English
The Blissful Mother. <Innate Nature.> <These two hold the mind in bliss.> Granting the three vows. Body, Speech, and Mind <Vajra recitation combined with the three wind syllables.> Vajra Mistress, the Mistress of Natural Desire. Blessing the three places. These four and others are combined with wisdom. The five aggregates <The five aggregates are transformed into the five families.> The Mistress who enters the Clear Light. The armor of mantra, the six sense bases transformed into the six consciousnesses, the Mistress by whom the twelve winds of grasping are transformed into bonds. Armor binding. The four elemental winds flowing from the heart cease. The four elements are perfectly obtained as the four goddesses. The four actions and. Possessing objects of grasping. The nature of being free from objects. <Showing the view.> Because the collection of actions is accomplished. The teacher of all the tantras <three channels> is granted. The powerful <head> mother. That is, the most supreme. The wisdom forms of the path time <also the manifest enlightenment of the Extensive Conduct School> <the occasion of wisdom knowledge.> Attaining enlightenment through the five. <Generation stage manifest enlightenment five.> <If the mind is focused, then> dust <From here, show the five freedoms, the four empowerments, and the seven limbs.> Made with characteristics, the conceptualizations of the non-characteristic are free from. Without the stain of the two obscurations. <Protecting the minds of all beings from conceptual thoughts.> Great secret mantra. <Protecting one's own gross conceptual thoughts.> Except for the self-appearance of wisdom, having abandoned the body of dust, it is extremely subtle. One should meditate like a rainbow. That enjoyment body itself. Adorned with marks <showing the completion stage of the illusory body.> and signs. Clear light <purifying the afflictions of other sentient beings with wisdom.> Purifier. Obstacles. Union purification <of the obscurations of knowledge> <The fourth.> Great doer. Purifying conceptualizations. Goddess <From here onwards, the main emphasis is on the nature of the emanation body.> If the mantra of the goddess is recited, then <the four elemental winds> all <four> actions are accomplished. <By the vase empowerment.> By the completion stage alone, all desires and siddhis are perfectly bestowed by the secret empowerment. Mainly accomplishing common attainments. May the ten winds and rays of light be completely purified, <Perfection> proclaiming the sound of the ten letters. Recitation. The letters proclaim the sound, the Heruka rejoices. <That is, showing the body of union.> Relying on speech and so on. May compassion be with sentient beings. Compassion. Holding the bindu, quickly benefiting beings. <Pervading
Chinese
加持迅速而明了（八识）完全清净，获得无畏的果位（与风混合而显现），坚固且自性安乐，引入法界，是智慧的精华，以证悟而知如所有智，从见道证悟自性俱生，是大乐（之身）。这些都是传承的转变。其中有黑汝嘎的……。这是超越世间和 लोक (梵文天城体：लोका，梵文罗马拟音：lokā，汉语字面意思：世界)的瑜伽母们的誓言行为，聚集并安住于誓言之境（此词与名称的确定不符，且两种注释中均未提及。名称确定者似乎另有此记载，但有些人认为这是个错误）。因为依赖于自宗上师的口诀，所以这两个词是成立的。真实义的名称也如是宣说了。 ༈ 从这部分方法开始。其中，方法的坛城是：首先确定，然后是黑汝嘎心髓的坛城。如果修此法，第二，利益是能迅速成就所欲殊胜共同的一切悉地（的方法）。是寂静或忿怒坛城中的殊胜者，比其他一切都更为深奥，据说能迅速成就悉地。等。第三，生起次第是：观想母众，即空行母们聚集的坛城，能立即获得悦意的瑜伽母们的调伏。等。《大疏》中说在宫殿中。太阳是母音，是生起次第的座垫。从阿里的元音生出月亮，从嘎里的辅音生出太阳。在中央是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的智慧，从种子字混合中观想为金刚萨埵。两种注释都这样解释。口诀中说种子字本身就是身金刚萨埵。 ༈ 融为一体的明点光芒，向十方坛城散发。这样做能成办二利。十方诸佛以这个咒语祈请怙主金刚萨埵的自性明点。哦。咒语是 ཨོཾ་བཛྲ་སཏྭ་ཛཿཧཱུཾ་བཾ་ཧོཿསུ་ར་ཏ་སྟྭཾ་དྲི་ཤྱ་ཧོཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。从祈请中生起，第四，本尊形象的特点是金刚不动佛，是嗔恨完全清净的自性。身色黑色，从口中
English
Blessings quickly and clearly (the eight consciousnesses) are completely purified, attaining the fearless state (revealed by mixing with the wind), firm and naturally blissful, leading to the realm of reality, is the essence of wisdom, knowing the suchness of things through realization, realizing the innate nature from the path of seeing, is great bliss (body). These are the transformations of the lineage. Among them is the Heruka's... This is the vow conduct of the yoginis who transcend the world and the loka (Sanskrit: लोका, IAST: lokā, literally: world), gathering and abiding in the realm of vows (this word does not match the determination of the name, and neither of the two commentaries mentions it. The name determiner seems to have this recorded separately, but some consider this an error). Because it depends on the oral instructions of the self-tradition's guru, these two words are established. The name of the true meaning is also declared as such. ༈ This is the beginning of this section on methods. Among them, the mandala of methods is: first, to determine, then the mandala of the heart essence of Heruka. If this is practiced, second, the benefit is that it can quickly accomplish all the desired supreme and common siddhis (the method). It is the supreme among the peaceful or wrathful mandalas, being more profound than all others, and it is said to quickly accomplish siddhis. Etc. Third, the generation stage is: by meditating on the mandala of the gathering of mothers, that is, the dakinis, one can immediately obtain the taming of the delightful yoginis. Etc. The Great Commentary says it is in the palace. The sun is the vowel, which is the seat of the generation stage. From the vowel of Āli arises the moon, and from the consonant of Kāli arises the sun. In the center is the wisdom of Hūṃ (Tibetan: ཧཱུྃ, Sanskrit: हुं, IAST: hūṃ, literally: Hūṃ), from the mixing of the seed syllables, visualize Vajrasattva. Both commentaries explain it this way. The oral instruction says that the seed syllable itself is the body Vajrasattva. ༈ The light rays of the bindu that are integrated, radiate to the mandalas of the ten directions. By doing this, one can accomplish the two benefits. The Buddhas of the ten directions, with this mantra, invoke the bindu of the nature of the protector Vajrasattva. Oh. The mantra is Oṃ Vajrasattva Jaḥ Hūṃ Vaṃ Hoḥ Surata Svaṃ Dṛśya Hoḥ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Arising from the invocation, fourth, the characteristics of the deity's form are Vajra Akshobhya, the nature of completely purified anger. The body is black, from the mouth
Chinese
吽 斯卓 奔达（如红色）的眼睛。第三尊，右第一手持金刚杵，左第一手持盛满血的颅骨，双手相合。右第二手持三叉戟，左第二手掐住魔鬼的喉咙。父母尊，忿怒母自在天蓝色，持钺刀和颅骨，拥抱身体。帕奥。注释中说母尊是红色的。如果修持洛迦布拉达，母尊则显现卡杖嘎的形象。上半身穿着湿人皮的上衣。树。黄色的头发向上竖立。从这里开始是拙火。虽然以上是用流畅的汉语说的，但为了便于表达，还是用诗歌的形式排列。高丽和卓丽和极度愚昧母，僵尸母和肿胀母和能食母，和，尸林母和拙火母等。身色依次是蓝色和黄色和茜草的颜色，具有，黑色和红黄色和绿色，青蓝色和同样是黄白色。眼睛半睁，如因欲望而陶醉般，具有寂静的姿态。高丽手持骨杖，是游走于尸陀林的骨骼生灵之主的首领的象征。和，颅骨拿在右边和左边。凶猛的姿态，像谷物一样直立地看，卓丽是拉弓射箭者。从恶魔的轮涅中驱逐出来，安置在道路上的空行母，是精通权势事业的咒语者的首领的象征。极度愚昧母，极度愚昧的姿态，像被酒麻醉一样看不清楚地看。具有摩羯鱼顶饰的旗帜，并且，手持颅骨。恶魔的女儿，是嘿噜嘎的微尘，即已成为空行母，即从轮涅的魔鬼神等中驱逐出来，安住在白净一方者。金刚杵和婴儿的尸体，持有者，是属于十五个婴儿魔的空行母们的首领，因为这个缘故。僵尸母，唤醒死者的姿态，稍微向上看，在母亲的右边和左边。肿胀母，呼气的姿态，看向十方，左边是人尸，右边是。肠子，腐烂的身体，是能引导支配女人的象征。帕奥。能食母，舞蹈的姿态，左右交替地看。手持金刚杵和颅骨。是为调伏种姓女，而示现为嘿噜嘎的妹妹。右手拿着心，左手拿着充满血的心。是尸林母的首领的象征。用颅骨忙碌的手是杜
English
Hum. The eyes of Srog Bendhu (reddish in appearance). The third, the first right hand holds a vajra, the first left hand holds a skull filled with blood, the hands are joined. The second right hand holds a trident, the second left hand squeezes the throat of a demon. The consort, Wrathful Mistress, is blue, holding a curved knife and skull, embracing the body. Pa'o. The commentary says the consort is red. If practicing Loka Prada, the consort appears in the form of a khatvanga. The upper body is adorned with a garment of wet human skin. Tree. Yellow hair swirls upwards. From here onwards is Tummo. Although the above is spoken in fluent Chinese, it is arranged in verse for ease of expression. Gauri and Chauri and Rab Rimongma, Zombie Mother and Swollen Mother and Zanuma, and, Cemetery Mother and Tummo, etc. The body colors are, in order, blue and yellow and madder color, having, black and reddish-yellow and green, blue-green and likewise yellowish-white. Eyes half-closed, like being intoxicated by desire, having a peaceful gaze. Gauri holds a bone staff, symbolizing the leader of the bone spirits wandering in the charnel ground. And, skulls are held in the right and left hands. Fierce gaze, looking straight like grain, Chauri is the one who draws the bow. The dakini who expels from the wheel of demons and places on the path, is the symbol of the leader of those who chant mantras for the work of power. Rab Rimongma, the gaze of extreme delusion, looking unclearly as if intoxicated by alcohol. Having a banner with a makara crest, and, holding a skull. The daughter of a demon, is the dust of Heruka, that is, having become a dakini, that is, having expelled from the wheel of demons, gods, etc., and abiding on the white side. Vajra and the corpse of a child, the holder, is the leader of the dakinis belonging to the fifteen infant demons, for this reason. Zombie Mother, the posture of awakening the dead, looking slightly upwards, on the right and left of the mother. Swollen Mother, the posture of exhaling, looking in ten directions, the corpse of a person on the left, and on the right. Intestines, a rotten body, is a symbol of being able to guide and control women. Pa'o. Zanuma, the posture of dancing, looking alternately left and right. Holding a vajra and skull. She is shown as the sister of Heruka for the purpose of subduing the lineage mistress. The right hand holds a heart, and the left hand holds a heart filled with blood. It is a symbol of the leader of the Cemetery Mothers. The hand busy with skulls is Du