Chinese
我具光荣。祈请众之导师降临。从智慧证悟的差别中，也祈请化身之众降临。嗡 诶嘿 嘿 班嘎万 匝 吽 旺 霍 汝汝 汝汝 德舍 霍 萨玛雅 霍 萨玛雅 斯瓦。匝 吽 旺 霍。 希日 嘿汝嘎 诶嘿 德舍 霍 萨玛雅 霍 萨玛雅 斯瓦。嗡 诶 瓦吉拉 阿啦利 霍。 舍临 舍临 舍临。 如是念诵，拍掌三次而迎请，思维自性之坛城与化身之坛城如火焰山般紧密相连而安住。第三是：吽！为了救度一切众生于此善逝宫殿坛城中，亦请您为了义之自在，与眷属一同炽燃降临。如是说，并于眉间结颅鬘之手印，嗡 希日 嘿汝嘎 玛哈 瓦吉拉 萨瓦 杜斯当 萨玛雅 穆扎 扎贝夏。 希日 嘿汝嘎 吽 帕。 匝 吽 旺 霍 希日 嘿汝嘎 玛哈 瓦吉拉 萨瓦 杜斯当。 萨玛雅 穆扎 扎班匝 扎 吽 帕。以此，将智慧之轮如油入沙般融入誓言者，而生威光。第二，安住祈请，不摇动祈请，誓言稳固，以威力压制，此四者中，第一是：手指于心间交错，拇指各自竖立，嗡 瓦吉拉 希日 嘿汝嘎 玛哈 瓦吉拉 萨玛雅 霍 萨瓦 杜斯当 萨玛雅 穆扎 扎班匝 扎 吽 帕。 嘎雅 瓦嘎 泽达 迪斯扎 瓦吉拉。如是说，思维直至未得成就之前，恒常安住。第二是：结龇牙咧嘴之手印，嗡 希日 嘿汝嘎 玛哈 瓦吉拉 萨瓦 杜斯当 萨玛雅 杜斯当。 阿巴 斯瓦 帕嘎 吽 帕。如是说，思维降伏一切作恶者之事业自然成就。第三是：示现三次颅骨之手印，嗡 瓦吉拉 咕雅 德舍 萨玛雅 斯瓦。 嗡 瓦吉拉 咕雅 德舍 萨玛雅 霍。 嗡 瓦吉拉 咕雅 德舍 萨玛雅 帕。如是说，思维不违越誓言，圆满修行者之期望。第四是：结金翅鸟之手印，匝 吽 旺 霍 希日 嘿汝嘎 玛哈 瓦吉拉 萨瓦 杜斯当。 萨玛雅 穆扎。 玛啦 扎班匝 扎。 瓦夏 瓦夏。 维当萨雅 维当萨雅。 嘿 班嘎万。 布达 舍支。 扎地 斯当 巴嘎雅 吽 帕。如是，金刚之
English
I am endowed with glory. I request the teacher of the assembly to come. From the distinction of realizing wisdom, I also request the assembly of emanations to come. Oṃ ehyehi bhagavan jaḥ hūṃ vaṃ hoḥ rulu rulu dṛśya hoḥ samaya hoḥ samaya stvaṃ. jaḥ hūṃ vaṃ hoḥ. śrī heruka ehyehi dṛśya hoḥ samaya hoḥ samaya stvaṃ. oṃ e vajra ārali hoḥ hrīṃ hrīṃ hrīṃ. Saying thus, invite by clapping the palms three times. Think that the mandala of self-nature and the mandala of emanation are as close as the foothills of a fire mountain and abide. The third is: Hūṃ! In this Sugata palace mandala, for the sake of liberating all beings, also please, considering the power of meaning, come with your retinue, blazing fiercely. Thus, and binding the skull garland mudra at the eyebrow center, oṃ śrī heruka mahāvajra sarvadustān samaya mudraḥ praveśa. śrī heruka hūṃ phaṭ. jaḥ hūṃ vaṃ hoḥ śrī heruka mahāvajra sarvadustaṃ. samaya mudraḥ prabhañcakra hūṃ phaṭ. By this, the wheel of wisdom is absorbed into the samaya being like oil soaking into sand, and splendor is generated. Secondly, requesting to abide firmly, requesting not to move, making the samaya firm, and subduing with power, among these four, the first is: crossing the fingers at the heart, raising the thumbs separately, oṃ vajra śrī heruka mahāvajra samaya hoḥ sarvadustaṃ samaya mudraḥ prabhañcakra hūṃ phaṭ. kāyavākacitta tiṣṭha vajra. Thus, think that it will abide firmly until the accomplishment is attained. The second is: binding the bared teeth mudra, oṃ śrī heruka mahāvajra sarvadustaṃ samaya dustaṃ. apasvaṃ paka hūṃ phaṭ. Thus, think that the activity of subduing all evil-doers is spontaneously accomplished. The third is: showing the mudra of three rows of skulls, oṃ vajra guhya dṛśya samaya stvaṃ. oṃ vajra guhya dṛśya samaya hoḥ. oṃ vajra guhya dṛśya samaya phaṭ. Thus, think that the hopes of the practitioner are fulfilled without transgressing the samaya. The fourth is: making the garuda wing mudra, jaḥ hūṃ vaṃ hoḥ śrī heruka mahāvajra sarvadustaṃ. samaya mudraḥ. māra prabhañcakra. vaśaya vaśaya. vitaṃsaya vitaṃsaya. he bhagavan. buddha kṣetri. pratistambhaka hūṃ phaṭ. Thus, the vajra of
Chinese
观想从纸间放射出智慧的光芒，压服并摄受所有眷属。第三，分为所调伏者心要之手印和证悟意义之手印两种。第一种是：做成拉弓射箭的姿势，念诵“嗡 舍利 班杂 嘎拉 穆嘎 效瓦拉 亚 亚 纳玛 (藏文：ༀ་ཤྲཱི་བཛྲ་ཀ་ར་མུ་ཀ་ཤྭ་ར་ཡཱ་ཡ་ན་མཿ，梵文天城体：ॐ श्री वज्र कर मुक शवर याय नमः，梵文罗马拟音：oṃ śrī vajra kara muka śvara yāya namaḥ，汉语字面意思：嗡，吉祥金刚，手，解脱，自在，给予，敬礼)”，观想主尊父母身显现。做成迷惑母的拥抱印，念诵“嗡 舍利 班杂 啦嘎 萨玛 亚 亚 纳玛 (藏文：ༀ་ཤྲཱི་བཛྲ་རཱ་ག་ས་མ་ཡཱ་ཡ་ན་མཿ，梵文天城体：ॐ श्री वज्र राग समय याय नमः，梵文罗马拟音：oṃ śrī vajra rāga samaya yāya namaḥ，汉语字面意思：嗡，吉祥金刚，贪，誓言，给予，敬礼)”，观想主尊父母享受安乐而欢喜。展示食母的卡杖嘎印，念诵“嗡 舍利 班杂 卡杖嘎 扎拉 亚 亚 纳玛 (藏文：ༀ་ཤྲཱི་བཛྲ་ཁ་ཊྭཱཾ་ཀ་པྲ་ཙ་ལ་ཡཱ་ཡ་ན་མཿ，梵文天城体：ॐ श्री वज्र खट्वाङ्गक प्रचला याय नमः，梵文罗马拟音：oṃ śrī vajra khaṭvāṃka pracalā yāya namaḥ，汉语字面意思：嗡，吉祥金刚，卡杖嘎，行动，给予，敬礼)”，观想父母享受的菩提心之光芒压服一切傲慢，接受教令。做增长寿命母的铃印，念诵“嗡 舍利 班杂 坚de 扎拉 亚 亚 纳玛 (藏文：ༀ་ཤྲཱི་བཛྲ་གྷཎྜེ་པྲ་ཙ་ལ་ཡཱ་ཡ་ན་མཿ，梵文天城体：ॐ श्री वज्र घण्टे प्रचला याय नमः，梵文罗马拟音：oṃ śrī vajra ghaṇṭe pracalā yāya namaḥ，汉语字面意思：嗡，吉祥金刚，铃，行动，给予，敬礼)”，观想主尊的心识化为吽字，从收放的结合中，智慧勇识充满，手持铃，并且观想四位明妃也融入主尊。第二种是：自己从主尊的心间化现为一面二臂的黑汝嘎，安住在东方门口，心生欢喜地顶礼。念诵：吽！法界自性清净中，以大悲力化现应化身，大吉祥饮血八部众等，向自显诸神众顶礼！阿底布 吼！萨瓦 达塔嘎达 班达南 卡若亚弥。玛哈 瑜只尼。扎地布 吼！通过这样顶礼，观想自己的身语意与大吉祥尊的身语意无二无别。第四，分为共同供养、特殊供养、以各种美味供养三种。第一种又分为手印舞、普贤供、七支供、甘露供、朵玛供五种。第一种是：吽！为了象征解脱，大吉祥饮血手印是：三面六臂四足伸展，右面白、左面红、中间蓝面。右手持金刚、卡杖嘎、小鼓，左手持铃、红海螺、绳索。大吉祥智慧方便印。智慧界母的手印是：一面二臂身蓝色，右手依靠智慧方便，左手将红海螺献给主尊。忿怒自在母界之印。大吉祥饮血父母二尊。
English
Imagine that rays of wisdom radiate from the paper, subduing and gathering all the retinue. Third, there are two types of mudras: those of the essence of those to be tamed and those of the meaning of realization. The first is: Make the gesture of drawing a bow and arrow, and recite "Om Shri Vajra Kara Muka Shvara Ya Ya Namah (藏文：ༀ་ཤྲཱི་བཛྲ་ཀ་ར་མུ་ཀ་ཤྭ་ར་ཡཱ་ཡ་ན་མཿ，梵文天城体：ॐ श्री वज्र कर मुक शवर याय नमः，梵文罗马拟音：oṃ śrī vajra kara muka śvara yāya namaḥ，汉语字面意思：Om, Auspicious Vajra, Hand, Liberation, Free, Give, Homage)", and visualize the main deity, father and mother, appearing clearly. With the embracing mudra of the Bewildering Mother, recite "Om Shri Vajra Raga Samaya Ya Ya Namah (藏文：ༀ་ཤྲཱི་བཛྲ་རཱ་ག་ས་མ་ཡཱ་ཡ་ན་མཿ，梵文天城体：ॐ श्री वज्र राग समय याय नमः，梵文罗马拟音：oṃ śrī vajra rāga samaya yāya namaḥ，汉语字面意思：Om, Auspicious Vajra, Desire, Vow, Give, Homage)", and visualize the main deity, father and mother, being pleased by the bliss of enjoyment. Show the khatvanga mudra of the Devouring Mother, and recite "Om Shri Vajra Khatvamka Pracala Ya Ya Namah (藏文：ༀ་ཤྲཱི་བཛྲ་ཁ་ཊྭཱཾ་ཀ་པྲ་ཙ་ལ་ཡཱ་ཡ་ན་མཿ，梵文天城体：ॐ श्री वज्र खट्वाङ्गक प्रचला याय नमः，梵文罗马拟音：oṃ śrī vajra khaṭvāṃka pracalā yāya namaḥ，汉语字面意思：Om, Auspicious Vajra, Khatvanga, Action, Give, Homage)", and visualize the light of the bodhicitta enjoyed by the father and mother subduing all arrogance and accepting the command. With the bell mudra of the Life-Increasing Mother, recite "Om Shri Vajra Ghante Pracala Ya Ya Namah (藏文：ༀ་ཤྲཱི་བཛྲ་གྷཎྜེ་པྲ་ཙ་ལ་ཡཱ་ཡ་ན་མཿ，梵文天城体：ॐ श्री वज्र घण्टे प्रचला याय नमः，梵文罗马拟音：oṃ śrī vajra ghaṇṭe pracalā yāya namaḥ，汉语字面意思：Om, Auspicious Vajra, Bell, Action, Give, Homage)", and visualize the main deity's mind transforming into a Hum, and from the union of expansion and contraction, the wisdom being fully formed, holding a bell, and also visualize the four goddesses dissolving into the main deity. Second, one's own self transforms from the heart of the main deity into a Heruka with one face and two arms, and being situated at the eastern gate, one is pleased to prostrate. Hum! From the naturally pure realm of reality, by the power of compassion, you arise as an emanation body, Great Glorious Blood Drinker, the eight Garimas, etc., I prostrate to the self-appearing assembly of deities! Ati Pu Ho! Sarva Tathagata Bandhanam Karomi. Maha Yogini. Prati Pu Ho! By making such prostrations, one contemplates that one's own three doors and the body, speech, and mind of the Great Glorious One are indivisible. Fourth, there are three types: common offerings, special offerings, and offerings with various delicious flavors. The first also has five types: mudra dance, Samantabhadra offering, seven-branch offering, nectar offering, and torma offering. The first is: Hum! In order to symbolize liberation, the Great Glorious Blood Drinker mudra is: three faces, six arms, four legs extended. The right face is white, the left face is red, and the middle face is blue. The right hands hold a vajra, khatvanga, and small drum. The left hands hold a bell, red conch, and rope. The Great Glorious Wisdom Method Mudra. The Wisdom Realm Mother's mudra is: one face, two arms, body blue in color. The right hand relies on wisdom method. The left hand offers a red conch to the main deity. Krodheshvari Realm Mudra. The Great Glorious Blood Drinker Father and Mother, the two.
Chinese
从燃烧的座垫上起身，接受供养，完成誓言，赐予成就。处所的母神的标识是：嘎日（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）红色持杖蓝色，卓日（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）黄色拉弓箭，扎莫（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）红色摩羯鱼旗，贝达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）黑色举着小孩的肉和金刚杵，布嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）红色和黄色引导河流，额玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）绿色吹着红色海螺，斯玛夏（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）青黑色吃小孩的心脏，赞扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）黄褐色撕裂身体。嘎日（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）八位忿怒母也，燃烧的...接受供养...这样念诵并跳舞，观想手印智慧的嬉戏充满天空。第二是：吽。善逝忿怒尊主，以胜者海的智慧，轮回的无边大海，化为普贤供云的胜妙嬉戏。嗡 纳嘛 萨瓦 达塔嘎 爹 贝 效 维 效 穆 凯 贝 萨瓦 达 康 吾 嘎 爹 斯帕 惹 纳 嘿 芒 嘎 嘎 纳 康 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这样，将所有受用之物，以无分别的普贤供养来供奉。第三是：吽。圣水、鲜花、焚香和，灯、香水、食物和声音，内外秘密结合的这些，供养于我和平等的眷属。以嗡 巴纳 贝 等来幻化供云，吽。从有之根本界中显现的此供云，它显现为无造作的明妃的明点。贪恋之处因乐而盘旋着红色光团，为了融入烦恼界而接受圣水。嗡 惹达 泽达 秀 达 尼 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）从五大的界中显现智慧精华，凝聚显有光彩的自性之花明亮。从无二的状态中显现各种颜色，供养具有精华的鲜花光团。嗡 舍 瑞 班 匝 惹 嘎 布 协 布。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这无造作的自生誓言物殊胜香，颜色形状清晰，满足殊胜的权势，三千世界气味清净的焚香，在燃烧的鼻中供养而欢喜。嗡 舍 瑞 班 匝 惹 嘎 杜 贝 杜。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）从器情无二的父母清净中，从自生智慧之火中显现，这无边无际明亮的光芒，为了摧毁轮回的黑暗而请您享用。嗡 舍 瑞 班 匝 惹 嘎 阿 洛 凯 舍。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）在无二虚空清净的宫殿中，无烦恼过患清净的菩提心，为了显现一切而供养香气的光团，面容的界。
English
Rising from the burning seat, accept the offerings, fulfill the vows, and grant accomplishments. The mudras of the mothers of the places are: Gaari (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) red holding a blue staff, Tsauri (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) yellow drawing a bow and arrow, Pramo (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) red makara banner, Beta (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) black holding a child's flesh and vajra, Pukka (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) red and yellow guiding the river, Ghasma (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) green blowing a red conch shell, Smasha (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) dark blue eating a child's heart, Tsanda (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) yellowish-brown tearing apart the body. The eight wrathful mothers of Gaari (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) also, burning...accept the offerings... By saying this and dancing, contemplate the sky filled with the play of the wisdom of the mudras. Secondly: Hum. Sugata, chief of wrathful kings, with the wisdom of the ocean of victors, may the limitless ocean of existence be a supreme play of Samantabhadra's offering clouds. Om namaḥ sarva tathāgatebhyo viśva mukhebhyaḥ sarva tatkham udgate spharaṇa himaṃ gagana khaṃ svāhā. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Thus, offer all objects of enjoyment as the play of non-conceptual Samantabhadra. Thirdly: Hum. Argham, flowers, incense, and, lamps, perfumed water, food, and sound, all combined internally and externally, offer to myself and the equal assembly. By elaborating the offering clouds with Om pana pem etc., Hum. This offering cloud that arises in the realm of existence, may it arise as the untainted bindu of the mother herself. In the place of attachment, a red mass of light swirls with bliss, accept the argham in order to dissolve into the realm of afflictions. Om rakta citta śo dhani svāhā. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) From the realm of the five elements, the essence of wisdom arises, the self-nature flower is clear, gathering the radiance of appearance and existence. From the state of non-duality, all kinds of colors appear, offer the flower light mass that is full of essence and fruit. Om shri vajra raga puṣpe pu. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) This supreme incense, the untainted, self-arisen samaya substance, with clear color and shape, satisfying the supreme power, this pure incense with the fragrance of the three thousand worlds, may you be pleased by offering it to the burning nostrils. Om shri vajra raga dhūpe dhū. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) From the purity of the non-dual container and contents, father and mother, from the self-arisen fire of wisdom, this boundless, clear light, please partake of it in order to destroy the darkness of samsara. Om shri vajra raga aloke hrih. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) In the palace of the pure, non-dual space, the pure bodhicitta, free from the faults of afflictions, offer the mass of fragrant light in order to manifest everything, the realm of the face.