English
Oṃ! Glorious Orgyen Padma, inseparable from the root guru, subduer of demons, with a dark red-black body, the right hand brandishing a vajra iron hook, the left holding a skull cup filled with blood. Seated on a lotus with a thousand petals, a sun and moon cushion, in the posture of a king at play. The tips of his reddish-yellow hair swirl upwards into a field of blazing fire. With a wrathful yet alluring demeanor, blazing with the light of a billion suns, gazing into the expanse of blazing red-black flames of wisdom fire, the upper part of his body embodies the Buddhas of the Sambhogakaya, the middle part of his waist embodies the complete mandala of the four or six classes of tantras, and the lower part of his body embodies the spontaneously accomplished mandala of mothers and dakinis. Visualize being surrounded by the ocean of Dharma protectors and oath-bound ones, accomplished through wisdom and action. From that, intense rays of light emanate, invoking and dissolving all the mandalas of the three kayas of the victorious ones. From the bodies of all of these, immeasurable rays of light, firelight, wrathful water, iron scorpions, and lions emanate, pervading all that is covered by clouds. Visualize the wheel of wisdom flames, the wrathful blazing palace, the gathering of blazing iron scorpions, the great lion with its mane bristling, shaking the three thousand worlds with its roar, having the nature of devouring and burning all the eight classes of spirits and beings. Visualize enveloping all the harm-doers above within a triangular iron chamber of blazing fire in the depths of the great ocean. Oneself as the wrathful mother PHA! Between the palms of the black one's hands, visualize a red-black 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), blazing intensely with the fire of wisdom. All the power and abilities of the victorious ones of the three kayas are gathered into one and dissolve into the Hūṃ. When directed towards the sky and opened, that Hūṃ goes like an arrow into the sky, multiplying from one into countless, the red-black Hūṃ syllable flames pervading all the clouds without any gap, visualize having the power to burn and destroy all the eight classes of harm-doers. Beneath the seat, from the syllable Baṃ (藏文：བྃ།，梵文天城体：बं，梵文罗马拟音：baṃ，汉语字面意思：邦) arises a mandala of ocean water, colder than the cold of the cold hells, in the form of water that cannot be pierced by anything, visualize suppressing all the eight classes of spirits below. Oṃ guru rakṣa krodha buddha dheva ḍākinī baṃ harini sa hūṃ phaṭ (藏文：ཨོཾ་གུ་རུ་རཀྴ་ཀྲོ་དྷ་བུདྡྷ་ངྷེ་ཝ་ཌཱ་ཀི་ནཱི་བྃ་ཧ་རི་ནི་ས་ཧཱུྃ་ཕཊ།，梵文天城体：ॐ गुरु रक्ष क्रोध बुद्ध धेव डाकिनी बं हरिनि स हुं फट्，梵文罗马拟音：oṃ guru rakṣa krodha buddha dheva ḍākinī baṃ harini sa hūṃ phaṭ，汉语字面意思：嗡 咕噜 保护 忿怒 佛 天 空行母 邦 哈日尼 萨 吽 啪！). Āḥ Ya!
Chinese
ཨོཾ་(藏文: ཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )玛(藏文: མཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )度(藏文: དུཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )汝(藏文: རུཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )匝(藏文: ཙཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )夏(藏文: ཤཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )纳(藏文: ནཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )，玛(藏文: མཱ་，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )拉雅(藏文: ར་ཡ་，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )布(藏文: བྷྱོ་，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )念(藏文: ནན་，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )啪(藏文: ཕཊ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )！这样说。另外稍微念诵霹雳咒，将轮回涅槃置于浑然一体的状态中，必定能斩断（烦恼）。对于确实证悟了法性真谛的瑜伽士们来说，任何恐惧都不会让他们感到害怕；即使是没有获得坚定信念的人们， 如果安住在认识的状态中，那么邪魔和其他的恐惧也无法找到机会；天空铁霹雳的恐惧，因为好坏参半，所以要谨慎对待目标。 对于其他人来说，放弃算计、希望、怀疑、守护、遣除、神祇观修、念诵咒语、修法、击打等一切，安住在平等的状态中，这是关键中的关键，所以要知道。 对什么产生希望，那就是摧毁所有欲望的厉鬼，所以断绝希望；对什么产生怀疑，那就是引来所有不顺的恶事的使者，所以断绝怀疑；把什么都执着为有害的，那就是成办障碍的勤奋，所以会成就；把什么都执着为无益的，那就是恶缘成就和凶兆招财的甚深口诀；将疾病观修为安乐，将恶缘转为道用，例如，鼻子和眼睛感到灼热且非常难以忍受，如果观修它们为安乐并经常亲近，那么最终会显现为安乐，变得无法舍弃一样；最初接受不顺，观修为安乐和顺的一面，最终 一定会成为朋友，所以要知道。例如，对于佛陀来说，邪行的魔军是朋友和庄严，像这样一定会成为无法舍弃的道友，所以要知道，这是非常关键的口诀。第十二节。像这样，存在于轮回中的所有众生，迷惑的基础是执我的蕴聚作为原因；由突发的亲近的意识作为条件而产生迷惑；所以在中间，为了毫不执着地摧毁珍爱的蕴聚，应该布施会供和宴会，并将心安住在远离戏论的状态中，这是从根本上斩断二取之念的甚深方法；对此，首先在面前的虚空中，观想上师、诸佛总集的自性，持明莲花生降魔，身色白红，光彩夺目，右手
English
Oṃ(藏文: ཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: ) Mā(藏文: མཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: ) Du(藏文: དུཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: ) Ru(藏文: རུཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: ) Ca(藏文: ཙཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: ) Śa(藏文: ཤཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: ) Na(藏文: ནཿ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: ), Mā(藏文: མཱ་，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )rā(藏文: ར་ཡ་，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )ya(藏文: བྷྱོ་，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: ) Nha(藏文: ནན་，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )n Phaṭ(藏文: ཕཊ，梵文天城体: ，梵文罗马拟音: ，汉语字面意思: )! Say thus. Furthermore, recite the thunderbolt mantra slightly, and by placing saṃsāra and nirvāṇa equally in a state of oneness, one will definitely cut off (afflictions). For those yogis who have truly realized the nature of reality, no fear will frighten them; even for those who have not gained firm conviction, if they remain in a state of recognition, then demons and other fears will not be able to find an opportunity; the fear of a sky-iron thunderbolt is both good and bad, so one must be careful with the target. For others, abandon all calculations, hopes, doubts, protections, repulsions, deity meditations, mantra recitations, practices, strikes, and so on, and remain freely in a state of equanimity, which is the very essence of the key, so know this. Whatever hope arises for, that is the demon that destroys all desires, so cut off hope; whatever doubt arises for, that is the messenger that attracts all unfavorable evils, so cut off doubt; whatever is held to be harmful, that is the diligence that accomplishes obstacles, so it will be accomplished; whatever is held to be useless, that is the profound instruction for bad omens to accomplish and for attracting good fortune; meditating on sickness as happiness and taking bad circumstances as friends on the path, for example, if the nose and eyes feel hot and extremely unbearable, if one meditates on them as happiness and constantly attends to them, then eventually they will appear as happiness and become impossible to abandon; initially accepting the unfavorable and meditating on the happy and favorable side, then it will definitely become a friend, so know this. For example, for the Buddha, the army of heretical demons is a great friend and ornament, like this, it will definitely become an indispensable companion on the path, so know this, it is a very crucial instruction. Twelfth section. Thus, for all sentient beings who exist in saṃsāra, the basis of delusion is the aggregates of self-grasping as the cause; delusion arises from the mind of immediate clinging as the condition; therefore, in the meantime, in order to destroy the cherished aggregates without attachment, one should offer tsok and feasts, and place the mind in a state free from elaboration, which is a profound method for cutting off dualistic grasping from the root; for this, first in the space in front, visualize the nature of the guru, the embodiment of all Buddhas, the vidyādhara Padmasambhava, whose body color is white and red, radiant and luminous, with the right hand
Chinese
五股金刚杵摄伏三界，左手以铁橛刺穿，以威力压服三有，身体赤裸，以虎皮和三层人头念珠为饰，莲花和太阳以及四魔垫于座下，双足以国王游戏之姿安住，头发覆盖后背，三眼凝视虚空之界，从忿怒的皱纹中带有微笑的光彩，身上圆满具备一切胜者的坛城，在智慧的光芒和虹光火聚之中，显现而自性空无，如虚空的彩虹和水中月亮的影像，清晰而离于执着，如梦境中的景象被认知，应知如幻化的变现和眼花，仅是见闻忆触，就能加持三门成为三金刚的游舞之体性，如此观想，以意念和觉知的强烈信心，从内心深处恳切祈祷。 ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思） ཕཊཿ ，自显清净是究竟的密严刹土，身与智慧圆满的至尊上师，胜义无死本质明点的身，显现为成熟解脱灌顶和诀窍的宝藏。 ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思） ཕཊཿ ，祈祷啊，四身自性的光辉，以虔诚的渴求激发您的意续，无明卵壳中疲惫的心和心所， ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思） ཕཊཿ ，在原始本初的本来清净大圆满境界中嬉戏。如此念诵，并将自己和他人的觉性与上师的心无分别的智慧融为一体，在三身的广大境界中觉醒，思维获得大乐无迁的坚定。第一个 ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思） ཕཊཿ 融合，第二个 ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思） ཕཊཿ 清净障碍，第三个 ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思） ཕཊཿ 圆满四种灌顶，思维获得三身的坚定。融合心意是消除疾病、损害、违缘和障碍的一切殊胜之法，这是生起一切共同和不共成就的关键所在。之后，将觉性提升到法界，开启虚空之门：自身巨大庄严，中脉的空隙，上师寿命福德觉性融为一体，清净的明点如巨箭般射出，从智慧的法界中显现为方便的印，在念诵这些话语的时候，自己的身体巨大、丰满、滋润
English
Holding the three realms under control with the five-pronged vajra, piercing through with the iron stake in the left hand, subduing the three existences with power, the body naked, adorned with a tiger skin and a garland of three-tiered skull rosaries, lotus and sun, and the four maras laid as a seat, the two feet abide in the posture of royal play, hair covering the back, three eyes gazing into the expanse of the sky, possessing the radiance of a smile from the wrathful wrinkles, the mandala of all victors completely perfected on the body, appearing in the midst of the light of wisdom and rainbow-colored fire masses, yet without inherent existence, like a rainbow in the sky and the reflection of the moon in water, clear yet free from grasping, like the recognition of a dreamlike experience, and should be known as an illusory transformation and an optical illusion. Merely seeing, hearing, remembering, or touching, one should contemplate oneself as having the nature capable of blessing the three doors as the play of the three vajras, and with intense faith of mind and awareness, one should pray earnestly from the depths of one's heart. PHAṬ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning): PHAṬ, Self-appearing pure is the ultimate Akaniṣṭha, the supreme guru who is the complete body and wisdom, the essential indestructible essence, the body of bindu, manifesting as the treasure of ripening liberation empowerments and instructions. PHAṬ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning): PHAṬ, We pray, the glorious one who is the nature of the four bodies, inspire your mind-stream with intense longing and devotion, the mind and mental events exhausted in the eggshell of ignorance, PHAṬ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning): PHAṬ, playing in the primordial purity, the great expanse of the Dzogchen state. Reciting thus, and blending one's own and others' awareness with the guru's non-conceptual wisdom, awakening in the vast expanse of the three bodies, think of attaining the great certainty of unchanging great bliss. The first PHAṬ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning): PHAṬ blends, the second PHAṬ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning): PHAṬ purifies obscurations, the third PHAṬ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning): PHAṬ completely perfects the four empowerments, think of attaining the great certainty of the three bodies. Blending mind and awareness is the supreme method for eliminating all diseases, harms, adverse conditions, and obstacles, this alone is the key to the arising of all common and uncommon accomplishments. After that, elevating awareness into the dharmadhatu, opening the door of space: one's own body is large, majestic, the hollow of the central channel, guru, life, merit, awareness blended into one, the clear essence, the bindu, is shot like a great arrow, from the dharmadhatu of wisdom arises the mudra of skillful means, at the time of reciting these words, one's own body is large, full, and oily.