English
Drive all the guardian deities in front of you, thinking of them as becoming mad and foolish, and then expel them with red mustard seeds. Again, bless the supreme heart son as before, striking his heart, sucking blood with life, completely severing his mind, snatching all the splendor and radiance, and then merging that wisdom deity who protects consciousness into myself, Hūṃkāra, reciting "A A." I attain accomplishment through body, speech, and mind, thinking of his body as empty as a extinguished candle, consumed by darkness. At this time, countless emanations of the four guardians attack me, tearing apart his corpse, eating flesh and sucking blood, crushing the remaining bones, thinking that not even dust remains, and then expel them with black mustard seeds. Like this, repeatedly perform generation and dissolution, and constantly strike with mustard seeds. Combine twenty-one subjugation stakes and plant them. Like this, repeatedly distinguish the samādhi, combine the four hearts into one and practice. Then, the instruction of the Fire Burning Razor: hail mantras, blessing the sick or others, performing protection, blowing on fire, eating spicy foods such as garlic, engaging in sexual activity with women, discarding saliva, feces, and urine, if these behaviors are in accordance with the following behaviors, the power of the mantra will be exhausted. Therefore, cherish and strive to practice this. If it is in accordance with the following behaviors, the power of the mantra will burn like fire. The Dharma protectors will obey like servants, the gods and demons will execute according to commands, and everything will be under control. The merits are inconceivable. Therefore, when practicing the instruction of the Fire Burning Razor, meditate according to the practice of your own yidam. With speech, visualize an eight-petaled lotus on the genitals, and on it, generate a complete body of Amitābha. Light radiates from him, and from the space in front, invite all the power and ability of the guru and yidam mandala, and the Dharma protectors, merging into Amitābha. Amitābha completely transforms, visualizing a red Hūṃ letter. Light radiates from the Hūṃ letter, and like before, invite power and ability, merging into the Hūṃ letter. The Hūṃ letter completely transforms, visualizing your own tongue transforming into a five-pronged vajra.
Chinese
中央的角是蓝色的，右边是黄色的，上面是红色的，左边是绿色的，舌头下面的是白色的角。与此相似的喉咙里，有五个角分开并燃烧着。其中心里面有红色的让字（藏文：རྃ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。在其上面观想一个红色的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），具有火的性质。从那里面放射出光芒，迎请五部佛母。金刚萨埵母具有虚空的性质，融入中央的蓝色角中。白衣佛母融入红色角中。佛眼佛母融入黄色角中。嘛嘛కీ佛母融入白色角中。誓言度母融入绿色角中。就这样分别融入五个角中。从那里放射出五种颜色的光芒，汇集了地上的药物、以前的东西、珍宝、树木的精华，甘露的油脂，风的所有能力，以及海洋等水的精华，火的热和燃烧的所有能力，融入语的官能中。观想阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）使菩提缘起心在右边旋转。口中念诵二十一个阿字。从前面的虚空中，诸佛和菩萨，以及本尊坛城众的舌头上，像降下阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）卡哇一样降临，融入我的舌头上的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中。观想消除语的所有过失、罪障，以及人与非人的一切损害。然后念诵七个或二十一个缘起咒。然后发愿：皈命佛陀的教言是真实的，佛法的教言是真实的，僧伽的教言是真实的，三宝的教言是真实的，所有密咒的教言是真实的，所有明咒的教言是真实的，所有陀罗尼咒的教言是真实的，愿我成就语自在的无量威力和能力！做一遍。佛是二足之尊，是真实的至上。法性无有造作，是真实的至上。僧伽是不退转的意愿之尊，是真实的至上。以三宝的真实力量，愿我成就语自在的无量威力和能力！做一遍。甚深不变的法性真谛，传承上师们的真谛，本尊坛城众的真谛，护持正法的护法神们的真谛，法
English
The central horn is blue, the right is yellow, the top is red, the left is green, and the horn under the tongue is white. In the throat similar to this, five horns separate and blaze. In its center, visualize a red Raṃ (藏文：རྃ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Above that, contemplate a red A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) letter, which is of the nature of fire. As rays of light emanate from it, invite the five consorts of the families. Vajrasattva Mother, who is of the nature of space, dissolves into the blue horn in the center. White-clad Mother dissolves into the red horn. Buddhalocana dissolves into the yellow horn. Māmakī dissolves into the white horn. Samaya Tara dissolves into the green horn. They dissolve into the five horns in this way, each separately. As five-colored light radiates from them, gather all the essence of earth's medicines, previous things, precious jewels, and plants, the essence of nectar as fat, all the power of wind, the essence of water such as the ocean, and all the power of fire's heat and burning, and dissolve them into the power of speech. Contemplate the A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) causing the heart of dependent origination of enlightenment to revolve to the right. Recite twenty-one A's in the speech. From the sky in front, from the tongues of the Buddhas and Bodhisattvas and the assembly of Yidam deities, like the falling of A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) Kha Ba, they come and dissolve into the A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) on my tongue. Contemplate that all faults, sins, and obscurations of speech, and all harm from humans and non-humans are removed. Then recite seven or twenty-one verses of the Essence of Dependent Origination. Then make the aspiration: Homage to the truth of the Buddha's words, the truth of the Dharma's words, the truth of the Sangha's words, the truth of the Three Jewels' words, the truth of all secret mantras, the truth of all vidya mantras, the truth of all dharani mantras, may I accomplish the immeasurable power and ability of the Lord of Speech! Do it once. The Buddha is the chief of the two-legged, the supreme truth. The nature of Dharma is without attachment, the supreme truth. The Sangha is the chief of unwavering intention, the supreme truth. By the power of the truth of the Three Jewels, may I accomplish the immeasurable power and ability of the Lord of Speech! Do it once. The profound and unchanging truth of Dharma, the truth of the lineage lamas, the truth of the assembly of Yidam deities, the truth of the protectors of the sacred Dharma,
Chinese
कार्य। उंगली को पार करके मध्यमा उंगली को मिलाना। अंगूठे को वज्र की तरह स्थिर करके हाथों को जोड़ना। आ रा ली और फैं फैं की आवाजें निकालने से मातृकाओं और डाकिनियों के एकत्रित होने में कोई संदेह नहीं है। ऐसा कहा गया है। दूसरा, प्राण से सार निकालकर स्थिर रूप से विराजमान होने की प्रार्थना करना है। ॐ टा कि रा चा जा आदि कहने से पहले से मंडल में स्थित सभी में लीन होने की भावना करनी चाहिए। तीसरा, पूजा इस प्रकार है: अपनी जीभ पर एक लाल रंग का ह्रीः अक्षर की भावना करना आदि शास्त्रों के अनुसार है। चौथा, कार्य सौंपना इस प्रकार है: प्रतिज्ञापालकों के स्वामी के रूप में आज्ञा का पालन करने की भावना करना चाहिए। हूँ। पूर्व दिशा से आने वाले आदि कहने से कुत्ते के रोने की आवाज, वेश्या के विलाप गीत, बाजार में केसर सेना की ललकार, राक्षसी की चाल आदि करने चाहिए। महान अवशेष समाप्त होने पर ॐ आः हूँ तीनों को स्वयं में समाहित करना चाहिए। मद्य का मुख प्रत्यक्ष सिद्धि प्राप्त करना। बलि को आकाश में ऊँचाई पर फेंकना चाहिए। मद्य और रक्त को दासों को देना चाहिए और बलि को ॐ आः हूँ से इच्छित वस्तुओं के रूप में देखना चाहिए। स्थिर मातृका की रक्षा करना। बलि के अतिथियों का प्रस्थान। यह भी उग्र कर्म करते समय छोटे अवशेष समाप्त होने पर बलि न देने पर क्षमा याचना करनी चाहिए। प्रतिलोम मंत्र का जाप करते समय सभी देवताओं को मुख पीछे की ओर देखने की भावना करनी चाहिए। प्रतिलोम करते समय बलि को हथियारों का ढेर मानकर धर्मपाल देवों के समूह द्वारा ले जाकर शाप देने वाले के साधना गृह के ऊपर फेंकने से शाप देने वाला अपने परिवार सहित धूल में मिल जाए, ऐसा सोचना चाहिए। बुरे मंत्रों का जाप करते समय बलि को साध्य मानकर धर्मपालों द्वारा ले जाकर झट से अर्पित करने की भावना करनी चाहिए। नित्य बलि देते समय बलि को रत्नमय पूजा स्तूप का तीन शिखरों वाला मानना चाहिए। जड़ को त्रों से चिह्नित करना चाहिए और शिखरों को तीन अक्षरों से चिह्नित करना चाहिए। पहले सभी सुगतों को, दूसरे से प्रतिज्ञापालक संरक्षकों को, तीसरे से छह लोकों के प्राणियों को पूजा और दान से व्याप्त करने की भावना करके देना चाहिए। उसके बाद ज्वाला वज्र मंत्र का जाप करने मात्र से अपने पाँच स्थानों से शस्त्रों का विस्तार करने से महल के पीछे वज्र प्राकार के भीतर शस्त्रों के छह तंबूओं पर प्रहार होता है। उस पर शस्त्रों के समूह का विस्तार करने से विपरीत दिशा में ले जाने वाले विघ्नों को दूर किया जाता है। उसके बाद ये धर्मा कहने मात्र से देवों के समूह को मुख भीतर की ओर देखने की भावना करनी चाहिए। शस्त्रों को वापस एकत्रित होकर छह तंबूओं में विलीन होने से दृढ़ और स्थिर होने की भावना करनी चाहिए। उसके बाद पश्चाताप करना इस प्रकार है: स्वयं प्रधान
English
Work. Crossing the fingers and joining the middle fingers. Making the thumbs firm like vajras and joining the palms of the hands. By uttering the sounds of Ā Rā Lī and Phei Phei, there is no doubt that the assembly of mothers and dakinis will gather. Thus it was said. Secondly, to draw the essence from the life force and request it to remain stable. By reciting Oṃ Ṭa Ki Ra Ca Ja, etc., one should meditate on dissolving into all those who are already in the mandala. Thirdly, the offering is as follows: To visualize a red Hrīḥ on one's tongue, etc., is according to the scriptures. Fourthly, entrusting the work is as follows: One should think of oneself as obeying the command as the master of the oath-bound ones. Hūṃ. From the direction of the east, what arises is, etc., by saying this, one should perform the sound of a dog crying, the lamenting song of a prostitute, the war cry of the Kesar army in the market, the gait of a demoness, and so on. After the great remainder is finished, the three syllables Oṃ Āḥ Hūṃ should be absorbed into oneself. Taking the nectar directly as accomplishment. The bali should be thrown high into the sky. The alcohol and blood should be given to the servants, and the bali should be visualized as desired objects with Oṃ Āḥ Hūṃ. Protecting the steadfast mother. Departure of the bali guests. Also, when performing fierce actions, one should apologize for not offering the bali after the small remainder is finished. When desiring to reverse the mantra, one should visualize all the deities looking with their faces turned backwards. At the time of reversing, one should think of the bali as a heap of weapons and, carried by the Dharma protectors and deities, thrown on top of the sorcerer's practice chamber, causing the sorcerer and his retinue to be destroyed into dust. When practicing evil mantras, one should think of the bali as the object to be accomplished and, carried by the Dharma protectors, offered suddenly. When offering the daily bali, one should think of the bali as a jeweled offering stupa with three peaks. The base should be marked with Trāṃ, and the peaks should be marked with three syllables. First, to all the Sugatas, second, to the oath-bound protectors, and third, to the beings of the six realms, one should think of pervading them with offerings and generosity and then offer it. Then, by merely reciting the mantra of Jvālā Vajra, by emanating weapons from one's five places, the palace strikes the six weapon tents within the vajra fence behind. By emanating a collection of weapons upon it, the obstacles that lead astray are dispelled. Then, by merely saying Ye Dharmā, one should visualize the assembly of deities looking with their faces inwards. The weapons gather back and dissolve into the six tents, and one should think that they become solid and stable. Then, the act of confessing afterwards is as follows: The self, the chief.