English
Oṃ. Svaṃbhani Svaṃbhani Hūṃ. Gṛhṇa Paya Gṛhṇa Paya Hūṃ. Anaya Ho. Bhagavan Vidyā Rāja Hūṃ Phaṭ. Hoḥ! Homage to the Bhagavan Buddha Heruka and the assembly of deities with their retinue, please listen to the activities: Please pacify all the karma and afflictions of our hateful enemies, harmful obstacles, Yama, evil spirits, and so on. Śāntiṃ Kuru Ye Svāhā. For those who have not become objects of peaceful taming, cutting off the fierce escape: Connecting the little fingers, making a triangular dance floor. The outer world becomes a dark blue triangle, adorned with flames and vajras. The inner sentient beings are the Vajra Blood-Drinking deities, holding vajras in their hands, with light and emanations radiating dark blue. For fierce activities, becoming unobstructed. E Yaṃ Jvāla Raṃ Bhrūṃ Viśva Viśuddhe Vajra Bhaṃdha Sūryacaṃdra Ratna Padma Maṃḍala Tira Baṃ. Vajra Śrī Heruka, Vajra Krodhiśvarī Hūṃ. Hūṃ Hūṃ Hūṃ. With the wrathful vajra and its retinue, Completely destroying all the realms of the world into ashes, Please accomplish the fierce activities. Sum Bha etc. explanation. Hoḥ! Homage to the Bhagavan Vajra Heruka and all its retinue, entrusting the activities: Please accomplish the activity of destroying like ashes all the enemies who hate us, the harmful obstacles, and all those who do evil deeds and thoughts. Rakṣa Māraya Hūṃ Phaṭ. For those who have not become objects of fierce taming, gathering the power of subjugation: Connecting the ring fingers, making a crescent-shaped dance floor. The outer world becomes a crescent-shaped red, marked with the mandala of subjugation, lotus, and flames. All the inner sentient beings are the Lotus Blood-Drinking deities, holding lotuses in their hands, with light and emanations radiating red and black. For the activity of gathering all, becoming unobstructed. Vaṃ Raṃ Padma Jvāla Raṃ Bhrūṃ Viśva Viśuddhe Padma Bhaṃdha Sūryacaṃdra Ratna Maṃḍala Tira Baṃ. Padma Śrī Heruka, Padma Krodhiśvarī Hūṃ. Ha He Phaṭ Bhyo Raṃ. Hrī Hrī Hrīḥ. With the desire vajra and its retinue, Completely gathering all the realms of the world, There is nothing that is not subjugated. Sum Bha explanation. Hoḥ! Homage to the Bhagavan Padma Heruka and the assembly of deities with their retinue, please listen to the activities:
Chinese
我（的戒律）已损坏等等，通过八个章节的方式也请宽恕。关于坛城的收摄，永敦钦波和卓钦桑仁说，因为要用班杂木（藏文：བཛྲ་མུཿ）来遣送，所以，嗡！您成办一切有情众生的利益，赐予随顺的成就，即使前往佛的刹土，也请再次降临。念诵班杂木（藏文：བཛྲ་མུཿ）。实修和观想的次第是，永敦钦波这样说：智慧尊降临，誓言尊收摄，手持自在金刚，从东门的梵天线之路念诵吽（藏文：ཧཱུཾ་），收摄到中央主尊的位置。同样地，从南、西、北也这样。将宫殿收摄于本尊，将眷属收摄于主尊，将主尊收摄于心间的种子字，种子字也收摄于那达。那达也像用哈（藏文：ཧས་）吹镜子一样消失，在空性之中稍微安住。收摄彩粉，送到大河或高山的顶端。擦去线条的痕迹。如果有需要瓶水的，就给予。如果没有，就倒在人不会践踏的地方。将物品和用具都收藏在隐蔽的地方。这是所说的意义。刚念诵班杂木（藏文：བཛྲ་མུཿ）之后，金刚上师手持金刚，如前收摄彩粉坛城，圆满次第的观想是：彩粉的智慧尊降临，誓言尊收摄于自身。自身、面前、瓶，三者都仅仅显现为幻化的游戏，将那样的宫殿都收摄于本尊。本尊们也收摄于眷属主尊，主尊收摄于心间的命字吽（藏文：ཧཱུཾ་），吽（藏文：ཧཱུཾ་）也收摄于足下的钩，足下的钩收摄于阿（藏文：འ་），阿（藏文：འ་）收摄于哈（藏文：ཧ་）的腹部，哈（藏文：ཧ་）收摄于头部，头部收摄于月亮，月亮收摄于明点，明点收摄于那达，那达也越来越细微而消失，最终安住在不可思议的原始清净之中。永敦钦波的上述话语的延续是，这样断除了常边的极端之后，为了再次断除断边的极端，在瞬间忆念圆满中，将自己观想为任何本尊，穿盔甲，守护身体，灌顶，在不离本尊慢的状态中，收摄结界橛等等。卓钦桑仁说，为了断除断边的极端，在瞬间忆念圆满中，观想为黑汝嘎。这样说是非常好的，空性
English
I (my vows) have been damaged, etc., please forgive me through the eight chapters. Regarding the dissolution of the mandala, Yungton Chenpo and Drolchen Sangrin said that because one should dismiss with Vajra Mu (Tibetan: བཛྲ་མུཿ), therefore, Om! You accomplish all the benefits of sentient beings, grant the corresponding accomplishments, even after going to the Buddha's realm, please come again. Recite Vajra Mu (Tibetan: བཛྲ་མུཿ). The order of practice and visualization is, Yungton Chenpo said this way: The wisdom being descends, the samaya being is dissolved. Holding the powerful vajra, from the path of the Brahma line of the east gate, recite Hum (Tibetan: ཧཱུཾ་), dissolve it to the position of the central main deity. Similarly, from the south, west, and north as well. Dissolve the palace into the deity, dissolve the retinue into the main deity, dissolve the main deity into the seed syllable in the heart. The seed syllable is also dissolved into the nada. The nada also disappears like blowing on a mirror with Ha (Tibetan: ཧས་), and rests slightly in the state of emptiness. Collect the colored powders and take them to a great river or the top of a high mountain. Erase the traces of the lines. If there is a need for vase water, give it. If not, pour it in a place where people will not step. Store the substances and utensils in a secluded place. This is the meaning of what was said. Immediately after reciting Vajra Mu (Tibetan: བཛྲ་མུཿ), the Vajra Master, holding the vajra, dissolves the colored powder mandala as before, and the visualization of the completion stage is: the wisdom being of the colored powder descends, the samaya being is dissolved into oneself. Oneself, the front, and the vase, the three appear only as a play of illusion, dissolve those palaces into the deity. The deities are also dissolved into the retinue main deity, the main deity is dissolved into the life syllable Hum (Tibetan: ཧཱུཾ་) in the heart, the Hum (Tibetan: ཧཱུཾ་) is also dissolved into the hook below, the hook below is dissolved into A (Tibetan: འ་), the A (Tibetan: འ་) is dissolved into the belly of Ha (Tibetan: ཧ་), the Ha (Tibetan: ཧ་) is dissolved into the head, the head is dissolved into the moon, the moon is dissolved into the bindu, the bindu is dissolved into the nada, the nada also becomes more and more subtle and disappears, and finally rests in the state of inconceivable primordial purity. The continuation of the above words of Yungton Chenpo is, after thus cutting off the extreme of permanence, in order to cut off the extreme of annihilation again, in the instant of recollection and completion, visualize oneself as any chosen deity, put on armor, protect the body, give empowerment, and in the state of not separating from the pride of the chosen deity, dissolve the boundary pegs, etc. Drolchen Sangrin said, in order to cut off the extreme of annihilation, in the instant of recollection and completion, visualize oneself as Heruka. Saying this is very good, emptiness.
Chinese
犹如鱼儿从水中跃出，观想自己为大胜乐金刚，二十一面四十二臂，或胜乐金刚，九面十八臂，或金刚黑如迦三面六臂，或根本黑如迦一面二臂，或果位黑如迦三面六臂等，随自己所喜好的形象观想。穿衣护身等，如智成谢顿钦波仁钦坚赞的观点一样好。如是观想自己明观为黑如迦，于头顶的月轮上，有吽（ཧཾ，हं，haṃ，吽）字。从那字放出，聚集身体，充满金刚铠甲。阿月官曼荼罗吽（ཨ་ཙནྡྲ་མཎྜ་ལ་ཧཾ，अ चन्द्र मण्डल हं，a candra maṇḍala haṃ，阿月官坛城吽）萨帕拉纳啪特（སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，舒发拉纳啪特）。桑哈拉纳吽（སཾ་ཧ་ར་ཎ་ཧཱུཾ，संहारण हूं，saṃhāraṇa hūṃ，桑哈拉纳吽）。金刚铠甲的印，触碰额头。班杂嘎瓦资ra ra恰ra恰（བཛྲ་ཀཱ་ཝཱ་ཙི་རཀྵ་རཀྵ，वज्र का वाचि रक्ष रक्ष，vajra kā vāci rakṣa rakṣa，金刚身语意 保护保护）。忿怒金刚降魔和不死合掌二者于秘密处竖立。于脐间和十六脉处系缚。于心间和七节处系缚。于颈间竖立。于额头和后脑勺处系缚。以于头顶竖立的方式进行守护。以金刚拳的二指作为那二忿怒尊的自性，观想于那些地方守护。嗡 德隆（ༀ་ཏྲུཾ，ओँ त्रुं，oṃ truṃ，嗡 德隆）念诵六遍，于各个地方交叉结印守护。以白色的绸缎于九处打结守护，观想双手于头顶合掌，摆设稳固，班杂度夏 霍（བཛྲ་ཏུ་ཥྱ་ཧོཿ，वज्र तुष्य होः，vajra tuṣya hoḥ，金刚欢喜 霍）。灌顶是，观想五部主尊为头部加持，ra 德那 牟固扎 德隆 德隆 德隆 德隆 德隆（རཏྣ་མུ་ཀུ་ཊ་ཏྲཾ་ཏྲཾ་ཏྲཾ་ཏྲཾ་ཏྲཾ，रत्न मुकुट त्रं त्रं त्रं त्रं त्रं，ratna mukuṭa traṃ traṃ traṃ traṃ traṃ，宝冠 德隆 德隆 德隆 德隆 德隆）。阿雅 朗波 达ra 班杂 扎夏 霍（ཨཱརྱ་ལཾ་བོ་དྷ་ར་བཛྲ་དྲཱི་ཤྱ་ཧོཿ，आर्य लंबोधर वज्र दृष्य होः，ārya laṃbodhara vajra dṛṣya hoḥ，圣者 朗波达ra 金刚 扎夏 霍）。之后安住于本尊慢，做导入之义。根本中说：之后进入内部，做三毒的火供。所说的意思是，幻化中说：朵玛分为三份，第一份叫做法的朵玛，埋藏于地中。中间一份叫做智慧嬉戏的朵玛，做火供。最后一份叫做大悲化身的朵玛，由业者供养空行护法。所说的意思，我认为是做火供的意图。根本中说：埋藏成就的宝藏是，于坛城的下方，或者于修行室的库房，于任何方便的地方，挖一个半月形的坑，涂成红色。用药酒点缀。从部隆（བྷྲཱུཾ，भ्रूं，bhrūṃ，部隆）字化为宫殿。在那里面有修行朵玛的碎片和，谷物药物。
English
Like a fish leaping from the water, visualize oneself as the Great Supreme Heruka, with twenty-one faces and forty-two arms, or as the Supreme Empowerment Heruka, with nine faces and eighteen arms, or as Vajra Heruka with three faces and six arms, or as the Root Heruka with one face and two arms, or as the Fruition Heruka with three faces and six arms, etc., visualizing in whatever form one prefers. Wearing armor and protecting the body, etc., is good according to the view of the great scholar-accomplisher Se Tonchenpo Rinchen Gyaltsen. Thus, visualizing oneself clearly as Heruka, on the moon mandala at the crown of the head is the letter Hūṃ (ཧཾ，हं，haṃ，Hūṃ). From that, light radiates and gathers, filling the body with vajra armor. A Candra Mandala Hūṃ (ཨ་ཙནྡྲ་མཎྜ་ལ་ཧཾ，अ चन्द्र मण्डल हं，a candra maṇḍala haṃ，A Candra Mandala Hūṃ) Spharaṇa Phaṭ (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，Spharaṇa Phaṭ). Saṃhāraṇa Hūṃ (སཾ་ཧ་ར་ཎ་ཧཱུཾ，संहारण हूं，saṃhāraṇa hūṃ，Saṃhāraṇa Hūṃ). The seal of the vajra armor touches the forehead. Vajra Kā Vāci Rakṣa Rakṣa (བཛྲ་ཀཱ་ཝཱ་ཙི་རཀྵ་རཀྵ，वज्र का वाचि रक्ष रक्ष，vajra kā vāci rakṣa rakṣa，Vajra Kā Vāci Rakṣa Rakṣa). The two wrathful Vajra Yakshas and the immortal joined palms are erected at the secret place. Bind at the navel and the sixteen channels. Bind at the heart and the seven joints. Erect at the throat. Bind at the forehead and the back of the head. Protect in the manner of erecting at the crown of the head. Consider the two fingers of the vajra fist as the nature of those two wrathful deities, protecting in those places. Oṃ Truṃ (ༀ་ཏྲུཾ，ओँ त्रुं，oṃ truṃ，Oṃ Truṃ) recite six times, crossing the seals at each place to protect. Imagine tying knots with a white silk scarf at nine places to protect, and with both hands joined at the crown of the head, arrange firmly, Vajra Tuṣya Hoḥ (བཛྲ་ཏུ་ཥྱ་ཧོཿ，वज्र तुष्य होः，vajra tuṣya hoḥ，Vajra Tuṣya Hoḥ). The empowerment is, imagine the five families adorning the head, Ratna Mukuṭa Traṃ Traṃ Traṃ Traṃ Traṃ (རཏྣ་མུ་ཀུ་ཊ་ཏྲཾ་ཏྲཾ་ཏྲཾ་ཏྲཾ་ཏྲཾ，रत्न मुकुट त्रं त्रं त्रं त्रं त्रं，ratna mukuṭa traṃ traṃ traṃ traṃ traṃ，Ratna Mukuṭa Traṃ Traṃ Traṃ Traṃ Traṃ). Ārya Laṃbodhara Vajra Dṛśya Hoḥ (ཨཱརྱ་ལཾ་བོ་དྷ་ར་བཛྲ་དྲཱི་ཤྱ་ཧོཿ，आर्य लंबोधर वज्र दृष्य होः，ārya laṃbodhara vajra dṛṣya hoḥ，Ārya Laṃbodhara Vajra Dṛśya Hoḥ). Then, abiding in the pride of the deity, perform the entering meanings. In the root text, it says: "Then come inside, perform the fire offering of the three poisons." The meaning of what is said is, in the Illusion, it says: "The torma is divided into three parts, the first is called the Dharma torma, and it is buried in the ground. The middle one is called the Wisdom Play torma, and it is offered in the fire. The last one is called the Compassionate Emanation torma, and it is offered to the dakinis and Dharma protectors by the worker." The meaning of what is said, I think, is the intention to perform the fire offering. In the root text, it says: "The treasure of accomplishment is buried at the root of the glorious one," which means under the mandala, or in the treasury of the practice room, wherever is convenient, dig a crescent-shaped pit and paint it red. Adorn it with medicine and alcohol. From Bhrūṃ (བྷྲཱུཾ，भ्रूं，bhrūṃ，Bhrūṃ) transform into a palace. Inside that are pieces of the practice torma and grains and medicines.