English
Meditate once on the red-purple light becoming clearer. As that light dissolves into me, meditate that I, too, blaze with great splendor and control the outer and inner worlds. Then, I sang this song of controlling the outer world. By reciting "Hum E Yam Ra Bam Kem Ram," those letters emerge clearly from the heart. E (Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: Alas) emits and gathers blue light. E! The clear space of hatred is, the cause of the mother's arising. The mandala of the dark blue lotus is, the triangular wisdom shines brightly. By reciting "E Troti Shwari Mandala," meditate on that measurable and clear space, the triangular dark blue without beginning or end, the light swirling and swirling in dark blue. The letter Yam (Tibetan, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal Chinese meaning: Yang) emits and gathers smoky light. Yam! The swastika filled with black wind is, the mother who liberates the space of jealousy. The wisdom with the power to lift and, the great mandala of unobstructed stability. By reciting "Yam Karma Raksha Ham," from the wind vajra swastika, the mandala of black wind becomes like a bow being drawn, meditate that it has flames and heat, and various flowing self-sounds. The letter Ra (Tibetan, Devanagari: र, Romanized Sanskrit: ra, Literal Chinese meaning: ra) emits and gathers red light. Ra! The pure red of desire is, the mother without attachment, the space of the lotus. The boundless ocean is, the wisdom of surging waves. By reciting "Ra Rakta Jwala Samunza," meditate on the ocean of nectar itself, the red ocean surging and swirling with waves. The letter Bam (Tibetan, Devanagari: बं, Romanized Sanskrit: baṃ, Literal Chinese meaning: Bang) emits and gathers red light. Bam! The peaceful ground of samsara is, because the nature of ignorance manifests. The supreme ground of gold transformation expands, the wisdom of all arising and relying is clear. By reciting "Bam Smigta Sha Chen Gyi Sa Zhi, Jwala Mandala," meditate that from the precious golden ground, the supreme ground expands. Then, the letter Kem (Tibetan, Devanagari: केँ, Romanized Sanskrit: keṃ, Literal Chinese meaning: Gan) emits and gathers blue-gray light. Kem! Because the cause of existence is originally pure, the jewel Mount Meru, Kem (Tibetan, Devanagari: केँ, Romanized Sanskrit: keṃ, Literal Chinese meaning: Gan) bone appears. With immeasurable ornaments, vast and boundless, rising from space, abandoning half of the west. By reciting "Kem Ni Jwala Mandala, Rupai Ri Rab," meditate that from the Mount Meru of five jewels, Kem (Tibetan, Devanagari: केँ, Romanized Sanskrit: keṃ, Literal Chinese meaning: Gan) becomes the bone Mount Meru, very majestic, its vastness covering the realm of the world.
Chinese
萨罗！吽二者，观想以知觉所及与未及之音声，汇集成吽。吽三者，彼等复归于四吽，较之百万太阳更具光辉。吽四者，吽融入光中，融入自身，自身于光中闪耀，以虚空之手印束缚，亦称颅鬘手印。萨尔瓦布达云：于过去之时，先前所生之，大自在者观察之，如来之经典中，以众生之相先前生起，彼时一切有情众，皆极忿怒且暴恶，极恶毒且忿怒故，哀嚎呼叫且将堕落，于极忿怒且暴恶者，寂静不能利益之，以智慧方便之体性，如来皆作忿怒尊，具忿怒之相忿怒者，亦能焚烧三界，一切佛之忿怒者，三界无余何须说？具大悲心者，金刚萨埵如来，为净治违犯誓言故，示现尸陀林舞之手印。嗡 玛哈 希日 嘿汝嘎 玛哈 卓谛 效日 萨玛雅，得贝 效达 纳 斯达 纳 吽。如是念诵，自身化为吉祥黑汝嘎，身色蓝黑色，三面六臂四足，右面白色，左面红色，中间蓝色，右手的第一个拿着提拉杖，中间拿着金刚杵，最后拿着盛满血的颅器。左手的第一个拿着绳索，中间拿着琼鸟之爪，最后拿着小提拉的腹部取出心肝。具有八种尸陀林之装束，于劫末之火燃烧之中，以伸屈之姿安住，与母尊卓谛效日玛无二无别结合为一。若分为二，嗡 萨瓦 达塔嘎达，巴扎 玛哈 希日 嘿汝嘎，玛哈 赞达 萨瓦 杜效达纳，达嘎 哈纳 达哈 巴匝 吽 吽 啪 啪。如是念诵，薄伽梵不动如来化为吉祥大饮血尊，身色蓝黑色，三面六臂，右面白色，左面红色，中间与身同色，蓝黑色。右手的第一个拿着金色的金刚杵置于心间，中间拿着喀章嘎顶
English
Salutations! With the second Hūṃ, contemplate the sounds, both perceived and unperceived, gathering into the syllable Hūṃ. With the third Hūṃ, those sounds return and gather into the four Hūṃs, becoming more radiant than a hundred thousand suns. With the fourth Hūṃ, that Hūṃ dissolves into light and merges into oneself, causing oneself to blaze forth brilliantly in the light, bound by the mudrā of space. This is also known as the skull garland mudrā. From the Sarvabuddha: "In the past, that which arose before, the great self, through contemplation, in the scriptures of the Tathāgatas, arose previously in the manner of beings. At that time, all sentient beings were extremely wrathful and violent. Because of being extremely malicious and wrathful, they cried out in distress and were about to fall. To those who are extremely wrathful and violent, pacification is of no benefit. Through the essence of wisdom and skillful means, all the Tathāgatas act as wrathful deities. Even wrathful ones with wrathful forms can incinerate the three realms. What need is there to mention that all the Buddhas, being wrathful, can consume the entirety of the three realms? The Vajrasattva Tathāgata, who possesses great compassion, in order to purify the breaking of vows, reveals the mudrā of the charnel ground dance." Oṃ Mahā Śrī Heruka Mahā Krodheśvari Samaya. De bi shwa da na sta na Hūṃ. By reciting this, one transforms into glorious Heruka, with a body the color of dark blue-black, three faces, six arms, and four legs, the right face white, the left face red, and the middle face blue. The first of the right hands holds a Tīra staff, the middle one holds a vajra, and the last one holds a skull cup filled with blood. The first of the left hands holds a noose, the middle one holds a garuda claw, and the last one extracts the heart and liver from the belly of a small Tīra. Adorned with the eight charnel ground ornaments, residing in the midst of the blazing fire of the eon, in a posture of extending and contracting the legs, united indivisibly with the consort Krodheśvarīmā, transforming into one. If as two, Oṃ Sarva Tathāgata, Vajra Mahā Śrī Heruka, Mahā Canda Sarva Duṣṭān, Taka Hana Daha Paca Hūṃ Hūṃ Phaṭ Phaṭ. By reciting this, the Bhagavan Akṣobhya becomes the glorious Great Blood Drinker, with a body the color of dark blue-black, three faces, and six arms, the right face white, the left face red, and the middle face the same color as the body, dark blue-black. The first of the right hands holds a golden vajra at the heart, the middle one holds a khaṭvāṅga with a top
English
Three. Finally, shaking the small drum made of a human skull. In the first of the left hands, holding a skull cup (Sanskrit: bhaṇḍa, Devanagari: भण्ड, Romanized: bhanda, literal meaning: skull cup) filled with red blood. In the middle, holding a noose of intestines. Finally, holding a banner of the great Garuda. The four feet are: two extended and bent, and two are contemplated as if in a throwing posture. The hair is dark brown, the locks coiled upwards with flames burning at the tips. A stream of blood flows from the roots of the hair. Three rows of skulls and alternating sun and moon are strung together with snakes and tied to the top of the hair. From the waist, a wheel of wind emits green and black light, producing the color of fire. The eyebrows flicker like lightning, and the space between the eyebrows sways in waves of angry wrinkles. The three eyes on the right are in the center of the sun, and the eyes are red. The three eyes on the left are in the center of the moon, and the eyes are red and heavy. The eyelashes blaze with the light of iron hooks. The three middle eyes stare with hateful eyes, and the eye clouds are red. Contemplate the black pupils clearly appearing as triangles. From the conch shell ear holes, the sound of a thousand dragons roars. From the nostrils, a black windstorm rises, emitting the sound of Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized: hūṃ, literal meaning: Hūṃ). Transform the yellow-black beard into the light of Ja (Tibetan: ཛ, Devanagari: ज, Romanized: ja, literal meaning: Ja). Furthermore, "Jñāna guhe daṃṣṭrom" means: Opening three terrifying mouths, rolling the tongue, and uttering the guttural sound "phaṭ." The twelve wisdom fangs protrude like a crescent moon. "Vayangṣa ki ra" means: The upper body is draped with wet elephant skin and wears the hide of the great charnel ground. "Vyāghri tsara ma" means: The lower body is wrapped in a tiger skin skirt. "Bhaṇḍa muka dhṛ" means: Adorned with a crown of dry skulls and decorated with three strings of skull rosaries. "Herad ta ka hed nya ba" means: The body and limbs are adorned with four kinds of snakes: white, yellow, red, and black. "Pro tsa an tsa li" means: Decorated with drops of blood, large piles of ashes, and patterns of grease. "Vasu ta kun dhali" means: Using intestines as a belt and ornament. "Vajra ratna vita sa ya" means: From the enclosure of jeweled wings and vajra wings, red sparks like tiny vajra flames emanate. "Vajra jvāla raṃ raṃ raṃ" means: The smoke of the charnel ground blazes and shines.
Chinese
进入命脉的秘密通道。以吽字通过脊柱之马。从金刚道中生起，以啪字落入明妃的虚空。这就是自性智慧的体性。从殊胜菩提心之中，光明一次又一次地放射和聚集。通过菩提心，明妃化为光明的白色。再次通过脊柱，从右鼻孔进入，融入我的左鼻孔。同时显现喜悦之味。从明妃的心间，红色而清澈的菩提心，从清净命脉的秘密通道进入，通过脊柱之马，融入明父的虚空。明父化为光明的红色。再次从明父的心间通过，从右鼻孔进入，融入明妃的左鼻孔。从落入虚空，光明红色闪耀之处，明父的菩提心如光明的白色，洒落于明妃的虚空。红白交融，犹如金银交融倾注。观想自性智慧在光明中闪耀。这就是它的意义。
English
Entering the secret passage of the life force. Passing through the horse of the spinal column with Hūṃ. Arising from the Vajra path, falling into the space of the consort with Phaṭ. That is the essence of self-aware wisdom. From that extraordinary Bodhicitta, light radiates and gathers, one upon the other. Through that Bodhicitta, the consort transforms into luminous white light. Again, passing through the spinal column, entering from the right nostril, dissolving into my left nostril. Simultaneously showing the taste of bliss. From the heart of the consort, the red and clear Bodhicitta, entering from the secret passage of the purified life force, passing through the horse of the spinal column, dissolving into the space of the father. The father transforms into luminous red light. Again, passing from the heart of the father, entering from the right nostril, dissolving into the left nostril of the consort. From falling into space, where the light dwells, shimmering red, the Bodhicitta of the father, like luminous white light, falls upon the space of the consort. Red and white mix together, like gold and silver being poured in a peaceful dance. Meditate on self-aware wisdom shining brightly in the light. That is its meaning.