Tibetan
སོང་བར་བསྲེགས་ཏེ། རྣམ་ཤེས་ཐུགས་ཆོས་ཉིད་ཀྱི་ཀློང་དུ་ཐིམ་པར་བསྒོམ་ལ་ངོ་བོ་སྐྱོང་། རྗེས་ལ་སྙིང་རྗེ་དྲག་པོ་གཅིག་བསྒོམ། དེ་ལྟར་དམིགས་པ་རླུང་དང་སྤྱད་པ་ནན་ ཏན་བསྒོམས་ན་དགྲ་བགེགས་ཐམས་ཅད་མེ་ལྕེ་ཁའི་སྦྲང་བུ་ལྟར་འགྱུར་བར་གསུངས་སོ། །རང་གི་སེམས་ཀྱི་ངོ་བོ་སྟོང་པ་ནི་ལྷ་མོ། རང་བཞིན་གསལ་བ་ནི་མགོན་པོ། སྣ་ཚོགས་འགགས་མེད་དུ་འཆར་བ་ནི་འཁོར་གྱི་དྲེགས་བྱེད། རང་སེམས་སངས་རྒྱས་སུ་ཡེ་ནས་གནས་པ་ཤེས་པ་དེ་ཡེ
Chinese
修习暖乐。观想自身脐下四指处中脉内，有如豆大的红色“阿”字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）明点，持气时，它如智慧之火炬般燃烧。焚烧密处的“哈”字（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）。向上燃烧，焚烧四个字，观想由此清净五毒之障，并压住一口气。之后，将焚烧字形的自性观想于额头，为怙主父母双运白色。三十二脉瓣上有三十二位持刀颅骨的白色空行母。于喉间，为语怙主父母双运红色。脉瓣上有十六位红色空行母。于心间，为意怙主父母双运蓝色。八脉瓣上有八位蓝色天女。于脐间，为功德怙主父母双运黄色。脉瓣上有二位黄色空行母。于密处，为事业怙主父母双运绿色。脉瓣上有二十八位绿色空行母。身色与手印如仪轨中所述。各自心间有自色的“吽”字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），并以自色咒鬘围绕。随着呼气，从诸佛尊身上发出自色光芒，照耀十方。 以此供养诸佛菩萨、本尊护法，观想彼等一切之身语意功德事业的自性，化为白、红、蓝、黄、绿色的怙主母尊，如雨落入海般融入自身各脉轮之本尊，观想获得身语意功德事业之成就。又从五脉轮之本尊身上发出自色光芒，以此平息自身与所守护或一切众生之疾病、邪魔、罪障。调伏气脉与心识，由此降伏四魔。增长寿命、福德、证悟。成办各种事业。由此，一切众生皆化为怙主父母。吸气时，观想彼等一切之寿命、福德、光芒化为光芒融入自身，并于体内充满气息。又持气，脐下的火焰燃烧，融化所有脉轮之本尊。化为自色明点。于顶轮之上端，有白色“吽”字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）头朝下，从中降下甘露白菩提。接触明点，如前之身形，较之前更加光彩 夺目，光辉灿烂。拙火之火从脉轮燃起，身体生起暖热。从顶轮降下菩提心，融入所有脉轮本尊之口中。
English
Practice Tīmpa. Visualize a red "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) bindu the size of a bean within the central channel, four fingers below your navel. As you hold your breath, it blazes like a torch of wisdom. Burn the "Ha" (Tibetan: ཧ, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Literal Chinese meaning: Ha) at the secret place. Burning upwards, burn the four syllables, and meditate on purifying the obscurations of the five poisons, holding one breath. Then, visualize the nature of the burned syllables on the forehead as the white Heruka and consort in union. On the thirty-two petals are thirty-two white dakinis holding knives and skulls. At the throat, visualize the red speech Heruka and consort in union. On the petals are sixteen red dakinis. At the heart, visualize the blue mind Heruka and consort in union. On the eight petals are eight blue goddesses. At the navel, visualize the yellow quality Heruka and consort in union. On the petals are two yellow dakinis. At the secret place, visualize the green activity Heruka and consort in union. On the petals are twenty-eight green dakinis. The body color and hand implements are as described in the ritual text. At the heart of each is a self-colored Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) surrounded by a self-colored mantra garland. As you exhale, rays of self-colored light radiate from all the deities in the ten directions, Offering to all the Buddhas, Bodhisattvas, Yidams, and Dharma Protectors, visualize the nature of their body, speech, mind, qualities, and activities as white, red, blue, yellow, and green Heruka and consorts, dissolving into each deity of your body's chakras like rain falling into the ocean, and meditate on attaining the siddhis of body, speech, mind, qualities, and activities. Again, rays of self-colored light radiate from the deities of the five chakras, pacifying the diseases, evil spirits, and obscurations of yourself and all beings to be protected. Subduing the winds and mind, thereby conquering the four maras. Increasing life, merit, realization. Accomplishing various activities. Thus, all beings become Heruka and consorts. As you inhale, visualize the life, merit, and light of all of them dissolving into you as light, and fill your body with breath. Again, as you hold your breath, the fire below the navel blazes, melting all the deities of the chakra places. Transforming into self-colored bindus. At the upper end of the crown chakra, a white Haṃ (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hang) syllable faces downwards, from which descends white nectar bodhicitta. Touching the bindus, the form is as before, even more radiant than before, More dazzling and glorious. The fire of tummo blazes warmth in the body from wherever the petals are filled. As bodhicitta descends from the crown chakra, it dissolves into the mouths of all the deities of the chakra places.
Chinese
通过用力，身体的安乐增长。自己的所有脉轮充满，身心安乐变得无限。安乐增长时，如果好像明点要掉落，就用秘密处的管道中的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字像门闩一样堵住。明点像水的波浪一样，发出清脆的声音，向上返回。观想融入头顶的杭（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）字，然后眼睛向上翻。舌头抵住上颚。肚子贴向背部。用上部七节骨将气向上提。放松下门。手指张开拳头。心专注于天空的境界，观察安乐语的自性。像这样持续修习，当安乐生起时，用空性来增广，通过修习，安乐与空性无别，金刚持的果位一生就能成就。如果努力修习五合、六转、三十七法等幻轮，就能克服疲劳。之后不需要生起次第和圆满次第等。仅仅守护自性就足够了。像这样修习的人，观察心，就会真实显现无色无相的空性。从边缘消失到中心，观想空性等，都是心造作的，不是真实的空性。依靠气来诛灭怨敌魔障：自己瞬间观想为怙主单尊，充满天地，火焰燃烧。在肚脐下方的身体内，火焰燃烧的中央，观想父母怙主双运，赤身站立或者骑着骡子，像须弥山一样，脸朝向天空张开的口中，观想智慧之火乌汝汝燃烧。用自己的气吹出，从右鼻孔发出红黑色的光芒，像闪电或者铁钩一样，射向四面八方，将所有危害自己和守护者或者佛法的怨敌魔障，像用胶水和气聚集一样勾住，从自己怙主的左鼻孔进入，随着气吸入。观想在肚脐下方的父母怙主的口中，脚底被烧成灰烬，意识融入法界的虚空中，守护自性。之后观想强烈的慈悲心。像这样专注，努力修习气和行，所有怨敌魔障都会像飞蛾扑火一样，如是说。自己的心的自性是空性，即是天女。自性光明是怙主。种种无碍显现是眷属的傲慢者。了知自己的心本来就是佛，这就是耶。
English
Through exertion, the body's bliss increases. All of one's own energy channels are filled, and the bliss of body and mind becomes immeasurable. When bliss increases, if it seems like the bindu is about to fall, block the channel of the secret place with the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) like a bolt. The bindu, like a wave of water, makes a crisp sound and returns upwards. Visualize it dissolving into the syllable Haṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭) at the crown of the head, then turn the eyes upwards. Press the tongue against the upper palate. Press the stomach against the back. Draw the breath upwards with the seven upper vertebrae. Relax the lower gate. Open the fingers from the fist. Focus the mind on the realm of the sky and observe the nature of blissful speech. Continuously practice like this, and when bliss arises, expand it with emptiness. Through practice, bliss and emptiness become inseparable, and the state of Vajradhara can be attained in one lifetime. If you diligently practice the trul khor of the five combinations, six circles, and thirty-seven dharmas, you can overcome fatigue. Afterwards, there is no need for generation stage and completion stage, etc. It is sufficient to merely protect the nature. Those who practice like this, by observing the mind, will actually manifest emptiness without form or color. Visualizing emptiness by dissolving from the edges to the center, etc., is fabricated by the mind and is not true emptiness. Relying on prana to subdue enemies and obstacles: Instantly visualize yourself as the solitary Father Protector, filling the sky and earth, ablaze with flames. In the center of the blazing fire within the body below the navel, visualize the Father-Mother Protector in union, standing naked or riding a mule, like Mount Meru, with their faces turned towards the sky and their mouths open, visualizing the wisdom fire uru ru burning within. By exhaling your own prana, emit red-black rays of light from the right nostril, like lightning or a hook, radiating in all directions, hooking all enemies and obstacles that harm yourself and the protectors or the Dharma, gathering them like glue and prana, and entering from the left nostril of your own Protector, inhaling with the prana. Visualize the soles of the feet being burned to ashes in the mouths of the Father-Mother Protector below the navel, and the consciousness dissolving into the space of Dharmadhatu, protecting the nature. Afterwards, visualize intense compassion. By focusing in this way and diligently practicing prana and action, all enemies and obstacles will become like moths in the flame, as it is said. The nature of one's own mind is emptiness, which is the goddess. The nature of clarity is the Protector. The various unobstructed appearances are the prideful ones of the retinue. Knowing that one's own mind is inherently Buddha, that is ye.
Tibetan
་ཤེས། དེ་བསྒོམས་པས་སྡུག་བསྔལ་ཐམས་ཅད་ཀྱི་མགོན་སྐྱབས་ཀྱི་མཆོག་སྟེ་ཡེ་ཤེས་མགོན་པོའོ། །དེས་ན་ཕྱི་ནང་སྣོད་བཅུད་ཐམས་ཅད་མ་མགོན་ཡབ་ཡུམ་གྱི་རང་བཞིན་ལས་མ་འདས་སོ། །སྙན་བརྒྱུད་ངག་ཁྲིད་ཁྱེར་བདེ་འདི། རྡོ་རྗེ་སྤུན་ཀརྨ་རྡོ་རྗེས་བསྐུལ་ཕྱིར་རཱ་ག་ཨ་སྱས་བྲིས་པ་སརྦ་མངྒ་ལཾ།། ཡབ་ཡུམ་ཞལ་སྦྱོར་སྙན་བརྒྱུད་ཀྱི་བརྒྱུད་རིམ་ནི། ཌོམྦྷི་ཧེ་རུ་ཀ་ཆེན་པོ། བི་ན་པ། ལྭ་བ་པ། ཨིནྡྲ་བྷུ་ཏི། ཙརྨ་པ། ཏེ་ལོ། ནཱ་རོ། མར་པ། མི་ལ། དྭགས་པོ། དུས་གསུམ་མཁྱེན་པ་ནས་སོ། །མགོན་པོའི་བསྐྱེད་རྫོགས་འདི་གཉིས་ཕུལ། ཨེ་ཀ་པཱིཙྪ། །༧ ཁམས་སྟོད་ནང་ཆེན་འབང་སྒང་བཟོ་རིག་གནས་མདོ་གསང་སྔགས་ཆོས་འཕེལ་གླིང་དཔེ་རྙིང་ཉམས་གསོ་ཁང་གིས་བསྒྲིགས་ཏེ་པར་བསྐྲུན་ཞུས།། བེར་གྱི་རྫོགས་རིམ་བསྡུས་པ།
Chinese
知晓。修习此法，即是脱离一切痛苦的至上怙主，亦即智慧怙主。因此，外内一切器情万法，皆未超出怙主父母的自性。此易于修持的口耳传承口诀，是拉嘎阿霞应金刚兄弟噶玛多吉的请求而书写。萨尔瓦 芒嘎拉姆（藏文，梵文天城体，梵文罗马拟音，一切吉祥）。 怙主父母双运口耳传承的传承上师为： Dombhi Heruka大成就者， 比纳巴， 啦哇巴， 因扎菩提， 查玛巴， 谛洛巴， 纳若巴， 马尔巴， 米拉日巴， 达波， 从三世知开始。 献上怙主的生起圆满次第。 诶嘎 毕擦。 康区上部囊谦（今青海玉树囊谦县）昂冈工巧文化显密法增寺古籍修复室整理出版。
English
Knowing this. By meditating on this, one becomes the supreme protector from all suffering, that is, the Wisdom Protector. Therefore, all outer and inner phenomena do not go beyond the nature of the Father and Mother Protector. This easy-to-practice oral transmission lineage instruction was written by Raga Asya at the request of Vajra brother Karma Dorje. Sarva Mangalam (藏文，梵文天城体，梵文罗马拟音，All auspiciousness!). The lineage of the Father-Mother Union Oral Transmission is: Dombhi Heruka the Great, Binapa, Lawapa, Indrabhuti, Charmapa, Tilopa, Naropa, Marpa, Milarepa, Dakpo, starting from Dusum Khyenpa. Offering these two stages of generation and completion of the Protector. Eka Pitsa. Compiled and published by the Ancient Book Restoration Room of Nangchen (modern Nangqian County, Yushu, Qinghai) Banggang Technical Culture Sutra Secret Mantra Dharma Development Monastery in Upper Kham.