Chinese
贝塔碧扎多尔恰尔纳，普卡玛瑟吉斯久珍，嘎玛东玛赤通江，玛夏廷纳吉斯宁萨，赞达瑟吉奥鲁德拉，辛哈卡罗诺瑟森，亚格里南达诺玛达，斯里拉纳摩吉斯达瓦，瓦纳夏哲廷嘎江，格里达吉玛吉斯久珍果，冈嘎兴哲纳尔果玛，嘎嘎卡罗本吉纳，乌鲁廷措乌贝果，达东嘎摩嘉吉珍，帕东纳摩夏贝庆，尼达玛摩嘉卓多，塔吉廷纳哲哲吉。 如是说。吉祥黑汝嘎根本续中，显示诸佛身色与手印之第七品。 之后，当讲述真实时，从先前的位置转变，清晰地显现饮血坛城后，以四方四味净化粗糙的物质身体。迎请智慧本尊与空行母，圆满并激励誓言。布置五谷，遮止五道。沐浴之物置于西边的月形物上。于此，观想诸佛，思维五部本尊父母。于前后观想阿利嘎利。于识、根、境、时，观想勇识本尊父母。于顶、背、舌上，直至脚底，观想六能仁。于脐、尾骨、两肾孔，观想门神本尊父母。于异熟有漏蕴，清晰地布置手印坛城后，通过光芒的放射与收摄进行净化，证得二利究竟，解脱手印。通过五种仪轨与五种支分，随喜生起并善加观修，迎请并融入自性坛城。顶礼供养后安住，通过念诵、修习的放射与收摄，反复进行净化。或者，观想自身为饮血大尊之身，从背后宰杀尸体。将饮血本尊会众作为供品，将心、肺献给大能本尊父母，眼、耳、鼻、舌，献给四部饮血本尊父母。五种甘露瓶，左右肩放置肉，肠、肝、头肉等，献给九根本本尊。牛黄与躯干，脚、脂肪、肉、血，命脉、胆汁、鼻血等，献给九自在本尊。如此宰杀并修持，不违越誓言。之后，进行自生，观想自身与本尊无别。那么次第如何呢？首先观想自身为空性。从空性中，自身刹那间圆满为饮血之身。其上为智慧心，从邦字生出红莲花，从阿字生出月轮，从吽字生出放射光芒的金刚。金刚即是智慧心，于自身心间观想。之后，进行灌顶，观想五部灌顶。之后，进行念诵，从心间的吽字放射光芒。光芒迎请智慧尊，观想灌顶清净。之后，进行念诵，嗡啊吽班扎咕噜卓地嘎拉黑汝嘎吽啪。如是尽力念诵。之后，进行事业之结合，观想自身与本尊无别。那么次第如何呢？首先观想自身为空性。从空性中，自身刹那间圆满为饮血之身。其上为智慧心，从邦字生出红莲花，从阿字生出月轮，从吽字生出放射光芒的金刚。金刚即是智慧心，于自身心间观想。之后，进行灌顶，观想五部灌顶。之后，进行念诵，从心间的吽字放射光芒。光芒迎请智慧尊，观想灌顶清净。之后，进行念诵，嗡啊吽班扎咕噜卓地嘎拉黑汝嘎吽啪。如是尽力念诵。
English
Beta Bi Zador Chyar Nag, Pukka Marser Jisgyu Dren, Ghasma Dungmar Trakthung Jang, Masha Tingnag Jisnying Sa, Tsenda Serkya Chog Lü Dral, Singha Karo Nolser Seng, Yagri Nanda Noma Da, Srila Nagmo Jisdag Wa, Wana Shaded Tingga Gyang, Gridha Jidmar Jisgyu Dren Go, Gangga Shingtrag Nargo Mar, Gaga Karo Bengri Nag, Ulu Tingtso Ugpe Go, Dadong Garmo Jaggyu Dren, Padong Nagmo Zhagpe Ching, Nida Marmo Jagdrog Do, Tajed Tingnag Drilchrol Gye. Thus it is said. From the Glorious Heruka Root Tantra, the Seventh Chapter, showing the body colors and hand implements of the deities. Then, when the truth is to be explained, there is a change of position from the previous one. After clearly manifesting the blood-drinking mandala, purify the coarse material body with the four directions and four tastes. Invite the wisdom deities and dakinis, fulfill and stimulate the vows. Arrange the five grains and block the five paths. Place the bathing object on the crescent moon in the west. There, contemplate the deities, thinking of the five Buddha family consorts. In front and behind, contemplate Ali Kali. In consciousness, senses, objects, and time, contemplate the heroic consorts. On the crown of the head, the back, and the tongue, up to the soles of the feet, contemplate the six Thubpas. In the navel, tailbone, and two kidney holes, contemplate the gatekeeper consorts. On the ripened contaminated aggregates, after clearly arranging the mudra mandala, purify it by radiating and gathering light, accomplish the ultimate benefit of the two, and liberate the mudra. Through the five rituals and five limbs, generate and contemplate as desired, invite and absorb the self-nature mandala. Pay homage, make offerings, and abide, purify again and again through the radiation and gathering of recitation and practice. Alternatively, contemplate oneself as the body of the great blood-drinker, slaughter the corpse from behind. Offer the assembly of blood-drinking deities as substances, offer the heart and lungs to the great powerful consort, the eyes, ears, nose, and tongue, offer to the four blood-drinking consorts. The five kinds of nectar vase, place the meat on the left and right shoulders, the intestines, liver, head meat, etc., offer to the nine root deities. Gorochana and the trunk, the feet, fat, meat, and blood, the life force, bile, and nasal blood, offer to the nine sensory deities. Thus slaughter and practice, without violating the vows. Then, perform self-generation, contemplate oneself as inseparable from the deity. So what is the order? First, contemplate oneself as emptiness. From emptiness, oneself instantly becomes the blood-drinking body. On top of that, the wisdom mind, from the letter Pam arises a red lotus, from the letter Ah arises a moon disc, from the letter Hum arises a vajra radiating light. The vajra is the wisdom mind, contemplate it in one's own heart. Then, perform the empowerment, contemplate the empowerment of the five families. Then, perform the recitation, from the Hum in the heart radiates light. The light invites the wisdom being, contemplate the purification of empowerment. Then, perform the recitation, Om Ah Hum Vajra Guru Kroti Kala Heruka Hum Phet. Thus recite as much as possible. Then, perform the union of actions, contemplate oneself as inseparable from the deity. So what is the order? First, contemplate oneself as emptiness. From emptiness, oneself instantly becomes the blood-drinking body. On top of that, the wisdom mind, from the letter Pam arises a red lotus, from the letter Ah arises a moon disc, from the letter Hum arises a vajra radiating light. The vajra is the wisdom mind, contemplate it in one's own heart. Then, perform the empowerment, contemplate the empowerment of the five families. Then, perform the recitation, from the Hum in the heart radiates light. The light invites the wisdom being, contemplate the purification of empowerment. Then, perform the recitation, Om Ah Hum Vajra Guru Kroti Kala Heruka Hum Phet. Thus recite as much as possible.
Chinese
八识者，乃八种微细识之物；四种解脱支者，乃四种智慧门之物；每一节脊椎骨的组合，乃二十八自在母之物；大小鼻梁的组合，乃十种自生忿怒尊之物；血肉骨髓与脂肪，乃虚空行者众之物；具相之颅器，亦为大吉祥天女所居之依处。其中所盛之物，有牛黄、大便，心、命、脉之血，肉、胆、小便，牙齿与五根，此等分量皆相等，盛于颅器中，乃成就之物。以两腿之骨与胫骨，制成吹奏大海螺之笛。以两臂之骨头，制成盛血之勺。肉丸是成就之食子，以及金刚杵、铃、甘露瓶等成就物。同样安放灌顶瓶，为使禅定智慧清晰，亦明显绘制所缘之依处。为使贪欲智慧清晰，亦明显执持本尊之母。所有佛母之相，皆具红黄相兼之手印，眼神低垂而具光彩，具法轮手印，莲花足。臂膀高而长，如是视为本尊之母。白色明亮如海螺之色，娇媚之身，血肉盘绕，金刚之形，容光焕发，引人入胜之莲花足，具海螺之母，乃种姓之殊胜者，如是视为金刚部之本尊之母。如同蓝色莲花之颜色，明亮闪耀，庄严秀丽，光芒四射，智慧与力量强大，无尽之智慧于心中显现，如是视为宝生部之本尊之母。白色带红，莲花之色，贪恋强烈，心悦诚服，嘴唇如莲花初绽，眼脉鲜红，引人注目，如是视为莲花部之本尊之母。红绿交织之体性，忿怒威猛，精进于事业，血肉筋脉紧密相连，手持金刚交杵，如是知为事业部之本尊之母。其他某些地方，图样相同者亦如是作。于从尸陀林取出之巨幅布上，颜料胶水火候皆上佳。修行者具足誓言，绘画者亦具誓言。九尊神。
English
The eight consciousnesses are the substance of the eight subtle consciousnesses; the four limbs of liberation are the substance of the four wisdom gates; each vertebra combined is the substance of the twenty-eight powerful mothers; the combination of large and small nasal bones is the substance of the ten self-born wrathful ones; flesh, blood, bones, marrow, and fat are the substance of all who travel in the sky. That Kapala (bhaṇḍa) with characteristics is also the support where the Great Glorious One resides. What is poured into it are gorocana, excrement, heart, life, blood of the veins, māṃsa, bile, urine, teeth, and the five senses; all those parts should be equal. Pouring into the Kapala is the substance of accomplishment. From the two thigh bones and the shin bones, make a flute to blow the great conch. From the two upper arm bones, make a ladle for sprinkling blood (rakta). Meatballs are the food offerings of accomplishment, as well as the vajra, bell, and nectar vase, substances of accomplishment. Likewise, place the empowerment vase. In order to clarify samadhi wisdom, also clearly depict the object of focus as support. In order to clarify desire wisdom, also clearly hold the consort of the family. The characteristics of all the consorts are: having a mudra of mixed red and yellow, eyes cast down and possessing splendor, lotus feet with a wheel mudra. The upper arms are high and long; likewise, she is auspicious as the mantra mother of the family. White and clear, conch-colored, a seductive form, flesh and bones coiled, the shape of a vajra, radiant, captivating lotus feet, the mother with a conch, the supreme of the lineage; likewise, she is auspicious as the mantra mother of the vajra family. Like the color of a blue utpala lotus, clear and shining, majestic and beautiful, radiating splendor, great wisdom and strength, inexhaustible intelligence arises in the mind; likewise, she is auspicious as the mantra mother of the jewel family. White with a touch of red, the color of a lotus, great attachment, mind subdued, lips like a lotus just opening, eye veins red and captivating, likewise, she is auspicious as the mantra mother of the lotus family. With a nature of mixed red and green, wrathful and fierce, diligently striving for the sake of activity, flesh and sinews closely connected, holding a crossed vajra in her hands; likewise, know her as the mantra mother of the karma family. Furthermore, in some other places, those with the same design should be done likewise. On a large cloth taken from a charnel ground, the colors, paint, glue, and fire should be excellent. The practitioner should have vows, and the painter should also have vows. Nine deities.
Chinese
也要绘制所缘的本尊像，同样也要绘制修行者像，妥善做好开光后，在山脚下或河岸边，或者岛屿或自己喜欢的地方，如果对此进行侍奉，就会努力迅速赐予成就。不是修行和绘制者，就不要给其他人看。努力修行的时候，具有通达智慧的士夫，以具有信心的心，连同生命身体等事物，以没有吝啬的心来布施。国王的权位和自己的身体，儿子和妻子以及财物，极其珍爱和心仪之物都布施。对于各种各样的上师，最殊胜的供品也要布施。哪里最难以施舍，那就是最殊胜的。上师的财物如同生命一般，如同执持根本命脉的命油一般，珍贵誓言，调伏如无明愚痴和傲慢。真实了悟意义，与心和法相融。即使降临到身体和生命上，也不舍弃殊胜誓言。瑜伽自在具有八功德，我说他就是最殊胜的上师。清净智慧嘿汝嘎，精进于无二之义，发出六种音调，成就六种意义。念诵咒语的字句之声，由此生起坛城诸尊。发出深沉如雷鸣般的声音，凶猛残暴之徒也会立刻转变。从脸颊呼出气息之风，散布愤怒本尊和愤怒母尊的化身。金刚恶魔发出呜咽之声，所有恶毒之物也会被清空。发出呻吟和悲痛之声，所有恶毒之物都会化为灰尘。以梵天之音的引导方式，将所有一切无余地摄集于掌控之中。 嗡 噜噜 噜噜 吽 炯 吽。 念诵三千之数，瑜伽士日夜精进念诵，以三十六天的时间，必定获得持明果位。当那位瑜伽士去世时，世间之人会说他已经死了。金刚空行母们，会赞叹说“好啊”，然后必定安住在持明者的地位。名为《吉祥嘿汝嘎续》中，名为“种种行相”的第八品。之后讲述真实之义，在唯一明点的坛城中，宣说金刚甘露的修法，从具足四种圆满开始。
English
Also, draw the object of focus, the deity. Likewise, also draw the practitioner. After properly performing the consecration, at the foot of a mountain or on a riverbank, or on an island or in a place of your own liking, if you attend to it, strive to quickly grant accomplishments. Do not show it to anyone other than the practitioner and the one who draws it. When striving in practice, a wise person with understanding, with a mind of faith, even life and body and all possessions, should give without stinginess. The power of a king and one's own body, sons and wives, and wealth, whatever is most cherished and pleasing to the mind, give it all away. To all kinds of gurus, give the most excellent offerings. Whatever is most difficult to give away, that is said to be the most supreme. The guru's possessions are like life itself, like the vital oil that sustains the root, precious vows, subdue ignorance, vulgarity, arrogance, and pride. Realize the true meaning, blend mind and Dharma. Even if it comes to body and life, do not abandon the supreme vow. The yogi who is master of himself possesses eight qualities, I say that he is the supreme guru. Pristine wisdom Heruka, diligently striving for the meaning of non-duality, uttering six tones, accomplishes six meanings. Uttering the sound of the syllables of the mantra, thereby generating all the deities of the mandala. Uttering a deep, thunderous sound, even fierce and violent beings will immediately transform. Exhaling the wind of breath from the cheeks, spreading the emanations of wrathful deities and wrathful mothers. The vajra demon, with a wailing sound, will empty out all malice. Uttering groans and cries of pain, all malice will be reduced to dust. By the method of guiding with the voice of Brahma, gather all without exception under control. Om rulu rulu hum bhyo hum. Recite the number of three thousand, the yogi diligently recites day and night, in thirty-six days, there is no doubt that he will attain the state of vidyadhara. When that yogi dies, worldly people will say that he has died. The vajra dakinis will praise him, saying "Excellent!", and then he will surely be established in the state of vidyadhara. From the tantra called "Glorious Heruka Galpo," the eighth chapter, called "Various Activities." Then, the true meaning will be explained, in the mandala of the single bindu, the practice of vajra nectar will be taught, beginning with the possession of four perfections.