Chinese
火供的。 诸神乃是大身。 恒常神圣极微细。 此乃手印中最殊胜。 从名为手印法中， 能赎回非时之死。 何者具有其他身体的行为， 那也是业之手印。 为了极其分别， 四种分别的忆念。 对于颠倒的“我”， 说是必定结合。 灭除不善之法， 任何努力利益者， 对于善，即是如实断除。 那被称为四种。 其他凡是菩提分， 从那些中进行区分， 三十七道的根本， 应结合于殊胜道。 从རཎྜ་ཀ་处出发， 直到梵天处为止， 充满菩提心， 那就是手印的供养。 无上瑜伽智慧， 不执着而流转于轮回。 五蕴以及十二处， 成为谁的掌控， 以及何者从咒语的差别， 说是能阻断风息。 灯、鱼、肉以及酒， 是三十二界， 说是夜晚没有光明。 从何处产生十二处， 身上的九个门， 具有一百零八的风息， 身以及语和意， 在三时中显现。 在此梵天之境地， 勇士之声不衰减， 是五十四清净的。 因为具有众多的字， 头被称为大臣， 从那产生二十四。 为了享用何者的味道， 享用者乃是小国王， 二十种元素属于婆罗门， 那被称为声音种姓之主。 春和那达本身即是。 出生处轮是刹帝利种姓， 大自在以及水， 火食、风以及月亮， 太阳、虚空被认为是七种。 为了秘密享用财物， 说是那之下是王族。 五者乃是甘露之名。 同样，吠舍是中间种姓， 勇气、尘土以及黑暗， 说是对此进行火供。 རཎྜ་གཡུང་མོ་最后出生， 被认为是最后的种姓。 因为在此合为一体， 说是火供应合为一体。 说了酥油数量的差别， 智慧的标
English
Of the fire offering. The gods are of great body. Constant, sacred, supremely subtle. This is the greatest of all mudras. From what is called the Dharma Mudra, It can redeem untimely death. Whoever has the behavior of another body, That is also the Karma Mudra. In order to distinguish very clearly, The four distinctions of mindfulness. For the inverted "self," It is said to be definitely combined. Cutting off non-virtuous dharmas, Whoever strives to benefit, For virtue, that is, truly abandoning. That is called four kinds. Others, whatever are the aspects of enlightenment, Distinguishing from those, The roots of the thirty-seven paths, Should be combined into the supreme path. Having gone from the place of Raṇḍaka, Until reaching the place of Brahma, Filled with bodhicitta, That itself is the offering of the mudra. Unsurpassed yoga wisdom, Not clinging, wandering in samsara. The five aggregates and the twelve sources, Becoming under whose control, And what from the difference of mantras, It is said that wind can be stopped. Lamp, fish, meat, and wine, Are the thirty-two elements, It is said that there is no light at night. From where the twelve sources arise, The nine doors on the body, The wind with one hundred and eight, Body, speech, and mind likewise, Manifest in the three times. In this realm of Brahma, The sound of the hero does not diminish, It is fifty-four pure. Because it has many letters, The head is called the minister, From that twenty-four arise. In order to enjoy whose taste, The enjoyer is a small king, Twenty elements belong to the Brahmin, That is known as the lord of the sound lineage. Spring and Nada themselves are. The birthplace wheel is the Kshatriya caste, Great power and likewise water, Fire-eater, wind, and moon, Sun and space are considered seven. In order to secretly use wealth, It is said that below that is the royal family. The five are the names of nectar. Similarly, the Vaishya is the middle caste, Courage, dust, and darkness, It is said that fire offerings are made to this. Raṇḍa Gyungmo, born last, Is considered the last caste. Because it is mixed into one here, It is said that the fire offering should be combined into one. The difference in the number of ghee was spoken, The sign of wisdom.
Chinese
想要进入（密宗）。其他哪些是先前说过的，以及哪些是下面将要展示的，事业增上的仪轨等，上师以慈悲心平等对待。将花朵和水混合，这是三种真言的行为，身体的动作、声音以及，意念的表达是不同的。夜晚经常吃肉，必定能到达般若波罗蜜多。通过这些突然的结合，毫无疑问将会获得成就。哈哈嘿嘿八种姿态，被称为等同虚空的声音，身体上产生的则是勇气。喜悦等土地，是从心中产生的八种姿态。修行者使神灵欢喜。当身体变得稳固时，进入手印的结合，应当修持真言的行为。诸神遥视，将会加持修行者。即使安住于生起次第，这也是毫无疑问的。从男人或智慧中产生的，精液被称为花朵。阻止装满手掌。对于这个，持明者的，主尊饮血尊以教令转变。或者一切行为，都如实地进行修持。身体的结合是第一，同样，第二是能力，第三是外在的，第四个是没有目标。真言之王将会成就。三界运行和不运行的。遍布一切众生的。所说的二十四处是，呼吸的差别不会穷尽。有两万一千名妇女，还多六百名。有多少脉的数目，风也同样存在那么多，不是运行也不是不运行。元素的形态也是如此。这些在身体上如是存在，是诸佛和菩萨的。为何要修持所要修持的呢？是轮涅的自性结合。在开始和结束的词语中，安住着四位天女，在四个脉轮中，上下如是安住。具德黑汝嘎的续部，不是应该抛弃的。续部会变成三种形态，抛弃它是愚笨的。普遍存在的精华是，极其广大的教导，以及先前极其清净的，光明和放射的自性。清净和极其清净的，吉祥。
English
Desire to enter (Tantra). What other things were said before, and what will be shown below, such as the rituals for increasing activities, the master treats them equally with compassion. Mixing flowers and water, this is the action of the three mantras, the movements of the body, sound, and, the expression of the mind are different. Eating meat regularly at night, one will definitely reach the Prajnaparamita. Through these sudden unions, there is no doubt that one will achieve accomplishment. Haha hehe eight postures, called the sound equal to the sky, what arises in the body is courage. Joy and other lands, are the eight postures arising from the heart. The practitioner pleases the deities. When the body becomes stable, entering into the union of hand seals, one should practice the conduct of mantras. The deities look from afar, and will bless the practitioner. Even by abiding in the generation stage, this is without doubt. What arises from man or wisdom, semen is called flower. Preventing filling the palms. For this, the vidyadhara's, the main blood-drinking deity transforms with command. Or all actions, are practiced as they are. The union of the body is the first, similarly, the second is ability, the third is external, the fourth is without object. The king of mantras will be accomplished. The three realms that move and do not move. Pervading all beings. The twenty-four places that are spoken of, the differences of breath will not be exhausted. There are twenty-one thousand women, plus six hundred more. As many as the number of channels, the winds also exist as many, neither moving nor not moving. The nature of the elements is also the same. These exist in the body as such, are the Buddhas and Bodhisattvas. Why practice what is to be practiced? It is the union of the nature of samsara and nirvana. In the words of beginning and end, reside the four goddesses, in the four chakras of the channels, above and below they reside as such. The tantra of glorious Heruka, is not to be abandoned. The tantra will become three forms, abandoning it is foolish. The essence that is universally present is, the extremely vast teaching, and the previously extremely pure, nature of clarity and radiance. Pure and extremely pure, auspicious.
Chinese
黑汝迦之相者，与决定相符之作意，名为地基之事物相续，何者宣说呼出与吸入，从呼出而获得真实，轮回尽时进入者，说是无夺果。俱生珍宝者，大多隐藏于相续中，为忆念上师之口诀，已摄集真实心要。动摇乃风之自性，行作种种事业者，是金刚身之解说，说是根本咒。诸佛之三身者，具清净坛城之显现，显示正法之门径，语乃应说心要。具足七种差别者，施予离苦之安乐，意乃止息痛苦，是秘密咒之近心要。以乐获得安乐者，佛陀大乐乃安乐之胜，永时不可毁坏者，说是智慧方便之盔甲。彼之五种相者，于一切色中极安住，以五哈字之结合，瑜伽瑜伽得安乐。生起一切悉地者，瑜伽母之心要者，行作施与取回者，大幻化乃秘密。任何最为甚深者，于法生起信乐，亦知与勇士自身等同，心之金刚已赐予。诸义之略义者，从略摄心要中，以所得之无垢善，愿获得饮血荣光之位。如是心要摄集者，学徒黑行所造已圆满。 班智达鸠摩罗与译师利巴却努所译。 芒嘎朗！此法典于搜集纳塘与夏鲁之丹珠尔时未寻获，一切丹珠尔皆从彼二者分离，故大多丹珠尔中未见。后由第五世达赖喇嘛寻获后，新造版本置入内塘之旧丹珠尔中。此处从此与，或以为是其母本之残旧版本抄录。亦见与此翻译不同之旧版本一册。 शुभम्（藏文，梵文天城体，梵文罗马拟音，吉祥）。 敬礼！般若波罗蜜多引导文殊胜者。 嗡（藏文，梵文天城体，梵文罗马拟音，种子字）
English
The form of Heruka is: The mental activity that is consistent with certainty, The basis called the continuum of things, Which speaks of the two breaths, From the outgoing breath, one obtains the truth. Entering as long as samsara exists, It is said to be the unfailing fruit. The coemergent jewel, Is mostly hidden in the continuum. For the sake of remembering the guru's instructions, The true essence has been condensed. The movement is the very nature of the wind, Performing various actions, This is the explanation of the Vajra Body, It is said to be the root mantra. The three bodies of all the Buddhas, Possessing the appearance of a pure mandala, Showing the path of the Dharma's door, Speech should be spoken as the essence. Possessing seven kinds of distinctions, Bestowing happiness that abandons suffering, Mind is the rest of suffering, It is the near essence of secret mantra. Happiness will be obtained through happiness, Buddha Great Bliss is the best of happiness, That which can never be destroyed, It is said to be the armor of wisdom and means. Those very five aspects, Abide completely in all forms, Through the combination of the five Ha syllables, Yoga, yoga, happiness will be obtained. Generating all accomplishments, The essence of the Yogini, Performing giving and taking, Great illusion is secret. Whatever is most profound, Generating faith in the Dharma, Also knowing it is equal to the hero himself, The Vajra of Mind has been bestowed. The summary of the meanings, From the slightly condensed essence, Through whatever stainless goodness is obtained, May the place of the glory of the blood drinker be obtained! Thus, the condensed essence, made by the teacher Black Action, is complete. Translated by the Pandit Kumar and the translator Rigpa Zhonnu. Mangalam! This scripture was not found when collecting the Narthang and Zhalu Tanjurs. All the Tanjurs are separated from those two, so it is not found in most Tanjurs. Later, it was found by the Fifth Dalai Lama and a new version was made and placed in the old Netang Tanjur. Here, it is copied from that and an old tattered version that is thought to be its original. I have also seen an old book with a different translation. Shubham! Homage! The Wonderful Guide to the Perfection of Wisdom. Om.
Chinese
吉祥！修习般若波罗蜜多的方法是：首先，依止作为道路根本的善知识，即依止具有“不舍弃心”等功德的导师，如“胜于诸佛”等，以及“依止佛陀和一切询问”等依止之法，并确定佛法的必要性。在上师面前供养曼扎，修持七支供，并修习视上师与真佛无别的虔诚心。这是第一个观修次第。第二，生起对佛法的信心，即诸佛菩萨、声闻缘觉等一切圣者的功德有多少，般若波罗蜜多也有多少，他们都是通过修习此法而获得的，从而对佛法生起信心。这是第二个观修次第。努力创造生起信心的因，如“依止佛陀和布施等”，并断除违缘，如“断除佛法衰退之因”等。第三，专注于文字，即以七支供和皈依发心为先导，以毗卢遮那佛的七法坐姿，保持正念。思维自己所要修习的法，是从何处产生的藏经呢？就是般若波罗蜜多。如此思维，并安住于禅定。将心专注于经等名称上，这就是它的含义。在禅修结束时，将善根回向菩提。}预备和后续的行动，也以下面的方法类推。这是第三个观修次第。第四，专注于意义，即“在各自之中，如理如实地，也对它的意义进行辨别”的意义。也就是，对于自己所要进行闻思修的对象——般若波罗蜜多，首先有开场白，然后是发心要义的简略开示，直到二十七种事业之间，都有如次第的支分广说，最后有慈氏请问、常啼菩萨、法胜菩萨、全托等。并且反复思维和修习，如这一品有多少颂，有多少偈，所要表达的也是这些等等。这是第四个观修次第，也就是预备阶段的这四种。第五，真实道路分为两种：第一是进入道路之门，第二是道路和果位的次第。第一点，寂止和
English
Swasti! The method of meditating on the meaning of the Prajñāpāramitā is as follows: First, rely on the virtuous spiritual friend who is the root of the path, that is, rely on a teacher who possesses the qualities of "not abandoning the mind," etc., such as "superior to all Buddhas," etc., and the methods of relying such as "relying on the Buddha and asking all questions," etc., and determine the necessity of the Dharma. Offer a mandala in front of the guru, practice the seven-limb prayer, and cultivate devotion by viewing the guru as inseparable from the true Buddha. This is the first contemplation sequence. Second, generate faith in the Dharma, that is, the qualities of all noble beings such as Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas are as many as the Prajñāpāramitā also has, and they are all obtained through practicing this Dharma, thereby generating faith in the Dharma. This is the second contemplation sequence. Strive to create the cause of generating faith, such as "relying on the Buddha and giving, etc.," and abandon adverse conditions, such as "abandoning the cause of the decline of the Dharma," etc. Third, focus on the words, that is, with the seven-limb prayer and taking refuge and generating bodhicitta as the prelude, with the body in the seven-fold posture of Vairochana, maintain mindfulness. Think about the Dharma that you are going to practice, from which collection of scriptures does it arise? It is the Prajñāpāramitā. Think in this way, and abide in meditation. Focus the mind on the names of the sutras, etc., this is its meaning. At the end of the session, dedicate the root of virtue to bodhi. } The preliminary and subsequent actions are also inferred by analogy with the following methods. This is the third contemplation sequence. Fourth, focus on the meaning, that is, the meaning of "within each, in accordance with the truth, also discriminate its meaning." That is, for the object of hearing, thinking, and meditating that you are going to do—the Prajñāpāramitā—first there is an opening, then a brief explanation of the essence of generating bodhicitta, until the twenty-seven activities, there are detailed explanations of the branches in sequence, and finally there are Maitreya's questions, Sadāprarudita, Dharmottara, and Sarvasamdāna. And repeatedly think and practice, such as how many verses are in this chapter, how many ślokas, and what is to be expressed are also these, etc. This is the fourth contemplation sequence, that is, these four in the preliminary stage. Fifth, the actual path is divided into two: first, the gate to enter the path, and second, the sequence of the path and the fruit. The first point, calm abiding and