English
Transformation. The substance of the body is completely transformed. Wherever, the practicing yogi, The Lord of Dance is the great chief. Possessing the essence of the moon and others, Offer the supreme taste of meat and the like. Offer flowers and the scent of sandalwood, Offer all good things, please accept them. Supreme touch of women, Bless, O yogi! For all these substances of practice, Make them complete with Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal meaning: seed syllable) and Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, literal meaning: cut through)! Jaḥ (Tibetan: ཛཿ, Sanskrit Devanagari: जः, Sanskrit Romanization: jaḥ, literal meaning: descend) Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal meaning: seed syllable) Vaṃ (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, literal meaning: seed syllable) Hoḥ (Tibetan: ཧོཿ, Sanskrit Devanagari: होः, Sanskrit Romanization: hoḥ, literal meaning: joy)! Śrī Heruka Mahāvajra, This (Tibetan: ཨི་དཾ, Sanskrit Devanagari: इदं, Sanskrit Romanization: idaṃ, literal meaning: this). Incense (Tibetan: དྷུ་པ, Sanskrit Devanagari: धूप, Sanskrit Romanization: dhūpa, literal meaning: incense). Flower (Tibetan: པུཥྤ, Sanskrit Devanagari: पुष्प, Sanskrit Romanization: puṣpa, literal meaning: flower). Lamp (Tibetan: དཱི་པ, Sanskrit Devanagari: दीप, Sanskrit Romanization: dīpa, literal meaning: lamp). Perfume (Tibetan: གནྡྷེ, Sanskrit Devanagari: गंधे, Sanskrit Romanization: gaṃdhe, literal meaning: perfume). Baliṃta pratīccha hoḥ (Tibetan: བ་ལིཾ་ཏ་པྲ་ཏཱིཙྪ་ཧོཿ, Sanskrit Devanagari: बलिṃत प्रतीच्छ होः, Sanskrit Romanization: baliṃta pratīccha hoḥ, literal meaning: Baliṃta receive hoḥ)! Śrī māṃ kha kha khā hi khā hi (Tibetan: ཤྲཱི་མཱཾ་ཁ་ཁ་ཁཱ་ཧི་ཁཱ་ཧི, Sanskrit Devanagari: श्री माँ खा खा खा हि खा हि, Sanskrit Romanization: śrī māṃ kha kha khā hi khā hi, literal meaning: Śrī māṃ kha kha khā hi khā hi)! Thus, with the offering of the six desirable qualities, think of making them pleased. Second, confessing while focusing on the left face: Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal meaning: seed syllable)! From beginningless lifetimes, Until taking this present body, The body committed sins, acted wickedly, The speech spoke false words, uttered evil words, The mind thought wrong thoughts and the like, Committed faults under the control of desire, anger, and ignorance, I ask the bright assembly of deities for forgiveness. Although the wisdom deity has no conceptualization, But the gods and demons belonging to its retinue, As soon as they see the faults of humans, they create obstacles, I confess and repent for all the mistakes and transgressions I have committed. Reciting the hundred-syllable mantra, By offering the gathering substance as nectar, think that all violations are purified. Finally, offering to the central face is done in four parts: establishing the support, inviting, applying to the activity, and offering to the mouth. The first part: if the liṅga is not separately established, then the last offering of the desire goddess from the previous gathering is absorbed into oneself with the syllable Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal meaning: seed syllable) and then placed in front. The second part: Homage to the Three Jewels! By the truth of the Three Jewels, and the truth of the purity of the nature of phenomena, and the truth of the non-deceptive illusory result of phenomena, and the truth of the command of the deities of the maṇḍala of the Bhagavan Great Glorious Vajra Heruka, by the blessing of the great truth, may all those who transform the untamed beings into pure lands be present on this symbolic material support! Nṛ yaṃ jaḥ (Tibetan: ནྲྀ་ཡཾ་ཛཿ, Sanskrit Devanagari: नृ यं जः, Sanskrit Romanization: nṛ yaṃ jaḥ, literal meaning: Nṛ yaṃ jaḥ) Nṛ vajra aṃ ku śa jaḥ (Tibetan: ནྲྀ་བཛྲ་ཨཾ་ཀུ་ཤ་ཛཿ, Sanskrit Devanagari: नृ वज्र अं कु श जः, Sanskrit Romanization: nṛ vajra aṃ ku śa jaḥ, literal meaning: Nṛ vajra aṃ ku śa jaḥ)! Tri yaṃ jaḥ (Tibetan: ཏྲི་ཡཾ་ཛཿ, Sanskrit Devanagari: त्रि यं जः, Sanskrit Romanization: tri yaṃ jaḥ, literal meaning: Tri yaṃ jaḥ) Tri vajra a ku śa jaḥ (Tibetan: ཏྲི་བཛྲ་ཨ་ཀུ་ཤ་ཛཿ, Sanskrit Devanagari: त्रि वज्र अ कु श जः, Sanskrit Romanization: tri vajra a ku śa jaḥ, literal meaning: Tri vajra a ku śa jaḥ)! Jaḥ (Tibetan: ཛཿ, Sanskrit Devanagari: जः, Sanskrit Romanization: jaḥ, literal meaning: descend) Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal meaning: seed syllable) Vaṃ (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, literal meaning: seed syllable) Hoḥ (Tibetan: ཧོཿ, Sanskrit Devanagari: होः, Sanskrit Romanization: hoḥ, literal meaning: joy)! By this, invite, bind, and restrain, and make them intoxicated. The third part: visualize the object to be offered as being in a state of being helpless, without protection, and transforming.
Chinese
观想从我心间降下智慧的光芒，如各种兵器的雨点般击中目标。五毒转化为五智。观想精华化为吽字，被橛尖送往密严刹土。唉的众会之坛城，炽燃凶猛而可怖，以忿怒之心作供施，即使是佛陀的福德之身亦摧毁。对于五甘露或五种食物，附加表相和名称。迎请后以金刚橛钉住，粉碎后供养会众。嗡 噜噜 噜噜 吽 彪 吽，萨瓦 杜斯当 玛拉雅 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。如是持橛钉刺，并作刀砍、锤击等。第四是：吽！于青琉璃之珍宝须弥山，如千日之光芒照耀，青色勇识具光之坛城，顶礼具德光辉炽燃者。以浓厚光蕴如云般聚集，以怖畏之威猛姿态，舒展收缩而安住，如吞噬劫火般炽燃，一切恶毒皆引入金刚之口。张开露出可怖獠牙之口，发出将吞噬三界的喉音，以日月般炽燃之怒目，焚烧魔军，我顶礼您。 鬼怪之肉胜过糌粑，愚痴是无上供品，享用此无上供品，祈请赐予身之成就。 鬼怪之血如酒，贪欲，无上，语之成就。 鬼怪之骨如油，嗔恨，无上，意之成就。 如是说，并在根本咒语之后加上“卡嘿”奉献，观想所有邪恶引导者都因享用而欢喜。若要广修，则应如其他地方所说的七支行法程序那样了解。第四，会供的享用是：事业金刚先向金刚阿阇黎献上交叉的会供品。请看，这美妙的殊胜之法，对此不应有怀疑。婆罗门、狗和旃陀罗三者，应观为自性一体而享用。如是供献。彼亦，善逝是法的至上者，以无有能取所取的垢染，远离贪欲的垢染，我等寻求那真实。也劝请其他聚集者，以内火供享用之后，黑汝嘎吉祥城。
English
Visualizing that from my heart, rays of wisdom fall like rain of various weapons, hitting the target. The five poisons are purified into the five wisdoms. Thinking that the essence is transformed into the syllable Hūṃ, and the tip of the kīla is sent to Akanishtha. Supreme mandala of the assembly of E, blazing, fierce, and terrifying, offering is made with an angry mind, even the Buddha's body of merit is destroyed. To the five ambrosias or five foods, attach signs and names. Inviting and then staking with the vajra kīla, crushing into dust and offering to the assembly. Oṃ rulu rulu hūṃ bhyo hūṃ, sarva duṣṭaṃ māraya hūṃ phaṭ (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning). Thus, staking with the kīla, and also doing cutting with a sword and striking with a hammer. The fourth is: Hūṃ! On the precious Mount Meru of blue beryl, like the radiance of a thousand suns shining, the blue hero with a circle of light, I prostrate to the glorious, radiant, blazing one. With thick clusters of light like clouds gathering, residing in a terrifying and fierce posture, extending and contracting, blazing like the fire of the consuming eon, all wickedness is drawn into the vajra's mouth. Opening the mouth with unbearable fangs bared, with a throat sound ready to devour the three realms, with angry eyes blazing like the sun and moon, burning the armies of demons, I prostrate to you. The flesh of the bhūta is more delicious than tsampa, ignorance is the supreme offering, accepting this supreme offering, I pray for the granting of the siddhi of the body. The blood of the bhūta is like alcohol, desire, supreme, the siddhi of speech. The bones of the bhūta are like butter, hatred, supreme, the siddhi of mind. Thus saying, and at the end of the root mantra, adding "kha hi" and offering, thinking that all evil guides are delighted by the enjoyment. If you want to elaborate, you should understand it as the seven-branch practice procedure described elsewhere. Fourth, the enjoyment of the tsok is: the karma vajra first offers the crossed tsok substances to the vajra acharya. Look, this beautiful and sacred Dharma, there should be no doubt about this. The three, Brahmin, dog, and Chandala, should be regarded as one in nature and enjoyed. Thus offering. He also, the Sugata is the supreme of Dharma, with the stainlessness of no grasper and grasped, free from the stain of desire, we seek that very reality. Also urging the other assembled ones, after enjoying with the inner fire offering, Heruka, the auspicious city.
Chinese
度。以轮涅之聚力，令我他一切诸有情，皆于一坛城中成。如是发愿。第五，余供仪轨，设朵玛，敬上座，施下座，遣送并收摄。初者，集余食之秽朵，并供养之布等，并集先前另切之精华余食。于坛城之东北方，于兽皮上，以大灰之埃作三角，具三红明点，其上置秽朵，并置灯。精华朵玛以甘露浸润。二者，于自明观根本坛城上，诵“吽哈嘿帕”，观想朵玛化为上方七处之尊，光明灿烂。诵“吽哈嘿帕”，观想从朵玛之诸尊中，涌现种种供云，以此供养诸尊。阿利乌列达利达巴利当夏。郭纳ra哲卡让约给尼。卡让扎给尼。玛哈玛色。玛哈ra格达。玛哈刚尼热提。玛哈班杂阿弥日达。玛哈苏卡卡嘿。如是供养。复次，以“吽哈嘿帕”将朵玛之诸尊融入自身，观想朵玛化为甘露之大海。三者，诵“诶崩”，观想余供坛城为三角，深蓝色，无边无际之宫殿。吽。以业金刚灌顶能作之，空行余食集，母众姐妹紧之众，属于余食口水誓言者，如誓言般以供养而遣送。如是，从自心间化现欲王，观想迎请诸宾客，并系其印。匝吽班霍。阿嘎达亚。阿嘎达亚。扎贝夏亚。扎贝夏亚。班达亚。班达亚。多夏亚。多夏亚。摩哈亚。摩哈亚。班匝扎给吽匝匝。以抛掷之手印迎请。如前以黑汝嘎之咒语降伏，并系马头明王之印。舍帕夏阿嘎夏亚。阿嘎夏亚。扎贝夏亚。扎贝夏亚。班达亚。班达亚。班匝扎给尼吽帕。哈亚格热瓦。哈哈嘿嘿。如是摄伏。观想各部之五堆安住，享用朵玛。嗡班匝扎给尼扎德切芒巴林达吽帕卡嘿。如是，布
English
Du. By turning the wheel of gatherings, may I and all other beings, be accomplished in a single mandala. Thus, make aspirations. Fifth, in the ritual of leftovers, arrange the torma, offer to the upper beings, give to the lower beings, send away and gather back. First, gather the impure torma of leftovers, along with the offering cloth, and collect the remaining essence that was previously set aside. In the northeast of the mandala, on an animal skin, create a triangle of great ashes, with three red bindus, and place the impure torma with a lamp on top. Sprinkle the essence torma with nectar. Second, from the clear root mandala of oneself, recite "Hum Ha He Phet," and visualize the torma transforming into the deities of the seven upper abodes, shining brightly. By saying "Hum Ha He Phet," visualize various offering clouds arising from the assembly of deities of the torma, and think of offering to the deities with these. Ali Ule Dali Da Pali Damstra. Go Nara Tri Kha Ram Yogini. Kha Ram Dakini. Maha Mamsa. Maha Rakta. Maha Kem Niri Ti. Maha Pancha Amrita. Maha Sukha Kha Hi. Thus offer. Again, with "Hum Ha He Phet," dissolve the deities of the torma into oneself, and visualize the torma swirling into an ocean of nectar. Third, recite "Eh Bhum," and visualize the mandala of leftovers as a triangular, dark blue, boundless palace. Hum. By the empowerment of the Vajra of Action, the gathering of Dakinis, the assembly of mothers, sisters, and the Ging, those who belong to the oath of leftovers and saliva, I request you to depart with offerings according to your oath. Thus, from one's heart, emanate the King of Desire, visualize inviting the guests, and seal their mudra. Dza Hum Bam Hoh. Agataya. Agataya. Prabeshaya. Prabeshaya. Bandhaya. Bandhaya. Toshaya. Toshaya. Mohaya. Mohaya. Vajra Taki Hum Dza Dza. Invite with the gesture of throwing. As before, subdue with the expanded mantra of Heruka, and seal the mudra of Hayagriva. Hrih Pasha Akarshaya. Akarshaya. Prabeshaya. Prabeshaya. Bandhaya. Bandhaya. Vajra Dakini Hum Phet. Haya Griva. Ha Ha Hi Hi. Thus subdue. Visualize the five heaps of each family residing, and think of partaking of the torma. Om Vajra Dakini Pratitshe Mam Balingta Hum Phet Kha Hi. Likewise, Bu