English
In any case, behind is the secret dakini, red, holding a curved knife and skull bowl, and in front is the glorious goddess Remati, or the Bliss-increasing Dakini, with a dark purplish-black body, holding in her right hand the form of the head of the inauspicious planet tiger, and in her left hand holding black and white dice. The blessings of the three places, the invocation of the wisdom beings, the empowerment and increase, are the same as the common ones, except that it is said that Akshobhya is the crown ornament. Subduing the war of the armies of the Asuras, giving breath to the white armies of the gods, I offer, praise, and prostrate to the well-endowed Black One with his retinue. Then, clarify the visualization of the recitation. Oṃ tri mahākāla gaṇa guti svāhā (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). Namaḥ tri mahākāla gganiśāya namo yoginī nām (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). Tadyathā oṃ hili hili (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). Keti keti ni (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). Ceti ni ceti ni svāhā (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). This is the common mantra of the protectors, and for the Bliss-increasing Mother: Oṃ hrīḥ seli ki pradza la a-mo-gha hrīḥ ha hūṃ phaṭ (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). Recite this. The blessing of the torma is similar to that of the curved knife mother. At the end of the mantra, add the syllable A three times to make offerings, praises, and prayers for wishes. The preliminaries for this transmission are explained in the section on the Southwestern Protector and are the same. The disciple does not need to visualize himself as the Protector. Visualize the torma as a deity, and the invocation of the wisdom being is the body, the torma empowerment is the mind, and the recitation transmission of the mantra is the speech transmission. The well-endowed of all the Nyingma, and the undefiled tradition of Atisha, I have faith in this from the heart, therefore I have written it down clearly in brief. Or it is called, the section of the practice method of the great deity Palbar or the well-endowed Jowo tradition of the accountant protector. May it flourish and increase! The method of practicing the Great Black One. Oṃ svāsti! The method of practicing the Great Black One. The concise, clear, blessed oral transmission, and the instructions of Atisha, are like this, without alteration or adulteration. First, take refuge and generate bodhicitta, then rest slightly in emptiness. Recite Oṃ svabhāva, etc. On top of a lotus and sun disc, on a seat of a prostrate corpse, instantly transform yourself into glorious Mahākāla, with a body color like the clouds at the end of an eon. One face, two arms. The right hand brandishing a curved knife, the left hand holding a skull cup filled with blood at the heart. Three eyes. Baring his fangs. Sticking out his tongue.
English
Filled with the five perfections. HOḤ! Transform into a great ocean of wisdom nectar. Oṃ Āḥ Hūṃ Hoḥ. Recite three times. Radiate light from your heart. From the eight great charnel grounds, May the Black Protector with his retinue, Vajra Samājaḥ, be seated upon the accumulation of the mandala. From glorious Mahākāla. Hūṃ, dark blue-black. Offer from the offering of water to sound. Praise with the first verse of the Rakshasa woman. Focus on the Hūṃ at the heart of the Front Generation. Recite a little. Visualize inviting the first torma, and extensively spread the mantra of the Treasury of Space. At the end of the heart mantra, add Idaṃ Bāliṃta Kha Kha Khāhi Khāhi. Recite seven times. Pray intensely as in the case of the Self-Generation. The second torma is also the same as before, but at the end of the heart mantra, offer by adding Ākāro. Do not ask for desired aims in this. The third also, with the mantra of the Treasury of Space going first, Oṃ Mahākāla Hūṃ Phaṭ, Saparivārebhyaḥ Namaḥ Sarva Tathāgata Avalokite, Oṃ Saṃbhara Saṃbhara Hūṃ. Thus, offer to the retinue and others about twenty-one times. Burn incense mixture, and offer flowers one by one to the torma, and recite only the heart mantra. At the end of the complete Rakshasa woman praise: Past, future, and present, You who have promised to protect the teachings, Black One, you are the one, The terrifying form that destroys the wicked, With hair reddish-black and upright, You frighten the gods above, With eyes wide open, tongue rolled, and teeth gnashing, You burn the gods in between, Holding a curved knife in your right hand, You subdue enemies and demons and cut off the heads of demons, Holding a skull cup in your left hand, You nourish yourself with the heart blood of harmful beings, With wrathful feet stamping, You harm the bodies of the unruly, I prostrate and bow to the Great Black One. Whatever is to be done, reduce it to dust, etc., entrust as much as you know. Also light the three glorious lights, saying Oṃ Mahāpradīpe Hūṃ three times, and place one on each of the tormas. At the end of asking for forgiveness, take the torma to the roof of the house or to the charnel ground. Oṃ Muḥ, thus gather the accumulation. In this way, it is said that the practice is accomplished by reciting one hundred thousand mantras. By reciting thirteen hundred thousand, even those possessed by upper spirits are liberated, without doubt.
Chinese
说没有空闲。三千二百万遍念诵，即使是非常不幸的人，也能成就一切事业。然而，现在已经念诵了一千八百万遍。如果想从此开始修持，就在画像前陈设，除了曼扎以外，其余都和之前的供养仪轨一样。特别之处在于，只专注于前生本尊的念诵，用画像代替之前的曼扎，观想咒鬘从口到口，从脐到脐旋转。三个食子在修持没有完成之前不送走，每次法会如果富裕就陈设新的，否则就补充。法会间隙不进行送神，而是让画像安住。所有法会或者傍晚的法会一定要送食子。这样念诵一千八百万遍，就能达到修持的数量。冰雹猛烈地袭击屋顶，唱歌的乌鸦阿杂拉，拿着黑色的旗帜呼喊，这是外在的征兆。上师到来并说话，讲经说法，给予预言，献上伞盖，班杂出现是内在的征兆。护法的身像显现，弯刀，空行母集会，发出嘈杂的声音，梦见给予成就，老虎和狮子跳跃，绕着水晶佛塔，拿着大食子相遇，这是成就的征兆。武器的雨和阿杂拉，争斗反击，烟雾是遣除的征兆。如是说。心咒是嗡 班匝儿那，保护我，保护我，吽 啪 梭哈。（藏文：བཛྲེ་ཎ་，梵文天城体：वज्रेण，梵文罗马拟音：vajreṇa，汉语字面意思：金刚），通过观想清晰地念诵，所有的疾病和邪魔都会消失，这是保护和加持的殊胜之法。另外，如果驱除邪魔，嗡 班匝儿那，伤害我或者某某的邪魔玛拉雅 匝匝 吽 啪。（藏文：བཛྲེ་ཎ་，梵文天城体：वज्रेण，梵文罗马拟音：vajreṇa，汉语字面意思：金刚），念诵。在邪魔那里加上需要的。另外，嗡 班匝儿那 巴苏 布斯丁 咕噜 梭哈。（藏文：བཛྲེ་ཎ་，梵文天城体：वज्रेण，梵文罗马拟音：vajreṇa，汉语字面意思：金刚），我的财富布斯丁 咕噜 梭哈。（藏文：པུཥྚིཾ་，梵文天城体：पुष्टिं，梵文罗马拟音：puṣṭiṃ，汉语字面意思：增长），通过这样念诵，受用会更加增长。如果加上嗡 阿育 布斯丁，寿命布斯丁，念诵，这是长寿修法的殊胜之法。保护和驱魔主要在下午念诵，增长受用和寿命主要在早上念诵。在修持和事业结合的时候，如果出现遣除的征兆，嗡
English
It is said that there is no idleness. By reciting thirty-two million times, even the most unfortunate people can accomplish all tasks. However, now eighteen million recitations have been completed. If you want to start practicing from now on, arrange the painted image in front, and except for the mandala, the rest should be the same as the previous offering rituals. The special thing is to focus only on the recitation of the front generation deity, replace the previous mandala with the painted image, and visualize the mantra garland rotating from mouth to mouth and from navel to navel. The three tormas should not be sent away before the practice is completed. For each session, if you are rich, set up a new one, otherwise replenish it. Do not perform the departure of the gods during the session intervals, but let the painted image remain. Every session or the evening session must send a torma. By reciting eighteen million times in this way, the number of practices can be reached. Hail violently hits the roof, the singing crow Ajara, holding a black flag and shouting, this is an external sign. The master comes and speaks, preaches the Dharma, gives prophecies, offers umbrellas, and the appearance of Bandha is an internal sign. The image of the protector appears, a curved knife, a gathering of dakinis, making noisy sounds, dreaming of giving accomplishments, tigers and lions jumping, circling the crystal stupa, meeting with a large torma, this is a sign of accomplishment. Rain of weapons and Ajara, fighting back, smoke is a sign of dispelling. It is said as such. The heart mantra is Om Vajrena, protect me, protect me, Hum Phat Svaha. (Tibetan: བཛྲེ་ཎ་, Sanskrit Devanagari: वज्रेण, Sanskrit Romanization: vajreṇa, Chinese literal meaning: Vajra), by visualizing clearly and reciting, all diseases and demons will disappear, this is the supreme method of protection and blessing. In addition, if expelling demons, Om Vajrena, the demon that harms me or so-and-so, Maraya Jaja Hum Phat. (Tibetan: བཛྲེ་ཎ་, Sanskrit Devanagari: वज्रेण, Sanskrit Romanization: vajreṇa, Chinese literal meaning: Vajra), recite. Add what is needed to the demon. In addition, Om Vajrena Basu Pushtim Kuru Svaha. (Tibetan: བཛྲེ་ཎ་, Sanskrit Devanagari: वज्रेण, Sanskrit Romanization: vajreṇa, Chinese literal meaning: Vajra), my wealth Pushtim Kuru Svaha. (Tibetan: पुष्टिं, Sanskrit Devanagari: पुष्टिं, Sanskrit Romanization: puṣṭiṃ, Chinese literal meaning: increase), by reciting in this way, enjoyment will increase even more. If you add Om Ayur Pushtim, longevity Pushtim, and recite, this is the supreme method of longevity practice. Protection and exorcism are mainly recited in the afternoon, and increasing enjoyment and longevity are mainly recited in the morning. When combining practice and action, if there are signs of dispelling, Om
English
Mahaakala Baling Hum Hum Ril Rab. Puni Dza Mahakala Trakshad Siddhi Mama Duti Dza. Ling Jin Tshal. From the heart, Dza. Enemy Mara Ya Dza Dza. By reciting this about a hundred times, it will be dispelled. The fierce action is: In the ritual at the time of practice, after offering incense, there is a method of killing enemies based on Torma and burnt offerings, but it is not written here. At that time, the words to urge fiercely are: Whoever harms the Three Jewels, and harms the teachings without ceasing, this enemy who hates me, without delaying in the future, bring all my commands, quickly bring him to this Linga. Eat his flesh, enjoy his blood, draw out his bones, brains, and entrails. May his lineage be completely severed. May he be separated from all his friends. Or, following after this, may you make him as small as a sesame seed. These are the words. This is the teaching of Jowo. So said Sangye Gompa. The method of giving the recitation transmission is: The twenty-nine activities of the teacher are like offering, and at the end of the recitation, give the transmission. The student offers a mandala. Perform the seven branches as in the conduct of the noble. If refuge and bodhicitta are fully accomplished, that is excellent. If not, just do the Buddha, Dharma, and Sangha. Manifest realization. Just by giving the mantra recitation transmission, the purpose is accomplished. Then the teacher performs the remaining parts of the ritual. This practice method is pure, very trustworthy, and seems to be little known, so based on the two small texts of Dromtonpa and his sons, and the explanatory small text of Sangye Gompa, the method of approach and practice is clearly arranged. The actions are to be understood in those texts. The practice of Mahakala is: This profound practice of Kunda, although not known to others these days, I found it through the glory of my merit. This is the chapter on teaching the secret instructions of the practice method of the curved knife, the one hero, which is said to rely on recitation transmission. May it flourish and increase. Here, the practice of the Southwest Protector, called Red-faced, is: