English
Oṃ. The wrathful deity of the father, Vajra Mahākrodha Śrī Heruka. The wrathful mother deity, Vajra Krodhīśvarī. The sovereign mother of the sphere, Sarva (藏文：སརྦ་，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：all) empties all the wicked ones, Hūṃ Phaṭ liberate. Rulu Mahāsamaya Hūṃ. The heart commitment essence descends, Rulu Rulu Hūṃ Bhyo Hūṃ. Thus, the recitation that completes the mantra is through the approach and gathering of the four families. By spreading outwards for seven days, it stimulates all and makes them suitable vessels. If this is recited during the time of accomplishment, the maṇḍala of approach is completed. That is the approach, and likewise, it is also the accomplishment. By increasing upwards, blessings gather downwards, accomplishment is stimulated, and the effort of accomplishment is collected. The ten faults of reciting as above are abandoned, and the accomplishment is: it should be known at the time of accomplishment. A single approach mantra, for the great accomplishment, instead of elaborately arranging substances and pūjā, it is gathered back into oneself. It should be known that this is a great accomplishment. During accomplishment, like crystal, the color is white, and like coral bees hovering, the color is red, and like many indigo-black bees, the great accomplishments gather inwards. In approach and accomplishment, the essence is gathered for approach and accomplishment, gradually like bees sucking nectar from flowers and storing it in the hive. Great accomplishment is like a great hailstorm falling into the ocean, spreading outwards and dissolving inwards. Desires are unstable, and inauspiciousness is a sign of obstacles. Light is clear and bright, stability is a sign of accomplishment. Smell, an unpleasant smell, like a foul odor, etc., is a sign of obstacles, a fragrant and rising smell is a sign of accomplishment. Sound, the same should be known for sound as well. Form, the form of deities, etc., the form changes and is unstable, and the knowledge is high and low, large, is a sign of demons. The form is stable, and the knowledge abides by its nature, is a sign of accomplishment. Light, etc., for the practitioner, if signs appear such as whirling, a flame burning as large as a horse's head, and red amṛta, medicine boiling, etc., then one with insight should examine with mantra and mudrā whether it is an obstacle or a sign of accomplishment, and the characteristics of things and time should be examined. If it is an obstacle, it should be dispelled, and one should protect oneself. If the days of accomplishment are complete, and signs of accomplishment have appeared, and one is abiding in that state, then one should unite it with what is in accordance with the maṇḍala, body, speech, and mind. If it is accomplishment
Chinese
融入于处所并使其稳固。因此，如先前寂静般，获得嘎哇匝的三种成就。现在要详细讲述亲近修持的秘密殊胜之处：所化之境是吉祥具名第七不生者，是生起殊胜与慈悲之境，是将恶趣之因的微小部分解脱之境的人。于母日父月之上安置解脱之方便的智者所作。如是智者怀有自身大威严的傲慢，应生起手的持明咒之傲慢，所作的观修是右手手指上的五位勇士，将利刃文殊视为所解脱者鲁扎。无论谁的所解脱之习气种子，阿尼苏特里普列度的字，以及所解脱之识。化为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），使其清晰，于清净的日月之上，由智者安置，此后，将此吽安置于母之虚空秘密日月之上。化为光融入法界，以手印象征五峰金刚杵燃烧。于此化为金刚萨埵之身，观想放射各种光芒，威严庄重。之后，抛向色究竟天，于顶髻处观想胜者，即毗卢遮那佛。之后，将蕴、界、处全部加持为如来。亦复授予佛子甚深之灌顶。以极忿怒大尊，如以方便于先前降伏大天鲁扎般。以现量证悟法性的见、修、禅定。所调伏与调伏者无二无别，以方便调伏。以会供修持的大悲加持力。勾召所调伏的五道众生。全部无余地调伏。处内外器情所有应调伏者。所有安住之有情众生。调伏者大自在，以证悟、觉悟且串习之禅定。将所有应调伏者亦调伏于无二法界中。于须弥山四大部洲。所有安住的应调伏的彼等一切有情众生。调伏者瑜伽士以大悲之加持力。以调伏之禅定观修大智慧火。所有显现声响
English
To merge into the place and make it stable. Therefore, like the previous peace, one obtains the three siddhis of Kawa Tsa. Now, the secret and supreme aspects of approach and accomplishment will be explained in detail: The field to be tamed is the auspiciously named seventh non-born one, the field from which supreme qualities and compassion arise, the person who is the field for liberating the small parts of the causes of bad destinies. The wise one places the method of liberation on the mother sun and father moon. Such a wise person, possessing the pride of his own great glory, should generate the pride of the hand's Dakini mantra, and the contemplation of actions is the five heroes on the fingers of the right hand, considering the sharp sword Manjushri as the one to be liberated, Rudra. Whatever habit seeds of the one to be liberated, the letters of Ani Sutri Predu, and the very consciousness of the one to be liberated. Transforming into Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), making it clear, on the pure sun and moon, placed by the wise one, then, placing this Hum on the mother's space secret sun and moon. Dissolving into light and merging into the Dharmadhatu, symbolizing with a hand gesture the burning five-pointed vajra. There, transforming into the body of Vajrasattva, contemplate radiating various lights, majestic and dignified. Then, throwing it to Akanishta, on the crown of the head, contemplate the victorious one, namely Vairochana. Then, blessing all the aggregates, elements, and sense bases as Tathagatas. Also bestowing the profound empowerment of the Buddha's son. With the extremely wrathful great one, just as one subdued the great god Rudra in the past with skillful means. With the view, meditation, and samadhi of directly realizing the nature of reality. The one to be tamed and the tamer are non-dual, tamed with skillful means. By the blessing of the great compassion of the accumulation practice. Summoning all sentient beings of the five paths to be tamed. Taming all without exception. As many places, outer and inner, containers and contents, as there are to be tamed. All sentient beings residing. The tamer, the great self, with the samadhi of realization, awakening, and familiarity. All those to be tamed are also tamed into the non-dual realm. On the four continents of the great Mount Meru. All those sentient beings residing there to be tamed. The tamer, the yogi, by the blessing of great compassion. Contemplating the great fire of wisdom with the samadhi of taming. All appearances and sounds
Chinese
身体以智慧之火焚烧。 融入二无之法界中。 焚烧三有的证悟智慧是火。 自生意的智慧如火燃烧。 让（藏文：རཾ་，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：让）成为火的精华。他自己没有积累福德，所以对他人度化感到惊奇，堕入恶趣，这是在解脱道上欢笑的殊胜方法。实际上，从胜义谛来说，本来法性就是无生，即如是性。 所度化者在世俗中如幻显现，如同眼翳般无法证悟。 如果这样，并且通过证悟，即使做了所有结合与度化的行为， 也没有做哪怕一丝一毫。 如果这样证悟，即使做了所有度化的行为， 也没有任何被度化的事物。 五蕴本身应该被摧毁。 即使摧毁，五大也留下习气，五大在自身处解脱。即使不摧毁，也是五大聚合的蕴，在自身处清净。 如果杀害意识时说已经度化了意识，因为没有实物所以杀害了。 就像梦中杀生一样无法杀害。 存在本身没有自性。 对于心的自性无生来说， 十方三世的所有佛陀都起来为敌， 也无法杀死那样的心，谁也无法抓住和消灭它。 那么，如果这样没有所度化和度化者，以慈悲度化什么呢？ 所有分别念和三摩地的相， 都应该从颠倒执着中扭转过来。 通过度化的见解、禅定、咒语和手印， 以及深刻的见解和习惯禅定，净化障碍，灌顶， 以无上菩提在净土中安住。 仅仅如此，在名言上就称为度化。 度化真实的意义是在法、心、法性中结合。 也就是断除所有烦恼痛苦的根源， 在菩提法身的净土中度化之后， 融入二无之法界中。 天女是柳枝女等具有种姓和名称的，龙女是具有种姓和名称的，中等种姓是具有种姓的，劣等种姓是只有名称方面的。 如果这样区分，或者不具备见解，智者就不会区分。 进入坛城是亲近，加持是近亲近， 手印是四种。
English
The body should be burned by the fire of wisdom. It should also be absorbed into the sphere of non-duality. The wisdom fire of realizing the burning of the three realms is the fire. The wisdom of self-arising mind blazes as fire. Let (Tibetan: རཾ་, Sanskrit Devanagari: ram, Sanskrit Romanization: ram, Chinese literal meaning: let) be the essence of fire. Since he himself has not accumulated merit, he is surprised by the liberation of others, and falling into evil destinies is the supreme method of laughing on the path of liberation. In reality, from the ultimate point of view, the nature of reality is originally unborn, that is, suchness. The object to be liberated appears as an illusion in the relative world, like a cataract, without realization. If so, and through realization, even if all the actions of union and liberation are done, Not even a particle is done. If you realize this way, even if you have done all the liberations, There is nothing to be liberated. The five aggregates themselves should be destroyed. Even if destroyed, the five elements leave traces, and the elements are liberated in their own place. Even if not destroyed, it is an aggregate of the five elements, and it is pure in its own place. If you say that you have liberated consciousness when you kill consciousness, because there is no object, you have killed it. Like killing a life in a dream, it cannot be killed. Existence itself has no essence. For the unborn nature of mind, Even if all the Buddhas of the ten directions and three times rise up as enemies, That kind of mind cannot be killed, and no one can grasp and destroy it. Then, if there is no object to be liberated and no liberator, what is liberated with compassion? All the characteristics of conceptual thought and samadhi, Should be reversed from inverted clinging. Through the view of liberation, meditation, mantra and mudra, And profound view and habitual meditation, purify obscurations, empower, Settle in the pure land with unsurpassed enlightenment. Only then, in name, is it called liberation. The true meaning of liberation is union in dharma, mind, and dharmata. That is, after cutting off the root of all afflictions and suffering, After liberating in the pure land of the Dharmakaya of enlightenment, Absorb into the sphere of non-duality. The goddesses are the twig maiden and others who have lineage and name, the dragon goddesses have lineage and name, the middle lineage has lineage, and the inferior lineage has only the aspect of name. If you distinguish in this way, or if you do not have understanding, the wise will not distinguish. Entering the mandala is approaching, blessing is near approaching, Mudra is four kinds.
Chinese
通过嬉戏来成就，乃是大成就。 在智慧的虚空中沐浴，并穿戴装饰。 观想为父神母神，加持生殖，布置一切善逝坛城。 瑜伽士自身观想为种姓之神金刚萨埵。 以四印无二嬉戏，并具有安乐之方便。 父之金刚与母之铃、莲花无二结合。 在母之莲花坛城中， 散布安乐之心坛城。 菩提萨埵，父之菩提心，散布安乐之心。 以十六喜等动摇等五心次第之方便摄持。 菩提心散布之补扎，于所有佛坛城中， 以安乐欢喜嬉笑，以平等性之大布施充满。 十方四时坛城之身语意三喜悦， 以布施令众多有情满足并获得安乐后， 再次收摄返回，以回遮无二融入法界，身体首尾融入。 如是融入后，从母之虚空中，神像手印燃烧。 善逝之意，方便与智慧圆满。 手印坛城，五部，普贤与六及自性真实圆满。 未积聚者，以安乐积聚大福德资粮，未缘者，积聚智慧资粮，如是二者皆圆满。 母之修法，明点日月之红分与白分精华。 从母之坛城中，成就明点，以金刚舌观想并取之， 其功德为，空行聚集，颜色明亮，光芒炽盛，获得长寿持明之成就等。 由于出现一切殊胜共同之成就，成为如意法云一切之主。 由合修所生之神通，显现六道一切时处。 以及知晓。 方便智慧无二之所有大供养平等合修， 所有证悟无二融入法界， 不堕恶趣，成就真实之佛果。 秘密近修，此善巧方便之合修，乃从烦恼轮回之泥潭中解脱。