English
In the blaze, there are billions of celestial soldiers. Beneath them is the command of the Lord of Hosts. Meditate on the assemblies of emanations upon emanations. Oṃ śrī mahākāla samaya phem phem phem. (Tibetan: ༀ་ཤྲཱྀ་མ་ཧཱ་ཀཱ་ལ་ས་མ་ཡ་ཕེམ་ཕེམ་ཕེམཿ, Sanskrit Devanagari: ओँ श्रीमहाकाल समय फेम् फेम् फेम्, Sanskrit Romanization: oṃ śrīmahākāla samaya phem phem phem, Literal meaning: Om, auspicious, great black one, commitment, phem, phem, phem.) Vajra samaya jaḥ, invite the wisdom being. (Tibetan: བཛྲ་ས་མ་ཡ་ཛཿ, Sanskrit Devanagari: वज्र समय जः, Sanskrit Romanization: vajra samaya jaḥ, Literal meaning: Vajra commitment, jaḥ.) Oṃ ehya hi. (Tibetan: ༀ་ཨེ་ཧྱ་ཧིཿ, Sanskrit Devanagari: ओँ एह्य हिः, Sanskrit Romanization: oṃ ehya hiḥ, Literal meaning: Om, come, come.) Śrī mahākāla jaḥ jaḥ hūṃ bam hoḥ. (Tibetan: ཤྲཱྀ་མ་ཧཱ་ཀཱ་ལ་ཛཿ ཛཿཧཱུྃ་བམ་ཧོཿ, Sanskrit Devanagari: श्री महाकाल जः जः हुं बम होः, Sanskrit Romanization: śrī mahākāla jaḥ jaḥ hūṃ bam hoḥ, Literal meaning: Auspicious, great black one, jaḥ, jaḥ, hūṃ bam hoḥ.) Akadja yaḥ akadja yaḥ tiṣṭha vajra samaya stvaṃ. (Tibetan: ཨ་ཀད་ཛ་ཡཿ ཨ་ཀད་ཛ་ཡཿ ཏིཥྛ་བཛྲ་ས་མ་ཡ་སྟྭཾཿ, Sanskrit Devanagari: अकद्ज यः अकद्ज यः तिष्ठ वज्र समय स्त्वं, Sanskrit Romanization: akadjayaḥ akadjayaḥ tiṣṭha vajra samaya stvaṃ, Literal meaning: Akadja yaḥ akadja yaḥ remain vajra samaya stvaṃ.) Thus, merge in non-duality. Oṃ āḥ hūṃ e rṅub e vajra sandhi hrilpa hri e nuni e lam me ni hūṃ. (Tibetan: ༀ་ཨཱཿཧཱུྃ་ཨེ་རྔུབ་ཨེ་བཛྲ་སནྡྷ་ཧྲིལ་པ་ཧྲི་ཨེ་ནུ་ནི་ཨེ་ལམ་མེ་ནི་ཧཱུྃ༔, Sanskrit Devanagari: ओँ आः हुं ए र्ङुब् ए वज्र सन्धि ह्रिल्प ह्रि ए नुनि ए लम् मे नि हुं, Sanskrit Romanization: oṃ āḥ hūṃ e rṅub e vajra sandhi hrilpa hri e nuni e lam me ni hūṃ, Literal meaning: Om, Ah, Hum, E, Rngub, E, Vajra, Union, Hrilpa, Hri, E, Nuni, E, Lam Me Ni, Hum.) By this, the blessings of body, speech, and mind. Oṃ sarva tathāgata kāya vākka citta abhiṣiñca du maṃ. (Tibetan: ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཀཱ་ཡ་ཝཱཀྐ་ཙིརྟ་ཨ་བྷི་ཥིཉྩ་དུ་མཾཿ, Sanskrit Devanagari: ओँ सर्व तथागत काय वाक्क चित्त अभिषिञ्च दु मं, Sanskrit Romanization: oṃ sarva tathāgata kāya vākka citta abhiṣiñca du maṃ, Literal meaning: Om, all, tathagata, body, speech, mind, consecrate, du maṃ.) By this, empower. Oṃ namaḥ sarva tathāgata arghaṃ etc. Śabṭa sraticcha ye svāhā. (Tibetan: ༀ་ན་མཿསརྦ་ཏ་ཐཱ་ཀ་ཏ་ཨརྒྷཾ་སོགས། ཤབྟ་སྲ་ཏིཙྪ་ཡེ་སྭཱ་ཧཱ།, Sanskrit Devanagari: ओँ नमः सर्व तथागत अर्घं सोग्स्। शब्ट स्रतिच्छ ये स्वाहा।, Sanskrit Romanization: oṃ namaḥ sarva tathāgata arghaṃ sogs। śabṭa sraticcha ye svāhā।, Literal meaning: Om, homage, all, tathagata, offerings, etc. Sound, sraticcha ye svāhā.) Offer with these and others. Praise with the mind. From the crown of all the Tathagatas of all directions and times, empower. Purify the defilements of body, speech, and mind. From the upward-spilling residue of water, on the crown of the Lord of Hosts appears a head ornament of Avalokiteśvara, like the great morning star rising at dawn. Avalokiteśvara is adorned with the head ornament of Amitābha. Oṃ ye dharmā etc., stabilize with svāhā, and scatter flowers. Then, with the pride of oneself as the deity, twirl the phurba. Hūṃ, I am the blood-drinking Heruka. The right side manifests as the five families of skillful means. The left side manifests as the five wisdom mothers. From the blessings of the non-dual skillful means and wisdom, the supreme son Vajrakīlaya is born. The upper body is the great wrathful one. The lower body possesses heavenly iron and flames. The protector is the knotted peaceful deity. The eight attendant goddesses are a host of wrathful ones. The waist is knotted, with a thousand dragons roaring. From the mouth of the makara, a thousand lightning bolts flash. On the three-pointed tip, a thousand thunderbolts swirl. From the body, flames of fire crackle. For the oath-breakers, the hateful enemies, in the center of the heart is the kīlaya. At the boundary of black and white is the kīlaya. Since the seed syllable of the enemy is nṛ, in the center of nṛ is the kīlaya. Since the seed syllable of the obstacle is tri, in the center of tri is the kīlaya. The eye that sees, at the root of the eye is the kīlaya. The ear that hears, at the root of the ear is the kīlaya. The nose that smells, at the root of the nose is the kīlaya. The tongue that speaks, at the root of the tongue is the kīlaya. The body that relies, in the center of the navel is the kīlaya. The mind that thinks, in the center of the heart, in the life force is the kīlaya. In the armpit child is the kīlaya. In the wealth of the door is the kīlaya. In the relying city is the kīlaya. In the life of the male is the kīlaya. In the womb of the female is the kīlaya. In the place of dwelling is theཱི༴ To the horse of travel, Kཱི༴ To father, uncle, and brothers, Kཱི༴ To son, sister, and relatives, Kཱི༴ To servants, retinue, and dogs, Kཱི༴ May the lineage up to the seventh generation be completely severed. May the entrusted task be accomplished. Oṃ śrī mahākāla hūṃ phaṭ (藏文：ༀ་ཤྲཱྀ་མ་ཧཱ་ཀཱ་ལ་ཧཱུྃཊཿ，梵文天城体：ॐ श्री महाकाल हुं फट्，梵文罗马拟音：oṃ śrī mahākāla hūṃ phaṭ，汉语字面意思：Om, Shri, Mahakala, Hum, Phat) Oṃ mahākāla, extract the heart of chgai. In the heart, sutri chgai tsirta rbad. Oṃ mahākāla nṛ thum lum thum ril rbad. Su nṛ jaḥ, to the heart of chgai, ya yaḥ. Oṃ vajra yakṣa vaitāli hūṃ (藏文：ༀ་བཛྲ་ཡཀྴ་བཻ་ཏ་ལི་ཧཱུཾཿ，梵文天城体：ॐ वज्र यक्ष वैतालि हुं，梵文罗马拟音：oṃ vajra yakṣa vaitāli hūṃ，汉语字面意思：Om, Vajra, Yaksha, Vaitāli, Hum) Drag rakṣa rakmo thum lum, to the heart of chgai, dus dus. To the life, sring sring sham sham kher bhyoḥ. Drag rakṣa rakmo thum lum, to the heart mouth, rakṣa dza dzaḥ. Drag rakṣa, tsirta sham lam of chgai, to the heart mouth, rakṣa dza dzaḥ. Thum ri li li bhyoḥ. Oṃ śrī mahākāla guṇa hṛta kāya vākka carti sarva śatruṃ, all enemies written in name and form, māraya hūṃ phaṭ (藏文：ༀ་ཤྲཱྀ་མ་ཧཱ་ཀཱ་ལ་གུ་ཎ་ཧྲི་ཏ་ཀཱ་ཡ་ཝཱཀྐ་ཙརྟི་སརྦ་ཤ་ཏྲུཾ་དགྲ་བོ་མིང་དང་གཟུགས་སུ་བྲིས་པ་ཐམས་ཅད་མཱ་ར་ཡ་ཧཱུྃ་ཕཊཿ，梵文天城体：ॐ श्री महाकाल गुण हृत काय वाक्क चर्ति सर्व शत्रुं मारय हुं फट्，梵文罗马拟音：oṃ śrī mahākāla guṇa hṛta kāya vākka carti sarva śatruṃ māraya hūṃ phaṭ，汉语字面意思：Om, Shri, Mahakala, virtue, seized, body, speech, action, all, enemies, destroy, Hum, Phat) Thus it is said. The praise is: Hūṃ, in the midst of burning like the fire of an aeon, From the supreme place of the great charnel ground, The glorious Protector, the Black One, His body color is dark blue, like rain clouds. With a majestic demeanor upon a great corpse, One face, two hands, three red eyes, Reddish-yellow hair, bared fangs, Wears a black silk shawl and a blue cloak. The right hand holds a sandalwood club, The left hand offers a skull filled with blood. A golden snake skin belt is tied around his waist, His feet wear blue Sakti boots. Standing in the midst of the fire of an aeon, Having vowed to protect the teachings, The glorious Protector, the Great Black One. With hair blazing upwards, He repels the gods and demons above. With three wrathful wrinkles on his forehead, He repels the obstacles of the three realms. With three-cornered fangs bared, He repels the obstacles of the four maras. Wearing a black silk shawl and a blue cloak, He repels the black life-mara. Waving a sandalwood club, He repels the battles of the asuras. Holding a skull of blood in his left hand, He drinks the heart blood of enemies and obstacles. The golden snake skin belt that is tied, Repels the obstacles of yogis. With the right leg bent and the left leg extended, He repels the Lord of Death, Yama. Standing upon a great corpse, He repels the earth lords and evil spirits. Standing in the midst of the fire and wind of an aeon, He burns away all defilements and karmic imprints. To you, the king who repels, I prostrate and praise, To the Black One who repels, with his retinue, Having made offerings and praises, Protect the teachings and dispel obstacles. May enlightenment be attained!