English
Or six times a year. Then, the speech of all the Sugatas, Arouse the essence of the nine collections. Oṃ Vajrakrodha Mahāśrī Heruka Hūṃ Phaṭ (藏文：ཨོྂ་བཛྲ་ཀྲོ་དྷ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་ཧཱུྂ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ vajrakrodha mahāśrī heruka hūṃ phaṭ，汉语字面意思：Om, Vajra, Wrathful, Great, Auspicious, Heruka, Hum, Phat). Oṃ Rulu Rulu Hūṃ Bhyo Hūṃ Phaṭ (藏文：ཨོྂ་རུ་ལུ་རུ་ལུ་ཧཱུྂ་བྷྱོ་ཧཱུྂ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ rulu rulu hūṃ bhyo hūṃ phaṭ，汉语字面意思：Om, Rulu, Rulu, Hum, Bhyo, Hum, Phat). Oṃ Harīḥ Ṣṭiḥ Vikṛta Nana Hūṃ Phaṭ (藏文：ཨོྂ་ཧརཱིཿཥྟིཿབིཀྲྀ་ཏ་ན་ན་ཧཱུྂ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ harīḥṣṭiḥvikṛta nana hūṃ phaṭ，汉语字面意思：Om, Harih, Shti, Vikrita, Nana, Hum, Phat). Oṃ Hyagrīva Hulu Hulu Hūṃ Phaṭ (藏文：ཨོྂ་ཧྱ་གྲཱི་བ་ཧུ་ལུ་ཧུ་ལུ་ཧཱུྂ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ hyagrīva hulu hulu hūṃ phaṭ，汉语字面意思：Om, Hyagriva, Hulu, Hulu, Hum, Phat). Oṃ Vajra Kīli Kīlaya Hūṃ Phaṭ (藏文：ཨོྂ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ ཧཱུྂ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ vajrakīli kīlaya hūṃ phaṭ，汉语字面意思：Om, Vajra, Kili, Kilaya, Hum, Phat). Oṃ Guhya Jñāna Śrī Heruka Krodhīśvarī Hūṃ Phaṭ (藏文：ོྂ་གུ་ཧྱ་གཉའ་ན་ཤྲཱི་ཧེ་རུ་ཀ་ཀྲོ་དྷཱི་ཤཝ་རཱི་ཧཱུྂ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ guhya jñāna śrī heruka krodhīśvarī hūṃ phaṭ，汉语字面意思：Om, Secret, Wisdom, Auspicious, Heruka, Wrathful Sovereign, Hum, Phat). Oṃ Vajra Mahā Guru Sarva Hūṃ Phaṭ (藏文：ཨོྂ་བཛྲ་མ་ཧཱ་གུ་རུ་སརྦ་ཧཱུྂ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ vajra mahā guru sarva hūṃ phaṭ，汉语字面意思：Om, Vajra, Great, Guru, All, Hum, Phat). Oṃ Vajra Caṇḍa Sarva Duṣṭān Hūṃ Phaṭ (藏文：ཨོྂ་བཛྲ་ཙཎྜ་སརྦ་དུཥྚཱན་ཧཱུྂ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ vajra caṇḍa sarva duṣṭān hūṃ phaṭ，汉语字面意思：Om, Vajra, Fierce, All, Dushta, Hum, Phat). Oṃ Vajra Sarva Duṣṭān Ejaḥ Bhyo Hūṃ Phaṭ (藏文：ཨོྂ་བཛྲ་སརྦ་དུཥྚཱན་ཨེ་ཛཿབྷྱོ་ཧཱུྂ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ vajra sarva duṣṭān ejaḥ bhyo hūṃ phaṭ，汉语字面意思：Om, Vajra, All, Dushta, Eja, Bhyo, Hum, Phat). Kroṃ Garuḍa Hūṃ Phaṭ (藏文：ཁྲོྂ་ག་རུ་ཌ་ཧཱུྂ་ཕཊ，梵文天城体：，梵文罗马拟音：kroṃ garuḍa hūṃ phaṭ，汉语字面意思：Krom, Garuda, Hum, Phat). Sarva Ḍākinī Sama Ya Hariṃ Hariṃ Hūṃ Phaṭ (藏文：སརྦ་ཌཱ་ཀི་ནཱི་ས་མ་ ཡ་ཧརིྂ་ཧརིྂ་ཧཱུྂ་ཕཊ，梵文天城体：，梵文罗马拟音：sarva ḍākinī sama ya hariṃ hariṃ hūṃ phaṭ，汉语字面意思：All, Dakini, Sama, Ya, Harim, Harim, Hum, Phat). Also, arouse and accomplish in this way. Hūṃ, From the palace of the wheel in the central direction, The shape of the moon-like great empowerment E, Above the eight arrogant leaders of sentient beings, In the center of the sun and moon of skillful means and wisdom, On the pistil of the undefiled lotus, The Bhagavan Great Supreme Heruka, The Great Mother, the rich realm of the sky, In inseparable union, together with the retinue of sons and daughters. Charming, brave, and terrifying, Laughing, scolding, compassionate, and majestic, Possessing nine dances of blazing, wrathful, and peaceful gatherings. The body is complete with charnel ground ornaments, The speech proclaims the sound of fierce mantras, The mind liberates beings together with their lives. Arouse the lineage of recitation, body, speech, and mind, With the spreading of Phaṭ, fill the three thousand worlds. When gathered, it swirls in the sky of the mother. From the secret place, it dissolves into the heart. Generate and contemplate until it is clear. Do not abandon it until it is accomplished. Vajrakrodha Mahāśrī Heruka Hūṃ Phaṭ (藏文：བཛྲ་ཀྲོ་དྷ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་ཧཱུྂ་ཕཊ，梵文天城体：，梵文罗马拟音：vajrakrodha mahāśrī heruka hūṃ phaṭ，汉语字面意思：Vajra, Wrathful, Great, Auspicious, Heruka, Hum, Phat). Accomplish with hundreds of thousands, millions, and billions. Perform the ten branches of emptiness. Likewise, apply it to all wrathful deities. Turn the wheel of the six-session gathering. Accomplish two-thirds of the accomplishment there. Then, for one-third of the activity, Transform ultimately with three intentions, Generate oneself as completely glorious. All the deities of the mandala, Because of the unchanging nature of reality, All have dark blue-black body color, Entwine and insert the vajra phurba. Think of cutting off the stream of enemies and obstacles. The yogi wears charnel ground ornaments, Intensely absorb into the accomplished phurbas. Oṃ Vajra Mahā Krodha, Padma Krodhīśvarī, Vajra Kīli Kīlaya, Mahā Yakṣa, Kāla Rūpa Karma Raṃ Raṃ, Jvāla Raṃ Hūṃ Phaṭ. The assembled Sugata Wrathful Kings, Recite the fierce mantra like thunder in the sky. Emptiness
Chinese
于空性中，催动忿怒尊！若见仇敌魔障现形时，于唉字中央，恶名颅骨上，刺于林伽轮之辐条上。以古古香熏，区分本尊与魔障，以四印誓言束缚之。那日扎 且给摩 匝 吽 榜 伙！ 贝夏亚 阿 阿。手持事业之橛，以古古香加持，授与血灌顶，扬弃芥子，交付事业。作长寿沐浴之意念。大胜橛，刺于命脉上，金刚黑如迦，刺于心间，阎罗死主，刺于额间，马头明王，刺于舌上，金刚童子，刺于脐间，无上黑如迦，刺于密处，降伏一切傲慢者，刺于右腿，大力黑尊，刺于左腿，持明忿怒尊，刺于顶上，九种刺橛之咒，从下宣说。以各自眷属遍布而刺，以芥子、毒血、毒药扬弃，一切猛咒，搅动橛，吹气。强哲！派遣橛、刺橛，遍布而刺，以刺、击、压，收摄事业。我与橛、目标三者，无有差别，此乃同一宗见。于法界中，解脱能取所取，三有亦同时解脱，此乃忿怒尊聚集之事业。之后，于此时机，作会供。嗡 吾粗玛 贝达里 卓达 萨瓦 札雅 贝夏瓦 达那 梭哈。让 样 康。嗡 阿 吽。阿 纳玛 萨瓦 达塔嘎 喋 贝 喋 卓达 萨瓦 巴林 达 卡嘿 卡嘿。嗡 阿 吽。玛哈 巴林 达 卡嘿。之后，以残食作供养。嗡 阿 吽。吾企扎 班扎 阿斯地 斯达 萨门 夏嘎 玛 萨玛雅 吽 啪。吽 吽 吽。哈日 哈日 哈日。 贝 贝 贝。 阿ra里扎。之后，宣说口诀幻轮。以所化众生根器各异，若欲成办身语意功德事业之差别，亦可于此时结合此之近修与修持。安乐逝者无有自性，无论如何，随其所愿皆得成就。此续乃十八部怛特罗之修行根本，故从头至尾，无论何种口诀，纵然经中未详尽阐述，然于此，持明者亦蒙开许，可依理决择，从其他续部补足之。于真实现证之义上结合，劝诫眷属行善修持。哇
English
In emptiness, urge the Wrathful King! When the signs of enemies and obstacles appear, in the center of E, on the skull of a bad name, stab the spokes of the lingam wheel. Separate the deity from the obstacles with gugul incense, and bind them with the four mudra vows. Naritri Che ge mo jaḥ hūṃ baṃ hoḥ! Beshaya a a. Hold the kila of karmic support, bless with gugul incense, bestow the blood empowerment, scatter mustard seeds, and entrust the karma. Contemplate the ablution of longevity. Great Supreme Kila, stab into the life force, Vajra Heruka, stab into the heart, Yama, Lord of Death, stab into the forehead, Hayagriva, Lord of Power, stab into the tongue, Vajrakumara, stab into the navel, Supreme Heruka, stab into the secret place, Subdue all the arrogant ones, stab into the right thigh, Powerful Black One, stab into the left thigh, Vidyadhara Wrathful One, stab into the crown of the head, the nine mantras of stabbing, show from below. Stab with the retinue of each pervading. Scatter with mustard seeds, poison blood, and poison. Stir all the wrathful mantras with the kila and blow. Kyang te! Send the kila, stab the kila, stab pervadingly. By stabbing, striking, and pressing, gather the karma. I, the kila, and the target, the three, are inseparable, this is the one siddhanta. In the dharmadhatu, liberate the grasped and the grasper, and liberate the three realms of existence at the same time. This is the karma of the assembly of Wrathful Kings. Then, at this time, perform the tsok offering. Oṃ Utsusma Betali Krodha Sarva Draya Vishva Dhana Svaha. Raṃ Yaṃ Khaṃ. Oṃ Āḥ Hūṃ. Aḥ Nama Sarva Tathagatebhyo Deva Krodha Sarva Balimta Khahi Khahi. Oṃ Āḥ Hūṃ. Maha Balimta Khahi. Then, make offerings with leftovers. Oṃ Āḥ Hūṃ. Ucchista Vajra Asti Sta Samun Shakra Ma Samaya Hūṃ Phat. Hūṃ Hūṃ Hūṃ. Hariṃ Hariṃ Hariṃ. Bhyo Bhyo Bhyo. Aralija. Then, explain the instruction of the magic wheel. Because the minds of those to be tamed are different, if you wish to accomplish the distinctions of body, speech, mind, qualities, and activities, you can also combine this with the approach and accomplishment at this time. The Sugata has no self-nature, and whatever you wish will be accomplished. This tantra is the root of practice for the eighteen tantras, so from beginning to end, whatever instruction, even if it is not fully explained in the sutras, the vidyadhara is permitted to decide according to reason and supplement it from other tantras. Combine it with the meaning of true realization, and encourage the retinue to practice virtue. Wa
Tibetan
ར་ཆོད་ཉུལ་ལེ་བརྟགས་ཏེ་བཟློག། རྒྱུན་དུ་འབྱུང་བའི་དངོས་གྲུབ་བླང།། བསྒྲུབ་པའི་གེགས་ཡིན་རྣམ་རྟོག་བསལ།། དེ་ལྟར་བསྒྲུབས་པའི་གྲུབ་རྟགས བཤད།། བསྙེན་པ་རྫོགས་པའི་རྟགས་སུ་ནི།། དཔལ་ཆེན་ལ་སོགས་བདེ་བར་གཤེགས།། གང་ན་གང་གི་ཞལ་མཐོང་ཞིང།། ངག་གི་བདེན་པ་གྲུབ་པ་དང།། ཉམས་སྣང་མཁའ་འགྲོའི་ལུང་བསྟན་འབྱུང།། མི་མང འདུས་ནས་ཕྱག་འཚལ་དང།། མགོ་ལ་ཉི་མ་ཤར་བ་དང།། མཆོད་རྟེན་རྩེ་ལ་འདུག་པ་དང།། གྲོང་ཁྱེར་ཉམས་དགའ་མཐོང་བ་དང།། རིགས་ལྔའི་ཕྱག་མཚན་རྙེད་པ་དང།། བཅུད་འཐུང་མེ་ཏོག་ཟོས་པ དང།། དམག་དཔོན་དེད་དཔོན་བྱས་པ་དང།། བསྒྲུབ་པ་གྲུབ་པའི་རྟགས་དག་ནི།། གངས་དཀར་རྩེ་ལ་འཛེགས་པ་དང། རི་བོའི་རྩེ་ལ་འདུག་པ་དང།། དར་གདུགས་རྒྱལ་མཚན་འཕྱར་བ་དང།། བུད་མེད་ཚོགས འདུས་སྐོར་བ་བྱེད།། ལུས་ལ་ཁྲག་འཛག་སེམས་ཅན་ཐོན།། བྷནྡ་ཕུར་པ་ལྡེག་ཅིང་འཕར།། སྐུ་དང་འོད་སྒྲ་ལྷ་མོར་སྟོན།། དམ་རྫས་ཁོལ་ལམ་དུ་བ་འབྱུང།། ལས་སྦྱོར་གྲུབ་པའི་རྟགས་སུ་ནི།། ཞི་བས་འཇིགས་པ བརྒྱད་སྐྱོབ་ནུས།། རྒྱས་པས་འབྱོར་དྲུག་སྤེལ་བར་ནུས།། དབང་གིས་བདུད་བཞི་དབང་སྡུད་ནུས།། དྲག་པོས་དགྲ་བགེགས་མྱུར་བསྒྲལ་ནུས།། ཉམས་སུ་བླ་ཁུགས་དམིགས་པས་གསོད།། བསམས པའི་དོན་གྲུབ་ཞག་དུས་ཐེབས།། རྨི་ལམ་དུ་ཡང་དུད་འབུད་དང།། རྔ་སོགས་རོལ་མོ་སྒྲོགས་པ་དང།། སྒྱོགས་འཕང་ཧོམ་སྤར་རྫིང་བརྟོལ་དང།། མཆོད་རྟེན་ལྷ་ཁང་མཁར་སྦེའུ་བརྩིག། བསོས་བཏབ་མི་རྣམས བྲན་དུ་འཁོལ།། མཚན་རྟགས་དེ་དག་ཐམས་ཅད་ཀྱང།། རབ་དངོས་ཡང་ཡང་བརྟག་ཐུབ་ཅིང།། འབྲིང་དུ་ཐུན་ཁོལ་བདུད་རྩི་ཁོལ།། འོད་སོགས་ཉམས་ལ་སྣང་བ་ཡིན།། ཐ་མ་རྨི་ལམ་བརྟན་པོ་འབྱུང།། མ་གྲུབ རང་ལ་ངན་སྲིད་ན།། ཉམས་དམའ་དཔའ་ཆུང་སྟོབས་ཞན་དང།། མདོག་ལྡོག་སྐད་འགག་མི་མི་ཉན།། རྨི་ལམ་དུ་ཡང་གྲོགས་མེད་འཁྱམས།། གོས་མེད་མཚོན་སོགས་ཚུར་སྒྱོགས་འབྱུང།། གཏོར་མ་དུས་ཡོལ་ཆག ཡོད་ན།། ཁྲལ་འདོད་ཉེ་དྲུང་ཐམས་ཅད་འཁང།། སྒོ་ནོན་རང་ཡང་ལྟོགས་སྙམ་སེམས།། ཉམས་གྲིབ་མི་གཙང་གོས་སྲིད་ན།། ཡུགས་ས་མཛེ་ཅན་གཉེན་ཁྲོས་དང།། ནམ་ངན་ཁ་བ་བུ་ཡུག་འཚུབ།། འདམ་རྫབ དུ་བ་མུན་གླིང་འཁྱམས།། བསྐང་དང་བཤགས་པ་རྒྱུན་དུ་བྱ།། དེ་ལྟར་མཚན་མ་བཟང་དང་ངན།། གང་ལྟར་སྣང་ཡང་བཏང་སྙོམས་འདུག། རློམས་སེམས་རྟོག་པ་མི་སྐྱེ་བར།། དངོས་གྲུབ་བླང་ཞིང་ངན་པ བཟློག།དངོས་གྲུབ་ལེན་ཁར་བྲོ་བཤགས་བྱ།། ཞག་གྲངས་ཐེམ་མམ་རྟགས་བཟ
Chinese
确定后仔细观察并遣除，恒常出现的悉地受取之，作为修持之障碍的分别念去除之，如是修持后成就之征相宣说。圆满念诵之征相是，吉祥大者等安乐逝去，于何处见到何者之面容，语之谛实成就，体验中空行母之授记出现，众多人聚集顶礼，头上太阳升起，佛塔顶上安住，城市悦意景象见到，五部之手印获得，吸取精华之花食用，成为军队首领船长，修持成就之征相是，攀登雪山之顶，安住山顶，竖立幡旗胜幢，众多女子聚集绕行，身体流血众生出现，甘露嘎巴拉金刚橛跳动，身及光声音示现天女，誓言物沸腾或冒烟，事业修行成就之征相是，息灭能救脱八怖畏，增广能增上六种圆满，怀爱能摄伏四魔，诛法能迅速诛杀怨敌，体验中以橛指向而杀，所思之义成就于日时，梦中亦有驱逐烟雾，鼓等乐器发出声音，抛掷石块焚烧房屋挖掘水池，建造佛塔神殿城堡，役使所施之人为奴仆，所有这些征相，上等能再三真实观察，中等能使茶水沸腾甘露沸腾，光等于体验中显现，下等能做稳固之梦，未成就，若自身有恶兆，体验低下，胆小，力量弱，颜色改变，声音嘶哑，人不听从，梦中亦无伴侣游荡，无衣持武器等反击，朵玛过期损坏，若有，征税者近处之人皆抱怨，门槛压迫自己也觉饥饿，体验衰败不净沾染，若有，寡妇麻风病人亲戚发怒，天气恶劣降雪暴风骤起，泥泞冒烟黑暗中游荡，圆满和忏悔恒常做，如是征相好与坏，无论如何显现皆应舍弃，不起傲慢心分别念，受取悉地遣除恶兆，受取悉地前做会供忏悔，时日增加或好兆
English
Having determined, carefully observe and dispel. Take the siddhis that constantly arise. Remove the conceptual thoughts that are obstacles to practice. Thus, the signs of accomplishment after practice are explained. As a sign of completing the recitation, the glorious ones and others pass away in bliss. Where one sees the face of whom, the truth of speech is accomplished, and the prophecies of the dakinis appear in experience. Many people gather and prostrate. The sun rises on the head. One sits on the top of a stupa. One sees a delightful city. One obtains the hand symbols of the five families. One eats the nectar-drinking flower. One becomes a military leader or captain. The signs of accomplishment in practice are: climbing the peak of a white snow mountain, sitting on the peak of a mountain, raising a victory banner, a gathering of women circumambulating. Blood flows from the body, and sentient beings emerge. The bhanta phurba throbs and pulsates. The body, light, and sound show as goddesses. The samaya substances boil or emit smoke. As a sign of accomplishing the karma practice, pacifying can protect from the eight fears. Increasing can increase the six perfections. Subjugating can subdue the four maras. Wrathful can quickly slay enemies and obstacles. In experience, one kills by pointing with the phurba. The intended meaning is accomplished in days and hours. Even in dreams, there is smoke expulsion, the sound of drums and other musical instruments, throwing stones, burning houses, digging ponds, building stupas, temples, and castles. The people who have been given are employed as servants. All these signs, the best can be repeatedly and truly observed. The middle can make tea boil and nectar boil. Light and so on appear in experience. The worst is having stable dreams. If one has not accomplished and has bad omens, one's experience is low, one is timid, one's strength is weak, one's color changes, one's voice is hoarse, and people do not listen. Even in dreams, one wanders without companions. One is attacked by weapons and so on without clothes. If the torma is expired and broken, everyone nearby who wants taxes complains. The threshold presses down, and one feels hungry. If one's experience is obscured, impure, and stained, there are widows, lepers, angry relatives, bad weather, snow, and blizzards. One wanders in mud, smoke, and darkness. Completion and confession should be done constantly. Thus, signs of good and bad, however they appear, should be abandoned. Without arrogance or conceptual thoughts, take the siddhis and dispel the bad omens. Before taking the siddhis, make a tsok offering and confession. Days increase or good signs.