English
Unimpeded, moving like the wind, Queen of existence, lord of life. Great lord of existence, master of all, Radiant with wisdom, possessing miraculous powers. She who is the friend of single-pointed accomplishment, Those who are fortunate to receive your activity, Those who create obstacles at night, May all demons be reduced to dust. Oṃ Rakṣa Rudra Yakṣa Tsalpa Hana Hana Hūṃ Phaṭ. Hūṃ. The obstructors who create obstacles at midnight, The untamed ones of the white side, Her great task of subduing them is: A body of swords, with lightning limbs. Hair like thick yellow clouds, When the mantra practitioner cries out and calls, Tears fall like rain. With each louse that falls, All the many white sons and servants, Like being kneaded with garlic cloves, Without hope of recovery, severing the path to hell. Listening to the words of the Victorious Ones, possessing vows, Those who are fortunate to receive your activity, The obstructors who create obstacles at midnight, May they be destroyed like ashes. Oṃ Rakṣa Rudra Yakṣa Tsalpa Hana Hana Hūṃ Phaṭ. Hūṃ. The obstructors who create obstacles at dawn, The wicked daughter of Hor-ston, Her great task of subduing them is: A head that is the head of a lion, A roar that is the natural sound of a lion, A sound like the collapse of the demon's heaven and earth. Hair like thick yellow clouds, In the first aeon of the past, Listening to the words of the Victorious Ones, possessing vows, Those who are fortunate to receive your activity, The obstructors who create obstacles at dawn, May demons, obstructors, and obstacles be reduced to ashes. Oṃ Rakṣa Rudra Yakṣa Tsalpa Hana Hana Hūṃ Phaṭ. Hūṃ. If the samadhi of Shar-ka is not clear, Those who obstruct the rays of Shar-ka, She who rides a long, thin arrow, Her great task of subduing them is: A conch shell head with a crystal tongue, Hair like thick yellow clouds, Bringing down a great hailstorm of iron thunderbolts. In the first aeon of the past, Listening to the words of the Victorious Ones, possessing vows, Your activity has come at the right time, Those who obstruct the peak of Shar-ka, May all demons and obstructors be reduced to ashes. Oṃ Rakṣa Rudra Yakṣa Tsalpa Hana Hana Hūṃ Phaṭ. Hūṃ. The one who creates obstacles at noon is: The lord of the disease of fainting and drowning, Her great task of subduing them is: A body that is a wheel of conch shells, Wonderful one dressed in black and white, The heaven of existence is her garment, The earth of pride is her cushion, Carrying the three realms of the world in her embrace, Carrying the three existences as a burden, The debt of the sun
Chinese
从眼中现。月亮的红光从脸上现。手中散落妙高山九峰。极其可怖的暴怒母。降伏龙族大母的时机已到。这是吉祥的使者。时机已到，埃嘎玛。如是说及念诵咒语。事业金刚的节拍左右回旋敲击。第三，虽然密释等中未明确说明，但驱逐邪魔之后，也会出现赐予成就的本尊，因此按照降临加持的仪轨。以帽子、衣服、香和乐器增盛威光，并唱诵如上所说的降临加持之声，重新进入三摩地。像这样的事业次第，修行的时间是三天三夜，即六座。如果不能，则舍弃中午的两座，进行四座，身语意三门不散乱。无论进行几座，在之后的每座中，从修法供养加持开始。重复根本赞等，驱逐邪魔也在六个时辰分别进行，如果这样做太繁琐感到疲劳，那么白天和夜晚各进行两次也可以，所以在早晚两次的结尾进行。早座按照这里所说的顺序进行。念诵（梵文：Japa）的时候，按照通常的仪轨，将与修行所依物相连的加持线献给上师。第一天，也从座主那里接受加持线，从那之后，像如如八字咒的念诵一样，一刹那也不间断，并且不要让加持线掉落。午座时，代替供养和救度，进行盛大的会供。首先观想另外准备的沐浴瓶。嗡 诶 霍 咻提 咻提（藏文，梵文天城体：ओम् एह्ये शुद्धि शुद्धि，梵文罗马拟音：oṃ ehye śuddhi śuddhi，汉语字面意思：嗡，来，清净，清净）。扬 霍 咻提 咻提（藏文，梵文天城体：यम् हो शुद्धि शुद्धि，梵文罗马拟音：yam ho śuddhi śuddhi，汉语字面意思：扬，霍，清净，清净）。旺 霍 咻提 咻提（藏文，梵文天城体：वम् हो शुद्धि शुद्धि，梵文罗马拟音：vam ho śuddhi śuddhi，汉语字面意思：旺，霍，清净，清净）。朗 嘿 咻提 咻提（藏文，梵文天城体：लम् हे शुद्धि शुद्धि，梵文罗马拟音：lam he śuddhi śuddhi，汉语字面意思：朗，嘿，清净，清净）。让 嘿 咻提 咻提（藏文，梵文天城体：रम् हे शुद्धि शुद्धि，梵文罗马拟音：ram he śuddhi śuddhi，汉语字面意思：让，嘿，清净，清净）。阿 嘿 让（藏文，梵文天城体：अ हे रम्，梵文罗马拟音：a he ram，汉语字面意思：阿，嘿，让）。贝 嘿 让（藏文，梵文天城体：भि हे रम्，梵文罗马拟音：bhi he ram，汉语字面意思：贝，嘿，让）。贝纳 让（藏文，梵文天城体：विना रम्，梵文罗马拟音：vinā ram，汉语字面意思：离，让）。咻提 咻提（藏文，梵文天城体：शुद्धि शुद्धि，梵文罗马拟音：śuddhi śuddhi，汉语字面意思：清净，清净）。阿 阿 阿 梭哈（藏文，梵文天城体：आ आ आ स्वाहा，梵文罗马拟音：ā ā ā svāhā，汉语字面意思：啊，啊，啊，梭哈）。念诵如是誓言沐浴之理，尽力念诵，用那沐浴之水在供灯之后，师徒全部沐浴和饮用。后座在摄集成就之后，从根本赞开始。从会供加持开始，到供养、忏悔、驱逐、祈祷为止。在享用会供的时候，布施世间的三份食子。酥油灯的剩余部分，在修行结束之日之前不要扔掉，放在坛城的西南角铁器中。
English
Appears from the eyes. The red glow of the moon appears from the face. In the hand, the nine peaks of Mount Meru are scattered. Extremely unbearable, great wrathful one. The time has come for the great tamer of the nagas. This is the messenger of glory. The time has come, Eka Ma. Thus, recite the mantra. Strike the beat of the action vajra, circling right and left. Thirdly, although not clearly stated in the secret commentary, etc., after the expulsion of the demon, a deity who bestows accomplishments also appears, so according to the custom of bestowing blessings. Increase the splendor with hats, clothes, incense, and music, and sing the aforementioned song of bestowing blessings, and renew the samadhi. Such a sequence of actions is done for three days and three nights, that is, six sessions. If not possible, then abandon the two midday sessions and do four sessions, without distraction of the three doors of body, speech, and mind. Whatever number of sessions are done, in the subsequent sessions, from the blessing of the offering of the sadhana onwards. Repeat the root praise, etc., and the expulsion of the demon is also done separately at the six times. If doing so is too elaborate and tiring, then doing it twice each day and night is also sufficient, so do it at the end of the two sessions, morning and evening. The morning session should be done in the order shown here. During the recitation of japa, according to the general custom, offer the blessing cord connected to the objects of practice to the teacher. On the first day, also receive the blessing cord from the session leader, and from then on, like the continuous recitation of the eight-syllable mantra of Rulu, do not interrupt even for a moment, and be careful not to drop the blessing cord. In the midday session, instead of offering and liberation, perform a great tsog offering. First, focus on the separately prepared bathing vase. oṃ ehye śuddhi śuddhi (藏文，梵文天城体：ओम् एह्ये शुद्धि शुद्धि，梵文罗马拟音：oṃ ehye śuddhi śuddhi，汉语字面意思：Om, come, purify, purify). yam ho śuddhi śuddhi (藏文，梵文天城体：यम् हो शुद्धि शुद्धि，梵文罗马拟音：yam ho śuddhi śuddhi，汉语字面意思：Yam, ho, purify, purify). vam ho śuddhi śuddhi (藏文，梵文天城体：वम् हो शुद्धि शुद्धि，梵文罗马拟音：vam ho śuddhi śuddhi，汉语字面意思：Vam, ho, purify, purify). lam he śuddhi śuddhi (藏文，梵文天城体：लम् हे शुद्धि शुद्धि，梵文罗马拟音：lam he śuddhi śuddhi，汉语字面意思：Lam, he, purify, purify). ram he śuddhi śuddhi (藏文，梵文天城体：रम् हे शुद्धि शुद्धि，梵文罗马拟音：ram he śuddhi śuddhi，汉语字面意思：Ram, he, purify, purify). a he ram (藏文，梵文天城体：अ हे रम्，梵文罗马拟音：a he ram，汉语字面意思：A, he, ram). bhi he ram (藏文，梵文天城体：भि हे रम्，梵文罗马拟音：bhi he ram，汉语字面意思：Bhi, he, ram). vinā ram (藏文，梵文天城体：विना रम्，梵文罗马拟音：vinā ram，汉语字面意思：Without, ram). śuddhi śuddhi (藏文，梵文天城体：शुद्धि शुद्धि，梵文罗马拟音：śuddhi śuddhi，汉语字面意思：Purify, purify). ā ā ā svāhā (藏文，梵文天城体：आ आ आ स्वाहा，梵文罗马拟音：ā ā ā svāhā，汉语字面意思：Ah, ah, ah, svaha). Recite the reason for the vow of bathing like this, recite as much as possible, and after the offering of the lamps, the teacher and students all bathe and drink with that bathing water. In the later session, after gathering the accomplishments, begin with the root praise. Starting from the blessing of the tsog offering, do the offering, confession, expulsion, and supplication. When enjoying the tsog offering, offer the three portions of the worldly torma. The remaining parts of the butter lamps should not be thrown away until the day the practice is completed, but should be placed in an iron vessel in the southwest corner of the mandala.
Chinese
现在像这样堆积并用盖子盖住。供奉坚固母的朵玛。从加持供品到赞颂忏悔。安住于坛城。进行自生本尊的收放。之后，关于如律了知自性有三。领受自性的引导是：无论如何也不中断等等，并念诵如律。守护自性是：念诵名号等等和真言。安住于自性的见解是：虽然手印的姿势各不相同，但首先从自性的状态中产生。中间无论做什么样的行为，都在普贤的嬉戏状态中进行。最后嬉戏的显现也，在自性平等的状态中收摄。虚空金刚萨埵大，普贤广阔法界，为了清净大道的普度，不生不灭，还想什么呢？这样念诵并实践其意义。这三者不仅限于此，在所有的座间，无论说不说词句，都要忆念其意义。之后，以回向、发愿、吉祥语来结尾。圆满具德的聚主为主的护法神等的朵玛仪轨，无论繁简，随力而行，压制魔障，祈请助伴，降临加持，这三者如前一样进行。三个时段的供养从加持开始，如白天的仪轨一样进行舍取等，不需要护法的朵玛供养和三份。在最后一次朵玛供养结束到会供之间，进行压制魔障等。修法的时候，不要进行不在观想范围内的走动和施受。特别是要禁忌誓言物和有阴影的物品等。不要换座位，不要抖动垫子。对于出去的人，虽然说要用金刚国王或国王的仪轨来守护，但如果暂时做不到，就拿着用长短盘绕的咒语加持过的橛或芥子，不要离开。每次进入时，用盘绕的咒语加持过的国王仪轨进行秘密朵玛或烟供等。起身时，加持垫子，将念珠摆成忿怒相进行守护等，总之，不要随意行事，要始终具有不间断的忆念和正知的瑜伽。增补念诵等方式，按照当时所说的那样做。第七，成就自在的事业，说了六个意义
English
Now, like this, accumulate and cover with a lid. Offer the torma of the steadfast mother. From blessing the offerings to praising and confessing transgressions. Abide in the mandala. Perform the generation stage's gathering and dispersing. Then, regarding knowing the nature of reality as it is, there are three aspects. Receiving the guidance of the nature of reality is: by all means, do not interrupt, etc., and recite the nature of reality. Guarding the nature of reality is: recite names, etc., and mantras. Abiding in the view of the nature of reality is: although the gestures of the mudras are different, at first, they arise from the state of the nature of reality. In the middle, whatever actions are performed, they are performed in the state of play of Samantabhadra. Finally, the appearance of the play is also, gathered into the state of equality of the nature of reality. Great is the space Vajrasattva, vast is Samantabhadra, the realm of Dharma. For the sake of the complete liberation of the pure great path, not being born, not ceasing, what else is there to think about? Recite this and practice its meaning. These three are not limited to just this, but in all session intervals, whether words are spoken or not, the meaning must be remembered. Then, conclude with dedication, aspiration, and auspicious words. The torma ritual of the protectors of the Dharma, with the lord of the well-endowed assembly as the main one, whether elaborate or concise, should be performed according to one's ability. Suppressing obstacles, requesting assistance, and bestowing blessings, these three should be performed as before. The three evening sessions, starting from blessing the offerings, should be performed like the daytime ritual, with abandonment and acceptance, etc. The torma offering to the protectors and the three portions are not necessary. At the end of the final torma offering, until the feast gathering, perform the suppression of obstacles, etc. During the practice, do not engage in movements and giving and receiving that are not within the scope of visualization. In particular, avoid oath substances and shadowed objects, etc., in every way. Do not change seats, do not shake the cushions. For those who go out, although it is said to protect with the Vajra King or the King's method, if it is not possible immediately, then hold a phurba or mustard seeds blessed with long or short coiled mantras, without separation. Each time entering, perform secret torma or smoke offerings, etc., with the King's method blessed with coiled mantras. When standing up, bless the cushion, arrange the mala in a wrathful expression, and perform protection, etc. In short, do not act randomly, but always be endowed with yoga of uninterrupted mindfulness and awareness. The method of adding recitations, etc., should be done as explained at that time. Seventh, the activity of the accomplishment of power is said to have six meanings.