English
Finally expel. Expel with the mantra of the four "Hūṃ" syllables. Fifth, the protection wheel is from the layers of light. The very awareness of the great emptiness of a thousand Hūṃ syllables manifests. In an instant, the seed syllable manifests as one's own deity. By clearly stimulating the Hūṃ, from emitting and gathering, anger manifests as a vajra. From the rays of light of the seed syllable in the heart, weapons gradually emanate, dispelling obstacles. Gathering again in sequence, a tent is formed above and below. Ignite the fire with "Jvala Ram". If all conceptualizations and attachments are abandoned, the actions of obstacles will not arise. Therefore, conceptualization is an obstacle, so protect with true awareness. Sixth, bestowing blessings: From the expanse of the nature of reality, free from elaboration, the wheel of wisdom, the body's mudra, the sound and words of speech, the signs of the mind awaken, and are contemplated as dissolving into oneself, one's place, and one's belongings. Accompanied by incense and music. Oṃ Hūṃ Ah La La Ho! Bhagavān Samaya Hoḥ! Samaya Tvam! The time of the supreme noble compassion has arrived, especially the time for the teachings to manifest, the time to unleash power, the time to bless, the time to bestow supreme empowerment, the time to grant accomplishments. Great powerful subduer of demons, Blessed One, great blessing, bestowing blessing, Blessed One, great empowerment, bestowing empowerment, Blessed One, bestowing supreme accomplishment, Blessed One, may we have karmic results. Mixing the sounds of various musical instruments, gather blessings with Hūṃ Hūṃ Hūṃ Hūṃ. Seventh, blessing the offering substances: Focusing on the outer offering, visualize oneself as clearly the deity, from the Hūṃ syllable in the heart, emanate Raṃ, Yaṃ, Khaṃ, with the fire, wind, and water of wisdom, purify the faults of grasping at the reality of the offering substances, in the state of emptiness. From the syllable A, in the vessel filled with three thousand worlds, extract the essence of samsara and nirvana, from the syllable Hūṃ, transform into objects of enjoyment, a sea of clouds of desirable qualities. And the mantra and mudra of the treasury of space. Oṃ Vajra Rāga. Dhūpe Dhu. Similarly, Puṣṭe Pu. Āloke Hrīḥ. Ghaṇḍe Gha. Vajra foot washing water, etc., offering goddesses fill the sky. Purification of the inner offering: From emptiness, the syllable Kaṃ completely manifests, on a skull cup, from the syllable A, in the vessel, in the center of the wheel with four spokes and a hub, from Go Ku Da Ha Na, arise the five meats, from Bi Mu Ma Ra Shu, arise the five amṛtas, each marked with its own seed syllable, from Yaṃ, Raṃ, the wind stirs and the fire burns, melting the samaya substances above, Hūṃ Oṃ, etc.
Chinese
瓦昂哈处五手印，各自做了把柄的铃铛们，圆满转变五部怙主父母双运。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）， 珍（藏文：ཏྲཱྃ，梵文天城体：trāṃ，梵文罗马拟音：trāṃ，汉语字面意思：珍），舍（藏文：ཧྲཱིཿ，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍），阿（藏文：ཨཿ，梵文天城体：अः，梵文罗马拟音：aḥ，汉语字面意思：阿）， 哞（藏文：མཱུཾ，梵文天城体：mūṃ，梵文罗马拟音：mūṃ，汉语字面意思：哞）， 朗（藏文：ལཱཾ，梵文天城体：lāṃ，梵文罗马拟音：lāṃ，汉语字面意思：朗）， 芒（藏文：མཱཾ，梵文天城体：māṃ，梵文罗马拟音：māṃ，汉语字面意思：芒）， 邦（藏文：པཱཾ，梵文天城体：pāṃ，梵文罗马拟音：pāṃ，汉语字面意思：邦）， 当（藏文：ཏཱཾ，梵文天城体：tāṃ，梵文罗马拟音：tāṃ，汉语字面意思：当）。月亮饰品各种金刚杵的脐，马头明王红色手持莲花十字杵，四方四位明妃金刚杵顶之中央，姿态一切安乐的光气云，从音声明点所变三字堆叠之，以光供养诸佛成办他利，收摄返回誓言物与无别融合，成为智慧甘露之大海。拇指无名指马头明王父母双运中显现，搅动甘露。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），萨瓦（藏文：སརྦ，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：一切），班杂（藏文：པཉྩ，梵文天城体：पञ्च，梵文罗马拟音：pañca，汉语字面意思：五），阿弥利达（藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），舍（藏文：ཧྲཱིཿ，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍），啪（藏文：ཋཱཿ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：啪）念诵二十一遍，也作烧香。观想朵玛，自性清净。从空性中，朵玛托盘莲花器，朵玛物殊胜人与狮子象，牛马肉五甘露之上，五部怙主父母以手印等所标识，下面风动火燃甘露沸腾，具有无漏百味的朵玛是，成为六根喜悦欲妙之云。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），玛哈巴陵达（藏文：མ་ཧཱ་བ་ལཱིངྟ，梵文天城体：महाबलिन्त，梵文罗马拟音：mahābaliṃta，汉语字面意思：大供物），得匝巴陵达（藏文：ཏེ་ཛྭ་བ་ལིཾ་ཏ，梵文天城体：तेज बलिन्त，梵文罗马拟音：teja baliṃta，汉语字面意思：光辉供物），巴拉巴达（藏文：བ་ལ་བཱ་ཏེ，梵文天城体：बल बाते，梵文罗马拟音：bala bāte，汉语字面意思：力量风），古雅萨玛耶（藏文：གུ་ཧྱ་ས་མ་ཡེ，梵文天城体：गुह्य समये，梵文罗马拟音：guhya samaye，汉语字面意思：秘密誓言），梭哈（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。念诵三遍。观想血，嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），自性清净。从阿字化为佛母虚空三解脱，从嘛字化为日轮ra字转变，成为大贪世间血燃烧之火焰，执着我鲁扎的八识聚，以殊胜方便金刚宝瓶所净化，轮回逆转证得无生法身，对于微细之聚落与刹土支分，以及金刚嬉女之供云而舒展。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），玛哈RA嘎达匝拉曼扎拉雅（藏文：མ་ཧཱ་རཀྟ་ཛྭ་ལ་མཎྜལ་ལ་，梵文天城体：महारक्तज्वालामण्डलला，梵文罗马拟音：mahāraktajvālamaṇḍalala，汉语字面意思：大红光坛城），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），舍（藏文：ཧྲཱིཿ，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍），啪（藏文：ཋཱཿ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：啪）。念诵三遍。第二正行是于大乘道之根本大菩提心中发心，以及摄集六度之支分于生圆次第之实物中。第一分中，有世俗与胜义二者，初于法与有情所缘者：我与无边诸有情，本来即是佛陀然，由分别念之所缚故，于菩提胜妙发其心。第二无缘任运成就者：诶玛火稀有奇哉法，圆满正觉诸佛之密
English
From Vā Aṃ Hā, five hand seals, each with handles made for the bells, completely transformed into the five families, union of father and mother. Oṃ（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Trāṃ（藏文：ཏྲཱྃ，梵文天城体：trāṃ，梵文罗马拟音：trāṃ，汉语字面意思：珍）, Hrīḥ（藏文：ཧྲཱིཿ，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍）, Aḥ（藏文：ཨཿ，梵文天城体：अः，梵文罗马拟音：aḥ，汉语字面意思：阿）, Mūṃ（藏文：མཱུཾ，梵文天城体：mūṃ，梵文罗马拟音：mūṃ，汉语字面意思：哞）, Lāṃ（藏文：ལཱཾ，梵文天城体：lāṃ，梵文罗马拟音：lāṃ，汉语字面意思：朗）, Māṃ（藏文：མཱཾ，梵文天城体：māṃ，梵文罗马拟音：māṃ，汉语字面意思：芒）, Pāṃ（藏文：པཱཾ，梵文天城体：pāṃ，梵文罗马拟音：pāṃ，汉语字面意思：邦）, Tāṃ（藏文：ཏཱཾ，梵文天城体：tāṃ，梵文罗马拟音：tāṃ，汉语字面意思：当）. Various lunar ornaments, the navel of the vajra, Red Hayagriva holding a lotus crossed vajra. In the four directions, four consorts, in the center of the vajra crest, Clouds of blissful light and vapor from all postures. From the clear sounds, the three stacked syllables, With light, offering to the Victorious Ones, accomplishing the benefit of others. Gathered here, the samaya substance and inseparable mix, Transformed into a great ocean of wisdom nectar. With thumb and ring finger, Hayagriva appearing as father and mother, stirring the nectar. Oṃ（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Āḥ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）, Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Sarva（藏文：སརྦ，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：一切）, Pañca（藏文：པཉྩ，梵文天城体：पञ्च，梵文罗马拟音：pañca，汉语字面意思：五）, Amṛta（藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露）, Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Hrīḥ（藏文：ཧྲཱིཿ，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍）, Ṭhāḥ（藏文：ཋཱཿ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：啪）. Twenty-one times, and also perform incense offering. Focusing on the Torma, purify with Svabhāva. From emptiness, the Torma plate, a lotus container, The supreme Torma substances: human, lion, elephant, Cow, horse meat, atop the five nectars, Marked with the five families, father and mother, and their hand implements. From below, wind stirs, fire ignites, nectar boils, The Torma, possessing a hundred flavors of non-leakage, Becomes a cloud of delightful desires for the six senses. Oṃ（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Āḥ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）, Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Mahābaliṃta（藏文：མ་ཧཱ་བ་ལཱིངྟ，梵文天城体：महाबलिन्त，梵文罗马拟音：mahābaliṃta，汉语字面意思：大供物）, Tejabaliṃta（藏文：ཏེ་ཛྭ་བ་ལིཾ་ཏ，梵文天城体：तेज बलिन्त，梵文罗马拟音：teja baliṃta，汉语字面意思：光辉供物）, Balabāte（藏文：བ་ལ་བཱ་ཏེ，梵文天城体：बल बाते，梵文罗马拟音：bala bāte，汉语字面意思：力量风）, Guhyasamaye（藏文：གུ་ཧྱ་ས་མ་ཡེ，梵文天城体：गुह्य समये，梵文罗马拟音：guhya samaye，汉语字面意思：秘密誓言）, Svāhā（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）. Three times. Focusing on Rakta, Oṃ（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, purify with Svabhāva. From A, the mother, all skies, possessing the three liberations, From Ma, the sun disc, the syllable Ra transformed, Becoming the great desire, the blazing torrent of worldly Rakta, The eight consciousness aggregates of self-grasping Rudra, Purified by the supreme method, the vajra jewel, Reversing the cycle of existence, liberating into the unborn Dharmakaya. For the multitude of specks, the parts of the field, And the offering clouds of the vajra alluring woman are spread forth. Oṃ（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Āḥ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）, Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Mahāraktajvālamaṇḍalala（藏文：མ་ཧཱ་རཀྟ་ཛྭ་ལ་མཎྜལ་ལ་，梵文天城体：महारक्तज्वालामण्डलला，梵文罗马拟音：mahāraktajvālamaṇḍalala，汉语字面意思：大红光坛城）, Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Hrīḥ（藏文：ཧྲཱིཿ，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍）, Ṭhāḥ（藏文：ཋཱཿ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：啪）. Three times. The second, the main part, is generating the mind of great Bodhicitta, the root of the Mahayana path, and gathering the limbs of the six perfections into the objects of the generation and completion stages. In the first part, there are two: conventional and ultimate. First, focusing on Dharma and sentient beings: I and limitless sentient beings, Although are Buddhas from the beginning, Due to the power of conceptualization, in samsara, Generate the mind for supreme Bodhi. Second, the aimless, spontaneously accomplished: Emaho, wondrous and amazing Dharma, Secret of all the complete Buddhas.
Chinese
所有皆从无生而生，生起之际即无生。唉玛吙，稀有奇妙之法，圆满佛陀众之密。所有皆从无灭而灭，灭尽之际即无灭。唉玛吙，稀有奇妙之法，圆满佛陀众之密。所有皆从无住而住，安住之际即无住。唉玛吙，稀有奇妙之法，圆满佛陀众之密。所有皆从无缘而缘，缘起之际即无缘。唉玛吙，稀有奇妙之法，圆满佛陀众之密。所有皆从无去来而去来，去来之际即无去来。 第二，以三种三摩地为生起之基。生起所依与能依之坛城，成就事业之支分。第一有三。第一，如金刚之如来藏自性，清除基续如来藏之当净八识客尘垢染。实有诸法中，实无有法。超离分别思议之境。如是之自性即法界智慧。是故无有事物。 第二，勇猛行持一切显现者，对于未能如是证悟法性之有情众生，空性无戏论之光芒，显现为无缘大悲。如是自性虽无戏论，自性乃是周遍显现之界。为利有情众生故，于虚空中观修虚空。 第三，如幻化之因之等持，空性大悲双运之状态中，作意者普贤之自性，从无生之字显现。从无物中生出事物之云，种种显现变化。无有根基之心性，乃是诸法之根本。心性乃是字母之自性，字母如意宝云。当修持殊胜之字母。如是，虽说从无生之字母中显现收摄之语，然增减之相亦无有。以文字象征法性之义，生起次第之所有妙用，当稳固于法作业母普贤母胜观明之自性中。阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）极稳固，从白色阿中，散发极细微之阿。
English
All arise from the unborn; in the very arising, there is no birth. Emaho, wondrous and marvelous dharma, the secret of all perfect Buddhas. All cease from the unceasing; in the very cessation, there is no cessation. Emaho, wondrous and marvelous dharma, the secret of all perfect Buddhas. All abide from the un-abiding; in the very abiding, there is no abiding. Emaho, wondrous and marvelous dharma, the secret of all perfect Buddhas. All are aimed from the un-aimed; in the very aiming, there is no aim. Emaho, wondrous and marvelous dharma, the secret of all perfect Buddhas. Going and coming arise from no going and coming; in the very going and coming, there is no going and coming. Secondly, relying on the basis of generation through three samadhis: generating the mandala of the support and the supported, and accomplishing the limbs for performing activities. The first has three parts. First, the suchness like a vajra is: clearing away the adventitious elaborations of the eight consciousnesses to be purified of the sugatagarbha, the ground lineage. In things themselves, there are no things. It transcends the realm of discursive thought and speech. Suchness is the dharmadhatu wisdom. Therefore, it is without substance. Second, the all-appearing courageous going is: for sentient beings who have not realized the nature of reality in this way, the radiance of emptiness, free from elaboration, arises as compassion without object. Although suchness is without elaboration, its nature is the realm of all-pervading appearance. For the sake of love for all sentient beings, one meditates on space in space. Third, the samadhi of the cause like an illusion is: from the state of the union of emptiness and compassion, the nature of the one who makes effort, Samantabhadra, arises as the unborn letter. From nothingness, clouds of things arise, appearing and changing in various ways. The nature of mind without a basis is the root of all dharmas. The nature of mind is the nature of letters; letters are like wish-fulfilling jewel clouds. The supreme letter should be meditated upon. Thus, although the words of expansion and contraction are shown from the unborn letter, there is no appearance of increase or decrease. By symbolizing the meaning of the nature of reality with letters, all the playful arts of the generation stage should be stabilized in the nature of clear insight, the activity mother Samantabhadri. Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal meaning: Ah) becomes extremely stable, from the white A, emanate extremely subtle As.