Chinese
此为真实的证悟，上师！ 此为真实的证悟，上师！ 此为真实的证悟，是上师甘波巴仁钦坚赞所著。是萨派的法。向上师和持明者们，以及吉祥普贤嘿汝嘎顶礼。 从真实的月亮之形开始，对于智慧明点的意义，有持续的修习和大的修法两种。
English
This is the true realization, Lama! This is the true realization, Lama! This is the true realization, composed by Lama Gampopa Rinchen Gyaltsen. It is a Sakya teaching. I prostrate to the Lamas and Vidyadharas, and to glorious Samantabhadra Heruka. Starting from the true crescent moon, there are two practices for the meaning of the wisdom bindu: continuous practice and great practice. The samadhi of the cause, in the nature of mind being unborn, "ཧཱུྃ་" (Tibetan, hūṃ, हुं, hum, Hum) arises like a reflection of the moon in water, that is jñāna satva vajra kro dha hūṃ (Tibetan, jñāna satva vajra kro dha hūṃ, ज्ञान सत्त्व वज्र क्रोध हुं, jnana sattva vajra krodha hum, Wisdom Sattva Vajra Wrathful Hum), the wisdom being, with a complete body, appearing like a clear moon, is the Heruka of the cause. Recite "སརྦ་ཏྲཾ་ཤཾ་མ་ཧཱ་རུ་ཀ་ཧཱུྃ་" (Tibetan, sarva traṃ śaṃ mahā ruka hūṃ, सर्व त्रं शं महा रु क हुं, sarva tram sham maha ru ka hum, All Tram Sham Great Ru Ka Hum), from the brow of the realm of bodily bliss, the seed syllables that generate the palace radiate, E (Tibetan, e, ऐ, ai, E), outwardly appearing as the nature of Samantabhadri, triangular. Inwardly appearing as the inside of one's own body, the realm of emptiness. Within that, from "ཡྃ་" (Tibetan, yam, यम, yam, Wind) arises the mandala of wind, moon-shaped, possessing coolness... Outwardly appearing as the nature of the Samaya Tara, inwardly supported by the pervasive wind. From "རཾ་" (Tibetan, ram, रं, ram, Fire) arises a triangular flame burning, hot.
English
va. Outwardly, it is the nature of white clothes. Inwardly, it is the warmth of above and below. From ra, an ocean of blood. Outwardly, it is the nature of Mamaki, turbulent in waves, inwardly, it is the blood of the veins. From vam, a land of water and gold. Outwardly, it is the nature of the eye, inwardly, it is water and flesh. From kem, a mountain of skeletons. Outwardly, it is the nature of Vajradhatvishvari, inwardly, it is the fragments of spinal bones. Outwardly, it is the container world, and inwardly, one's own five elements, the five pairs of father and mother. These are the bases for purifying the five wisdoms. Then, from the brow of the wisdom being, the seed syllable BHRUM (藏文，भ्रूम्，bhrūṃ，seed syllable) for generating the palace, one radiates to the top of Mount Meru, outwardly appearing as the container world, a charnel ground palace with four sides and four doors. With a foundation of wet skulls, there are five layers of dry walls. On the alternating dry and wet walls, there are hanging half-skeleton nets. It is surrounded by willow arrows and kusha grass. At the four doors, four zombies hold up the stirrups of dry and wet skulls, the fourth level being a fence of intestines. There are willow banners. The corners are decorated with small fields. There is an umbrella and Dharma wheel made of dry skulls. Inside, there is a great zombie, laughing "Haha!", supported by eight pillars holding up a great beam. There are eaves of small fields. There are large clay slabs. There is a nine-tiered crown of dry precious skulls. On the four sides, there are two victory banners with skull tops facing each other. Inside, there are victory banners. There are dripping wet intestines. There are silk hangings of citta. There are hanging pieces of large meat. The blood is turbulent in waves. There are high platforms of the sun and moon. There is a palace of white and red bodhicitta in the shape of a crescent moon with one door. From the ground of outer desirable qualities, the goddesses offer offerings of the five senses. In the directions and intermediate directions, there are fire, water, trees, clouds, corpses, zombies, skeletons burning. Flesh-eaters, dakinis, jackals, and so on roar like the sound of dragons. From the fence of the vajra scepter, the fire of desire blazes. It is the nature of the manifoldly appearing meaning. Inwardly, it appears as the purplish citta, the palace of the alaya consciousness without conceptualization. There are four doors of the life-force channels. There are cushions of the sun and moon made of white and red old and new fat. The four doors through which the four winds of the four elements flow. The white space of the central channel's Brahma aperture. That
English
It is the palace that is formed from the self-manifestation of wisdom. Then, below the palace, suppressing the womb of samadhi with "Tata Ham Vajra Nan," meditate on being suppressed by a vajra cross. The deity generation, which is the basis, is on the seat of the sun, moon, lotus, and male and female Rudra. With "Jñana Sattva Vajra Krodha Hum Ah" (藏文，ज्ञाना सत्त्वा वज्र क्रोध हूँ आः，jñāna sattvā vajra krodha hūṃ āḥ，Wisdom Being Vajra Wrathful Hum Ah), the Heruka of the cause, the wisdom being, descends like a shooting star, from which the Heruka of the result is generated. In the palace of great bliss and clarity, various distinctions of methods are shown. Having expanded with the non-dual fruit, it is perfected in the unchanging space of the mother. The self-arisen bindu directly realizes enlightenment. Phenomenal existence is the uncreated Heruka. The body that pervades all is the Dharmakaya, the play of Samantabhadra. Om Shri Vajra Heruka Krodha Shwari Stam Hum Phet (藏文，唵 室利 班杂 嘿噜嘎 咕噜达 梭惹 斯瓦 吽 帕特，oṃ śrī vajra heruka krodha śvari staṃ hūṃ phaṭ，Om Glorious Vajra Heruka Wrathful Shwari Stam Hum Phet). The self-arisen wisdom of mind itself arises. The unceasing wisdom being itself. Transforming into the form of the great glorious father and mother. By uttering these words, the form of the great glorious one clearly arises: The body is dark blue-black, with three faces, six arms, and four outstretched legs. The root face is dark blue-black and wrathful, the right face is white and grinning, and the left face is red and smiling. The three faces are round like the orb of the moon. The hair is brownish-black, standing upright, bound by a white snake, with flames blazing and swirling at the top. From the waist down, the green-black wind mandala emits light, from which flames of fire emerge. From the root, the water of rakta flows. The head is adorned with dry skulls and the intermingling of the sun and moon. The eyebrows flicker like lightning, and the contracted wrathful wrinkles emit the light of an iron hook. The three central eyes gaze with hatred, and the eye sockets are red. The vulva is a dark blue-black burning triangle. The three right eyes are red like the orb of the sun, glaring with hatred. The three left eyes are white like the orb of the moon, tinged with red. The eleven teeth are bright and sharp like the crescent moon. The tongue is flexible and curled, uttering the sounds of Hum (藏文， हूँ，hūṃ，Hum) and Phet (藏文，फट्，phaṭ，Phet). The beard is yellowish-black, emitting the light of "dza." A red windstorm rises from the nostrils. The first two hands embrace the mother with a vajra and a bell. The second right hand holds a khatvanga, and the third holds a small drum with sound. The second left hand holds a skull filled with blood, and the third holds a noose of intestines. The two feet are outstretched in a heroic stance, with two legs bent and extended. Of the charnel ground
Chinese
以九种服饰庄严：虎皮裙，二饮皮和羚羊皮的上衣，干骷髅头冠和项链，手脚以蛇装饰，眉间有大灰堆，脸颊两侧和鼻孔两侧有红色的吉祥痣，胸前有酥油图案，日月双轮为耳饰。具有九种燃烧的舞姿，显现为智慧嬉戏之身是父尊。自性心的母尊，克罗地什瓦里，蓝色，一面二臂，右手持金刚拥抱父尊，左手持盛满血的颅碗喂父尊。左脚缠绕父尊，右脚伸展。金刚莲花双运，并非恒常不变，而是自性清净的母尊，带有微笑的光彩。毛孔中燃烧着金刚智慧之火。额头月亮之上是身金刚，喉咙莲花之上是语金刚，心间太阳之上是意金刚，身语意三尊与各自的光明佛母相合，各自手持法器铃。头顶是金刚黑汝嘎，集会处是佛黑汝嘎，右耳是宝生黑汝嘎，后背是莲花黑汝嘎，左耳是羯磨黑汝嘎，右边拿着各自的法器，左边拿着以此为柄的铃，五部饮血尊圆满。右脸是克里玛，左脸是布拉摩哈，右手第一个是兹里玛，左手第一个是贝塔里，右手第二个是布卡斯，最后一个是斯玛夏纳，左手第二个是嘎斯玛里，最后一个是旃达里。脊椎二十八自在母，其心间，在像帐篷一样支起的珍宝坛城中，在白色的心髓月亮座垫之上，智慧勇识尊彩虹色的心间，八瓣珍宝的中心，一指大小的金刚，在比豆子稍大的中心上，在半颗小豆大小的太阳之上，在比小豆还小的吽字上，环绕着芝麻大小的日轮。然后迎请智慧勇识尊：心性显现为智慧身，虽无迎请和降临，然从智慧幻化中降临，融入无二幻化之中。念诵：嗡 舍利 班杂 嘿汝嘎 嘉纳 嘎萨 玛玛 玛哈 布卡 桑哈拉纳 吽，然后是智慧勇识尊的心间。
English
Adorned with nine ornaments: a tiger skin loincloth, a two-drinker's hide and an antelope skin upper garment, a dry skull crown and necklace, hands and feet adorned with snakes, a large ash heap at the brow, red auspicious marks on both sides of the cheeks and nostrils, a ghee design on the chest, and the sun and moon as ear ornaments. Endowed with nine burning dances, appearing as the father, clear in the form of wisdom play. The mother, Krodheshvari, the nature of mind, is blue, with one face and two arms, the right hand holding a vajra embracing the father, the left hand holding a skull bowl filled with blood, feeding it to the father's mouth. The left leg is wrapped around the father, and the right leg is extended. The vajra and lotus are in union, not permanent, but the mother is clear by nature, with a smiling radiance. From the pores, the fire of wisdom vajra blazes. On the forehead, above the moon, is the body vajra; on the throat, above the lotus, is the speech vajra; in the heart, above the sun, is the mind vajra. The three deities of body, speech, and mind are united with their own light-radiant consorts, each holding their own attributes and bells. On the crown of the head is Vajra Heruka, in the assembly place is Buddha Heruka, in the right ear is Ratna Heruka, on the back is Padma Heruka, and in the left ear is Karma Heruka. On the right, they hold their own attributes, and on the left, they hold bells with those as handles, completing the five families of blood drinkers. The right face is Kerima, the left face is Pramoha, the first right hand is Zirima, the first left hand is Vaitāli, the second right hand is Pukkasi, the last is Smashana, the second left hand is Ghasmari, and the last is Chandali. The twenty-eight Ishvari goddesses of the spine. In their hearts, within a jeweled mandala erected like a tent, on the white marrow moon cushion, in the heart of the rainbow-colored wisdom hero, in the center of the eight-petaled jewel, a vajra the size of a bean, on the sun the size of half a small bean at the center, and on the Hum the size of a small bean, surrounded by a sesame seed-sized ri-body. Then, inviting the wisdom hero: the nature of mind appears as the wisdom body, although there is no invitation or descent, it descends from the illusion of wisdom, dissolving into the non-dual illusion. Recite: Om Shri Vajra Heruka Jnana Gara Mama Maha Puka Samaharana Hum, then into the heart of the wisdom hero.