English
All are burned. Wind arises and scatters, water arises and washes, the mind is completely purified, becoming like molten gold, this is the outer empowerment. Thus, one's own mind is free from the impurities of conceptualization, like bubbles bursting on water. The letters Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) appear. Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) dissolves into Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) dissolves into Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) becomes dark blue. Up to this point, it is also considered the outer empowerment. 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) itself is placed on the moon, lifted by the wind, circumambulated to the right around the deities, and dissolves into the heart of the main deity, this is the inner empowerment. The father and mother deities play without attachment, passing through the form of the body. It arises from the secret vajra path. Descending into the secret space of the mother, this is the secret empowerment. From the red and white mixed light of the bodhicitta of the main father and mother deities, the main father and mother deities also dissolve into light and merge into the light of bodhicitta. The four classes of blood-drinking deities also utter Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and dissolve into the light. The inner goddess utters Ha, the outer goddess utters He, the four gatekeepers utter Phat (藏文：ཕཊ྄，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪), and all dissolve into light on the central seat. This is the great bliss empowerment. That light also abides in the inconceivable emptiness, this is the empowerment of the self-existing wisdom. The second general meaning, the wrathful secret mandala symbolizes the path in five ways. First, the miraculous manifestation of generating the main deity is that the nature of realization is the samadhi of suchness. For all sentient beings who have not realized this, the thought of compassion arises, this is the all-illuminating samadhi. The samadhi of the cause is that, by merely remembering, wisdom arises from the light, on the central seat, the dark blue Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) abides in a coiled form. From that Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), countless dark blue Hums (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) radiate in the ten directions. The intensity and slowness are like winding a thread. The sound is like a bee. It purifies the obscurations of the speech of sentient beings. It inspires the continuum of the speech of the Sugatas. Again, it gathers back and dissolves into the root Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Transforming into light, from the heart arises the mudra, a nine-pointed black vajra and a skull cup. From that, countless weapons radiate. The intensity and slowness are like hail. The sound is like the roar of a lion. It purifies the obscurations of the mind of sentient beings. It inspires the continuum of the mind of the Sugatas. Again, it gathers back and dissolves into the root vajra and skull cup. Transforming into light, the father
Chinese
双身母尊的身躯变得像彩虹一样。从那里面，化现出无数的身躯，其猛烈程度如同冰雹骤降，声音如同千龙齐鸣。众生身体的业障得以净化，转变成黑汝嘎的身躯。为了策动如来身之血脉，转变成黑汝嘎的身躯。那些身躯聚集回来，从中央的身躯融入，从而圆满了大吉祥饮血尊的身躯。身色深蓝黑色，具有三面六臂四足。右脸白色，左脸红色，中间的脸与身色相同。顶上的头发呈黑褐色，向上竖立，头发的根部用蛇和五个干骷髅束缚。六只手中的第一只右手拿着九尖黑色金刚杵，第一只左手拿着盛满鲜血的海螺，搅动并享用。中间的右手拿着千世界，最后一只手拿着宝剑。中间的左手拿着钺斧，最后一只手拿着犁。身上佩戴着十六种庄严饰品。四足以伸展和弯曲的姿势站立。在劫末之火燃烧的火焰中，具有燃烧的九种舞姿，以喜悦和惊奇的姿态安住。佛母金刚忿怒母，一面二臂，右手拥抱明父，左手将盛满鲜血的海螺递给明父。佩戴着十六种大庄严饰品，穿着吃人豹的下裙。身色深蓝黑色，以妖娆的姿态拥抱明父而安住。明父的心间，有一个八瓣的珍宝菩提心，如同帐篷般覆盖着。观想其中有一个与自己相同的智慧勇识，安住在日轮之上。其心间，在日轮之上，有一个九尖黑色金刚杵。其中心，在太阳上，有深蓝色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），末端有八个深蓝色的噜噜（藏文：རུ་ལུ་，梵文天城体：रुलु，梵文罗马拟音：rulu，汉语字面意思：噜噜）字，向右旋转。佛母的心间，在颅器内，在太阳之上，有一个深蓝色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），噜噜（藏文：རུ་ལུ་，梵文天城体：रुलु，梵文罗马拟音：rulu，汉语字面意思：噜噜）字向左旋转。第二，灌顶的加持是：意义灌顶和象征灌顶两种。从心间的金刚宝瓶的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中，发出光芒，以文字的形式出现。从智慧勇识的命脉中，从梵穴中发出。然后从我黑汝嘎的心间发出，触及到密严刹土的一切诸佛，赐予灌顶。
English
The subtle bodies of the two consorts became like a rainbow. From that, countless bodies emanated, their intensity like a hailstorm, their sound like the roar of a thousand dragons. The obscurations of sentient beings' bodies were purified, transforming into the bodies of Herukas. To stimulate the lineage of the Sugata's body, they transformed into the bodies of Herukas. Those bodies gathered back, dissolving from the central body, thereby completing the body of the Great Glorious Blood Drinker. His body is dark blue-black, with three faces, six arms, and four legs. The right face is white, the left face is red, and the middle face is the same color as the body. The hair on his head is dark brown, swirling upwards to the crown of existence, the roots of the hair bound with snakes and five dry skulls. The first right hand of the six hands holds a nine-pointed black vajra, the first left hand holds a great conch filled with blood, churning and offering it. The middle right hand holds a thousand world systems, the last hand holds a sword. The middle left hand holds an axe, the last hand holds a plow. His body is adorned with sixteen ornaments. The four legs stand in a posture of stretching and bending. In the midst of the flames of the fire of the eon, he possesses the nine burning dances, dwelling in a state of joy and wonder. The Mother Vajra Krodheshvari, with one face and two arms, the right arm embracing the Father, the left hand offering the Father a great conch filled with blood. Adorned with sixteen great ornaments, wearing a tiger skin lower garment. Her body is dark blue-black, embracing the Father in a seductive posture. In the Father's heart, there is an eight-petaled precious citta, like a tent covering it. Visualize within it a wisdom being identical to oneself, dwelling on a sun disc. In its heart, on top of the sun disc, there is a nine-pointed black vajra. In its center, on the sun, there is a dark blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), with eight dark blue Rulus (藏文：རུ་ལུ་，梵文天城体：रुलु，梵文罗马拟音：rulu，汉语字面意思：噜噜) at the end, rotating to the right. In the Mother's heart, inside a skull cup, on top of the sun, there is a dark blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), with the Rulus (藏文：རུ་ལུ་，梵文天城体：रुलु，梵文罗马拟音：rulu，汉语字面意思：噜噜) rotating to the left. Secondly, the empowerment's magical display is: the meaning empowerment and the symbolic empowerment. From the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the vajra vase at the heart, rays of light emanate in the form of letters. From the life force of the wisdom being, it emerges from the Brahma aperture. Then, it emerges from the heart of my Heruka, touching all the Buddhas in Akanishta, bestowing empowerment.
Chinese
放置木炭。所有佛都汇聚成饮血五部之相，从前方的虚空中进行沐浴或者交合，从菩提心的头部五处融入。嗡，五种智慧芒哈大，迅达空性，智慧（藏文：ཛྙ་ན་，梵文天城体：ज्ञान，梵文罗马拟音：jñāna，汉语字面意思：智慧），智慧（藏文：ཡེ་ཤེས，梵文天城体：ज्ञान，梵文罗马拟音：jñāna，汉语字面意思：智慧），班杂是不二的金刚（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚），斯瓦巴瓦自性清净，阿特玛果阿航是，我或者是我。意思是，大空性的智慧不二，清净是我，要生起我慢。象征是头顶上的不动佛，身色蓝色，观想为金刚黑汝嘎的装束。嗡，玛哈阿达夏尼如明镜，智慧（藏文：ཛྙཱ་ན，梵文天城体：ज्ञान，梵文罗马拟音：jñāna，汉语字面意思：智慧），班杂，斯瓦巴瓦，阿特玛果阿航，意思是如明镜般的智慧不二，清净是我，要生起我慢。象征是前额的方向，毗卢遮那佛身色白色，观想为佛黑汝嘎的装束。嗡，玛哈萨曼达尼平等性，智慧（藏文：ཛྙཱ་ན，梵文天城体：ज्ञान，梵文罗马拟音：jñāna，汉语字面意思：智慧），班杂，斯瓦巴瓦，阿特玛果阿航。意思是平等性的智慧大，不二，清净是我，要生起我慢。象征是右耳后方，宝生佛身色黄色，观想为宝生黑汝嘎的装束。嗡，玛哈札亚贝卡那各别观察，智慧（藏文：ཛྙ་ན，梵文天城体：ज्ञान，梵文罗马拟音：jñāna，汉语字面意思：智慧），班杂，斯瓦巴瓦，阿特玛果阿航。意思是各别观察的智慧大，不二，清净是我，要生起我慢。象征是在后脑勺的位置，无量光佛身色红色，观想为莲花黑汝嘎的装束。嗡，玛哈克里亚努什塔尼事业成就，智慧（藏文：ཛྙཱ་ན，梵文天城体：ज्ञान，梵文罗马拟音：jñāna，汉语字面意思：智慧），班杂，斯瓦巴瓦，阿特玛果阿航，意思是事业成就的智慧大，不二，清净是我，要生起我慢。象征是左耳后方，不空成就佛身色绿色，观想为羯磨黑汝嘎的装束。第三是加持的奇妙变化，自身黑汝嘎的头顶上是月亮上的嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙处是莲花上的昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂），心间是太阳上的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），肚脐处是珍宝上的梭（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭），秘密处是法生上的哈（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）。这些全部转变后，生起圆满的身体是，嗡，五种智慧（藏文：ཡེ་ཤེས་ལྔ，梵文天城体：पंचज्ञान，梵文罗马拟音：pañca jñāna，汉语字面意思：五种智慧），萨瓦一切，达塔嘎达如来，玛哈大，嘎雅身，班杂金刚（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚），斯瓦巴瓦自性清净，阿特玛果阿航是我，自身在头顶的里面
English
Place the charcoal. All Buddhas gather in the form of the five blood-drinking families, performing ablutions or unions from the sky in front, dissolving into the five places of the Bodhicitta's head. Oṃ, five wisdoms maṃ hā great śun tā emptiness jñāna wisdom vajra indivisible vajra svabhāva pure ātmako'haṃ is I or myself. The meaning is, the wisdom of great emptiness is indivisible, pure is myself, one should take pride in this. The symbol is Akṣobhya on the crown of the head, with a blue body, visualized in the attire of Vajra Heruka. Oṃ mahā-ādarśa is like a mirror. Jñāna vajra svabhāva ātmako'haṃ, meaning the wisdom like a mirror is indivisible, pure is myself, one should take pride in this. The symbol is in the direction of the forehead, Vairocana with a white body, visualized in the attire of Buddha Heruka. Oṃ mahā-samanta is equality. Jñāna vajra svabhāva ātmako'haṃ. Meaning the great wisdom of equality is indivisible, pure is myself, one should take pride in this. The symbol is to the right of the ear, Ratnasambhava with a yellow body, visualized as having the attire of Ratna Heruka. Oṃ mahā-pratyavekṣaṇa is individual discernment. Jñāna vajra svabhāva ātmako'haṃ. Meaning the great wisdom of individual discernment is indivisible, pure is myself, one should take pride in this. The symbol is in the position of the back of the head, Amitābha with a red body, visualized in the attire of Padma Heruka. Oṃ mahā-kṛtyānuṣṭhāna is accomplishment of action. Jñāna vajra svabhāva ātmako'haṃ, meaning the great wisdom of accomplishment of action is indivisible, pure is myself, one should take pride in this. The symbol is on the left side of the ear, Amoghasiddhi with a green body, visualized in the attire of Karma Heruka. The third is the miraculous transformation of blessing. On the crown of the head of the self-Heruka is Oṃ on the moon. At the throat is Aṃ on the lotus. At the heart is Hūṃ on the sun. At the navel is Svā on the jewel. At the secret place is Hā on the dharma origin. When these are all transformed, the generation of the complete body is: Oṃ, five wisdoms sarva all. Tathāgata thus-gone-one mahā great. Kāya body. Vajra vajra. Svabhāva pure. Ātmako'haṃ is myself. Inside the crown of my head