English
One should meditate in the manner of realizing the mandalas of the deities, which are accomplished in the nature of being inseparable from the truth from the very beginning, like the perfectly complete deities or the Great Perfection, and which are accomplished in the nature of being beyond thought. Secondly, when generating the mandala of vows in this way, one should invite and absorb the wheel of wisdom. One should please them with peaceful offerings in external, internal, and secret ways. Approaching the great and glorious accomplishment means that those methods should be practiced for the sake of mantra recitation or approaching. Therefore, one should separate the recitation room, and with the visualization of radiating and gathering light from oneself and in front of oneself, one should recite the essence of peace. At the end of the session, one should perform offerings, praises, and taking accomplishments. Secondly, in the practice of the wrathful deities, there are two aspects: the actual practice and the attainment of accomplishments through the great practice. The first has four parts: transforming the peaceful into the wrathful, inviting and offering, presenting the approach, and urging the commitment and pleasing them. Firstly, after the peaceful approach has preceded in this way, in order for the yogi to quickly obtain the supreme accomplishments of body, speech, and mind through the power of wisdom, one should begin to practice the mandala of the wrathful deities. Practitioners, in order to be in accordance with the deities, should enter into practice fully adorned with the eight ornaments of the charnel ground, such as raw elephant skin, which are superior in both meaning and symbolism from the lower vehicles. Furthermore, one should be the unmoving one oneself, and with the wisdom eye, one should see the three realms. Seeing that those who cannot be subdued by peaceful means are subdued by wrathful means, one should move with the fierce view of wisdom. Because nothing is the nature of reality, anything appears. Therefore, the five elements, Mount Meru, the palace, and the seat from the previous peaceful state are transformed in place. On top of Mount Meru, which is stacked with fierce elements, one should contemplate the palace of the charnel ground as a terrifying place or ground. Then, the unmoving father and mother transform into wrathful deities. The father is the nature of the union of the five wisdoms, Vajra Heruka, and the mother of the sphere is the great commitment mother, Krodheshvari. One should begin the non-dual union. On the lotus and jewel in the space of the father and mother, one should place (ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：盎) and (ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), without abandoning desirable qualities as friends.
Chinese
因为听闻者等之路，观待于安乐而无过患沾染，为了显现超胜世间的道路，安住于幻化三摩地，以加行的手印劝请，从而象征或明示安乐。法界自性大乐菩提心从身体的脉轮处摇动而生起，将其降至明妃处。自明智慧的本体，殊胜菩提心，从中光芒四射，具有安乐自性，如其本然未曾衰减的菩提心，在法性明妃的虚空中，清明、清净且炽燃，这些如同晴空中没有遮蔽的尘垢的日光一样，光芒万丈，在其光芒的顶端，以无量供云供养诸佛，并摄集加持。 再次，白色而明亮的菩提心，是永远彻底清净能取所取的垢染。如何清净呢？如同将此三界的情器，以光净化，作为清净的所依，并且远远超离这些。十方世界无边无际的虚空，全部以菩提心的游舞之悲心彻底遍布，想要利益有情，满足他们暂时和究竟的安乐愿望，从而令其欢喜。 再次，从菩提心中，如劫末之火般炽盛的智慧火焰，以众多燃烧的忿怒尊化身充满世间，降伏一切骄慢者，并使眷属兴盛，视为奴仆。再次，观想光芒与忿怒众汇聚于明妃处，融入最初的生起处菩提心之丸的形象，从无分别中，化为种子字之集合，向外散布，融入眷属诸尊。从各自位置转变后，观想为燃烧的忿怒尊之眷属众，如嘎日八尊等。 那些本尊的身色、手印、装饰、服饰等，也如以前成就者所教导的圣言一样，按照续部和窍诀的意旨，次第或同时清晰观想。 第二，从法界中自然任运成就的智慧坛城迎请。
English
Because of relying on the path of hearers and others, being uncontaminated by faults in relation to bliss, in order to manifest the path that is superior to the world, abiding in the illusory samadhi, urged by the gestures of application, thereby symbolizing or clarifying bliss. The nature of the dharma realm, the great bliss of bodhicitta, stirs and arises from the body's channels, descending to the consort's place. The essence of self-awareness wisdom, the supreme bodhicitta, radiates light from it. The bodhicitta, which is of the nature of bliss, its own light undiminished as it is, is clear, pure, and blazing in the space of the dharmata consort. These are like the sun's rays in the clear sky, without the stain of obscuration, shining even more brightly. At the tip of its rays, the victorious ones are worshiped with a vast array of offering clouds, and blessings are gathered. Again, the white and radiant bodhicitta is completely purified of the stains of grasping and being grasped at all times. How is it purified? Like purifying the environment and beings of these three realms with light, making them a pure support, and even surpassing that. The limitless expanse of the ten directions' worlds is completely pervaded by the compassion of the play of bodhicitta. Wishing to benefit sentient beings, their hopes for temporary and ultimate happiness are fulfilled, thereby making them very pleased. Again, from the bodhicitta, like a blazing fire of wisdom, like a mass of fire at the end of an eon, many emanations of blazing wrathful deities fill the world, subduing all the arrogant, and making the retinue prosperous, regarding them as servants. Again, visualize the rays of light and the wrathful assembly gathering at the consort's place, merging into the form of the bodhicitta sphere, the initial basis of manifestation, and from non-duality, transforming into a collection of seed syllables, spreading outward, dissolving into the retinue deities. From each position transforming, visualize the assembly of the retinue of blazing wrathful deities, such as the eight Kila deities, etc. The body color, hand implements, ornaments, attire, etc., of those deities should also be visualized clearly, either sequentially or simultaneously, according to the meaning of the tantras and instructions, as in the words of the accomplished ones' teachings. Secondly, invoking the wisdom mandala that is naturally and spontaneously accomplished from the dharmadhatu.
Chinese
思维将誓言尊融入，无二安住，并祈请再次稳固安住直至获得成就，以及从任运成就大平等嬉戏之事业中不为所动，从而揭示一切障碍。如先前之誓言，劝请赐予成就之誓言，收摄自在母等恶毒眷属，并以威力压伏，以及调伏所化者，行对治与证悟之义手印。献上金刚舞等乐空之供品，并不浪费这些供品，再三献供，并再次于法界中享用食物与饮品，以欢愉而满足。这些都是通晓修法之甚深意义，并因习惯于修持而于事业上毫无阻碍，具备已将习惯转化为自性之智慧者们，应以智慧来衡量仪轨次第之广略等。第三，对于想要进入意义与事业之近修者，如上所示，获得近修与成办之许可灌顶后，凡所开示之口诀，皆应以意念修持，并以语歌吟诵，如法开示大吉祥智慧真言之字母“噜噜”八字之显现方式，并如所开示般，以生起次第和圆满次第修持。以真言字母发声吟诵等六种方式持诵，并以通晓总和个别“哩噜”之意义的方式，将意念专注于要点。尽力清晰观想修持之本尊坛城。并努力依照《重要经》和《超世间经》等经典中所述之近修仪轨进行修持。以近修、修持四支之次第，圆满完成具时限和数量之近修。第四，分为总说和别说两种。首先，在如是近修之后的所有时段中，献上具有金刚乘誓言、成就证悟之殊胜方法之自性，混合俱生菩提心与杀生之血等五肉五甘露，以及姜黄和大人肉等，置于颅器内的供品。于午夜时分，伴随着乐器之声，
English
Thinking that the Samaya being is absorbed and dwells inseparably, and praying that it remain stable until accomplishment is attained, and that it not waver from the spontaneous accomplishment of the great play of equality, thereby revealing all obstacles. As with the previous Samaya, urging the Samaya to bestow accomplishments, subduing the retinue of the violent ones such as the powerful mother, and suppressing them with power, and taming those to be tamed, performing the mudras of antidote and realization. Offering the bliss-emptiness offerings such as the Vajra dance, and not wasting those offerings, offering them again and again, and again enjoying food and drink in the expanse, and being delighted and satisfied by the offering. These are those who understand the profound meaning of the sadhana, and who, through being accustomed to practice, are unimpeded in their activities, and who possess a mind that has transformed habit into essence. The extensive and concise order of the ritual should be examined with intelligence. Third, for those who wish to engage in the approach practice of meaning and activity, having obtained the empowerment that grants permission to approach and accomplish as described above, whatever instructions are given, should be meditated upon with the mind and recited in the melody of speech. The appearance of the eight letters "rulu" of the great glorious wisdom mantra should be shown properly. As instructed, meditate on the stages of generation and completion. Recite the mantra letters with the six kinds of sounds, such as the melody of sound, and by understanding the meaning of the general and specific "rilu", focus the mind on the essential points. Make the lineage of meditation as clear as possible. And strive to exert effort as described in the approach practice instructions from the Important Sutra and the Transcendent Sutra. Complete the approach practice with time limits and numbers in the order of the four limbs of approach and accomplishment. Fourth, there are two types: general and specific. First, in all the periods after such approach practice, offer the offerings that have the nature of the Vajrayana vows, the supreme method of accomplishing siddhis, mixing the co-emergent bodhicitta and the five meats and five amritas such as the blood of killing, as well as turmeric and human flesh, etc., into the skull cup. At midnight, accompanied by the sound of musical instruments,
Chinese
以悦耳的词句和旋律，劝请坛城中的诸神，以此使所要成就的诸神欢喜。从主尊开始，直至眷属空行母、紧那罗、楞伽、阿巴玛等，圆满供养后，结束共修。第二，分别讲述双运的供养。正文的每一句话都要对应双运的教言。首先，讲述如自利任运成就之双运教言。对于已经习惯于胜义无缘之法界，具有智慧力量的人，观想自己为大吉祥炽燃之身。观察成就悉地的秘密物质，并加持为卓迪夏瓦里玛。观想色身的三个门，即三界，其自性为血，即贪欲。于外，观想八大尸陀林；于内，观想八处身体；于密，观想八大聚会。于内外秘密尸陀林中，清晰观想八位空行母卡日之形象，并观想智慧幻化网遍布一切。以莲花（藏文：པདྨ་，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：莲花）和阿字（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）标示的明妃之空性，加持后，观想以吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）标示的，具有五股金刚杵的明妃之秘密，在禅定中清晰显现。通过相互结合，从顶轮等处摇动菩提心，伴随着安乐的自声，放射出白色和红色的光芒，遍布一切。观想自己所供养和利益的诸佛和一切众生，触及他们的心，从而在安乐大乐的状态中感到欢喜。观想轮回和涅槃的一切都在大乐的状态中得到净化，所有加持的精华都汇聚成光芒，融入最初的形象，即明妃空性中存在的白色和红色的菩提心，并观想其如珍珠般明亮。观想这样的菩提心，清晰地显现为手印金刚杵等，以及语精华八字，甚至细微身形等的放射和收摄。稳固地安住于明妃的空性中。如此，通过手印等形象的放射，获得一切胜者的三密加持。