Chinese
安住。祈请诸面无余尽吞噬怨敌魔障之命精，祈请暴烈炽燃者成办诸事业。如是赞颂。其后，明观念诵之对境，念诵：嗡 班亚 纳夏尼 扎萨尼，萨瓦 玛ra，扎杰 嘎ra， 班纳夏亚，耶给贼达， 杜香 萨瓦 瓦达给 玛玛 班汝瓦， 固班达尼， 萨瓦 玛ra， 扎杰 嘎日内 班达 杜 吽 啪 梭哈。如是尽力念诵。经说念诵十五万遍能成就。于结座时，将坛城收摄于光明中，回向善根。以任何一种无上加持之食子作加持，观想勾摄一切怨敌魔障融入食子中。大忿怒尊及眷属 班匝 萨玛匝 嗡 班亚 纳夏尼 扎萨尼，班匝 卓达 巴林达 卡卡 卡嘿 卡嘿， 吞巴 吞巴 卡嘿 卡嘿，玛哈 芒萨 卡卡 卡嘿，玛哈 惹达 卡卡 卡嘿，享用痴肉之供。如是享用嗔恨骨之供。享用贪欲血之供。玛ra亚贼达 索吞 卡卡 卡嘿。如是念诵十一遍。供养赞颂后，至送神之间与共同仪轨相同。此之随许是于黑色三角法源之上安立所依食子。随许之事业是从百种修法中推演，最终是作食子灌顶。如是说“遣除外道恶咒”。此乃金刚座寺的瓦日译师，欢喜赞叹之金法之精华，简略心要。通常此法具有四灌顶等甚多法类，然此简略法仅以随许即可成就，乃胜乐金刚忿怒尊触灭之修法品目也。 增长兴盛！饮血空行修法。 顶礼！嗡 索德！于嘿汝嘎前顶礼。乃从现观续王中所说，附带口诀之饮血空行修法。先作皈依、发心及四无量心，以空性净治。于空性中，从邦字（藏文：པཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）化为大海中央，从邦字（藏文：པཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）化为八瓣莲花之中央，从让字（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）化为日轮。于彼，自心吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为炽燃金刚，以吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）标帜，完全转变，自身成为吉祥胜乐轮，身色蓝色，根本面黑色，右面烟色和红色，左面
English
Abide. Pray that all faces devour the life essence of enemies and obstacles without exception, and pray that the fierce and blazing one accomplishes all activities. Thus praised. Then, clarify the visualization of the recitation, and recite: Om Bhaya Nashani Trasanī, Sarva Māra, Pratyeṃ Gira, Vināshaya, Ye Ke Chita, Dushtam Sattva Vadaki Mama Viruva, Kurbhantini, Sarva Māra, Pratyeṃ Garine Pata Tu Hūṃ Phat Svāhā. Recite as much as possible. It is said that accomplishing the approach requires reciting 150,000 times. At the end of the session, gather the mandala into light and dedicate the merit. Bless the torma with any supreme blessing, and visualize drawing all enemies and obstacles into the torma. Great Wrathful One and retinue, Vajra Samājaḥ. Om Bhaya Nashani Trasanī, Vajra Krodha Bāliṃta Kha Kha Khāhi Khāhi, Thumba Thumba Khāhi Khāhi, Mahā Maṃsa Kha Kha Khāhi, Mahā Rakta Kha Kha Khāhi, Accept the offering of ignorant flesh. Thus, accept the offering of hateful bones. Accept the offering of lustful blood. Māraya Chitta Sok Tun Kha Kha Khāhi. Recite this eleven times. After offering and praise, the procedure up to the sending away is the same as the common ritual. The subsequent permission for this is to place the support torma on a black triangular Dharma source. The activity of the subsequent permission is to extrapolate from hundreds of methods of accomplishment, and ultimately it is to perform the torma empowerment. It is said, "Repelling the evil mantras of non-Buddhists." This is the essence of the golden Dharma, condensed heart essence, praised by the translator Bari of Vajrasana Temple. Generally, although this Dharma has very extensive Dharma categories such as the four empowerments, this condensed Dharma can be accomplished with just the subsequent permission. It is a section of the accomplishment method of the Wrathful Heruka Touch-Liberation. May it flourish and increase! The Accomplishment Method of the Blood-Drinking Dakini. Homage! Om Svasti! Having paid homage to Heruka. This is the Accomplishment Method of the Blood-Drinking Dakini, spoken from the Manifestation Tantra King, with oral instructions. Preceded by refuge, bodhicitta, and the four immeasurables, purify with emptiness. From within emptiness, from Paṃ (藏文：པཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦) arises the center of the ocean, from Paṃ (藏文：པཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦) arises the center of an eight-petaled lotus, from Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让) arises the sun. There, from one's own mind, the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises a blazing vajra, marked with the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), completely transformed, one becomes the glorious Chakrasamvara, body color blue, root face black, right face smoky and red, left face
Chinese
阿丁修法之部。吉祥！降伏恶毒者迦楼罗之修法。
English
The section on the practice method of Ating. Auspicious! The practice method of the Garuda who subdues the wicked.
Chinese
如是之时，于金刚怖畏（藏文：བཛྲ་བྷེ་ར་ཝ་，梵文天城体：वज्रभैरव，梵文罗马拟音：vajrabhairava，汉语字面意思：金刚怖畏）之位置，说鹏（藏文：པཀྵིཾ་ཏྲ་）字。弟子的事业，亦可于时轮俱生之时，移动念诵即可。如续释所显，如是虚空鹏无需角，面容乃天神之面，有鸟之喙。一切鹏之现证中，虽无尾部之明示，然需有羽毛，膝盖以下乃鸟足之相，一切手足之指甲如铁钩般锐利，头发黑色束发或黄色竖立皆可，四面则与寂怒之时相合。五部之头饰上，亦当有珍宝之头饰。如是而作，则与印度境之鹏之安立相合，亦不离续释之意。有角之鸟鹏者，乃尼泊尔、于阗、汉地等他方之安立所出，彼等所出之修法，及西藏宁玛派，及向印度倾斜之藏人等，以彼等自宗之故可行之。然印度所出之确定者，不应混合彼类，浩如烟海之错谬写本亦无心要。鹏之修法，一切皆有之，然与印度境相合则佳。宁玛之精要，于新派而言，此混合亦乃笑话之源。是耶谢琼卡传承之修法章节。 达吉益。耶谢琼卡之修法。 嗡 斯瓦斯谛！五智慧之自性殊胜，五部鹏顶礼，耶谢琼卡之修法者，如玛拉之口诀般书写。先以皈依发心，以自性空净化。于空性中，于莲日之上，从普（藏文：ཕུཿ）字生出龙王索玛麦，处于卧式之上。从克希姆（藏文：ཀྵིཾ）蓝色字生出自身耶谢琼卡，以蹲踞之姿安住。大腿以下乃地之自性黄色，腹部乃水之自性白色，上身乃火之自性红色，头乃风之自性黑色，顶髻乃智慧之自性蓝色，翅膀乃虚空之自性各种颜色，背靠五色彩云，右手施无畏印，左手作忿怒印，天铁之角
English
Accordingly, in place of Vajrabhairava Bhishkara, say the letter Pakshimtra. It is also permissible to move the activities of the disciple to the time of the Sahaja Kalachakra recitation. According to the explicit teachings of the tantric commentary, the Garuda of the sky does not need horns, and the face should be the face of a deity with the beak of a bird. In all the realizations of the Garuda, even if there is no clear indication of the tail, feathers are necessary, and the form of bird's feet below the knees. The nails on all hands and feet are sharp like iron hooks. The hair can be black and tied up, or yellow and upright. The four faces should be combined with the peaceful and wrathful times. On top of the five-family crown, there should also be a precious crown. By doing so, it will also be in accordance with the arrangement of the Garuda in India, and it will not deviate from the meaning of the tantric commentary. The horned bird Garuda comes from the arrangements of other countries such as Nepal, Khotan, China, etc., and the methods of practice that come from them, as well as the Nyingma school of Tibet, and Tibetans who lean towards India, etc., can do so because it is their own system. However, those that are definitely from India should not be mixed with such categories, and there is no essence in the vast number of erroneous written traditions. Although all Garuda practices have it, it is good if it is in accordance with the land of India. The essence of the Nyingma, for the new school, this mixture is also a source of laughter. This is a chapter on the practice method of the Yeshe Kyungkhra lineage. Dargye Pel. The practice method of Yeshe Kyungkhra. Om Svasti! The supreme nature of the five wisdoms, the five families bow to the Garuda, the practice method of Yeshe Kyungkhra is written like the oral instructions of Malla. First, with refuge and bodhicitta, purify with Svabhava. From emptiness, on top of the lotus and sun, from the letter Phu, arises the Naga King Somamai, lying down. From the blue letter Kshrim, arises oneself as Yeshe Kyungkhra, abiding in a squatting posture. Below the thighs is the yellow nature of earth, the abdomen is the white nature of water, the upper body is the red nature of fire, the head is the black nature of wind, the crown of the head is the blue nature of wisdom, the wings are the various colors of the nature of space, leaning on five-colored clouds, the right hand gives refuge, the left hand makes a wrathful gesture, the horns of meteoric iron.
English
In the midst of the two, adorned with the jewel stolen from the crown of the Naga king, residing in the midst of fierce and intense flames, with five types of Garuda at its throat and the essence of five seed syllables at its heart. The wisdom being is invited. Empowered and sealed with Akshobhya. Offered with argham to shapta. All the poisons of stability and movement, destroying like fire and water, the very essence of the five wisdoms, to you, the Garuda, I prostrate. Destroying the five elements and five poisons, to the Garuda of the five families, I prostrate. May all the poisons of stability and movement be pacified, and may the five poisons manifest as the five wisdoms. Om Pakshim Svaha. Recite this as much as possible. Vajra Garuda Hum Phat. Ratna. Padma. Khadga. Buddha Garuda Hum Phat. Also recite this a little. Finally, purify into emptiness and dedicate the merit. Cleanse and purify the torma. In a precious vessel, it transforms into a great ocean of nectar arising from Om. Om Ah Hum. Rays of light emanate from one's own heart. The wisdom Garuda and retinue, Vajra Samaja. After the six-syllable mantra, offer the Akaro seven times. Offer praise. Pray for the fulfillment of wishes with "Accept this offering torma," etc. Recite the Hundred Syllable Mantra. Confess. Request departure. Perform aspiration prayers and auspicious wishes. If one wishes to perform this subsequent permission, the mandala is an eight-petaled lotus with five heaps, surrounded by offering tormas. On top of the mandala, place a large torma on a manji. Bless the offerings, and with self-generation as the preliminary, cleanse and purify the front generation. From emptiness, the main deity is as before. At its heart, on a sun disc, from Kshim arises the white Buddha Garuda. The right hand holds a wheel, and the left hand holds and devours a white snake. On the four petals of the directions, each sun disc has a Kshim, completely transformed, from which in the east is the Vajra Garuda, the right hand holding a vajra. In the south is the Ratna Garuda, the right hand holding a jewel. In the west is the Padma Garuda, the right hand holding a lotus. In the north is the Sword Garuda, the right hand holding a sword. Those are successively blue, yellow, red, and green in color. The left hand holds and devours a snake of the same color as itself, and the form of the body is the same as the main deity. Invite the wisdom being. Empower and seal. Bless the offerings. Perform recitation, praise, and torma offerings. The disciple prostrates. Offer the mandala.