English
Above, the peaceful seat of lions, etc., is above the transformation of excellent places, etc., and the seats of the sun, moon, and lotus are laid out. Furthermore, there are eight auspicious symbols, a courtyard, a door, and an iron fence with a lattice of Tirah, as well as. A single seat and a corpse seat are made. In this way, the five elements of the previous peaceful state, Mount Meru, the palace, together with the seat, are transformed from that place, and the palace of the silk tent is contemplated or meditated upon as a terrifying self-arising place or a place of great bliss. The second is the transformation of the main deity and the transformation of the retinue. First, it is shown by "With great wisdom and samaya." The main father deity is the nature of transcending the five wisdoms, the father Vajra Heruka of the great mudra of skillful means, and the mother of the sphere, the great samaya, Krodheshvari Ma, the two places are transformed, and the yoga of wrath is performed. That is to say, one's own immovable wisdom eye, the wrathful one, looks at the deluded, and with the wisdom of clear awareness, the syllable Hum (ཧཱུྃ，梵文：Hūṃ，Seed Syllable) is clear, and that Heruka's nostrils are combined with breath, and taken out from the chest, and clearly on the sun at the tip of the nose. With the rite of the four Hums (ཧཱུྃ，梵文：Hūṃ，Seed Syllable), the wrathful one is generated, the first Hum (ཧཱུྃ，梵文：Hūṃ，Seed Syllable) is the light of Hum (ཧཱུྃ，梵文：Hūṃ，Seed Syllable) that purifies the cycle of existence, and all the Buddha fields also become light, and all phenomena are clearly Hum (ཧཱུྃ，梵文：Hūṃ，Seed Syllable). The second Hum (ཧཱུྃ，梵文：Hūṃ，Seed Syllable) is to think that all sounds, whether grasped by wisdom or not, resound with the sound of Hum (ཧཱུྃ，梵文：Hūṃ，Seed Syllable). The third Hum (ཧཱུྃ，梵文：Hūṃ，Seed Syllable) is to think that all those Lilis are again Hum (ཧཱུྃ，梵文：Hūṃ，Seed Syllable), the four Hums (ཧཱུྃ，梵文：Hūṃ，Seed Syllable) are more excellent than the previous one, and more glorious than the sun. The fourth Hum (ཧཱུྃ，梵文：Hūṃ，Seed Syllable) is that the light of Hum (ཧཱུྃ，梵文：Hūṃ，Seed Syllable) disappears and dissolves into oneself, and one's own self is clearly light or burning, and by reciting the kalpa words and mantras of generating the wrathful one. One's own self is Heruka, dark blue, three faces, six arms, four legs, holding the wooden staff of Patira and the vajra, etc., possessing the eight ornaments of the silk tent, and standing with legs outstretched and bent in the midst of flames burning like the fire of the end of the kalpa, inseparable from the mother Krodheshvari Ma, thus transforming the place. Again, in one way, by reciting the mantra of the wrathful one, the immovable one himself is the glorious great blood-drinker, dark blue, three faces, six arms, four legs, holding the vajra and the red skull cup, etc. The hair is reddish-black, the hair is coiled upwards, flames burning at the top, and ornaments of blood flowing at the base. Three rows of skull garlands and the sun and moon alternate, decorated with snakes.
Chinese
击中四佛，从光中收摄到吽，再次与气结合，生命之脉舒张。融入脉轮的吽字。吽字根本未动，生出一个微细的吽字，以勤奋之心乘气，上下运行，使地自然，乘气，从脑部的广大之处，从梵穴垂下，在顶轮上，从那明亮的日轮中，放射出bhrūṃ（བྷྲཱུྂ， भ्रूं， bhrūṃ， 种子字），显现为珍宝光芒闪耀的五层宫殿。又从那个吽字，向四方放射出四个吽字，如是显现为五个吽字，从那五种智慧灌顶的咒语各自在顶轮上，金刚黑汝迦（Vajra Heruka）深蓝色，集会殿，胜乐黑汝迦（Buddha Heruka）紫黑色，右耳后，宝生黑汝迦（Ratna Heruka）黄黑色，后颈处，莲花黑汝迦（Padma Heruka）红黑色，左耳后，羯磨黑汝迦（Karma Heruka）绿黑色，五部饮血尊，彼等一面二手三目，发髻结为发辫，顶轮上有喀章嘎（khaṭvāṃga）三尖，每个都有拇指大小的班达（bandha），背后稳固，最后被五种智慧之火光环绕，具有灌顶的顶饰，右手中的卡刀（kartari）等各自的标志，左手中的甘露宝瓶灌顶，观想双足安住于日月轮之上。 然后生起阎摩天，从我的脉轮吽字中，放射出阎摩天的种子字，安住于鼻尖的日轮上，从中放射出光芒。击中四部的阎摩天，从光中再次收摄，融入堪达让姆（Kandarohima）的顶轮，光芒闪耀，念诵阎摩天咒语，阎摩卓提夏瓦里玛（Yama Krodheshvari Ma）深蓝色，一面二手三目。发髻结为发辫，右手拿着父亲的头骨，左手拿着盛满红血的颅碗，具有傲慢的姿态，具有阎摩天的光彩，并安住在光芒之中。 然后转变处所和眷属，以何种方法转变？如何转变，这是两个问题。首先。二是发起无二的结合。二是散布菩提心之云。首先。莲花珍宝具备之后，以大乐幻化的手印象征。 如是，从父亲的脉轮中，一个bhrūṃ（བྷྲཱུྂ， भ्रूं， bhrūṃ， 种子字）字放射到阎摩天的虚空中，净化虚空的物体，从光芒中，虚空秘密处显现为红色月亮形状的宫殿，清澈明亮，内部是四瓣莲花的雄蕊，上面有一个红色的aṃ（ཨཾ， अं， aṃ， 种子字），清澈明亮。从父亲阎摩天的脉轮中，一个字
English
Striking the four Buddhas, light is gathered from there into Hūṃ, and again, combined with the breath, the life-channel expands. It dissolves into the Hūṃ of the channel-wheel. Without the original Hūṃ diminishing, a tiny Hūṃ arises, and with the mind of effort, it rides the breath, moving up and down, making the earth natural, riding the breath, from the vast place of the brain, hanging from the Brahma-hole, on the crown of the head, from that clear sun-disk, Bhrūṃ (བྷྲཱུྂ， भ्रूं， bhrūṃ, seed syllable) radiates, appearing as a five-storied palace blazing with jewels. Again, from that Hūṃ, four Hūṃs radiate in the four directions, thus appearing as five Hūṃs, from which the mantras of the five wisdoms empower, each on the crown of the head, Vajra Heruka dark blue, assembly hall, Buddha Heruka purplish-black, right ear-back, Ratna Heruka yellowish-black, back of the neck, Padma Heruka reddish-black, left ear-back, Karma Heruka greenish-black, the five families of blood-drinkers, each with one face, two arms, three eyes, hair coiled into dreadlocks, on the crown of the head a khaṭvāṃga with three points, each with a bandha the size of a thumb, stable at the back, finally surrounded by five kinds of wisdom fire, possessing a crown of empowerment, the right hand with a kartari and other respective emblems, the left hand empowering with a nectar vase, contemplate the feet as dwelling on a sun and moon disc. Then, generate Yama, from the Hūṃ of my channel-wheel, the seed syllable of Yama radiates, dwelling on the sun-disk at the tip of the nose, from which light radiates. Striking the four families of Yama, light is gathered again from there, dissolving into the crown of Kandarohima, light blazing, reciting the Yama mantra, Yama Krodheshvari Ma dark blue, one face, two arms, three eyes. Hair coiled into dreadlocks, the right hand holding the skull of the father, the left hand holding a skull-bowl filled with red blood, possessing an arrogant posture, possessing the splendor of Yama, and dwelling in light. Then, transform the place and retinue, by what method to transform? How to transform, these are two questions. First. Second, initiate the union of non-duality. Second, spread the clouds of bodhicitta. First. After the lotus jewel is possessed, symbolized by the mudra of bliss and illusion. Thus, from the channel-wheel of the father, a Bhrūṃ (བྷྲཱུྂ， भ्रूं， bhrūṃ, seed syllable) syllable radiates into the sky of Yama, purifying the objects of the sky, from the light, the secret place of the sky appears as a palace in the shape of a red moon, clear and bright, inside are the stamens of a four-petaled lotus, on which is a red Aṃ (ཨཾ， अं， aṃ, seed syllable), clear and bright. From the channel-wheel of the father Yama, a syllable
Chinese
吽(藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)字一，父亲于虚空中舒展，净化虚空之物，从光芒中，父亲的秘密五股金刚杵，腰间以珍宝串装饰，其上观想一个白色嗡(藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡)字明显。这是说，将母亲和父亲的虚空，莲花和珍宝，以ཨཾ་(藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་)和嗡(藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡)字加持。之后，相对于声闻等，拥有欲妙伴侣则安乐；相对于世间人，不被罪业沾染，为了显现殊胜，安住于幻化之园的禅定中，以结合之手印象征或显现劫之安乐，从而开始结合。父亲和母亲互相观视，悦意，彼此贪恋，发出爱意和喜悦的光芒，以及歌声，在无二之园中嬉戏。萨玛斯德瓦姆，萨玛亚霍，惹霍杭，惹嘎亚米，以四种贪恋的手印交替结合，以匝(藏文，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝)字于前方遮挡，以手持善，以吽(藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)字从上下方，以卡雅巴姆字，将面与面，莲花与莲花，秘密与秘密结合。以霍(藏文，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍)字分开莲花之口，以吽(藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)吽(藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)吽(藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)字，为了使智慧融入法界，在金刚内互相嬉戏，从而生起安乐。第二，降下安乐自性之菩提心，以及由此散发光芒。第一，法界之大乐生起，自明智慧由此发光。如是说，父亲和母亲互相贪恋嬉戏而平等结合时，喜悦和安乐相遇。法界自性之大乐，菩提心动摇时，父亲的菩提心被嗡(藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡)字摄持，从白色明点大脑的宫殿降下，从喉咙融入莲花，停留在命根的秘密处。以吽(藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)字贯穿脊椎骨，从金刚道中生起，以啪(藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪)字射向母亲的虚空，自明智慧的体性，殊胜的菩提心，由此散发光芒，即父亲的菩提心使母亲充满白色光芒。再次贯穿脊椎骨，从母亲的右鼻孔出来，融入自己的左鼻孔，观想喜悦之味融为一体。从母亲的莲花中，红色清澈的菩提心，停留在命根清净的秘密处。脊椎骨
English
Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) one, the father expands in the sky, purifying the objects of the sky, from the light, the father's secret five-pronged vajra, adorned with a string of jewels around the waist, on top of which one meditates on a clear white Oṃ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal meaning: Oṃ). This means that the mother's and father's space, lotus and jewel, are blessed with Aṃ (Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, literal meaning: Aṃ) and Oṃ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal meaning: Oṃ). Then, compared to the Śrāvakas, etc., it is pleasant to have desirable companions; compared to worldly people, one is not stained by faults, in order to manifest the supreme, one abides in the samādhi of the illusory garden, and with the mudrā of union, one symbolizes or clarifies the bliss of a kalpa, and thus begins the union. The father and mother look at each other beautifully, pleasingly, with mutual attachment, emitting light of love and joy, and sounds of song, playing in the garden of non-duality. Samastvam, Samayaho, Raho Ham, Ragayami, with the four mudrās of attachment, alternately uniting, with the Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, literal meaning: Jaḥ) in front, blocking, holding goodness with the hand, with the Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) from above and below, with the Khyabam, joining face to face, lotus to lotus, secret to secret. With Ho (Tibetan, Devanagari: हो, Romanized Sanskrit: ho, literal meaning: Ho), separating the mouth of the lotus, with Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ), in order to exhaust the wisdom into the sphere, playing with each other inside the vajra, thus generating bliss. Secondly, to descend the bodhicitta of the nature of bliss, and to radiate light from it. First, the great bliss of the sphere arises, and self-awareness wisdom shines from it. Thus it is said, when the father and mother are equally united by mutual attachment and play, joy and bliss meet. The great bliss of the nature of the dharmadhātu, when the bodhicitta moves, the father's bodhicitta is gathered by Oṃ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal meaning: Oṃ), and descends from the palace of the white bindu brain, from the throat it merges into the lotus, and stays in the secret place of the life force. With Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ), it pierces through the vertebrae, arising from the vajra path, and with Phaṭ (Tibetan, Devanagari: फट्, Romanized Sanskrit: phaṭ, literal meaning: Phaṭ) it is shot into the mother's space, the essence of self-awareness wisdom, the excellent bodhicitta, from which the radiation of light occurs, that is, the father's bodhicitta fills the mother with white light. Again, piercing through the vertebrae, it comes out from the mother's right nostril and merges into one's own left nostril, one contemplates the taste of joy becoming one. From the mother's lotus, the red and clear bodhicitta stays in the pure secret place of the life force. Vertebrae