English
Subjugation. The wheel of instantaneous protection, the palace of the eight great charnel grounds, transformed into a lotus sun cushion with the obstacles of the four maras. Above it, the essence of one's own mind, the end of Ali and the end of Kali, adorned with Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), becomes complete, a red moon disc. In its center, from Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) appears a blue vajra marked with Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Its light invites the Tathagata and her retinue, all merging into one, and one's own self transforms into the body of glorious Heruka, the great wrathful one: His body color is black like rain clouds, his root face is like a bee, the right is white, the left is red, the top is smoky, the remaining four faces are terrifying like darkness. Vajra, sword, arrow, wheel, short staff, trident, hook on the right, bell, lotus, bow, khatvanga, skull cup, jewel, threatening mudra, lasso in the left hand. He subdues the four maras on the sun, standing with four legs in a right-extended posture. Adorned with a garland of bone ornaments, wearing a tiger skin, with three eyes, the crown adorned with various vajras. The hair is upright, his consort, with four hands holding a knife, skull cup, arrow, and bow, extending her left in a dancing posture, embracing the father. Both reside in the midst of flames. Or meditate on the two-handed form: The body color is like stainless sky, the hair is yellow and upright, the three eyes are red bandhu, the teeth press down on the lower lip. The right hand raises a black vajra, the left hand holds a skull cup at the heart. He dances on the four maras, wearing a tiger skin, adorned with five seals, a necklace of human heads. The wisdom khatvanga is entwined, Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) widely laughing, residing in the midst of the flames of wisdom. On his forehead Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), on his throat Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿), on his heart, on a lotus sun cushion, a blue five-pronged vajra with a blue Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the center, reciting Vajra Samaja Jah Hum Bam Hoh (藏文：བཛྲ་སཱ་མཱ་ཛཿ ཛཿཧཱུཾ་བཾ་ཧོཿ), thereby, all pure vessels are visualized as palaces, and all essences are visualized as the form of Vajra dissolving into oneself. Reciting Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿) Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), all the deities of empowerment descend in the sky in front, reciting Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿) Pum Pem Phat Hum Svaha. Abhishincha, empower with the water of the vase. Cleanse the defilements, Akshobhya adorns the head. E at the navel, Bam at the heart, Ya at the throat, the top of the head
Chinese
四印之自在。从诸具力天神之心间，幻化出八瑜伽母等金刚瑜伽母众，心想赐予我。念诵：嗡 哈哈 舍利 苏拉丽达。之后，因诸天女及随之生起的贪欲之缘故，从脐间的埃字放射出闪电般的光芒，焚烧阿瓦都提内的所有字母。母音等顶轮的所有处所融化，昆达之流快速且细微地降下，融入埃字中，心想获得不变化的四喜。唱诵：嗡 惹玛 霍惹玛 霍 阿难达 霍霍。惹玛 霍惹玛 霍 巴惹 阿难达 霍。惹玛 霍惹玛 霍 毕惹难达 嘿。惹玛 霍惹玛 霍 萨哈扎难达 霍。心间金刚之脐中，日月嘎乌盒交合的中央，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字周围咒鬘环绕的所有咒语放射出光芒，如马尾般细微地融为一体，发出“托普”之声，穿透上方的月亮。那光芒如酥油般从中央脉中向上涌出，向外散发，再次与风一同进入，融入吽字中。如此观修七次左右后，心想气息停止出入。观修第二手印时，念诵：嗡 阿 吽 啪 梭哈。观修第十六手印时，如果想要收摄阿，念诵吽字一百遍。那时，心想一切显现如幻象，念诵最后一个吽字时，心想一切皆空，安住于其中。之后，再次从幻象般的身体中站起，以天神的慢心进入行为。对于口诀，不要以分别念进行分析，因为那样只会徒劳无功。因此，圣者们知晓。如果与自己的想法结合，我也会有一些看似不错的主张，但因为圣者们将其隐藏，又怎能分辨呢？如此，仅仅是按照至尊上师布达古普塔的教言，讲述了一些未被自己想法玷污的内容而已。不坏明点的歌者，令人陶醉的女子。以能显现各种形象的修法，以光明童子之无变俱生喜，永远满足于殊胜的喜宴！ 释迦比丘根嘎酿波，对具信与智者
English
The master of the four mudras. From the hearts of the powerful deities, emanate the Vajra Yoginis, including the eight yoginis, and think that they are bestowing them upon me. Recite: Om Haha Hrih Sula Lita. Then, due to the goddesses and the arising of attachment, rays of light like lightning emanate from the E at the navel, burning all the letters within the Avadhuti. The vowel and all the places of the crown melt, and the stream of Kunda flows quickly and subtly, dissolving into the E. Think that you have attained the four joys of immutability. Sing: Om Rama Ho Rama Ho Ananda Ho Ho. Rama Ho Rama Ho Para Ananda Ho. Rama Ho Rama Ho Vi Rama Nanda He. Rama Ho Rama Ho Saha Ja Nanda Ho. In the navel of the heart vajra, in the center of the union of the sun and moon gau box, all the mantras surrounded by the mantra garland around the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) radiate light, becoming one as thin as a horse's tail, making the sound of "Tok Puk", piercing the moon above. That light gushes upwards like butter from the central channel, radiates outwards, and then enters again with the wind, dissolving into the Hum. After meditating in this way about seven times, think that the breath is no longer coming and going. When meditating on the second hand seal, recite: Om Ah Hum Phet Svaha. When meditating on the sixteenth hand seal, if you want to gather Ashta, recite the Hum a hundred times. At that time, think that all appearances are like illusions, and when reciting the last Hum, think that everything is empty, and abide in it. Then, rise again from the illusory body, and engage in behavior with the pride of a deity. Do not analyze the oral instructions with conceptual thoughts, because that will only be in vain. Therefore, the noble ones know. If combined with my own thoughts, I would also have some seemingly good ideas, but since the holy ones have hidden them, how can I distinguish them? Thus, I am only speaking of some things that have not been defiled by my own thoughts, according to the words of the supreme master Buddha Gupta. The singer of the indestructible bindu, the intoxicating woman. With the practice that can manifest in various forms, with the unchanging innate joy of the youthful clear light, may I always be satisfied with the supreme feast of joy! Shakya monk Kunga Nyingpo, to the faithful and wise
Chinese
若问什么是“ra”字的转变？凡是显现为青蓝色，那就是象征五界风的自性空性。由二取执著的习气力，从这五大的微细风，产生粗大风。由它的力量，从精血微粒也产生粗大精血微粒。由它的力量，产生能取所取的显现。在显现之后，心识运行，生起各种分别念，由此造作，成就粗大身体，身语意三转为粗大。从身体产生业和烦恼，它们也造作习气。如是，所依是第二，如虚空云等。其中有比喻和意义两种。比喻是：大婆罗门说，以云的颜色来区分，从虚空产生，它已到别处，问虚空。就像这样。意义是：胜义谛中，虚空是金刚，本初光明不坏明点，是清净无垢，虽无遮障所遮，但在世俗中显现为束缚和解脱。明点融入风心运行的微细界，它也由此使本初具有的俱生智慧得以显现。从没有束缚于明点，生起各种世俗显现，如是，一切显现和显现消失，都不离阿赖耶识的自性。其中，本初光明是阿赖耶识，心是自性空的，空性却有显现和名言的作用而不间断，即因为极微细的风和所依能依而住，所以称为不坏明点。这是上师所说。空性所特别标示的智慧。这是Ra-ti-gu-pta等玛德德萨的智者所说。本初是指无始以来此种传承没有中断。有些人说事物如虚空般清净，这是在印度说的，玛果没有听懂。这些是与所依的续部词句结合：嘿 Vajra 中说：身体中有大智慧，完全舍弃一切分别念，遍布一切事物，住在身体中却不是身体所生。这是瓶等的解释，身体中有大智慧，即阿赖耶识的体性不坏。
English
If asked, what is the transformation of the syllable "ra"? Whatever appears as blue, that represents the emptiness of the nature of the five elements of wind. From the power of the habitual tendencies of dualistic grasping, from the subtle winds of these five elements, coarse winds arise. By its power, coarse seminal particles also arise from subtle seminal particles. By its power, the appearance of grasper and grasped arises. After the appearance, the mind moves, giving rise to various conceptual thoughts, and by this action, a coarse body is accomplished, and the three aspects of body, speech, and mind become coarse. From the body arise actions and afflictions, and they also create habitual tendencies. Thus, the support is the second, like clouds in the sky, and so on. Among these, there are two aspects: example and meaning. The example is: The great Brahmin said, distinguishing by the color of the clouds, arising from the sky, it has gone elsewhere, ask the sky. It's like that. The meaning is: In the ultimate truth, the sky is vajra, the primordial clear light, the indestructible bindu, is pure and without defilement, although not obscured by obscurations, but in the relative truth, it appears as bound and liberated. The bindu dissolves into the subtle realm of the wind-mind movement, and it also thereby makes manifest the co-emergent wisdom that has been present from the beginning. From not being bound to the bindu, various relative appearances arise, and thus, all appearances and the disappearance of appearances do not go beyond the nature of the alaya consciousness. Among these, the primordial clear light is the alaya consciousness, the mind is empty of self-nature, but emptiness has the function of appearance and designation without interruption, that is, because the extremely subtle wind and the support and supported abide, it is called the indestructible bindu. This is what the lama said. A wisdom that is particularly marked by emptiness. This is what scholars such as Ra-ti-gu-pta and others from Madhyadesa said. Primordial means that this lineage has not been interrupted since beginningless time. Some say that things are as pure as the sky, this was said in India, and Ma Go did not understand. These are combined with the words of the tantra on which they are based: In the Hevajra it says: Great wisdom abides in the body, completely abandon all conceptual thoughts, pervading all things, abiding in the body but not born of the body. This is the explanation of the vase, etc., great wisdom is in the body, that is, the essence of the alaya consciousness is indestructible.
Chinese
存在于裂缝之中。那是遍布一切事物的，因为仅仅是完全舍弃一切分别念的自证智，将一切事物作为对境而行走的自性。即使它存在于身体的阿瓦都提中，也不是从身体产生的，因为它是原始的。所说的舍弃一切分别念的意义是，那个明点是瑜伽士的禅修，而在佛教的密续中，像那样说能解脱束缚的，难道不是不符合经文吗？或者认为是有意者所说。即使是那样，也不依赖于分别念的禅修，而是从原始就成就的。从舍弃和未舍弃习气而显现为束缚和解脱，这样理解。另外，黑汝迦是生起之因，首先应修持一。以及，一切佛的集合是，埃旺完全安住。想要解释这些意义，所以说了埃旺是字母等等。黑汝迦是生起，是双运身的真实材料，心的体性空性，相为安乐，自性俱生，这即是，那是空性和安乐双运的缘故，埃旺是也。其中佛是五蕴，以一切之语，也包括了诸处。这样，即使世俗的相各不相同，因为在本体上归结为一，所以是集合，那是安乐空性双运。又是黑汝迦生起幻化本尊之因，是微细的不坏风。集合是归结于不坏明点，一切种姓的身体都由此产生和融入。另外，不由他人言说，是俱生的，在任何地方也无法找到，以上师的时机方便指示，由我以福德而知。任何地方是指，不具备苦行，生起次第，以及口诀要点的作意的圆满次第等等。我的福德是因和缘的作者，是上师二者，想要开示此意义，所以说了也是上师，容易理解。又是从那里面说，金刚心髓大悲，以事物本身而解脱，以事物束缚而成为束缚，完全了解它就解脱了。事物不