Chinese
那拉拉那，中央是阿瓦都帝的住所。向上延伸的是喉咙和头顶，向下延伸的是肚脐和秘密处。阿瓦都帝是菩提心的脉，是世俗谛和胜义谛。在世俗谛中，使其具有金刚莲花，结合方便和智慧，点燃欲望之火，五部佛安住。从喉咙深处向下八指，直至秘密金刚的开口处产生安乐。那是由方便和智慧产生的空性，是心与法性的结合。要一次又一次地向上提、向下压，产生安乐并加以体验，这就是与佛相见。在胜义谛中，体验喜乐，那是不可言说的。阿瓦都帝是空性且安乐的，清明且无分别，三世诸佛皆由此而生。将大欲之火置于佛母前，生起胜义菩提心。小欲之火时，实际结合而生起心。当成为一种体验时，观察境，摧毁魔，杀死敌，切断悬崖。依赖于基础结合的方法，通过实践而舍弃，这就是意义。2）为了成办利他，展示外在的解脱供养。语的意义。第十五品，展示结合的场合、成就物和解脱的口诀。六边是实践，二者是方法，九宫格是供养物所依或慈悲事业的自在，九种教言是通过慈悲解脱三界的教言。分为二：一般展示显现事业的口诀，以及展示通过慈悲事业解脱所要成就之物。1）其中，一般展示显现事业的口诀分为二：通过证悟解脱自己，以及通过慈悲解脱他人。1）通过证悟解脱自己分为三：以身语意三种方式。其中，1）外在的方式是：通过相信业和业果，接受行为，通过身语意三门，断除十不善，接受十善，同样地，安住于声闻的律藏和菩萨的戒律中，对治烦恼。
English
Nala Lana, in the center is the abode of Awadhuti. Extending upwards are the throat and crown of the head, and extending downwards are the navel and secret place. Awadhuti is the channel of Bodhicitta, which is the conventional truth and the ultimate truth. In the conventional truth, make it possess the Vajra lotus, combine skillful means and wisdom, ignite the fire of desire, and the five Buddha families reside. From the depths of the throat down eight fingers, up to the opening of the secret Vajra, generate bliss. That is the emptiness arising from skillful means and wisdom, it is the union of mind and Dharmata. One should repeatedly lift up and press down, generate bliss and experience it, and that is meeting the Buddha. In the ultimate truth, experiencing joy and bliss, that is inexpressible. Awadhuti is emptiness and bliss, clear and without conceptualization, and the Buddhas of the three times arise from that alone. Place the great fire of desire before the Mother, and generate the ultimate Bodhicitta. When it is a small fire of desire, actually unite and generate the mind. When it becomes an experience, examine the object, destroy the demons, kill the enemy, and cut off the cliff. The method of relying on the basic union, abandoning through practice, that is the meaning. 2) In order to accomplish the benefit of others, the outer liberation offering is shown. The meaning of the words. The fifteenth chapter, showing the occasion of union, the accomplishment substance, and the oral instructions for liberation. Six edges are practice, two are methods, nine mandalas are the basis of offerings or the ease of compassionate activity, and nine instructions are the instructions for liberating the three realms through compassion. There are two: generally showing the oral instructions for manifest activity, and showing the object to be accomplished being liberated through compassionate activity. 1) Among them, generally showing the oral instructions for manifest activity is divided into two: liberating oneself through realization, and liberating others through compassion. 1) Liberating oneself through realization is divided into three: in the manner of outer, inner, and secret. Among them, 1) the outer manner is: through believing in karma and the results of karma, accepting actions, through the three doors of body, speech, and mind, abandoning the ten non-virtues and accepting the ten virtues, similarly, abiding in the Vinaya of the Shravakas and the vows of the Bodhisattvas, and counteracting afflictions.
Chinese
次第断除过失，善行的次第由上而上增上的方法善巧者。内二）之理是，于义界与智慧而缘，以方便与智慧双运而作，以亲近修持四支而具有后，以四印而印持后，自之身语意三与身语意金刚如结合，蕴界与处安住于天与天女自性之门中，作自他之义。密三）之理是，依靠母智慧母，以父母方便与智慧双运之门中，功德事业一切圆满之义故，以结合之仪轨为自他之义而受用，于行境中显现。如是依靠之方法谁人证悟，自性从轮回恶趣中解脱故，以证悟而自解脱如是说。悲二）以悲悯他众解脱有三，以方便解脱与，以三摩地解脱与，以威力解脱。其中一）以方便解脱有二，显现与不显现二者中，凡人等显现者，以何种方便调伏之门中引导，不置于烦恼之处。凡非根识对境之不显现者，以自之信心与悲悯心，凡成为悲悯之境者，与未被正法所触及者，以四无量之悲悯恒常摄受，以供施食子周遍一切，财物与法之布施恒常施与。定二）以三摩地解脱亦有二，母咒与，僵尸。其中一）母咒是，虽非根识对境，然以尸林之主母咒，作邪魔鬼怪饿鬼之主后，以意之形相者于修行者作障碍而来，瑜伽修行者以见行之把握而具有后，虽于事物不显现然以思惟而摄持后，再三抛掷而解脱，即如上已说。僵二）尸解脱亦是，于彼无有分别识且是尸体，然彼之形相识为智慧之使者与，业之使者所召请而
English
Those who are skilled in the methods of gradually abandoning faults and increasing the levels of virtue from higher to higher. The second aspect of the inner approach is to focus on the realm of meaning and wisdom, combining skillful means and wisdom. One should engage in the four limbs of approach and accomplishment, seal them with the four seals, and unite one's own body, speech, and mind as the vajra body, speech, and mind. Through the aggregates, elements, and sense bases abiding in the nature of deities and goddesses, one accomplishes the benefit of oneself and others. The third aspect of the secret approach is to rely on the Mother Wisdom. Through the union of father and mother, skillful means and wisdom, for the sake of completely fulfilling all qualities and activities, one takes the practice of union as an experience for the benefit of oneself and others, making it manifest in the realm of experience. Whoever realizes this method of reliance is liberated from samsara and the lower realms. Therefore, it is said that realization liberates oneself. Compassionately liberating others has three aspects: liberating through skillful means, liberating through samadhi, and liberating through power. First, liberating through skillful means has two aspects: the visible and the invisible. For those who are visible, such as humans, one guides them through whatever skillful means are necessary to tame them, without leaving them in a state of affliction. For those who are invisible, who are not objects of the senses, through one's own faith and compassion, those who have become objects of compassion and those who have not been touched by the sacred Dharma are constantly cared for with the compassion of the four immeasurables. Offerings and torma are made to pervade all, and material and Dharma are constantly given. Second, liberating through samadhi also has two aspects: Matram and the corpse. First, Matram is not visible to the senses, but Matram is the lord of the charnel ground. Having made the chief of demons, obstructing spirits, and pretas, that mental image comes to obstruct the practitioner. The yogi practitioner, having confidence in view and conduct, although not visible in objects, seizes it with thought and repeatedly throws it away and liberates it, as has already been said above. Second, liberating the corpse is also like that. Although it has no consciousness and is a corpse, the knowledge of its form is summoned by the messenger of wisdom and the messenger of karma.
Chinese
放在上面后，以ཕཊ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）抛向འོག་མིན་གྲུབ་པའི་གནས（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），在五部 हेरुक（藏文，梵文天城体，梵文罗马拟音，勇士）父母的交合处，使其成为如来之子。以诅咒的猛咒超度，即以白色的独眼太阳等四个秘密大母的迅速而猛烈的咒语，猛咒的利刃，以རྒྱུ་ཤུགས་སྒྲོལ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的咒语，如风般在空中飘荡，所有的鹞，所有的猫头鹰。四个乌玛和抬举，所有的豺狼，所有的狐狸。十六个全部盘绕，所有的蛇都赐予十六个绿松石山。像信使一样奔向强盗等，摧毁并伤害其他人的生命，也要以慈悲摄持并如上转移其处所。这要从行事业口诀中了解。２）为了以慈悲事业显示所要修的物品被超度，有两种意义：修行者以三摩地赞颂，以剩余的标志来象征；以及所要修的物品本身以方便加持并超度。其中１）修行者以三摩地赞颂并以剩余的标志来象征，想到什么呢？以无缘力量的坚定者，思维圣身燃烧之相。这样显示，即胜义谛法性无缘的三摩地，成为力量的三摩地，能够如是运作的瑜伽士自身，心意不离法性寂静之态，思维圣身燃烧，即大吉祥饮血尊的身相，经中也说：不动的广大印，从法身中起立后，为了所有众生忿怒，金刚也忿怒。念诵ༀ་བཛྲ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་རཾ་ཛྭ་ལ་ནི་ཧཱུྃ་ཕཊ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。观想大吉祥的身色、手印，以及诸天女以美丽庄严，如上所示。在其上供养尸林之饰，并以剩余的标志来象征，如上所示。修２）所要修的物品本身以方便加持并超度，有六种意义：所要修的物品在坛城中
English
Having placed it on top, with PHAṬ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) throw it into the place of accomplishment of Ogmin, at the junction of the five families of Heruka fathers and mothers, and cause them to be born as sons of those Tathagatas. Then, to liberate with the fierce mantra of cursing: the mantra of the four great secret mothers, such as the white one-eyed sun, which is swift and fierce in action. With the sharp fierce mantra, with the mantra of Gyushuk Drol, floating in the sky like the wind, all the hawks, and all the owls. All four Umas and lifting, all the jackals, and all the foxes. All sixteen coiled up, and all the snakes are given to the sixteen turquoise hills. By running like messengers to robbers and thieves, etc., those who harm and injure the lives of others are liberated. Also, take them with compassion and transfer their abode as before. This should be known from the oral instructions of the Karma. 2) In order to show that the substance to be accomplished is liberated by the compassionate activity, there are two meanings: the practitioner praises with Samadhi and symbolizes with the remaining signs; and the substance to be accomplished itself is blessed and liberated by means. Among them, 1) the practitioner praises with Samadhi and symbolizes with the remaining signs, what is thought? With the steadfastness of aimless power, contemplate the form of the supreme body blazing. This is shown by the fact that the Samadhi of ultimate truth, the aimless Dharma nature, becomes the power of Samadhi, the yogi himself who is capable of such operation, although the mind does not move from the peaceful state of Dharma nature, contemplates the supreme body blazing, that is, the form of the great glorious blood-drinking one. Also from the Tantra: The immovable great seal, having arisen from the Dharmakaya, for the sake of all sentient beings, be wrathful, the Vajra also be wrathful. Reciting Oṃ Vajra Mahā Śrī Heruka Raṃ Jvala Ni Hūṃ Phaṭ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Meditate on the color of the body of great glory, the hand gestures, and the goddesses beautifully adorned on it, as shown above. Offer the ornaments of the charnel ground on it, and symbolize it with the remaining signs, as shown above. Accomplish 2) The substance to be accomplished itself is blessed and liberated by means, there are six meanings: the substance to be accomplished in the mandala
Chinese
放入，以智慧和慈悲摄持，以何种三摩地度化，以猛烈的行为度化，转移的意图，以及最终如何对色蕴进行事业。其中，1）将要修的物品放入坛城，怎么想呢？通过“加持修物”来指示。其中，修物是：上面所说的吉祥清净之物，清净天神之物，殊胜成就之物，以及无命之物。无论得到这三者中的哪一个，都要从六道众生的处所勾招智慧，将其融入各自的蕴中，以四印束缚成无二，将他自己观想成实物。或者，将度化刹土之物，无论是什么，都作为实物勾招到坛城之处。此外，经续中说：“空行等五种有情，也说是修物，无罪无险，以无命的血肉作会供。”因此，真实的生命，极其危险，果报不可逆转，所以要非常谨慎。其中，精通事业的业者和度化金刚持着修物，向金刚国王和王族祈请： 吽(藏文，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：吽)！大吉祥智慧萨埵等，以及眷属海众，大吉祥 Śrī Heruka Vajra ḍākinī 眷属海众，母众之自在母，内在瑜伽母，凯辛门母，自在母等，外在成就母眷属海众，以及其他金刚瑜伽自在母姐妹兄弟眷属海众，无余一切请垂念！如今在这殊胜圣地，供养一切圣者，十方金刚姐妹兄弟，以及现在聚集于此者等，为了圆满誓言，为了将一切有情度化到无上之地，为了成办一切无余众生的利益，在此，供养吉祥清净之殊胜物，供养清净天神之殊胜物，供养殊胜成就之殊胜物，供养度化刹土之殊胜物，以及四种殊胜物之一的人。如果供养，请以慈悲摄受并度化