English
Body dark blue, one face and two hands, right hand holding a chopper, left hand holding a skull cup, two feet extended and contracted embracing the consort. The four wheels are complete in the body: Oṃ āḥ kro te ka ya manta ka hana matha bhanja hūṃ phaṭ. The wheel residing in the heart, the eight-petaled citta jewel radiates light, touching all Sugatas, becoming non-dual. The wheel of existence radiates light from the navel, manifesting as the three realms of existence, the empty place of samsara. The wheel of emanation radiates from under the feet, touching sentient beings of the six realms, causing them to be without birth. The cutting wheel, light radiates from the chopper wheel in the hand, accomplishing the four activities at once. Touching the eight classes of gods, demons, and spirits, subduing the life essence, making everything one taste in the nature of bodhicitta. Oṃ āḥ kro te ka ya manta ka hana matha bhanja hūṃ phaṭ. Ayu gyana turquoise life, Apana ye brum, life brum turquoise brum, Ayu gyana brum. Offer one hundred and eight times. Hūṃ, Lord of life, Yama, destroyer of death, with the chopper wheel in hand, destroying the palace of Yama, seizing life from the hands of Yama, grant life to the yogi me. Having thus requested, contemplate that all the diminished and stolen life of the yogi and retinue is restored. The meaning of the four wheels of Manjushri, is also called the gathering for the accomplishment of Yama's life. ༈. Then, one should transform the practice of the lotus speech, the place of the lotus Heruka is transformed. Glorious Hayagriva, red-black, one face and two hands, right lotus, left skull cup, two feet extended and contracted embracing the consort. On the crown of the head is a green horse head standing upright. Oṃ padma ta krita mahā krota hyagriva hulu hulu hūṃ phaṭ. Reciting this one hundred and eight times, with one horse neigh from the center, subdue all the wrathful deities and wrathful mothers of wisdom. With one horse neigh from the right, subdue all the mothers and dakinis of existence. With one horse neigh from the left, subdue the male and female planets and nagas of existence, and contemplate them listening to orders and standing respectfully like servants. Praise of the mantra. Hūṃ! Bhagavan, great powerful horse supreme body, body color red-black subduing all, the arrogance of the neighing horse is entrusted to the activity, the chopper weapon subduing the obdurate.
Chinese
将其扬到空中。将尸林装饰和空行母置于誓言之下。以足部的姿势压制仇敌和邪魔。赞颂怀摄三界的马王身。如此赞颂，将所有世间已逝和未逝者都置于掌控之下，并投入事业之中。莲花语的修法，三次马鸣声融入于意念之中，也应如此行。之后，进行金刚橛事业的修法。噶玛黑鲁嘎转变为处所，金刚童子一面二手，持金刚橛和铃，双足一伸一屈，与明妃相合。观想金刚橛为殊胜之子，忿怒尊、忿怒母、化身、杂色方便和再化身等，勾召并诛杀仇敌和邪魔。嗡 班匝 枳里 枳拉亚 萨瓦 比嘎南 班 吽 啪特。 德瓦 达瓦 扎 雅纳 卓达 达拉 巴给 玛热 亚 吽 啪特。 如是摇动金刚橛，刺向仇敌和邪魔，念诵赞颂文：吽！忿怒尊大威德金刚童子请降临。您是心间的殊胜之子金刚橛。怖畏的忿怒尊、忿怒母、杂色方便，以及化身、再化身、三化身和使者的众会。勾召凶恶的仇敌和邪魔，用金刚橛击打。将阻碍的仇敌和邪魔扬为灰尘。如是摇动金刚橛进行击打，使仇敌和邪魔从灰烬中消灭，观想彻底断除。金刚橛事业的修法，金刚橛扬灰融入于意念之中，应如是行。之后，进行甘露功德的修法。珍宝黑鲁嘎转变为甘露汇聚之处，将甘露和酒混合，装满嘎巴拉碗。在颅碗之下，观想由扬字化为风，让字化为火，康字化为颅碗的支架。嘎巴拉碗中盛有五肉五甘露，化为五部本尊父母共十尊。进行交合，化为菩提心的甘露。五部本尊父母融入光中。下方的风吹动火焰，火焰加热颅碗，甘露沸腾。在甘露之中，观想忿怒尊甘露汇聚，身色绿黄色，一面二手，拥抱明妃并持托巴碗，双足从肚脐以下都在甘露之中。嗡 阿 吽 萨瓦 班匝 阿弥利达 滚度 利 吽 舍 塔。 念诵此咒二十一遍，从甘露汇聚的本尊父母交合之处放射出光芒，照射到色究竟天，五部本尊父母交合之处，智慧
English
Throw it into the air. Place the charnel ground ornaments and dakinis under oath. Suppress enemies and obstructing spirits with the posture of the feet. Praise the supreme horse body that subdues the three realms. Thus praising, bring all deceased and non-deceased beings of the world under control and engage them in activities. The practice of Padma's speech, the three horse sounds are combined in the mind. It should be done like that. Then, perform the practice of the Vajrakila activity. Karma Heruka transforms the place, Vajrakumara with one face and two hands, holding a kila and a bell, with two legs extended and bent, united with the consort. Generate the kila as the supreme son, and think that the wrathful deities, wrathful mothers, emanations, variegated means, and re-emanations summon and kill enemies and obstructors. Oṃ Vajrakīlī Kīlaya Sarva Bighnan Baṃ Hūṃ Phaṭ. Ti Ba Ta Ba Kra Gnya Na Kro Ta Dagra Bage Maruya Hūṃ Phaṭ. Thus, twirling the kila and stabbing the enemies and obstructors, recite the praise: Hūṃ! Wrathful king, great glorious Vajrakumara, arise! Vajrakila, the supreme son of your heart. Terrifying wrathful deities, wrathful mothers, variegated means, and emanations, re-emanations, triple emanations, and hosts of messengers. Summon the vicious enemies and obstructors and strike them with the kila. Scatter the obstructing enemies and obstructors into dust. Thus, by twirling and striking the kila, destroy the enemies and obstructors from the ashes, and contemplate cutting off their roots. The practice of the Vajrakila activity, the Vajrakila scattering ashes is combined in the mind, it should be done like that. Then, perform the practice of nectar qualities. Ratna Heruka transforms into a place where nectar gathers, mix nectar and alcohol and fill the kapala. Under the skull cup, visualize from Yaṃ comes wind, from Raṃ comes fire, from Kaṃ comes the support of the skull cup. In the kapala, from the five meats and five nectars, transform into the ten deities, the five male and female deities of the five families. Perform union, transform into the nectar of bodhicitta. The five male and female deities of the five families dissolve into light. The wind below blows the fire, the fire warms the skull cup, the nectar boils. In the nectar, visualize the wrathful deity Nectar Gathering, body color green-yellow, one face and two hands, embracing the consort and holding a skull cup, with the feet below the navel in the nectar. Oṃ Āḥ Hūṃ Sarva Pañca Amrita Kundali Hūṃ Hrīḥ Ṭhāḥ. Recite this mantra twenty-one times, from the union of the nectar-gathering male and female deities, rays of light radiate, striking the Akanishta heaven, the union of the five male and female deities of the five families, wisdom.
English
When the nectar descends, mixed with the nectar of vows, contemplate it filling with whiteness. The five Buddha families, father and mother, in the expanse of space, from the union of skillful means and wisdom, from the emanation of non-dual Bodhicitta, like the essence of life and medicine for beings in existence, all is pure great nectar, the five nectars are the primordial Buddhas. The red conch shell bowl is a beautiful vessel with characteristics, the white crystal bowl is a stainless and pure vessel, fill it with the essence of the five vow substances nectars. Emaho, this essence of nectar, offered to the wisdom deities, pleases the mandala of the victorious ones. Offered to the oath-bound protectors, it fulfills their fierce commitments. Offered to the assembly of the accomplished five families, it expands the ocean of accomplishments. Offered to me, the lord of yoga, it bestows power and accomplishments. Offered to the obstructive forces without karma, it reduces them to ashes. Emaho, this water of nectar, by merely seeing, hearing, or touching it, all is brought under control, attained by me, the yogi. Ema great skillful means, especially excellent. Ema great skillful means, unsurpassed. Ema wondrous and amazing. View is amazing, greatly wondrous. Conduct is amazing, greatly wondrous. The five kayas are spontaneously accomplished, greatly wondrous. The Dharmakaya is one and yet different, the accomplishments of the five families are attained here. Oṃ āḥ hūṃ sarva pañcāmṛta kuṇḍali hana hana hūṃ phaṭ. Thus saying, sprinkle the nectar. Speak and contemplate as above. Again, contemplate in that way. Then, when making the medicine offering, request the swirling nectar father and mother, and offer the offerings to the peaceful and wrathful deities of the mandala at the same time. Also offer to the vidyadharas, mothers, dakinis, and the eight classes of Dharma protectors. Contemplate the nectar pleasing the Bodhicitta. Place the nectar on the tongue, and receive the three means of accomplishment. As it is said, the above medicine offering, from "hūṃ self-arisen primordial," etc., up to "cittasiddhi hūṃ," offer the nectar and receive the accomplishments. Furthermore, in order to protect the nectar, visualize the swirling nectar father and mother within the nectar and let them abide. The practice of the qualities of nectar, that is, merging into the intention of the pure nectar, that is what it is. Then, the praise is to be done: Hūṃ. The nature of the equality body, Samantabhadra is bliss without defilement, bliss for the sake of sentient beings.
English
This is the sequence of activities. According to this sequence, to fulfill the feast with the offering of activities, gather the feast and the torma, and bless them. Raṃ yaṃ khaṃ.（藏文，梵文，IAST，seed syllable of emptiness）Āḥ In the supreme vessel of great bliss, the enjoyment of the feast wheel is, the samaya substance without acceptance or rejection, transformed into nectar by Oṃ Āḥ Hūṃ. Oṃ Āḥ Hūṃ. Three times. Inviting: Hūṃ! Buddhas, peaceful and wrathful, with their retinue, I invite the assembly of wisdom, reside in this place of the samaya mandala, I prostrate with joy and reverence. The feast offerings are arranged in three layers, the first is the offering: beautiful forms, melodious sounds, fragrant smells, delicious tastes, comfortable sensations, dances, songs, and Dharma that satisfy the mind, desire realm goddesses filling the sky, offered to the deities of the peaceful and wrathful mandala, I pray to fulfill the samaya and grant siddhis. The middle is confession: Hūṃ! This feast offering of nectar, is offered to the self-arisen wisdom deities, in order to fulfill the samaya, please accept it in order to fulfill the broken samaya. Recite the hundred-syllable mantra. The last is subjugation: Having done the true power of summoning and dispelling, Hūṃ! The obstacles that obstruct the yogi's practice, are absorbed into the feast and subjugated. The assembly of the three poisons, flesh, blood, and bones, please accept it in order to subjugate it in samsara. Enjoying the feast: Hūṃ! This feast offering of food, is the adornment of enjoyment without abandoning desire, various siddhis arise from this, yogis joyfully enjoy the feast. Ala la hoḥ! Then, the practice of the Mamo curse torma, in the ritual of the remaining food, gather the remaining food, visualize oneself as the glorious great, supreme Heruka father and mother. Oṃ guhya jñāna śrī heruka krodhiśvari hūṃ phaṭ. Thus, gather all the mamos and dakinis into oneself. A kāro mukhaṃ, etc. Hūṃ phaṭ svāhā. Oṃ Āḥ Hūṃ ha ho hrīḥ. Three times. Hūṃ! Mothers and samaya-holding dakinis, workers who protect the teachings, Vajra family and Ratna family, Padma family and Karma family, all wisdom dakinis, enjoy the powerful torma of samaya substance, I pray for the blessing of the yogi. Oath-bound crow-headed mother who protects the teachings, goddess Monmo and Nepalese mother, all samaya-holding dakinis, enjoy the powerful torma of samaya substance, I pray to protect the supreme teachings. Powerful dakini Barma and, Matrika