Chinese
马奔跑了八次，融入父亲的天空，父亲的身体发出红色的光芒。又从父亲的肚脐处奔跑了八次，从右鼻孔出来。从母亲的左鼻孔进入并融入，产生了喜悦。它落入天空，红光闪烁，从父亲的天空中降下白色的菩提心，两者红白交融，像混合了黄金和青金石，从那自性智慧中发出光芒，观想光芒闪耀而明亮。第二部分有两种延伸。第一部分有两种，一般和特殊。第一部分：如实地在空中显现，比无垢太阳的光芒更耀眼。菩提心是甘露，即使超越了三界，也以慈悲充满，极度令人满意。如是显现，安乐如实的菩提心，在法性母亲的天空中显现，那清净的菩提心，例如，在没有遮蔽的清净天空中，比无垢太阳的光芒更加耀眼的光芒顶端，以供养的云朵，从佛陀的云集中，以喜悦和至上的布施融入。如是生起喜悦，融入平等性，再次收摄加持之光，与菩提心融合，秘密的种子和智慧的种子无二无别，称为随心所欲转变的珍宝。又，菩提心白色而闪耀，是甘露，清净了执着的污垢。如何清净呢？触及此三界之器世间，净化一切事物，成为清净的佛土。触及内部的有情众生，净化业、烦恼、分别念和障碍，安置于佛地。即使超越了这些，也以遍及十方世界虚空边际的慈爱之心，以及具足大悲的湿润的菩提心，极度地充满。对于想要利益的众生，如其所愿地满足愿望，以欢喜之门安置于佛地，极度地使之欢喜，然后再次收摄器情的光芒，盘旋于母亲的天空，也观想母亲的欲望之自在也极度地欢喜。第二，如劫末之火燃烧一般，忿怒。
English
The horse ran eight times and dissolved into the father's sky, the father's body emitted a red light. Again, it ran eight times from the father's navel and came out of the right nostril. It entered and dissolved from the mother's left nostril, generating joy. It fell into the sky, the red light flickered, and from the father's sky, a white Bodhicitta descended, and the two, red and white, mixed together, like mixing gold and lapis lazuli, from that self-awareness wisdom, light shone, and meditate on the light shining and bright. The second part has two extensions. The first part has two, general and specific. The first part: As it is, it is clear in the sky, shining brighter than the light of the immaculate sun. Bodhicitta is nectar, even beyond the three realms, it is filled with compassion, extremely pleasing. As it is revealed, the Bodhicitta of bliss as it is, appears in the sky of the Dharma-nature mother, and that purity is like, in the clear sky without obscurations, the tip of the light rays that shine brighter than the light of the immaculate sun, with clouds of offerings, from the Buddha's cloud gatherings, it merges with joy and supreme generosity. Thus, generating joy, merging into equality, again gathering the light of blessings, merging with Bodhicitta, the secret seed and the wisdom seed are inseparable, called the wish-fulfilling jewel that transforms as desired. Also, the Bodhicitta is white and shining, it is nectar, purifying the defilements of clinging. How is it purified? Touching the vessel world of these three realms, purifying all things, becoming a pure Buddha-land. Touching the internal sentient beings, purifying karma, afflictions, conceptual thoughts, and obscurations, and placing them on the Buddha-ground. Even beyond these, with the loving heart that pervades the ten directions of the world to the edge of the sky, and with the compassionate Bodhicitta full of moisture, it is extremely filled. For the sentient beings who want to benefit, fulfilling their wishes as they desire, placing them on the Buddha-ground through the gate of joy, extremely pleasing them, and then again gathering the light of the vessel and essence, swirling in the mother's sky, and also contemplate that the mother's desire-free is also extremely pleased. Second, like the fire at the end of an eon burning, wrathful.
Chinese
的化身降伏了傲慢者。如此宣说后，从父尊母尊的虚空秘密处，从无二菩提心之光芒中，为了调伏难调伏者，手中持着各种兵器，口中发出“རྒྱོབ་སོད་”之声，如须弥山崩塌般的强烈怒吼声响彻虚空，身体的每一个毛孔都燃烧着如劫末之火般炽盛的智慧之光，无数愤怒的化身充满了虚空和世间。整个虚空的世间界如同被棉花覆盖般震动，被摧毁、焚烧成灰烬，特别是降伏了欲界的大自在天等傲慢者。为了将ལྗན་ལྗིན་和ནར་ནར་引入虚空，愤怒尊ཨཥྩི་མའི་吞噬了他们，并三次从北方安置在永不返回之地。化身的使者和工匠被授权，铺设坐垫安放。那些傲慢者的明妃和罗刹女们，因无法见到本尊的面容，被光芒和声音的冲击所震慑，一些昏厥，一些惊恐地眼珠颤抖，惊慌失措地说：“我们该怎么办？我们是您的仆人。”并承诺，观想自己的心识从口中吐出，朝向天空。然后，将我的咒语字母བྷྱོ་（藏文，भ्यो，bhryo，种子字）红色融入头顶或心间，以智慧、慈悲和誓言加持。手中给予金刚杵，并命名，下令执行四种事业。最后，不要忘记明妃和罗刹女，在四个近处之处接受誓言，通过不执着的方便之法，在坛城的母胎中，在单人床和丝绸垫子上，放置头饰和朵玛，让她们头朝上观想。第二，收摄。光明消融于原始之形。如此，所有菩提心之光芒和愤怒尊的聚集都消融于父尊母尊的虚空中，通过光道融入原始的菩提心之形，无有分别。以秘密字母的ཚོགས་ས་加持，念诵“ཧ་བརྒྱད་ཧེ་བརྒྱད་ཕཊ་བཞི་ཧཱུྃ་བཅར་”，然后将寂静尊众转移到其他地方。以何种方法转移呢？前往那个地方。第二，实际转移处所。
English
The emanation subdued the arrogant. Thus he declared. From the secret space of the Father and Mother, from the rays of light of the non-dual Bodhicitta, in order to tame the untamable, holding various weapons in his hands, and from his mouth emitting the sound of "རྒྱོབ་སོད་", a fierce roar like the collapse of Mount Sumeru shook the sky. From each pore of his body, the light of wisdom blazed like the fire of the end of an eon, and numerous wrathful emanations filled the sky and the realms of the world. The entire realm of the sky was shaken as if covered with cotton, destroyed, burned, and reduced to ashes, especially subduing the arrogant ones such as the Great Lord of the Desire Realm. In order to introduce ལྗན་ལྗིན་ and ནར་ནར་ into the space, the wrathful deity ཨཥྩི་མའི་ swallowed them and placed them three times from the north in a place from which they would never return. The messengers and workers of the emanation were empowered, and cushions were laid out for them to sit upon. The consorts and Rakshasa women of those arrogant ones, unable to see the face of the glorious one, were terrified by the rays of light and the sound of the explosion, some fainted, some trembled with fear in their eyes, and in panic said, "What should we do? We are your servants." And they promised, meditating on their own consciousness being emitted from their mouths, facing the sky. Then, the seed syllable བྷྱོ་ (Tibetan, भ्यो, bhryo, seed syllable) of my lineage, red in color, is dissolved into the crown of the head or the heart, and blessed with wisdom, compassion, and vows. A vajra is given into their hands, and they are named, and ordered to accomplish the four activities. Finally, do not forget the consorts and Rakshasa women, take vows in the four nearby places, and through the method of non-attachment, in the womb of the mandala, on single beds and silk cushions, place headdresses and tormas, and have them meditate with their heads facing upwards. Second, the gathering. Light dissolves into the original form. Thus, all the light of Bodhicitta and the assembly of wrathful deities dissolve into the space of the Father and Mother, and through the path of light, merge into the original form of Bodhicitta, without any separation. Bless with the ཚོགས་ས་ of secret syllables, reciting "ཧ་བརྒྱད་ཧེ་བརྒྱད་ཕཊ་བཞི་ཧཱུྃ་བཅར་", and then transfer the peaceful deities to another place. By what method should they be transferred? Go to that place. Second, the actual place of transfer.
Chinese
应当如是观想炽燃之众。如是说示，父尊（Yab-yum）空密之中所住之种子，一一融入寂静之坛城，由此观想忿怒炽燃之坛城众，如八具尸林等。如是空密之八哈字，与智慧光一同融入八尊菩萨之脉穴，由智慧光芒炽燃而住，以生起八嘎日等的方便，并以各自之明咒，观想八嘎日等次第分明地显现于外坛城与内事业中。同样，八德字融入八明妃之脉穴，八僧哈等显现，以及四啪字融入四门母，显现为忿怒之门母，此二者亦于内外观想。其后，以方便与明咒，亦于坛城之边际明晰观想诸持杖母，并于内观想事业。空密之吽（ཧཱུྃ，hūṃ，种子字）等字融入四门母之脉穴，忿怒明王于外围劫火之焰中，于十方护方之座上，明晰观想忿怒尊，并观想其行持遮止与防护之事业。另有一种观想方式，从空密中发出无数的匝（ཛཿ，jaḥ，钩召）字，融入诸持杖母之脉穴，由此空行母、紧那罗、楞伽女、星曜母、使者等，以及以精进修持而成就之持明者等，围绕于坛城内外，观想其行持事业，此乃饮血尊游戏续中所说。四门母不改变位置，安住于四门，观想其行持守护门户之事业。此外，又观想以防护回遮之防护女阿惹哩与金刚阿惹哩等眷属充满，甚至连世间的气息也不泄漏。如是，从寂静转为忿怒，根本之主尊大吉祥父尊（Yab-yum），坛城之主尊给僧，守护之主尊具力母，迎请之主尊空行母紧那罗等，彼等亦应以次第之方便与口诀，了知其广略繁简等差别。其后，如前，以精进所显示之方便等，如是等之偈颂，此处亦应取用此唯一之段落，如实地与忿怒尊相应。同时显现精进之金刚萨埵，邬金之化身喜饶多杰向持明者噶绕多杰开示了邬金之化身喜饶多杰开示了出世间之经部和黑汝嘎之总义等。
English
One should contemplate the assemblies of blazing ones. As it is taught, the seeds residing in the secret space of the Father-Mother (Yab-yum), each dissolving into the circles of peaceful ones, from this, one should contemplate the assemblies of the wrathful blazing circles, such as the eight charnel grounds. Thus, the eight Ha syllables of the secret space, together with the light of wisdom, dissolve into the junctures of the eight bodhisattvas, from which the rays of wisdom blaze and abide. By the means of generating the eight Kari and so forth, and by the mantras of each, one should clearly meditate on the eight Kari and so forth, gradually appearing distinctly in the outer mandala and in the inner activities as well. Similarly, the eight De syllables dissolve into the junctures of the eight consorts, and the eight Simha and so forth appear, and the four Phat syllables dissolve into the four gatekeepers, appearing as the wrathful gatekeepers. Both of these should be meditated upon both internally and externally. Thereafter, by means of the means and mantras, one should also clearly establish the staff-bearing mothers at the periphery of the mandala, and meditate on the activities within as well. The Hum (ཧཱུྃ，hūṃ，seed syllable) and other syllables of the secret space dissolve into the junctures of the four gatekeepers, and the wrathful essence, in the midst of the flames of the outer eon of fire, on the seats of the ten directional protectors, clearly establishes the wrathful ones, and one should meditate on them performing the activities of obstructing and protecting. In another way, countless Jah (ཛཿ，jaḥ，hooking) syllables emanate from the secret space, dissolving into the junctures of the staff-bearing mothers, thereby the dakinis, kinnaras, Lankan women, stellar mothers, messengers, and the vidyadharas who have attained accomplishment through diligent practice, surround the inner and outer mandala, and one should meditate on them performing activities. This is what is revealed in the Blood-Drinking Play Tantra. The four gatekeepers do not change their positions, but remain at the four gates, and one should contemplate them performing the activities of guarding the gates. Furthermore, one should also contemplate that the protective turning-back guardians, such as Arali and Vajra Arali, are filled with retinues, so that even the winds of existence do not escape. Thus, transforming from peaceful to wrathful, the root deity, the Great Glorious Father-Mother (Yab-yum), the mandala deity Ke-seng, the protecting deity Power Woman, the inviting deity Dakini Kinnara, and so forth, one should also understand the differences in their elaboration, condensation, and variety, by means of the methods and the sequence of instructions. Thereafter, as before, by the means shown by diligence, and so forth, such verses, here too, one should take up this single section and apply it to the wrathful deity as it is in reality. Simultaneously manifesting diligence, Vajrasattva, the compiler Garab Dorje, showed to the emanation of Orgyen, Garab Dorje, the emanation of Orgyen, the Atiyoga scriptures and the general meaning of Heruka, etc. Garab Dorje, Vajrasattva
Chinese
获得无上大成就后，显现于密续之理，此口诀次第，由圆满正觉之化身金刚笑传授。如是修持，能成就真实不虚之长寿等三悉地。其后传于国王阿拉舍涅及海生女。彼又传于国王因扎菩提，彼又传于比丘索迦提婆及尼泊尔女芒嘎思德。此二人又传于尼泊尔人吽嘎惹。吽嘎惹实乃获得大成就者，将此真实成就之根本，书于口诀次第之书。邬金大士莲花生从吽嘎惹上师及金刚笑处，圆满获得灌顶及口诀，成就殊胜悉地。见吽嘎惹之著作繁杂且不完整，后至藏地，于青浦嘎德阿惹杰，为利益国王赤松德赞，补全坛城之繁杂次第，与吽嘎惹之根本释论相校对，由纳南卡坚译师翻译。 造作名为《修法口诀所说真实秘密大疏》，此乃成就者之命脉，世间之庄严，传于国王及卡钦萨等，并严加保密。如是，如成就者所说，明晰诸忿怒尊之身色，手印等四印之坛城，及绸缎装饰，怖畏之装束等，皆清晰明了，不相混淆。彼等亦如摩诃瑜伽般次第生起，或于法界忿怒尊之坛城中，自性圆满，或于法性平等之状态中，不需生起转变智慧之游舞，如空中之星辰般，彼等本然清净之本尊，自性成佛，俱生而成就，无需勤作，于三坛城中受持。如是证悟，则无需迎请及供养，若迎请及供养，亦是从彼处迎请及供养，如是成就之上师们所宣说。二者，迎请及供养。迎请智慧坛城：安住，稳固，不动摇，降伏誓言，作礼，供养，赞叹。