Chinese
勇士安住于行持中。 如幻术师以幻术摧毁幻术， 如幻术师以幻术供养幻术。 以这些善巧方便的行持， 如梦一般行持真言。 如火焚烧一般， 自性中从女性中， 生起般若波罗蜜多。 动摇止息与安乐， 分别念自性断除。 因此于彼精进修持。 无边无中之觉性， 是胜义金刚坛城。 以分别念完全舍弃分别念， 因此修持生起次第。 贪欲嗔恨愚痴等， 趋近于最胜光明。 安乐与幻化的自性， 不分别而完全清净。 以信欲行持的十二地， 使者女的结合即是彼， 脉与界与动摇的， 来往止息之智慧。 之后于彼智慧身， 此中无脉亦无界， 亦无风之运行， 然乃心之幻变， 彼彼止息故有十二地， 使者女等结合成就故， 变化身之此安乐， 持明者如是说。 最初行者与瑜伽士与修行者， 成就者最胜成就者以及大勇士， 名为金刚萨埵，说是七种真言。 以上师之恩，一生成就现前。 非空亦非不空， 无漏此心即是如来藏。 如虚空以容器区分， 如是于七种状态中觉悟世间。 金刚自性不变异， 以无尽状态之乘， 彼乃无惧无动摇， 如虚空般无有染污。 如患有眼翳者， 于虚空中见毛发纹路， 如是分别轮回。 轮回非有亦无人， 因此完全舍弃造作后， 当修持双运自性， 于如来之语道上， 勿作真言明之分别念。 瑜伽自在者对众生， 于任何亦不应轻蔑， 不住于声闻乘中， 于离贪之道不敬信。 勿舍弃珍贵女性， 舍弃声闻乘之行持后， 具足大贪欲与悲心， 以通达一切调伏之方便， 行持二合之苦行。
English
The hero abides in conduct. Like a magician destroying magic with magic, Like a magician making offerings to magic with magic. With these skillful means of conduct, Like a dream, practice mantra. Like fire burning, From the nature of women, Prajnaparamita arises. Quiescence of movement and bliss, Cutting off the nature of conceptualization. Therefore, diligently practice this. The wisdom without beginning or end, Is the ultimate Vajra Mandala. By completely abandoning conceptualization with conceptualization, Therefore, meditate on the generation stage. Desire, hatred, ignorance, etc., Approaching the supreme luminosity. The nature of bliss and illusion, Non-conceptual and completely purified. The twelve grounds of practice with aspiration, The union of the messenger woman is that itself, The wisdom of the cessation of coming and going of the channels, elements, and movements. Then, the wisdom body in that, In this, there are no channels or elements, Nor is there the movement of wind, But it is a magical display of mind, That cessation gives rise to the twelve grounds, From the accomplishment of the union of the messenger women, This bliss of the transformation body, The Vidyadharas say. The first practitioner, the yogi, and the practitioner, The accomplished one, the supremely accomplished one, and the great hero, Called Vajrasattva, are said to be the seven mantras. Through the kindness of the guru, one life is perfected and realized. Not empty, not non-empty, This undefiled mind is Suchness. Like space is distinguished by containers, Thus, in seven states, the world is perceived. The Vajra nature is immutable, With the endless vehicle of states, That is fearless and unwavering, Like space, it is unsoiled. Just as those with cataracts, See hair streaks in the sky, Thus, samsara is perceived. Samsara is without existence and without person, Therefore, having completely abandoned fabrication, The nature of union should be meditated upon, On the path of the words of the Tathagata, Do not conceptualize mantra and knowledge. The powerful yogi should not despise beings, In anything, Not abiding in the Shravaka vehicle, Not respecting the path of detachment. Do not abandon precious women, Having abandoned the conduct of the Shravakas, With great desire and compassion, Knowing all the means of taming, Practice the asceticism of dual union.
Chinese
安住。 戒律与非戒律，皆超越。 食与非食，不思量。 净与不净，不观察。 自性彼性，平等知。 头圆持梵行，具光彩。 平等性中，无所缘。 罪与福德，皆非有。 一切皆具，菩提行。 妇女和合，心坚固。 梵行不退，即比丘。 成为诸自在之尊。 金刚加持智慧品第五。 名为一切事业生起度母集密义。 瑜伽母续王中。 后续分别秘密决定显示如是竟。 度母生起分别如是竟。 于印度南方拉斯弥శ్వارا地方出生，精通金刚乘且证得成就之尊者布达古普达，对此续详细听闻，易于翻译者则翻译，于困难处多次接触琢磨，作诸多考察。 之后于印度堪布涅瓦纳室利的足下，又于其后之班智达布尔纳瓦扎之面前。 与各别之注释详细对照。 嘉喀斯巴达热那塔所译。 校订完毕。 吉祥。
English
Abiding. Beyond all precepts and non-precepts. Not contemplating what to eat and what not to eat. Not examining purity and impurity. Knowing the very nature as equal. With a round head, practicing asceticism, possessing splendor. In equality, there is no object of focus. Sin and merit are both non-existent. All possess the conduct of enlightenment. With a steadfast mind in union with women. An unfallen celibate is a monk. He becomes the chief of all lords. The fifth chapter, the wisdom of Vajra's blessing. This is called the Quintessential Union of Tara, the Source of All Activities. From the King of Tantras of the Yogini. The subsequent conceptualization, the definitive revelation of secrets, is thus completed. The conceptualizations of Tara's arising are thus completed. The venerable Buddhagupta, born in the southern Indian region of Rasmiśvara, skilled in the Vajrayana and having attained accomplishment, listened to this tantra in detail, translated what was easy to translate, and repeatedly touched upon and pondered the difficult points, making many investigations. Later, at the feet of the Indian Abbot Nirvāṇaśrī, and again in the presence of the Paṇḍita Pūrṇavajra. Compared in detail with the individual commentaries. Translated by Gyal Khampa Tāranātha. Revised. Auspicious.
English
Mandala. Bliss of the Moon. Wonderful Bliss. Desire of Body, Speech, and Mind. Mistress of the Aggregates. Having become Mistress of the Sense Bases. Having fully obtained the Four Elements. Nature of being separate from objects.自在母 of all lineages. Awakened to enlightenment with the five wisdoms. Separate from dust. Immaculate. Great Secret Mantra. Extremely subtle. Adorned with marks and signs. Purifier. Great Purifier. Accomplisher of all actions. Bestower of all desires. Proclaiming the sound of ten letters. Delightful proclaimer of sound. Dunga. Swift one. Completely purifying consciousness. Firm and blissful. Essence of wisdom. Great bliss. Among these, <this is a section of means> this is the place of samaya for yoginis. Thus it was also taught. Then, the mandala of Heruka. Completely accomplishing all desires. Said to be the supreme of all mandalas. The gathering of mothers is a place of joy. Āli moon, kāli sun. The wisdom vajra mind of Hūṃ. Expanding the mandalas of the ten directions. In this mantra, the protector is invoked. oṃ vajrasattva jaḥ hūṃ vaṃ ho surata stvaṃ dṛṣya ho. The one whose nature is vajra wrath. Black, proclaiming the sound Hūṃ, the eye of Bandhu. Hands joined with a vajra skull. The three points squeeze the throat of a Rakshasa. The wrathful mistress embraces the body. Adorned with a garment of wet human skin. Yellow hair coiled upwards. Gau <peaceful> ri, tsauri <fierce woman extracting the heart> rabmong <of delusion> and. <Transformation> Corpse rising, swollen <dance posture>, mother flesh-eater <offering blood and flesh> powerful mother. Cemetery <posture of raising the dead> mother and <posture of possessing a corpse> fierce mothers. Blue and yellow colored with madder. Black and reddish-yellow, green and. Blue, bright like that, yellowish-white. Gauri skeleton <eyes slightly closed, a peaceful gaze as if intoxicated with desire> staff and. Skull held in the right and left hands. Tsau <fierce woman's posture, glaring> ri holding bow and arrow. Rabmong <posture of being unclear as if drunk with alcohol> looking. Victory banner holding a skull. Vajra and the corpse of a child. Rising corpse mother <posture of raising the dead, looking slightly upwards> on the left and right.
Chinese
向左向右輪流看。（大於號）引導腸子。能吃<添加的數字：散亂[所有方向]的觀點是看十個方向。>金剛顱器啊。心和心充滿了，用顱<吃肉的觀點是輪流看前後上下。>器忙碌的屍陀林女。頭<呼氣看十個方向。>和身體執持暴怒母。嗡 匝拉匝拉 班約 吽 吽 吽 心髓。嗡 誒 嘿 嘿 汝 汝 汝 匝 吽 班 霍。嗡 班匝 達吉尼 班約 誒 阿 Ra利 匝 匝。嗡 達吉尼 阿嘎日卡亞 阿嘎日卡亞。 紮貝夏亞 紮貝夏亞。 班達亞 班達亞。 多夏亞 多夏亞。 摩哈亞 摩哈亞。 薩瓦 班匝 達吉尼 南 赫日達亞 吽 帕 匝 匝 吽 班 霍。 紮吉 吽 匝。是勾招的咒語。嗡 舍日 嘿汝嘎 瑪哈 班匝 薩瓦 杜斯當 薩瑪耶 穆紮 紮班匝嘎 吽 帕。是降伏的咒語。嗡 瓦紮 瓦 穆卡 阿嘎日卡亞 阿嘎日卡亞。 紮貝夏亞 紮貝夏亞。 班達亞 班達亞。 多夏亞 多夏亞。 薩瓦 班匝 達吉尼 南 赫日達央。 哈 哈 嘿 嘿 嗡 阿 吽。是攝受的。大塊肉令人陶醉，牛羊肉。伴隨血供養黑汝嘎，黑汝嘎歡喜賜予殊勝成就，在大屍陀林中施予。再次宣說，一肘是二十指的長度，要繪製本尊的壇城。中央安放身像，四面容顏如金色。金剛、索、海螺和箭，鐵鉤、烏巴拉花和弓，同樣對於惡者作忿怒印。安住在蓮花月亮座墊上，從十字的座墊上出生，白色茉莉花也是這樣，黑色的熏香和酥油燈，黃色的香和紅色的顏色，有害的美女和勝利女，四門安放鐵鉤等等。再次宣說，用吽（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）字的吽（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）聲母，瑜伽士觀修金剛亥母，極其忿怒具有豬的面容母，手持金剛顱器，作舞蹈的姿態，作此觀修後，用吽（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）字結合念誦，就能夠使光明增長，並且能夠摧毀邪魔和疾病。對此<究竟的廣釋就在怙主這裡>。這是金剛的壇城。法<用五種方便智慧各自區分宣說>的自性不會改變。這個的
English
Looking alternately to the left and right. > It guides the intestines. Can eat <Added number: The view of distraction [all directions] is to look in ten directions.> Vajra skull. The heart and heart are filled, with the skull <The view of eating meat is to look alternately at the front, top, and bottom.> The busy charnel ground woman. Head <Exhaling, looking in ten directions.> And the body holds the wrathful mother. Om jwala jwala bhayo hum hum hum heart essence. Om ehyehi rulu rulu jah hum bam ho. Om vajra dakini bhayo eh ara li jah jah. Om dakini akarshaya akarshaya. Prabeshaya prabeshaya. Bandhaya bandhaya. Toshaya toshaya. Mohaya mohaya. Sarva vajra dakini nam hridaya hum phat jah jah hum bam ho. Takki hum jah. This is the mantra for summoning. Om shri heruka maha vajra sarva dustan samaye mutra prabhanjaka hum phat. This is the mantra for subduing. Om bata ba mukha akarshaya akarshaya. Prabeshaya prabeshaya. Bandhaya bandhaya. Toshaya toshaya. Sarva vajra dakini nam hridayam. Ha ha hi hi om ah hum. It is subjugation. Large pieces of meat are intoxicating, beef and mutton. Offering Heruka with blood, Heruka is pleased to grant supreme accomplishment, and bestows it in the great charnel ground. Again, it is said that a cubit is the length of twenty fingers, and the mandala of the deity should be drawn. The image should be placed in the center. The four faces are like the color of gold. Vajra, lasso, conch and arrow, iron hook, utpala flower and bow. Likewise, make a threatening mudra towards the wicked. Seated on a lotus moon cushion, born from a ten-letter cushion. White jasmine flowers are also like this, black incense and butter lamps, yellow fragrance and red color. Harmful beauties and victorious women, iron hooks etc. are placed at the four gates. Again, it is said that the syllable Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) with the Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) vowel, the yogi meditates on Vajravarahi, extremely wrathful with the face of a pig, holding a vajra skull in her hand, making a dancing posture. After doing this meditation, by combining and reciting the syllable Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), one can increase the light, and can destroy demons and diseases. To this <The ultimate extensive explanation is here with the Protector>. This is the Vajra Mandala. The nature of the Dharma <explained by distinguishing each with the five methods of wisdom> does not change. This