English
Om bam. Ham bam ha bah. Hum hum hum hum. Phat phat phat phat svaha svaha. White and red exist in a left-handed spiral like a coiled snake. It is the nature of Vajrasattva and the Sow. All six armor mantras should start with Om, and end with four Hums, four Phats, and two Svahas as above. Visualize the sun within the head. Na ham, na ham. Ni hi, ni hi. Nu hum, nu hum. Ne hem, nai hem. No hom, nau hom. Na ham, na ha ham. Yellow and blue are the essence of Vairochana and Yamamater. Visualize the sun within the crown of the head. Sva hram, sva hram. Svi hri, svi hrim. Svu hrum, svu hrum. Sve hrem, svai hraim. Svo hrom, svau hraum. Sva hram, sva ha hram. Hum hum hum hum. Phat phat phat phat. Svaha svaha. Red and white are the essence of Padma Nartesvara and Mohini. Visualize the sun within the two shoulders. Om ba hram, ba hram. Bi hrim, bi hrim. Bu hrum, bu hrum. Be hrem, bai hraim. Bo hrom, bau hraum. Ba hram, ba ha hram. Black and yellow are the essence of Heruka and Krodhesvari. Visualize the sun in the center of the two eyes. Ha ham, ha ham. Hi him, hi him. Hu hum, hu hum. He hem, hai hem. Ho hom, hau hom. Ham ham, ha ha. Red-yellow and green are the essence of Vajra Surya and Trasani. In the space between the eyebrows. Pha pha. Pha pha. Phi phi. Phi phi. Phu phu. Phu phu. Phe phe. Phai phai. Pho pho. Phau phau. Pham pham. Phah phah. Green and smoky are the essence of Hayagriva and Chandika. It seems that pha pham, pha pham, etc. are also needed here, but since all previous versions are without them, it is temporarily put aside. From the combination of these letters, the entire inside of the body is filled with the fine dust of mantras. Outside the body, in the heart is Om (ༀ，ओ，oṃ，嗡) ha (ཧ，ह，ha，哈) white Vajrasattva. On the head is na (ན，न，na，纳) ma (མ，म，ma，玛) hi (ཧེ，हे，he，嘿) yellow Vairochana. On the crown of the head is svaha (སྭཱཧཱ，स्वाहा，svāhā，梭哈) hu (ཧུ，हु，hu，呼) red Padma Nartesvara. On the two shoulders is bau (བཽ，बौ，bau，玻) sha (ཥ，ष，ṣa，夏) ta (ཊ，ट，ṭa，扎) he (ཧེ，हे，he，嘿) black. Glorious Heruka. In the two eyes is hum (ཧཱུྃ，हुं，hūṃ，吽) hum (ཧཱུྃ，हुं，hūṃ，吽) ho (ཧོ，हो，ho，霍) red-yellow Vajra Surya. On all limbs is phat (ཕཊ，फट，phaṭ，啪) ham (ཧཾ，हं，haṃ，杭) green Hayagriva, in the navel of the Mother. Om (ༀ，ओ，oṃ，嗡) bam (བཾ，वं，vaṃ，班) red Vajravarahi. In the heart is ham (ཧཾ，हं，haṃ，杭) yom (ཡོཾ，यों，yoṃ，永) blue Yamamater. In the mouth is hrim (ཧྲཱིཾ，ह्रीं，hrīṃ，让) mom (མོཾ，मों，moṃ，蒙) white Mohini. On the forehead is hrem (ཧྲེཾ，ह्रें，hreṃ，热) hrim (ཧྲིཾ，ह्रिं，hriṃ，日) yellow Krodhesvari. On the crown of the head is hum (ཧཱུྃ，हुं，hūṃ，吽) hum (ཧཱུྃ，हुं，hūṃ，吽) green
Chinese
从那以后，如果真实陈设了供品，就加持。仅仅是意幻化现则不需要加持。无论如何，如前会供积资时所说，以二水、五妙欲、十六明妃供养。“白母鹿持有相”，从这句开始，到“少女拥抱身体”，所有特征都圆满，以及大乐等等和贤善，二者全都彻底断绝，供品三界自性，以万物生起供养。之后是赞颂，虽然也有用完整咒鬘来做的，但那样做的必要依据并不明显，所以和胜乐金刚共同的方式一样，用父母的八句二偈来赞颂。之后如果高兴，就伴随着铪铃等乐器的声音，在四十八句的最后，“嘿汝嘎吉祥大智慧，大瑜伽士大能者”，从这句开始，到“向空性的意顶礼”之间的百名也赞颂。用内供三字品尝，观想所有居住在世间一切地方的勇士和瑜伽母全部聚集，以迷醉之物和各种肉类，以及所有誓言物供养，并且全部融入自己的心间。观想坛城大乐。十二瑜伽士无有功德罪恶，全部品尝无漏自性。将恶劣的坛城认知为安乐。将感官错乱体验为大乐。那一瞬间没有自和他者的体性。以任何和任何的各种形象有形之物，以三地来开展坛城轮。坛城之轮如彩虹般显空不二而安住。这些是坛城之王甚深的等持。之后将大贪欲作为道用，进入普贤行，主要加持父母的空密，信解上降下稳的四喜在相续中生起。去往猪母空行母的处所，来到空行母主尊的处所而造作欢喜，之后去往喇嘛的处所，来到喇嘛主母的处所等，四位瑜伽母轮番安住。
English
From then on, if offerings are actually arranged, bless them. Merely visualizing them does not require blessing. In any case, as mentioned during the accumulation of the gathering offering, offer with the two waters, the five desirable objects, and the sixteen vidyādharīs. "The white doe holds the mark," starting from this phrase, up to "the maiden embraces the body," all characteristics are complete, as well as great bliss and so on, and goodness, both of which are completely abandoned, the offering is the nature of the three realms, offer with all things that arise. Then comes the praise, although there are also those who do it with the complete garland of mantras, but the basis for needing to do so is not clear, so in accordance with the common way of Chakrasamvara, praise with the two eight-line verses of the father and mother. Then, if you are happy, along with the sound of musical instruments such as cymbals, at the end of the forty-eight lines, "Heruka glorious great wisdom, great yogi great powerful one," starting from this phrase, up to "I prostrate to the mind of emptiness," also praise with the hundred names. Taste the inner offering with the three syllables, and visualize that all the heroes and yoginīs residing in all places of the world have gathered, offer with intoxicating substances and various kinds of meat, as well as all samaya substances, and all of them dissolve into your own heart. Meditate on the mandala of great bliss. The twelve yogis have no merit or demerit, all taste the uncontaminated nature. Recognize the bad mandala as bliss. Experience the confusion of the senses as great bliss. In that instant there is no nature of self and other. With any and all kinds of forms and shapes, with the three grounds, spread the mandala wheel. The wheel of the mandala is like a rainbow, appearing empty and non-dual, and abide in equanimity. These are the profound samādhis of the king of mandalas. Then, taking great desire as the path, entering into the conduct of Samantabhadra, mainly bless the secret space of the father and mother, and believe that the four joys of descending and stabilizing arise in the continuum. Go to the place of the Vajravārāhī ḍākinī, come to the place of the main ḍākinī and create joy, then go to the place of the lama, come to the place of the main lama, etc., the four yoginīs take turns residing.
Chinese
名为享用者。第二次是轮回消融。第三次是轮回之主。第四次是轮回遍主。同样地，明点的轮之瑜伽母，也应加于这四组五尊。四组四门母和四组四隅母也同样加上。之后，对于十二轮的普遍享用是：自身转变为引导者的黑赫鲁迦十二臂，就转变为引导者的坛城。同样地，自己转变为小赫鲁迦红黄色，前往金刚轮和心轮的位置。心轮来到金刚轮的位置，当安住于一切轮之中时，就转变为小赫鲁迦的坛城。从那个次第开始，自身观想为身赫鲁迦，具有蓝红白三种颜色，语轮前往身轮的位置。由于身轮进入一切轮之中，就转变为身赫鲁迦的坛城。以同样的方式旋转十一次，直到金刚轮进入内部为止，之后再次观想自己为空行海。这显示了观想花朵落于何处的轮。之后，从所有本尊的心间，以光芒的尖端散布坛城本尊的轮，做了二利之后，再次收摄，反复观修，这是事业胜王的等持。之后，从心间的种子字和手印中，以光芒散布和收摄的次第，在明点的中央观想坛城的轮，这是明点瑜伽。也就是以光芒的散布和收摄融入明点，显现为金刚宝，成为手印。在其中心观想坛城，以主尊心间的光芒，观想内外一切坛城都清晰显现。当对此生起坚固的定解时，由微细的种子字的光芒牵引，将一切坛城的轮都收摄到那个种子字中，反复观修，据说五种征相会达到圆满，这就是微细瑜伽。因此，事业胜王和微细明点的瑜伽，都永远不需要体现在证悟的念诵中，能成办所欲的殊胜成就。
English
It is called the enjoyer. The second is the dissolution of samsara. The third is the lord of samsara. The fourth is the all-pervading lord of samsara. Similarly, the yogini of the bindu wheel should also be applied to these four sets of five deities. The four sets of four gate mothers and the four sets of four corner mothers should also be added. Then, the universal enjoyment of the twelve wheels is: oneself transforming into the black Heruka with twelve arms, the guide, becomes the mandala of the guide. Similarly, one transforms into the small Heruka, reddish-yellow, and goes to the place of the vajra wheel and the heart wheel. When the heart wheel comes to the place of the vajra wheel, and one abides within all the wheels, it becomes the mandala of the small Heruka. Starting from that order, one visualizes oneself as the body Heruka, with blue, red, and white colors. The speech wheel goes to the place of the body wheel. Because the body wheel enters into all the wheels, it becomes the mandala of the body Heruka. Rotating in the same way eleven times, until the vajra wheel comes inside, then again one should meditate on oneself as the ocean of dakinis. This shows the meditation on the wheel where the flower falls. After that, from the hearts of all the deities, spreading the wheel of the mandala deities at the tip of the light, having done the two benefits, again withdrawing, repeatedly meditating, this is the samadhi of the supreme king of action. Then, from the seed-syllable and hand symbol in the heart, with the order of spreading and withdrawing light, meditating on the wheel of the mandala in the center of the bindu is the bindu yoga. That is, with the spreading and withdrawing of light, it dissolves into the bindu, appearing as a vajra jewel, becoming a hand symbol. In its center, meditating on the mandala, with the light from the heart of the main deity, one contemplates that all the outer and inner mandalas appear clearly. When a firm conviction arises about this, drawn by the light of the subtle seed-syllable, one repeatedly meditates on withdrawing all the wheels of the mandala into that seed-syllable, and it is said that the five signs will reach perfection, this is the subtle yoga. Therefore, the yoga of the supreme king of action and the subtle bindu are never needed in the recitation of realization, and can accomplish the supreme desired attainments.
Chinese
总的来说，对于修持来说，这确实是必不可少的，但对于初学者来说，这些仅仅是了解其含义，并不能完全用于修持，而且因为文字会变得很多，所以没有详细说明。在这些之中，主要修持与父母双运的四喜之义，仅仅以意念进行坛城的开展和收摄，就必须修持如此程度的胜乐金刚，否则，就会缺少现观的支分。关于这一点，在一些续部的究竟心要中也说到了圆满的明点和微细瑜伽。上面所说的那些微细明点，是从《密集金刚》的口诀中提取的，因此即使在此处不修持，从这个体系的生起次第来说，也不会缺少支分。如果初学者修持，则应将心专注于心间和秘密处的明点，而其中的坛城，仅以意念观想即可。然后，清晰地确定念诵的对境，并念诵咒语。父母的心咒和近心咒，如前文铃杵身坛城时所说，与卢伊巴等相同。而被称为佛母的念珠根本咒，与卢伊巴的口诀实践相符，因为在此续王中也说了可以提取咒语。被称为父尊的念珠根本咒是：嗡 纳嘛 师利 班杂 达卡 玛哈 毕ra 毕瑞 效ra 雅， 德里 步哇 刚巴 哇纳雅， 达姆 效 达 嘎达 毕效那 贝ra 哇雅， 效达 萨哈 萨ra 奈德ra 雅， 宾 友 杰 瓦雅， 刚 嘎拉 玛拉 巴ra 诺 阿嘎ra 雅， 郭地 拉效 巴 扎雅， 扎拉 哇里 达 嘎纳雅， 巴ra 效 巴 效 德雅 达 效拉， 嘎巴达 德ra 姆ra 嘎ra 哇 步 效雅， 毕嘎达 姆卡 哈 哈 ra 哇雅， 玛德里 嘎纳 巴里 步日达 曼德ra 雅， 萨哈 杰 孙达日 哇拉 巴 嘎ra 雅， 吽 吽 嘎 洛 扎 ra 纳 姆卡雅， 玛哈 效玛 效纳 毕日雅雅， 萨瓦 步达 桑 德ra 萨纳 嘎ra 雅， 玛哈 嘎巴达 嘎尼 德杰雅， 扎达 嘎拉巴 姆嘎达雅， 卡瓦 嘎 嘎巴拉 效拉 宾那 达日尼， 玛哈 萨姆德ra 麦卡拉雅， 毕雅嘎ra 兹玛 玛巴ra 达日尼， 贝达拉 桑嘎玛 ra 达纳 嘎ra 雅， 玛哈 毕嘎那 尼 哇日尼， 效德 鲁尼 孙巴纳 嘎ra 雅， 德里 萨哈 萨ra 玛哈 斯哈 斯瑞 嘎 罗玛 哇 亚达 瓦提尼， 效达 萨哈 萨ra 姆卡雅， 嘉纳 萨嘎ra
English
In general, this is indeed essential for practice, but for beginners, these are merely to understand their meaning and cannot be fully used for practice, and because the text would become too long, it is not explained in detail. Among these, mainly meditate on the meaning of the four joys of the union of the father and mother, and just by mentally visualizing the expansion and contraction of the mandala, one must practice to that extent of Heruka, otherwise, one will lack the limbs of realization. Regarding this, the complete bindu and subtle yoga are also mentioned in some of the ultimate heart essences of the tantras. Those subtle bindus mentioned above are extracted from the oral instructions of the Guhyasamaja, so even if one does not practice them here, it does not seem that the generation stage of this system will lack limbs. If a beginner practices, then one should focus the mind on the bindus of the heart and secret place, and the mandala within them is sufficient with mere mental visualization. Then, clearly determine the object of recitation and recite the mantra. The heart mantra and near heart mantra of the father and mother are as explained earlier in the bell and vajra body mandala, similar to Luipa, etc. And the root mantra of the rosary of the mother, which is known as the root mantra, corresponds to the practice of Luipa's oral instructions, because in this tantra king it is also said that one can extract mantras. The root mantra of the rosary of the father, which is known as the root mantra, is: Om namaḥ śrī vajra ḍāka mahā bīra bīreśvarāya, tri-bhuvana kampāvanāya, daṃṣṭrotkaṭa bhiṣaṇa bhairavāya, śata-sahasra netrāya, biṃ yu j jihvāya, kaṃ kāla mālā bharaṇo'grāya, koṭi lakṣa bhujāya, jrālā valīḍa lagnāya, paraśu paśo dyata śūlā, kalpānta dhrūmru grava būṣāya, bikaṭa mukha hā hā rāvāya, mātṛ-gaṇa paripūrita mantraya, sahaja sundarī ballabha karāya, hūṃ hūṃ kāroccāraṇa mukhāya, mahā śmaśāna priyāya, sarva bhūta saṃtrāsana karāya, mahā kalpāntāgni tejāya, jaṭā kalāpa mukuṭāya, khaṭvāṃga kapāla śūla bhinna dhāriṇe, mahā samudra mekhalāya, vyāghra cirmāṃ bara dhāriṇe, betāla saṃghamardhaṇa karāya, mahā bighna nivāriṇe, śatru ni sumbhana karāya, tri-sahasra mahā sihasreka romāvalyānta varttiṇe, śata-sahasra mukhāya, jñāna sāgara.