三手持以金刚杵为标志之喀章嘎，第四手持盛满血之颅碗，第五手持金刚索，第六手持四面梵天之头颅。于杂色莲花与日轮之座垫之上。右足伸展踩在仰卧之红色时母之乳房之上，左足弯曲踩在俯卧之黑色怖畏金刚之左耳之上。虎皮下裙松开。发髻束起，顶端有具轮之宝珠，左侧有半月，发髻前面装饰着杂色金刚杵。头各各以黑金刚杵之鬘贯穿五五个人头干颅之头饰，并系着勇士飘带。以人肠为鬘贯穿五十颗血流不止之人头为项链。顶上有宝珠，耳环，颈饰，手镯，梵线，大灰等六印，脚镯，臂钏，以及从下巴垂下的网和半网。以具铃铛摇曳之声的腰带等一切饰品所庄严。娇媚，英勇，不悦。粗犷且猛烈可怖。
English
The branches are the eight pillars. The senses are the nature of ornaments such as mirrors. The third is, the nature of suchness, the Wheel Supreme Bliss, the Bhagavan Glorious Heruka, whose body color is dark blue-black with rays of light blazing like Indranila, with four faces and twelve arms. The root face is the same as the body, the color of a new rain cloud, very wrathful and terrifying. The left face is green, with a heroic demeanor. The back face is red, smiling and amorous. The right face is yellow, coquettish and laughing. Each face has three eyes that are red, bright, and very agitated. Biting down on four sharp fangs each. All faces also have changing wrathful wrinkles. The first two hands hold a vajra and a bell, embracing the consort. The next two hands hold the wet elephant skin with blood, stretched out as an upper garment. The third on the right holds a damaru, the fourth a kartrika, the fifth a curved knife, and the sixth holds a trident. The third on the left holds a khatvanga marked with a vajra, the fourth a skull cup filled with blood, the fifth a vajra lasso, and the sixth holds the four-faced head of Brahma. On top of a seat of various lotuses and a sun disc. The right foot is extended, pressing down on the breasts of the red Kalratri lying supine, and the left foot is bent, pressing down on the left ear of the black Bhairava lying face down. The tiger skin lower garment is loosened. The matted hair is tied in a topknot, with a jewel with a wheel at the top, and a half-moon on the left side, and the front of the matted hair is adorned with various vajras. Each head has a headdress of five dry human heads strung on a garland of black vajras, and tied with a hero's banner. A necklace of fifty bleeding human heads strung on human intestines. A jewel on the crown of the head, earrings, a necklace, bracelets, a Brahmin thread, great ashes, the six seals, anklets, armlets, and a net and half-net hanging from the lower jaw. Adorned with all ornaments such as a belt with the sound of tinkling bells. Coquettish, heroic, unpleasant. Fierce and violent, terrifying.