English
If there is any conflict with the minds of the Eight Mothers, I beseech you to forgive me with great compassion. Because the flesh and blood offerings were not arranged according to the scriptures, if there is any conflict with the minds of the Eight Sedha Mothers, I beseech you to forgive me with great compassion. Because the four gates of east, south, west, and north are not clearly manifested, if there is any conflict with the minds of the four Horse-faced Gatekeepers, I beseech you to forgive me with great compassion. Because the essence of the Tsok offerings is diminished from the assembly of implements, if there is any conflict with the mind of the Dakini Empowerment Mistress, I beseech you to forgive me with great compassion. Because the leftovers were not completely left after enjoying the Tsok, if there is any conflict with the minds of the Mamo and the Steadfast Mothers, I beseech you to forgive me with great compassion. Because the body was not transformed into the body of a wrathful deity, if there is any conflict with the minds of the Mantra-entering Messengers, I beseech you to forgive me with great compassion. Scatter flowers, confess transgressions, and ask for forgiveness. Fifth, offering the mala to the King of Perfect Manifestation of True Mind: In the recitation and practice lineage, the recitation of the Rulu mantra is as follows: In order to attain Buddhahood in this very life, one should produce six Rulu sounds. That is, the way to lead the Brahma sound, the voice of the Zahor King, the exhalation of heavy breath, the roar of the Vajra Rakshasa, the sound as deep as a dragon, and the six sounds of groaning and suffering. The actual recitation is: Meditating on the rosary mantra yoga, in the heart of oneself, in the center of various vajras, there is a five-colored Om (ༀ, oṃ, Om), a blue bindu, a white crescent moon, a red Ah (ཨ, ā, Ah), a yellow Na Ro (ན་, na, Na), a green A (འ, ā, A), surrounded by the mantra to be recited in a clockwise direction. Om (ༀ, oṃ, Om) Buddha Body Practice. Shri Heruka Buddha Krodheshvari Tvam. Rulu Rulu Hum (ཧཱུྃ, hūṃ, Hum) Bhyo (བྷྱོ, bhyaḥ, Bhyo) Hum. Om (ༀ, oṃ, Om) Padma Speech. Shri Heruka Padma Krodheshvari Tvam. Rulu Rulu Hum (ཧཱུྃ, hūṃ, Hum) Bhyo (བྷྱོ, bhyaḥ, Bhyo) Hum. Om (ༀ, oṃ, Om) Vajra Mind. Shri Heruka Vajra Krodheshvari Tvam. Rulu Rulu Hum (ཧཱུྃ, hūṃ, Hum) Bhyo (བྷྱོ, bhyaḥ, Bhyo) Hum. Om (ༀ, oṃ, Om) Ratna Quality. Shri Heruka Ratna Krodheshvari Tvam. Rulu Rulu Hum (ཧཱུྃ, hūṃ, Hum) Bhyo (བྷྱོ, bhyaḥ, Bhyo) Hum. Om (ༀ, oṃ, Om) Karma Action. Shri Heruka Karma Krodheshvari Tvam. Rulu Rulu Hum (ཧཱུྃ, hūṃ, Hum) Bhyo (བྷྱོ, bhyaḥ, Bhyo) Hum. When reciting, recite clearly and attentively. In the four times, in the manner of practice and accomplishment, do not separate from Samadhi. First, practice in practice, close to the prac
English
Ah Shia Ho! Samaya Ho! Samaya Tvam! Vajra Arali Hrim Hrim! Thus, invite. There are three methods of purification: Hum. Ram Ram Ram is the wisdom fire, The essence of fire is called Ram. From Ram, the wisdom fire arises, Burning away all habitual tendencies. Ram. Yam Yam Yam is the wisdom wind, The essence of wind is called Yam. From Yam, the wisdom wind arises, Destroying all habitual tendencies. Yam. Kham Kham Kham is the wisdom water, The essence of water is called Kham. From Kham, the wisdom water arises, Washing away all habitual tendencies. Kham. Burn with the fire of insight, Destroy with the wind of wisdom, Wash with the water of tranquility. There are three methods of blessing: Bless the wish-fulfilling jewel, or the desired offerings, or the pure white nectar pearl. The method of subjugation: Holding a knife in hand, Hum. This is the sword of wisdom, Which opens the treasure of jewels, Which brings forth the five desirable qualities, Which brings forth the immaculate nectar, Which cuts the life force of enemies and obstacles, And which cuts the five poisons from the root. Animate objects and inanimate objects, This is an inanimate object, Subjugate it without compassion. Thus, speak. Divide the feast offerings into three portions. First, facing the white one on the right, offer to the peaceful assembly of deities. Second, facing the red one on the left, confess to the compassionate and wrathful deity. Third, facing the blue one in the center, empower the wrathful and terrifying assembly of deities. First, the offering: Hum. This unsurpassed and supreme offering, This is a sacred offering, Radiating the light of the five wisdoms, Possessing the nine necessities for the enjoyment of the five senses, Adorned with the five desirable qualities, Please accept it as you wish, according to your commitment. Thus, offer. Second, focusing on compassion, confess and give: Hum. We, with our ignorant body, speech, and mind, Have violated our vows through carelessness, We have committed the sin of killing with our body, We have spoken lies and harsh words with our speech, We have thought wrongly with our mind, And whatever sins we have committed due to desire, anger, and ignorance, We confess to the assembled deities. Although the wisdom deities have no conceptual thoughts, The gods and spirits who dwell in their retinue,
Chinese
如地狱等极其难以忍受，忏悔懊恼，祈请宽恕所有违背和错误。如是忏悔。三、观想面前虚空为蓝色，向忿怒饮血尊众献供： 吽！我乃大食者，为食尽三界故，血肉骨骼等皆可食。吽！我乃大饮血者，安住于轮回之网中，于广阔血海中嬉戏，与眷属母众同乐。大吉祥饮血黑汝嘎，忿怒之王饮血威猛众，为度一切动摇故，一切形相皆黑汝嘎。嘎拉哩等食者众，森达等杀者众，马面等束缚众，自在等听命众，使者等摧毁众，断灭吧，从根断灭轮回。哈哈汝汝，受用供品。如是献于口中。之后，以最后之会供残食，作诛灭怨敌之灵器： 观想为怨敌鬼魅，平息损害之毒，或观想为五毒烦恼，于心之黑白分界处，或思断灭轮回之根而诛灭之。吽！眷属军队具誓者，祈请如誓而行，对于轻蔑上师者，以及与金刚兄弟争斗者，从内心诽谤上师者，立即迅速强力地抓来。于忿怒炽燃之坛城中，小忿怒三面六臂者，以兵器之王铁钩，从色究竟天兜率天，乃至天界，以傲慢之力诛灭之。如是念诵，众多小忿怒放出，以铁钩抓住怨敌鬼魅所在之处，融入彼形像中。之后，自身具足本尊慢，为遣除障碍故，以各种兵器砍劈灵器，献于忿怒本尊众： 吽！从大饮血之坛城中，示现大怖畏之相，大吉祥九尊与大明妃九尊，从无二结合之加持中，嘎拉哩众与森达众，门母众与抛母众，空行自在天母众，献于蕴身吉祥之口中，献于地母之口中。
English
Such as hells, etc., are extremely unbearable, repent and regret, and pray for forgiveness for all violations and errors. Thus confess. Third, visualize the central space as blue and offer to the assembly of wrathful blood drinkers: Hūṃ! I am the great eater, for the sake of eating all three realms, flesh, bones, etc., can be eaten. Hūṃ! I am the great blood drinker, dwelling in the net of samsara, playing in the vast sea of blood, and enjoying with the retinue of mothers. Great glorious blood-drinking Heruka, wrathful king blood-drinking fierce assembly, for the sake of liberating all movements, all forms are Heruka. The assembly of eaters such as Karari, the assembly of slayers such as Sendha, the assembly of binders such as horse-faced ones, the assembly of obedient ones such as the powerful ones, the assembly of destroyers such as messengers, cut off, cut off the root of samsara. Haha Ruru, accept the offerings. Thus offer into the mouth. Then, with the last of the tsok remnants, make a linga for subduing enemies and obstacles: Visualize as enemies and demons, pacify the poison of harm, or visualize as the five poisons of affliction, at the boundary between the black and white of the heart, or think of cutting off the root of samsara and subdue it. Hūṃ! Retinue army with vows, please act according to your vows, for those who despise the teacher, and those who fight with vajra brothers, those who slander the teacher from the heart, quickly and forcefully seize them. In the mandala of wrathful flames, the small wrathful one with three faces and six arms, with the iron hook, the king of weapons, from Akanishta, Tushita, and the heavenly realms, subdue them with the power of arrogance. As you recite this, many small wrathful ones emanate, and with the iron hook, seize the enemy demons wherever they are and dissolve them into that form. Then, with the pride of being a deity, in order to dispel obstacles, cut the linga with various weapons and offer it to the assembly of wrathful deities: Hūṃ! From the mandala of the great blood drinker, showing the form of the great terrifying one, the nine great glorious ones and the nine great consorts, from the blessing of non-dual union, the assembly of Karari and the assembly of Sendha, the assembly of doorkeepers and the assembly of Pormas, the assembly of Dakini powerful great mothers, offer to the mouth of the glorious aggregates, offer to the mouth of the earth mother.
Chinese
将识蕴供养于卡热之口。将处所供养于帕门之口。将肢节供养于门母之口。将骨骼供养于空行之口。将血供养于母母之口。将肉供养于使者之口。将命供养于大金之口。将残余供养于眷属之口。请享用上方的魔食供。请享用下方的祟食供。请享用父系老祟。请享用母子妖魔。请享用子孙的凶祟。请享用瑜伽士的誓言祟。请享用憎恨的仇敌。请享用损害的障碍。请享用咒语的咒诅。请享用佛法的法诅。请享用苯教的苯诅。请享用汉魔空隙。请享用恶梦。请享用恶兆。请享用粗暴的行为。请享用年关月冲。请享用时辰不吉的七日。请享用不顺的各方。请享用供品，完成誓言，赐予威力、能力、成就。如是切断林伽，作为朵玛供养。 第七，在残余收摄之理中，收摄残余，进行朵玛的结尾。 其中，头供与残余的连接是： 吽。 具德世尊大威力及其眷属们， 具有与虚空边际等同之身， 祈请赐予不坏之身的成就。 具有无染莲花般的眼睛， 祈请赐予无染语的成就。 具有以慈悲救度六道之心， 祈请赐予无生心的成就。 成熟六道，成就安乐之义， 祈请赐予事业能力的成就。 如是念诵，闭上眼睛。 抛掷诅咒，从朵玛中用手杖取出一个，如果取得的成就是肉，则威力大。 糌粑长寿。 承担受用大。 酥油觉悟大。 食用。 然后是种类区分： 马尔金、自在、使者。 燃烧者。 七母。 四姐妹。 坚母。 在七处供养。 在不清净处所说。 下贱的客人，酥油的七处受用低劣的残余。 头供、残余、中间三者混合。 未给予者。 作为婢女而依靠。 作为奴婢和侍女而依靠。 然后观想自己为本尊。 呀
English
The consciousness is offered to the mouth of Karī. The place is offered to the mouth of Phramen. The limbs are offered to the mouth of the gate mother. The bones are offered to the mouth of the dakini. The blood is offered to the mouth of the mamo. The flesh is offered to the mouth of the messenger. The life is offered to the mouth of the great ging. The leftovers are offered to the mouth of the retinue. Please enjoy the upper demon food offering. Please enjoy the lower evil spirit food offering. Please enjoy the paternal old evil spirit. Please enjoy the mother and child demon. Please enjoy the descendants' corpse evil spirit. Please enjoy the yogi's oath evil spirit. Please enjoy the hateful enemies. Please enjoy the harmful obstacles. Please enjoy the mantra's mantra curse. Please enjoy the Dharma's Dharma curse. Please enjoy the Bon's Bon curse. Please enjoy the Chinese demon emptiness. Please enjoy bad dreams. Please enjoy bad omens. Please enjoy rough actions. Please enjoy the year obstacle month conflict. Please enjoy the inauspicious seven days. Please enjoy the unfavorable sides. Please enjoy the offerings, fulfill the vows, and grant power, ability, and accomplishment. Thus, the linga is cut and offered as a torma. Seventh, in the principle of collecting the leftovers, the leftovers are collected and the torma is concluded. Among them, the connection between the head offering and the leftovers is: Hūṃ. Blessed One, Great Glorious One, with your retinue, Possessing a body equal to the extent of space, I pray that you grant the accomplishment of an indestructible body. Possessing eyes like an unstained lotus, I pray that you grant the accomplishment of unstained speech. Possessing a heart that liberates the six realms with compassion, I pray that you grant the accomplishment of an unborn heart. Maturing the six realms, accomplishing the meaning of bliss, I pray that you grant the accomplishment of skillful activity. Recite thus, and close your eyes. Throw the curse, and take one from the torma with a stick, if the accomplishment obtained is meat, then the power is great. Tsampa is long life. Carrying is great enjoyment. Butter is great realization. Eat. Then there is the classification: Marking,自在(zìzài, freedom), messenger. Burning one. Seven mothers. Four sisters. Stable mother. Offerings are made at the seven places. It is said in the impure places. The inferior guest, the leftovers with inferior enjoyment of the seven places of butter. The head offering, leftovers, and middle three are mixed. To the ungranted. Relying as a maidservant. Relying as a slave and servant. Then contemplate oneself as the yidam. Ya.