English
Possessing the three (qualities), I prostrate to the one who protects beings! This is the branch of prostration. From the seed-syllable of the heart, light emanates, and with the beautiful ones holding lutes and so forth, with the outer, inner, and secret offerings of that very nature, offering is expressed as offering itself. Among them, the lute-woman, flute-woman, round-drum-woman, and pottery-drum-woman are blue, yellow, red, and green respectively. They all have two main hands for playing their own instruments, and the other two hands hold vajra and bell. The laughing-woman, seductive-woman, singing-woman, and dancing-woman are red, yellow, blue, and green respectively. The two hands of the chief laughing-woman have a laughing posture. The hands of the chief seductive-woman hold vajra and bell, and the two main hands have a seductive posture. The two hands of the chief singing-woman hold cymbals, and the two hands of the chief dancing-woman have a lotus-dance posture. These (women) hold skull-cups and khatvangas in their right and left hands. The flower-woman, incense-woman, lamp-woman, and water-woman are white like smoke, the tip of a lamp, and red respectively. The right hands of these (offering-women) hold flower vases, lamp stands, and conch shells for scented water. The other three hands hold damaru, skull-cup, and khatvanga. The form-woman, taste-woman, touch-woman, and dharma-woman are white, red, green, and white respectively. One of the right hands of the chief woman holds a mirror, a vessel of honey wine, various clothes, and the origin of dharma. The other hands hold damaru, skull-cup, and khatvanga. All of these arise from the seed-syllables of the sixteen vowels, such as one face and four arms. After that, praise with an eight-line mantra, which is the offering branch. From desire, hatred, and ignorance, through the doors of my body, speech, and mind, whatever sins I have committed, caused to be committed, or rejoiced in, I confess all of them before the Buddhas. This is the branch of confessing sins. Whatever merit all the Tathagatas have, and also those who rely on perfect enlightenment, and also the solitary realizers and the noble gurus, I deeply rejoice in all their merit. This is the branch of rejoicing in merit. I request all the Buddhas who abide in the three times, with infinite compassion that pervades all directions,
Chinese
功德之聚极具足，具法无垢圣众皆，知已自身恭敬皈。是为皈依。 依靠胜者之圆满清净正道，梵天自在天等无价亦难得。 如是吾所积聚之福德聚中，愿速生起殊胜菩提心。 依靠胜者之道并发起殊胜菩提心。 我为度脱众有情，从难渡有海之中，刹那将自自身，施与诸佛。 是为施自身。 如是宣说福德之聚后，由黑汝嘎等宣说智慧之聚。 应信解供养等为缘起等之心识，于自身之头、颈、心三处观想黑汝嘎三字，并确定结合于“诸法离因，如是离分别，不住于任何处”之义。 众生因不了解诸法之理，执着于我及我所等而流转轮回，故我将其转化为黑汝嘎，令一切众生皆知诸法之理。如是生起缘于法之悲心后，念诵嗡 梭巴瓦（藏文：ོཾ་སྭ་བྷཱ་བ་，梵文天城体：，梵文罗马拟音：oṃ svabhāva，汉语字面意思：嗡，自性）等咒语，并观想三界为空。 其中，以供养对境、供养者、供品等显现为唯心而修习，即为嗡字。 梭巴瓦 咻达 萨瓦 达玛（藏文：སྭ་བྷཱ་བ་ཤུདྡྷཿསརྦ་དྷརྨཱཿ，梵文天城体：，梵文罗马拟音：svabhāva śuddhāḥ sarva dharmāḥ，汉语字面意思：自性清净一切法）是所取清净。 梭巴瓦 咻多 昂（藏文：སྭ་བྷཱ་བ་ཤུདྡྷོུ྅ཧཾ།，梵文天城体：，梵文罗马拟音：svabhāva śuddho'haṃ，汉语字面意思：自性清净我）是能取清净。 复以愿力，心识由上而上，安住于白、红、蓝三色嗡啊吽（藏文：ོཾ་ཨཱཿཧཱུཾ་，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）之字形中。 之后，由嗡字化现身之轮，行利益众生之事后，以等持为先导而融化，并融入于彼性中。 如是，由啊字化现语之轮之诸神，由吽字化现意之轮之诸神。 之后，嗡字融入啊字，啊字融入吽字，
English
Endowed with a great collection of virtues, all the assemblies of noble ones who are virtuous and without faults, knowing this, I respectfully take refuge. This is taking refuge. By relying on the completely pure and correct path of the Victorious Ones, even Brahma, Indra, and powerful ones cannot find it without value. Thus, from the collection of merit I have accumulated, may I generate the supreme Bodhicitta. Relying on the path of the Victorious Ones and generating the supreme Bodhicitta. In order to liberate all beings, from the difficult-to-cross ocean of existence, may I instantly give my own self to all the Buddhas. This is giving oneself. After speaking of the collection of merit, the collection of wisdom is spoken of by Heruka and others. One should believe that offerings and so on are only mind, such as dependent arising. Meditate on the three syllables of Heruka at the head, neck, and heart, and definitely combine it with the meaning of "all phenomena are without cause, thus without concept, and do not abide anywhere." Because sentient beings do not understand the nature of phenomena, they grasp at self and what belongs to self, and wander in samsara. Therefore, I transform them into Heruka so that all sentient beings may know the nature of phenomena. After generating compassion focused on the Dharma, recite the mantra Om Svabhava (藏文：ོཾ་སྭ་བྷཱ་བ་，梵文天城体：，梵文罗马拟音：oṃ svabhāva，汉语字面意思：嗡，自性) and so on, and contemplate the three realms as empty. Among them, meditating on the object of offering, the offerer, the offering, and so on as only mind is the syllable Om. Svabhava Shuddhah Sarva Dharmah (藏文：སྭ་བྷཱ་བ་ཤུདྡྷཿསརྦ་དྷརྨཱཿ，梵文天城体：，梵文罗马拟音：svabhāva śuddhāḥ sarva dharmāḥ，汉语字面意思：自性清净一切法) is the purity of what is grasped. Svabhava Shuddho 'Ham (藏文：སྭ་བྷཱ་བ་ཤུདྡྷོུ྅ཧཾ།，梵文天城体：，梵文罗马拟音：svabhāva śuddho'haṃ，汉语字面意思：自性清净我) is the purity of the grasper. Again, by the power of aspiration, the mind dwells higher and higher in the form of the white, red, and blue syllables Om Ah Hum (藏文：ོཾ་ཨཱཿཧཱུཾ་，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽). Then, from the syllable Om, emanate the wheels of the body, do the benefit of beings, and melt them down with samadhi as the guide, and thoroughly place them in that very nature. Likewise, from the syllable Ah, the deities of the wheel of speech, and from the syllable Hum, the deities of the wheel of mind. Then, the syllable Om merges into the syllable Ah, the syllable Ah merges into the syllable Hum,
Chinese
于哈字，哈字首，首月相，月相点，点融入那达后，降下百千发梢之雨，若未证悟法性，则众生等，如前一般，修持大悲，成为无缘大悲之种子。念诵嗡 ཤཱུ་ནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་（藏文，梵文天城体：शून्यताज्ञानवज्र，梵文罗马拟音：śūnyatājñānavajra，汉语字面意思：空性智慧金刚）等咒语，仅以那达亦可舍弃分别念。年幼时，亦不作空性之修，唯于金刚帐篷之中央，观想法界自性法生埃字之形相，上宽下窄。于中央观想宫殿，乃某些人之作法。其后，以从空性中生起之瑜伽，以拜拉瓦风之轮等次第，圆满显现各种金刚。其上观想各种莲花，述说其特征：东方等方位之花瓣如曙光，风与火之方位花瓣为黄色，依达格之主自在方位亦为蓝色云彩之色，确为各种莲花。此之意义如下：东方等方位为红色，风隅与火隅为黄色，真脱隅为蓝色，自在隅为深蓝色。其中心，所谓由阿利嘎利所生者，乃指环绕左右之阿利嘎利之鬘完全形成后，观想阿利嘎利之形状成为影像之月亮与太阳，此乃瑜伽。所谓其上，乃指如镜之智之自性月亮，与平等性智之自性太阳之面相合，于大乐交合之中央，于从吽字所生之金刚中心之内，安住于太阳之种子吽字，分别观想个别之智慧自性，从最初安立之那达次第生起。金刚持之自性乃彼之因。从彼所生之五色光芒所放射之五轮之诸神，将有情做成彼之自性而摄集。又，于十方安住之成就者勇士
English
In the syllable YU HA, HA syllable at the beginning, the beginning is the lunar phase, the lunar phase is the dot, the dot is absorbed into Nada, and after raining down hundreds of thousands of hair tips, if the Dharma nature is not realized, then sentient beings, etc., as before, cultivate great compassion, and become the seed of objectless compassion. Recite the mantra Oṃ Śūnyatājñānavajra (藏文，梵文天城体：शून्यताज्ञानवज्र，梵文罗马拟音：śūnyatājñānavajra，汉语字面意思：Emptiness Wisdom Vajra) etc., and even with Nada alone, one can abandon conceptual thoughts. Even in childhood, without meditating on emptiness, only in the center of the Vajra tent, visualize the Dharma-originated E syllable, the nature of the Dharma realm, wide at the top and narrow at the bottom. To meditate on the palace in the center is the practice of some. After that, with the yoga arising from emptiness, the various Vajras are perfectly manifested in sequence, such as the Bhairava wind mandala. On top of that, contemplate various lotuses and describe their characteristics: The petals located in the eastern directions are like dawn. The petals in the direction of wind and fire are yellow. The lord of the Yidag, the direction of the powerful one, is also the color of blue clouds. It is definitely a variety of lotuses. The meaning of this is as follows: The directions such as the east are red. The wind corner and the fire corner are yellow. The Truthless corner is blue. The Powerful corner is dark blue. In its center, what is said to be born from Āli Kāli refers to the garland of Āli Gāli that surrounds the left and right sides, and after it is completely formed, visualize the shapes of Āli Kāli as the moon and the sun in the image. This is yoga. What is said to be on it refers to the moon, the nature of mirror-like wisdom, and the sun, the nature of equality wisdom, whose faces meet. In the center of the great bliss union, within the Vajra center born from the Hūṃ syllable, the seed syllable Hūṃ resides in the sun, individually contemplating the nature of individual wisdom, gradually arising from the Nada initially established. The nature of Vajradhara is the cause of it. The deities of the five chakras radiating from the five-colored rays born from it, making sentient beings into its nature and gathering them. Also, the accomplished heroes residing in the ten directions
Chinese
瑜伽士和瑜伽母等一切，以智慧和方便的体验平等结合，以精勤事业的智慧自性来融化，从而完全融入。之后，将最极喜悦的自性种子在那时显现出来，进行禅修。仅仅因为这个原因，世尊是具有种姓金刚持的自性，这被称为随后的瑜伽。吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等生起是指：由月亮和太阳，以及手印和种子完全转化，圆满了俱生喜的形态，吉祥黑汝迦。嗡（藏文：ོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）萨瓦 比拉 瑜伽尼 卡雅 瓦嘎 चित्त 巴扎 梭巴瓦 阿玛 阔航（藏文：སརྦ་བཱིར་ཡོ་གི་ནཱི་ཀཱ་ཡ་ཝཱ་ཀ་ཙི་ཏྟ་བཛྲ་སྭ་བྷཱ་བ་ཨཱ་ཏྨ་ཀོུ྅ཧཾ，梵文天城体：，梵文罗马拟音：sarva bīra yoginī kāya vāka citta vajra svabhāva ātma ko'haṃ，汉语字面意思：一切勇士瑜伽母身语意金刚自性我）嗡（藏文：ོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）巴扎 咻达 萨瓦 达玛 巴扎 咻多航（藏文：ཨོཾ་བཛྲ་ཤུདྡྷཿ་སརྦ་དྷརྨཱཿ་བཛྲ་ ཤུདྡྷོུ྅ཧཾ，梵文天城体：，梵文罗马拟音：oṃ vajra śuddhaḥ sarva dharmāḥ vajra śuddho'haṃ，汉语字面意思：嗡 金刚 清净 一切 法 金刚 清净 我）念诵这三个咒语等，应当禅修世尊是极其清净的法界智慧的自性。安住于日轮是指为了遣除无明的黑暗而清净，并且因为是忿怒的形态本身，而且忿怒尊们也安住在太阳上并具有光芒。恒常等是指因为是完全不住的涅槃，所以是常的形态的觉悟自性，压伏大自在天，以及断的形态的觉悟自性，压伏乌摩天女。其中，大自在天是怖畏者，是从种子字嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）完全转化而来，深蓝色，三眼，具有五手印，向左伸展，一面四臂，第一双手结跏趺坐，另外两手拿着手鼓和宝剑。乌摩天女是夜晚，是从种子字啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）完全转化而来，红色，一面四臂，第一双手结跏趺坐，另外两手拿着颅骨和卡杖嘎，三眼，具有五手印，向右伸展。这是跟随所说的三眼。轮等是指：其中，轮是所有佛陀的法，是梵天的坛城的轮。尸陀林是对痛苦和无常等敌人们的安乐的执着，以及对常、无因、异因等的执着，以及对轮回的执着或非