English
And those goddesses like Parshava also blessed those offerings, making them the property of the owner. Then, all these beings of the three realms, because they do not understand the meaning of all dharmas being unborn from the beginning, and are attached to objects, therefore they wander in samsara and are tormented by suffering, all this is truly pitiful! They must be liberated from samsara! Generating such a strong heart of compassion is shown by the symbol of blood, because blood is red. Red is the nature of attachment, therefore, blood, that is, great compassion, should be used to bless the beings of the three realms. Especially focusing on this, with that compassionate heart, visualize all born beings as pervading the wilderness of the place of death, all the sentient beings dwelling in the three realms where the sky is boundless. Then, with the wisdom light of the Ra syllable (Tibetan: ར, Devanagari: र, Romanized Sanskrit: ra, Literal meaning: fire), liberate all the beings of samsara in the three realms from the object, and gather them into that activity of liberation, and pray that they may be liberated immediately. The father gives a response, the father and mother look at them together, and further generate the four immeasurable minds such as love, and also recite praises. Then, the object to be liberated, from its own temperature, breath, and moisture, through རྂ་ཡྂ་ཁྂ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning) burn, destroy, and purify with fire and wind, making it emptiness. Afterwards, visualize on top of the moon disc, the mind-essence transforming into the seed syllable Ah (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: none), and recite the respective recitation words, and in this way bless with samadhi. The extent of samadhi, for example, just as a wish-fulfilling jewel can fulfill all the wishes of sentient beings, from the nature of the mind, that is, the precious Ah syllable (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: none), also as one thinks, in reality, the actions of samadhi clearly appear, and transform as one wishes, from the self-born mind, self-born arises, and from the nature of bodhicitta, light radiates and pervades in all ten directions, abiding in the union of non-dual bliss and faith. Visualize offering and pleasing them by touching the mandala of Heruka father (Yab) and mother (Yam) and their sons and retinue, then those lights disappear, returning to the original form, that is, visualizing as an ordinary form as before, and focusing on this. Then, in order to cut off the causes of arising in the five paths, and in order to prevent the door of arising again, one should perform the visualization of cutting off the habitual tendencies of the five paths. That is, for the three causes of arising in the three lower realms and the high
Chinese
了知有生之处的各种杂染之善与禅定的寂止等皆无自性，且不生起彼等之心，则断绝了生于彼等处所之缘。以咒语甚深方便遮止彼等处所之生门，即是所度化之对象其后于天、人、旁生、饿鬼、地狱，此五道中再次生起及出生的有门之标志，于顶、喉、舌、心、脐、密处五处，由上而下依次显现各自的种子字ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、ནྲྀ（藏文，梵文天城体：नृ，梵文罗马拟音：nri，汉语字面意思：讷利）、ཏྲི་（藏文，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：智）、པྲེ་（藏文，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：布列）、ད་（藏文，梵文天城体：द，梵文罗马拟音：da，汉语字面意思：达）五字。彼等无自性之标志，以五部之手印及心咒，五勇士母之微细明点等进行讲述，焚烧净治五道的种子字，五部各自的微细身，于三摩地之行境中极明显且稳固后，由下往上依次以收摄之方便，清净及迁转处所。其中，首先于宣说遮断地狱之门之语句时，于所度化者之足底，地狱之种子ད་（藏文，梵文天城体：द，梵文罗马拟音：da，汉语字面意思：达）黑色之上，手印金刚交杵之中央，于月轮上安住之字ཧཱ་（藏文，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）放出光芒。圆满了圣众之意愿，成办了有情之利益，特别是从地狱之处所救度彼等有情，令其成佛，度脱了轮回。光芒再次收摄后，击中交杵、月轮及ད་（藏文，梵文天城体：द，梵文罗马拟音：da，汉语字面意思：达）黑色，焚烧后转为光之自性哈字，由智慧之光芒燃烧，摧毁地狱之生处。五部本尊，特别是成办事业本尊令欢喜。清净五道，特别是地狱之处所。圆满五部，特别是业之部的意愿。成办五种智慧，特别是精进行事的智慧。彼之标志，由交杵哈字等化为不空成就本尊之星，即是果位成就。之后，成办事业本尊融入光中，融入脐轮之སྭཱ་（藏文，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：斯瓦）。由此，自密处以下之处所皆清净，其后为了不生于地狱，而念诵咒语并遮止生门。同样，于脐轮以宝生部及སྭཱ་（藏文，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：斯瓦）清净饿鬼之所。于心间以金刚部ཧཱུྃ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）清净旁生之所。于喉间以莲花部ཨཱ་（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）清净人之所。于顶轮以轮宝部ༀ་（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）清净天人之所，于放射及收摄之时，各自的
English
Knowing that the virtues and meditative stabilizations, along with the stains of arising in various places, are without inherent existence, and if the mind does not arise in them, then the adornment of being born in those places is cut off. By the profound method of mantra, blocking the source of those places means that the one to be liberated will later be reborn in the five paths of gods, humans, animals, hungry ghosts, and hells, and the signs of having a door for arising and emerging are the five seed syllables ཨ་ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), ནྲྀ (Tibetan, Devanagari: नृ, Romanized Sanskrit: nri, Literal Chinese meaning: Nri), ཏྲི་ (Tibetan, Devanagari: त्रि, Romanized Sanskrit: tri, Literal Chinese meaning: Tri), པྲེ་ (Tibetan, Devanagari: प्रे, Romanized Sanskrit: pre, Literal Chinese meaning: Pre), and ད་ (Tibetan, Devanagari: द, Romanized Sanskrit: da, Literal Chinese meaning: Da) appearing in order from top to bottom at the five places of the crown, throat, tongue, heart, navel, and secret place. The signs of their lack of inherent existence are spoken of by the hand symbols and heart mantras of the five families, and the subtle points of the five heroines. Having burned and purified the seed syllables of the five paths, the subtle bodies of each of the five families become very clear and stable in the realm of samadhi, and by the method of gathering them in order from bottom to top, the places are purified and transferred. That is, first, when reciting the words to cut off the gate of hell, on the soles of the feet of the one to be liberated, on top of the black seed syllable ད་ (Tibetan, Devanagari: द, Romanized Sanskrit: da, Literal Chinese meaning: Da) of hell, from the letter ཧཱ་ (Tibetan, Devanagari: हा, Romanized Sanskrit: hā, Literal Chinese meaning: Ha) residing in the center of the crossed vajra, the hand symbol, on the lunar disc, rays of light emanate. The vows of the noble ones are fulfilled, the benefit of sentient beings is accomplished, and especially from the hell realms, those sentient beings are transformed into deities, and the cycle of existence is completely liberated. The rays of light are gathered back, striking the crossed vajra, the lunar disc, and the black ད་ (Tibetan, Devanagari: द, Romanized Sanskrit: da, Literal Chinese meaning: Da), burning them, and transforming into the nature of light, the letter Ha, from which the rays of wisdom blaze, destroying the place of birth in hell. The five families of deities, especially the deities who accomplish activities, are pleased. The five realms of beings are purified, especially the hell realm. The vows of the five families, especially the family of karma, are fulfilled. The five wisdoms are accomplished, especially the wisdom of diligent action. The sign of this is that from the crossed vajra and the letter Ha, the star of Amoghasiddhi arises, which is the accomplished result. Then, the deity who accomplishes activities dissolves into light, dissolving into the སྭཱ་ (Tibetan, Devanagari: स्वा, Romanized Sanskrit: svā, Literal Chinese meaning: Sva) at the navel. By this, since the places below the secret place are purified, in order not to be reborn in hell later, the mantra is recited and the gate is blocked. Similarly, at the navel, the place of the hungry ghosts is purified with Ratnasambhava and སྭཱ་ (Tibetan, Devanagari: स्वा, Romanized Sanskrit: svā, Literal Chinese meaning: Sva). At the heart, the place of animals is purified with Vajrasattva and ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum). At the throat, the place of humans is purified with Padmasambhava and ཨཱ་ (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: A). At the crown of the head, the place of the gods is purified with the wheel of the family and ༀ་ (Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), at the time of radiating and gathering,
Chinese
从吽字再次以吽字之声引至鼻尖。彼即放射消融，从金刚放射消融后，念诵真言，观想白色金刚萨埵，一面二臂，右手持五股金刚杵，左手持铃，安住于珍宝宫殿中央的月轮之上。之后，从央字，风轮被扬起，伴随着空性的明示，在自性本具的色究竟天，安住着寂怒尊众，父尊母尊，方便智慧双运的交合虚空中，融入如来之子，安立于彼。如是，瑜伽士以智慧、禅定和慈悲之门，行持迁识之甚深行为之时，亦应先修瑜伽之法，并发誓遵守如下誓言：已成就之善逝和已成就之持明者们，将帮助此解脱之道上的行者，故在此发誓，请诸位降临，将此大心众生从轮回苦海中救度，迁至涅槃的彼岸，请行持此事业，如是发誓。如是，从发誓之自性法界中，善逝及其眷属皆为利益众生而逝去。不仅瑜伽士，善逝及其眷属亦将被救度者从轮回中救度，行持迁至涅槃乐土或迁识之事业，因此，依靠彼等之加持，更加迁识。或者，从发誓之自性等以下，以绕拉智慧之光芒照耀，若不以猛烈之事业驱除丝毫显现，则不应与事业结合。以绕拉智慧之光芒，以发誓之究竟，自性本具之吉祥饮血尊众皆已逝去并降临，故逝去者亦将净化被救度者之恶趣，并以各自之本性加持识，从轮回迁至涅槃之地，行持事业，此乃微不足道之供养。心识再次融入体内。于坛城四方轮流安放，以四方之大舞净化。从终结之
English
From the syllable Hūṃ, again, drawing that Hūṃ to the tip of the nose with the sound of "Hūṃ." That itself radiates and dissolves; from the Vajra radiating and dissolving, recite the mantra and visualize white Vajrasattva, one face, two arms, the right hand holding a five-pronged vajra, the left holding a bell, residing on a moon disc in the center of a precious palace. Then, from Yaṃ, the wind mandala is raised, and with the clarification of emptiness, in the Akanishta realm, which is naturally co-emergent, the assembly of peaceful and wrathful deities resides. The father and mother, the union of skillful means and wisdom, are absorbed into the space of union, and the son of the Tathāgata is generated and placed there. Thus, when a yogi practices the profound conduct of transference through the gates of wisdom, samādhi, and compassion, one should first practice the yoga dharma and vow to keep the following samaya: the Sugatas and Vidyadharas who have attained accomplishment will assist those who are on this path of liberation. Therefore, I vow here, please come and liberate this great sentient being from the ocean of samsara, transferring them to the shore of nirvana. Please perform this action, thus vowing. Thus, from the realm of the nature of the vowed samaya, the Sugatas and their retinues have all passed away for the benefit of sentient beings. Not only the yogi, but also the Sugatas and their retinues, will liberate the one to be liberated from samsara, performing the actions of transferring to the blissful land of nirvana or transferring consciousness. Therefore, relying on their blessings, transfer consciousness even more. Alternatively, from the nature of the vow, etc., below, if the light of Rala's wisdom does not radiate and if one does not combine with the activity of purifying even the slightest appearance with fierce activity, then one should not combine with the activity. With the light of Rala's wisdom, with the end of the vowed samaya, the glorious assembly of blood-drinking deities, naturally co-emergent, have all passed away and come forth. Therefore, the departed ones also purify the bad realms of the one to be liberated, and bless the consciousness of each with their own lineage, transferring them from samsara to the place of nirvana, performing the activity. This is a trivial offering. Citta is again broken into the body. Place alternately in the four directions of the mandala, and purify with four great dances in the four directions. From the completion of the