Chinese
地乃恒常迁转之业，执持即由此物。 无谬之见乃应亲近，祈请无偏诸佛。 所依乃寂静小像，以及忿怒尊之身形。 断除分别念及烦恼障，以及由此所生之诸障。 处所乃证悟摧毁寂忿处，会聚乃寂忿之首尾。 十四根本六支度脱之教言，度脱处所之坛城。 迎请金刚舞者之助伴，亦施予差遣。 金刚上师自身，赐予许可并遣除障碍。 亦遮止自性本尊之界限，其后亦灌顶度脱金刚舞者。 合掌敬礼诸佛，信徒立于上师前。 从本性黑汝嘎显现，由三种仪轨生起本尊。 右手持度脱六道之刀，左手持悲悯之铁钩。 亦灌顶金刚不动佛，亦赐予身语意之灌顶。 迎请融入智慧忿怒尊兄弟，以度脱之刀涂抹甘露。 放光聚集融化，名为“迪格那”之宝剑显现。 成为无始文殊之利刃，灌顶度脱三界， 陈述真谛并作布施，金刚舞者以舞蹈接受。 随后赐予恩准，恩德浩大，其后迎请迁转所依之明智。 以手印礼拜祈请，如最初般远离诸障。 若非真实度脱，则首先对污垢进行一次。 其后对羊进行一次，应知此为两种情况。 明点本基融入光明，其后净化六道处所， 亦断除业之障碍，以愿文真谛加持。 于羊之头顶，倾注白芥子，视其为菩提心而度脱。 以三千世界圆满度脱之禅定，进入真实度脱之中。 自性度脱与禅定度脱，法性度脱与自性度脱。 五蕴供养度脱等五种，此即名为度脱之教言。 首先自性度脱者，以见解分别念见诸境， 即是本来自然解脱之度脱，五蕴界与生
English
The earth performs the actions of constant transference, and holding is done by this. Faultless view is to be approached, and requested to all impartial Buddhas. The support is the small peaceful image, and the form of the wrathful one himself is requested. Cut off the conceptual thoughts and afflictive obscurations, and the obscurations generated by them. The place is the place of peace and wrath that destroys realization, the assembly is the head and tail of peace and wrath. The fourteen root and six branch liberating teachings, the mandala of the liberating place. Invite the companions of the Ging, and also give errands. The Vajra Master himself, grant permission and dispel obstacles. Also cut off the boundaries of the self-nature deity, and then empower the liberating Ging. The deities make prostrations with folded palms, and the devotees stand before the teacher. From the manifestation of the very nature of Heruka, the deity is generated from the three rituals. The right hand holds the knife that liberates the six realms, the left hand holds the iron hook of compassion. Also empower Vajra Akshobhya, and also bestow the empowerment of body, speech, and mind. Invite and absorb the wisdom wrathful brothers, anoint the liberating knife with nectar. From the radiating and gathering melting into light, a sword called "Tigna" appears. It becomes the sharp sword of beginningless Manjushri, empower to liberate the three realms, state the truth and give offerings. The Ging takes it with dance and means, followed by great kindness of permission. Then invite the wisdom that transfers the support, make prostrations and prayers with symbolic gestures. Like the first, free from obscurations, if it is not actual liberation, first do it once for the impurity, then do it once for the sheep. Know that there are two situations, attach a name tag to the sheep's neck, The bindu, the basis of all, dissolves into light, then purify the places of the six realms, also cut off the stream of karmic obscurations, bless with aspiration and truth. On the crown of the sheep, pour white mustard seeds, liberate it as the essence of Bodhi. With the Samadhi of completely liberating the three thousand worlds, enter into actual liberation. Self-nature liberation and Samadhi liberation, Dharma-nature liberation and self-nature liberation. The five aggregates, offering liberation, and five others, this is known as the liberating teachings. First, the self-nature liberation is, seeing the objects with views and conceptual thoughts, is the liberation of naturally liberated from the beginning, the aggregates, elements, and birth.
Chinese
总而言之，诸佛坛城本初佛，本初成佛法界性，观想力强者，见则功德如幻现。自性度脱即是此，以三摩地度脱者，断绝生源诸门阀。大哉黑汝嘎为断绝生起故，观想三界为血后，吞入熊熊烈焰口，轮回法性融入之。因此断绝生之流，融入彼之五处所，安置六因诸种子，以五谷物安住之。融入彼之顶门处，地上圆满成就之，四瓣莲花之中心，安置天人诸种子。次第调伏融入后，最后让让康焚烧，化为空性之境地，净化心之习气也。法性度脱即是此，十五自在大度脱论，为令自在大度脱故，于羊口中注甘露，思维具足五智慧。书写三角尖端朝南，明观忿怒坛城后，以萨曼扎之手印，迎请三世善逝尊，思维安住度脱证。然后结作铁钩印，勇士五字之光芒，焚烧六道众生种，从吽字生起金刚心，白色头饰所庄严。 彼乃作部金刚持，作部乘法至究竟，证得金刚持之位。为令瑜伽次第行，为除见解低下之障，为舍弃无有之执着，于可怖之境地度脱。为赞叹因位菩提心，于莲花之境地度脱。因位之金刚萨埵，明观五智之体性。烦恼之名亦无有，不为罪过所沾染，譬如莲花出于泥。大瑜伽之诸障碍，当知十地至究竟。 第十六乃弓箭之教言，为引入阿努瑜伽故，方便智慧弓箭也，箭乃方便之自性，弓乃智慧之自性。十度圆满智慧圆，于弓上书写珍宝焰，安住于弓箭之间者，即是弓箭女
English
In short, the primordial Buddha of the mandala of the gods, the Dharmadhatu of the primordially enlightened Buddha, the one who visualizes with strength, when seen, the qualities appear as illusions. Self-nature liberation is this, liberation through samadhi is, cutting off the source of birth, all the gates. Great Heruka, in order to prevent arising, after visualizing the three realms as blood, swallows them into the mouth of blazing flames, Samsara's Dharmata merges into it. Therefore, cutting off the stream of birth, merging into the five places of that, placing the six causes, all the seeds, dwelling with the five grains. Merging into the crown of that, the earth is perfectly accomplished, in the center of the four-petaled lotus, placing the seeds of gods and humans. After gradually subduing and merging, finally burning ram yam kham, transforming into the state of emptiness, purifying the habits of the mind. Dharmata liberation is this, the fifteen great self-liberation treatises, in order to liberate the great self, pouring nectar into the mouth of the sheep, thinking of possessing the five wisdoms. Writing a triangle with the tip pointing south, clarifying the wrathful mandala, with the Samantabhadra mudra, inviting the Sugatas of the three times, thinking of dwelling as witnesses to liberation. Then making the iron hook mudra, the light of the five hero syllables, burning the seeds of the six realms of beings, from the Hum syllable arises Vajrasattva, adorned with a white headdress. That is Kriya Vajradhara, Kriya's vehicle to the ultimate end, attaining the position of Vajradhara. In order to proceed gradually through yoga, to remove the obscurations of inferior views, to abandon the clinging to non-existence, liberating in a terrifying realm. In order to praise the Bodhicitta of the cause, liberating in the realm of the lotus. The Vajrasattva of the cause, clarifying the essence of the five wisdoms. There is not even the name of affliction, not defiled by the faults of wrongdoing, like a lotus born from mud. The obscurations of Mahayoga, should be known as the ten bhumis to the ultimate end. The sixteenth is the teaching of the bow and arrow, in order to introduce Anuyoga, the means and wisdom are the bow and arrow, the arrow is the nature of means, the bow is the nature of wisdom. The ten perfections are the perfection of wisdom, writing a blazing jewel on the bow, the one who dwells between the bow and arrow, is the bow woman.
Chinese
于无住三处，三座之上生三吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 从光芒的放射与收集中，生出智慧母的自性。 箭上生出座和字。 从光芒的放射与收集中，生出白色持轮的萨努，红色持莲花的罗刹，蓝色持金刚的古雅。 三传承之黑汝迦，以方便与智慧无二，从菩提心放射光芒。 事业忿怒尊父母，于虚空秘密处生身，蓝色三面六臂，名为持果金刚。 剩余供养布施诛杀，习气剩余如是观，四十二尊佛，结合之意究竟圆满。 一切广大遍布，自心即自性，名为大自性。十七为利他灌顶授记，自利成就后为利他，如其所应授予诸灌顶。其中瓶灌五种，亦从大幻化网续出。 念珠与经卷，轮、金刚、铃，为得稳固力量故，具足口诀者应施予。顶饰、发冠、念珠，胜幢、盔甲、手印，伞与瓶、食物，说是十种利益之灌顶。观内外秘密口诀，作舞蹈手印之嬉戏，以种种受用增广大，复述彼等前往处所，立大圆满之愿，结束事业祈祷吉祥。是为信解之印。尸林安乐如是说。邬金莲花生大师所著，续之根本善加摄略之，处所仪轨事业次第圆满。 简略口诀次第名，至诚顶礼莲花生。 于清净天界二处所，如扬尘般取出二身，为净未来之余习，当宣简略次第。 于此当善摄略者，前行事与灌顶，及火焰事业所示者，及续义一切所示者。༈ 初作清净之沐浴，内外秘密次第观察，其后以刹那祈请，勾召中阴之识。
English
In the three non-abiding places, on the three seats, generate three Hūṃs (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From the emanation and gathering of light, generate the nature of the Wisdom Mother. On the arrow, generate the seat and syllables. From the emanation and gathering of light, generate the white Sanu holding the wheel, the red Raksha holding the lotus, the blue Guhya holding the vajra. The Heruka of the three lineages, with the inseparability of method and wisdom, radiates rays of Bodhicitta. The wrathful deities, father and mother of action, generate the body in the secret space, blue with three faces and six arms, called the Holder of the Fruit Vajra. The remaining offerings, generosity, and subjugation are to be seen as the remaining karmic imprints. The forty-two Buddhas perfect the union of intention. Everything is vast and pervasive. One's own mind is one's own nature, called the Great Nature. Seventeen are the empowerments and prophecies for the benefit of others. After accomplishing one's own benefit, for the benefit of others, bestow the empowerments as appropriate. Among them are the five vase empowerments, which also come from the Great Illusory Net Tantra. Rosaries and scriptures, wheels, vajras, and bells, in order to obtain stable power, should be given by those who possess the oral instructions. Head ornaments, crowns, rosaries, victory banners, armor, mudras, umbrellas and vases, food and drink, are said to be the ten beneficial empowerments. Observe the outer, inner, secret, and oral instructions. Perform the play of dance and mudras. Increase the various enjoyments. Repeat these and go to the place. Establish the great perfection of aspiration. Conclude the activity and pray for auspiciousness. This is the seal of faith. The charnel ground of bliss speaks thus. This completes the place ritual activity sequence, which was written by the master Padmasambhava, who has well summarized the root of the tantras. A Condensed Sequence of Oral Instructions. Homage to the venerable Padmasambhava. In the two pure celestial realms, like scattering dust, two bodies are taken out. In order to purify the remaining future habits, the condensed sequence should be taught. In this, what should be well summarized are: the preliminary activities and empowerments, what is shown as the fire activity, and what is shown from all the meanings of the tantras. ༈ First, perform the pure bath. Examine the outer, inner, and secret in sequence. Then, with a single moment of prayer, summon the consciousness of the intermediate state.
Chinese
融入。 以四印之结合， 使本尊与无二融入。 以自己任何的装扮， 向根本坛城上师， 祈请赐予为子。 以劝请之光芒全部汇集， 加持无碍成为子， 三身究竟等等， 以与灌顶相关之需要而修。 来源与处所和生起， 以及开光灌顶。 物质与意义， 所显示的果之差别， 是汇集了续部的意义。 在胜乐净土大乐中， 于清净明亮的本尊佛子前， 为了清净非共同之障碍， 怖畏金刚赐予八种灌顶。 在三十三天清净处， 于清净明亮的本尊佛子前， 为了清净共同之垢染， 由金刚手总持， 赐予五种灌顶， 安置于持明者之列。 舌与左右手、头顶， 肚脐、喉咙和心间， 以身体之业力来摄持， 能使习气得以清净。 从 རྃ་（藏文，ram，ram，火），以及 དྷི་（藏文，dhi，dhi，智慧），以及 ཏྲཱཾ་（藏文，tram，tram，救度），以及 ཨོཾ་（藏文，om，om，圆满）， ཛ་（藏文，dza，dza，降临）以及 ཨོཾ་（藏文，om，om，圆满），ཧཱུྃ་（藏文，hum，hum，忿怒），བྷྲཾ་（藏文，bhram，bhram，光明）等字中， 变成红色和蓝色及深蓝色， 黄色、蓝绿色、红白色， 白色各自变成相似的形状。 劝请十方诸佛而生起， 各自变成相似的物质而融入， 各自具有业力而具加持， 自他利益能力达到究竟后， 对所作之事思维无碍。 以火焰焚烧一切分别念， 融入明点燃烧的自性。 同样明点变成物质， 观想其融入明点中。 以智慧之网来斩断， 以慈悲牵引轮回， 讲说弘扬殊胜佛法， 遣除内外之黑暗， 圆满菩提之供养， 法身事业之意义有八种。 火堆、宝剑、珍宝和， 法轮、铁钩、经书、光明。 以供养之物书写于地上， 陈设具有能力的物品。 证悟和智慧功德与， 无偏和慈悲与， 胜义法和自生光明，心性任运成就之意义。 以金刚般的智慧， 焚烧有实与无实， 以智慧证悟而领会， 菩提珍宝任运成就， 转动法轮， 慈悲之轮抛弃余火。ཆ