Chinese
观想金刚忿怒自在母于五处明观，五部之佛母，四肢观想四忿怒母。以空性为前行，祈请，加持，降临，迎请，融入，安住，供养后。从父之密处吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，于五股智慧金刚杵的中央，观想菩提心白色嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）安住，以布嘎啪特遮挡，五端之上，于日轮上安住的勇士五字。从母之空性邦（藏文：པཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）中，于四瓣红色莲花中央，于日轮上安住的红色昂（藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：昂），于花蕊上阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。中央和四瓣上，观想月轮上安住的勇母五字为标志。萨玛雅 斯东。萨玛雅 吼。阿努ra郭 杭。阿努ra嘎 雅 咩。如是，以结合之手印，互相交错祈请。 扎 吽 邦 吼。如是以四手印，拥抱，交合，安住于平等，菩提心于四轮，以四喜之次第而行，从父之秘密金刚道，向母之莲花尖端，于五十八饮血尊之坛城明观而作供养。母环抱，父与母之日月二菩提心交融。观想将其置于弟子之舌上。吽。我乃诸佛之顶髻，明点菩提大心。我乃诸忿怒尊之主，智慧嬉戏之生处宝藏。我乃共同殊胜无上者，无垢方便之国王。从心之中央所取出之水，此降于汝舌之上者，于心之中央受持。种姓之殊胜子，即日起，受持金刚萨埵之最胜心。乃诸佛之主尊，以与菩提心平等之故，乃一切勇士之最胜处。种姓之殊胜子，即日起，外、内、密之教法，外在与甚深一切，亦于心之中央摄持后，开启金刚舌之门，以此甘露妙药殊胜者，令具信士夫满足。于心之明点坛城中，观想寂忿燃烧之身，于三有世间作主宰，役使一切有权者。以慈悲心对待一切众生，此调伏之手印亦当行持，能断三毒之根本，外内器情皆清净，极清净。
English
Visualize Vajra Krodheshvari clearly in five places, the five consorts of the five families, and the four wrathful goddesses in the four limbs. Generate shunyata as a preliminary. Invoke. Bless. Descend. Draw near. Absorb. Stabilize. After offering. From the secret place of the father, from the Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Meaning: Hum), in the center of the five-pointed wisdom vajra, visualize the white Bodhicitta Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Meaning: Om) abiding, blocked by phat, and on the five points, the five hero syllables residing on the sun. From the space of the mother, from Pam (Tibetan: པཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal Meaning: Pam), in the center of the four-petaled red lotus, the red Am (Tibetan: ཨཱཾ, Sanskrit Devanagari: आं, Sanskrit Romanization: āṃ, Literal Meaning: Am) residing on the sun, and on the filaments, A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Meaning: A). In the center and on the four petals, visualize the five heroine syllables residing on the moon as marks. Samaya Tvam. Samaya Ho. Anura Go Ham. Anura Ga Ya Mye. Thus, with the gestures of union, invoke them intertwined. Dza Hum Bam Ho. Thus, with the four mudras, embrace, bind, and having entered into equality, the Bodhicitta goes through the four chakras with the course of the four joys, from the secret vajra path of the father to the tip of the lotus of the mother, offering to the clear mandala of the fifty-eight blood drinkers. The father and mother, with the mother embracing, the sun and moon, the two Bodhicittas, mingle. Visualize placing that on the tongue of the disciple. Hum. I am the crest jewel of all the Buddhas, the great bindu Bodhicitta. I am the lord of all the wrathful kings, the treasure of the source of wisdom's play. I am the supreme, unsurpassed, the faultless king of means. This water drawn from the center of the heart, which is placed upon your tongue, hold it in the center of your heart. O supreme child of the lineage, from this day forward, hold the supreme heart of Vajrasattva. I am the chief of all the Buddhas, because I am equal to Bodhicitta, I am the supreme place of all heroes. O supreme child of the lineage, from this day forward, the outer, inner, and secret teachings, all the outer and profound, having gathered them in the center of the heart, open the door of the vajra tongue, and with this supreme nectar medicine, satisfy the faithful person. In the mandala of the bindu of the heart, meditate on the peaceful and wrathful blazing form, rule over the three realms of existence, and employ all those with power. With loving-kindness towards all beings, also practice this mudra of taming, which cuts the root of the three poisons, and purifies the outer and inner vessel and contents, utterly pure.
English
The path of realizing one's own nature, all actions complete the two accumulations. May sentient beings abide in the realm of great bliss lotus, drink this water of mind. Hold the vows of great yoga. A Vajrasattva the size of a mustard seed. Purifying the three places of negative karma. Connecting with the long sound of Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum)! Everything is the realm of great bliss. Not defiled by good or evil karma. Not arising from meditation or practice. The precious treasure of pure mind. May the wisdom of Vajra Essence become the lord of all wrathful kings. Śrī mahā sukha vajra bodhi hūṃ ho oṃ. Thus, nectar is given. Having thus bestowed the empowerment, visualize the bodhicitta Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) syllable placed on the tongue, transforming into a Vajrasattva the size of a mustard seed, dissolving into the heart. Purify the seeds and habitual tendencies of the six realms residing in the four essential channels of the Dharma wheel, and generate the wisdom of great bliss, the non-conceptual nature of mind, free from elaboration. Make the aspiration: Namo! The body, speech, mind, qualities, and activities of all Tathagatas of the ten directions and four times, the inexhaustible wheel of adornment... By the blessing of the great truth, may you, the fortunate vidyadhara, by the empowerment of the secret bodhicitta, purify the seeds and habitual tendencies of negative karma, and may you obtain the supreme empowerment of realizing the wisdom of the unborn ultimate reality. Then, again, visualize the disciple's consciousness as a Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) syllable, clear as crystal, transforming instantaneously into the Great Supreme Heruka, dark blue in color, holding a vajra and a skull cup. At his heart, visualize Guhya Heruka, blue in color, holding a vajra bell. At his heart, visualize Sanu Heruka, white in color, with hands forming the single-pointed vajra mudra. Visualize clearly, then hold the vajra and bell together at the heart and speak the truth: Om! The abode of unchanging wisdom, the supreme bliss attained without seeking, the eye of wisdom that sees without looking, the unsurpassed lord of all. In the expanse of self-existing wisdom, may I attain the unchanging, eternal ground. Oṃ mahā guhya bhrūṃ jñāna maṇḍala jñāna guhya siddhi svabhāva ātmako'haṃ. Speak the truth. In order to make it powerful, with a skull garland...
Chinese
请相信并托付于此。大乐即是法身，通过智慧方便得以圆满。今生以及所有生世中，不要舍弃这成就之乐。所有胜者佛陀的圆满手印皆由此而生。舍弃之后，若不了解金刚界自在之根本，以及如何勾召和束缚，那么即使经历无尽的金刚劫，也不会获得法身。如是托付。之后，师徒二人通过相互爱欲的论典使乐受增长。然后，观想弟子为坛城主尊薄伽梵大喜金刚亥母，于五处观想五部饮血尊，于左右手、口和秘密处之外观想四忿怒尊。观想手印明妃金刚卓迪瓦丽玛于五处观想五部明妃，于四肢观想四忿怒母。以空性为前行进行祈请、加持、降临、迎请、融入、稳固、供养。从父尊的秘密处吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，生出智慧金刚，其五尖端中央有菩提心，白色嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字安住，并以布（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）字遮挡，五根上观想安住于日轮上的五勇士种子字。从母尊的空性胖（藏文：པཾ，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：胖）字中，生出四瓣红色莲花，其中心日轮上安住红色昂（藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：昂）字，花蕊上有埃（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）字。中央和四瓣上观想安住于月轮上的五勇母种子字。念诵：萨玛雅 斯德万。萨玛 霍。阿努拉郭 杭。阿努拉嘎 亚 咩。以交合的表示相互催动。念诵：扎 吽 邦 霍。以四手印拥抱并束缚，进入平等味，由随后的贪欲之风鼓动，以拙火燃烧为缘，依靠菩提心融化，从所有脉轮处滴露摇动，生起乐的开始升腾之相，此为摇动菩提心。当后来的乐融入时，先前的乐消逝，最终一切止息，此为消逝融入菩提心。有依之乐不住于自处，以一切安住之相而安住，此为安住菩提心。以先前的乐为代表，缘于所有后来的乐，希求和愿望，此为希愿菩提心。如是于四处以四喜之次第进行，父母所有脉的精华汇聚之精髓，日月之精华，空密金刚。
English
Please believe and entrust in this. Great bliss is the Dharmakaya, perfected through wisdom and means. In this life and all future lives, do not abandon this bliss of accomplishment. All the complete mudras of the victorious Buddhas arise from this. Having abandoned it, if you do not understand the root of Vajradhatu's power, and how to summon and bind, then even if you experience endless Vajra kalpas, you will not attain the Dharmakaya. Thus entrusted. Thereafter, the teacher and disciple increase bliss through treatises of mutual desire. Then, visualize the disciple as the main deity of the mandala, the Bhagavan Great Bliss Vajravarahi, visualize the five blood-drinking deities in the five places, and the four wrathful deities in the outer parts of the left and right hands, mouth, and secret place. Visualize the mudra consort Vajra Krodheshvari as the five consorts of the families in the five places, and the four wrathful mothers in the four limbs. With emptiness as the preliminary, request, bless, descend, invite, merge, stabilize, and offer. From the secret place of the father deity, from the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises the wisdom vajra, with five points, in the center of which is the bodhicitta, the white Om (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) syllable residing, blocked by the syllable Phat (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪), and on the five points, visualize the five hero seed syllables residing on the sun disc. From the emptiness Pam (藏文：པཾ，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：胖) syllable of the mother deity, arises a four-petaled red lotus, in the center of which, on the sun disc, resides the red Ang (藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：昂) syllable, and on the stamen is the E (藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃) syllable. In the center and on the four petals, visualize the five heroine seed syllables residing on the moon disc. Recite: Samaya Tvam. Sama Ho. Anurago Ham. Anuraga Ya Mye. With the gestures of union, stimulate each other alternately. Recite: Jah Hum Bam Hoh. Embrace and bind with the four mudras, enter into equanimity, and by the subsequent wind of desire, with the blazing of tummo as the cause, relying on the melting of bodhicitta, from all the channels the bindus tremble, giving rise to the appearance of the beginning of bliss rising, this is the trembling bodhicitta. When the later bliss enters, the former bliss vanishes, and finally all ceases, this is the vanishing and entering bodhicitta. The bliss with support does not abide in its own place, but abides in the aspect of all abiding, this is the abiding bodhicitta. Representing the former bliss, focusing on all the later bliss, desiring and wishing, this is the wishing bodhicitta. Thus, proceeding through the four places in the order of the four joys, the essence of the union of all the channels of the father and mother, the essence of the sun and moon, the secret vajra of space.