English
Then, all the arrogant guardians of the directions were subdued, and on the ten spokes made into seats, the mandala of the wrathful deities appears: Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ). In the east, the wrathful deity Nampar Gyalwa, with three heads, six arms, and four legs, adorned with the eight charnel ground ornaments. Embracing the consort Vajra Nyemma, seated in a posture of stretching and contracting on Indra's seat, on the right is the father's emanation with a tiger's head, and on the left is the mother's emanation with a vulture's head. Similarly, Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ). In the south, the wrathful deity Shinje Shed and the consort Charnel Ground Mistress, the emanations are a deer's head and an owl's head. Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ). In the west, the wrathful deity Tamchok Pal and the consort Vajra Tummo, the emanations are a cat's head and a garuda's head. Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ). In the north, the wrathful deity Dutsikhyilpa and the consort Vajra Lungjinma, the emanations are a lion's head and a bat's head. Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ). In the southeast, the wrathful deity Blue Staff and the consort Vajra Dermo, the emanations are a yak's head and a crow's head. Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ). In the southwest, the wrathful deity Miyowa Gonpo and the consort Vajra Tunkhungma, the emanations are a leopard's head and a raven's head. Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ). In the northwest, the wrathful deity Zhendze Mithupa and the consort Vajra Danyemma, the emanations are a wolf's head and an owl's head. Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ). In the northeast, the wrathful deity Khamsum Namgyal and the consort Vajra Söjema, the emanations are a bear's head and a fox's head. Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ). Above, the wrathful deity Hūṃkara and the consort Vajra Dramjinma, the emanations are a pig's head and a musk deer's head. Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ) Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ). Below, the wrathful deity Topoche and the consort Vajra Kyöjema, the emanations are a bear's head and a mouse's head. By reciting "Oṃ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Oṃ) Vajra (Tibetan, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Chinese meaning: Vajra) Kīlīkīlāya (Tibetan, Devanagari: कीलीकीलाय, Romanized Sanskrit: kīlīkīlāya, Literal Chinese meaning: Peg, Nail) Sarva (Tibetan, Devanagari: सर्व, Romanized Sanskrit: sarva, Literal Chinese meaning: All) Vighna (Tibetan, Devanagari: विघ्न, Romanized Sanskrit: vighna, Literal Chinese meaning: Obstacle) Vaṃ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: Vaṃ) Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Phaṭ (Tibetan, Devanagari: फट्, Romanized Sanskrit: phaṭ, Literal Chinese meaning: Phaṭ)," the mandala of the son deity, with three heads and six arms, the lower body possessing the flames of a kīla, is seated in a posture of receiving the command of the three lunar phases. From Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ) Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) Vaṃ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: Vaṃ) Hauḥ (Tibetan, Devanagari: हौः, Romanized Sanskrit: hauḥ, Literal Chinese meaning: Hauḥ), the four gatekeepers appear at the four gates, and on the periphery, the assembly of kīla-protecting oath-bound ones appears as if actually present. Touching the three places with the vajra mudra, recite "Oṃ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Oṃ) Sarva (Tibetan, Devanagari: सर्व, Romanized Sanskrit: sarva, Literal Chinese meaning: All) Tathāgata (Tibetan, Devanagari: तथागत, Romanized Sanskrit: tathāgata, Literal Chinese meaning: Tathagata) Mahā (Tibetan, Devanagari: महा, Romanized Sanskrit: mahā, Literal Chinese meaning: Great) Kāya (Tibetan, Devanagari: काय, Romanized Sanskrit: kāya, Literal Chinese meaning: Body) Vajra (Tibetan, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Chinese meaning: Vajra) Svabhāva (Tibetan, Devanagari: स्वभाव, Romanized Sanskrit: svabhāva, Literal Chinese meaning: Nature) Ātmako'haṃ (Tibetan, Devanagari: आत्माकोऽहं, Romanized Sanskrit: ātmako'haṃ, Literal Chinese meaning: I am the self-nature)". Similarly, by combining speech and mind,
Chinese
在真言的结尾处，念诵：以此之名，愿其寂静！ शांतिम कुरु स्वाहा (Śāntiṁ Kuru Svāhā，息灭，行动，梭哈)。 如此行事，所有恶毒之众，都将完全平息。 如是说。 无论如何，念诵如同火焰，焚烧烦恼如草。 从三摩地力量的特殊性中，热量自然产生，这是无疑的。 如是说，念诵和三摩地是成就事业的主要原因，因此供品虽多但真言少也不好。 此外，为了在每百零一次念诵的间隙激发誓言，将少许糖撒入火炉中。 我与施主、供养者们，清除二障，圆满二资粮。 愿诅咒、替身、邪魔、瘟疫，以及恶梦、凶兆、非时而死，八怖和十六怖等，迅速平息并消失。 如此祈愿所求之事，观想诸佛菩萨的身躯发出如月亮和水晶般的光芒，触及自身和所要成就之事，从而平息疾病、邪魔、罪恶和障碍等。 圆满供品并进行灌顶和供养：根本咒 शं वज्र अग्नये ज्वाला स्फरना महा पूजा खा हि हुं फट् (Śaṁ Vajra Agnaye Jvālā Spharaṇa Mahā Pūjā Khā Hi Hūṁ Phaṭ，夏，金刚，火，火焰，光芒，大，供养，吃，喝，吽，啪) 三次。 然后是其他供养。 བཛྲ་ཝ་སྟྲ་ཡེ་སྭཱ་ཧཱ (Vajra Vastraye Svāhā，金刚，衣服，梭哈)供养双衣。 བཛྲ་ཏམྦུ་ལ་ཡེ་སྭཱ་ཧཱ (Vajra Tambūlāye Svāhā，金刚，槟榔，梭哈)供养槟榔。 然后是供养药物朵玛和血食： 吽！ 与诸佛共同结合之境，自生本初即已清净。 八根本和千支药材混合，五部、五誓言之物。 五灯和五甘露，五毒和五烦恼的解药。 成就五智之精华，无死之誓言圣物。 供养坛城诸佛菩萨。 སརྦ་པཉྩ་ཨ་མྲྀ་ཏ་ཁ་རཾ་ཁཱ་ཧི (Sarva Pañca Amṛta Kharaṁ Khāhi，一切，五，甘露，吃，喝)。 如此念诵。 吽！ 施展威力的时刻已到，履行伟大誓言的时刻已到，行持伟大事业的时刻已到。 以三毒供养，将获得佛陀三身。 མ་ཧཱ་བ་ལིངྟ་ཁཱ་ཧི (Mahā Baliṁta Khāhi，大，供食，吃，喝)。 如此供养朵玛。 然后是三次血食供养： 吽！ 阻碍成就的障碍，那些恶毒且怀有嗔恨心者。 抓住，击打，完全束缚。 驱逐，使其与朋友分离。 使其僵硬，使其说话。 刺穿，使其备受折磨。 即使他们屈服于我的力量，也要听从我的命令。 མ་ཧཱ་
English
At the end of the mantra, recite: May this, by this name, be pacified! Śāntiṁ Kuru Svāhā (शांतिम कुरु स्वाहा, Pacify, Act, Svāhā). By doing so, all the gatherings of the malicious will be completely pacified. Thus it is said. In any case, recitation is like fire, burning afflictions like the finest grass. From the special power of Samadhi, heat naturally arises, there is no doubt about that. As it is said, recitation and Samadhi are the main causes for accomplishing actions, so it is not good to have many offerings but few mantras. Moreover, in order to stimulate the samaya at the interval of every hundred and one recitations, scatter a little sugar into the stove. May I, the sponsor, and the patrons, purify the two obscurations and complete the two accumulations. May curses, substitutes, demons, plagues, as well as bad dreams, omens, untimely death, the eight fears and sixteen fears, etc., be quickly pacified and disappear. By praying for what is desired in this way, visualize that rays of light like the moon and crystal emanate from the bodies of all the deities, touching oneself and what is to be accomplished, thereby pacifying diseases, demons, sins, and obstacles, etc. Completing the offerings and performing the filling and offering: The root mantra: Śaṁ Vajra Agnaye Jvālā Spharaṇa Mahā Pūjā Khā Hi Hūṁ Phaṭ (शं वज्र अग्नये ज्वाला स्फरना महा पूजा खा हि हुं फट्, Sha, Vajra, Fire, Flame, Radiance, Great, Offering, Eat, Drink, Hum, Phat) three times. Then there are other offerings. Vajra Vastraye Svāhā (वज्र वस्त्राये स्वाहा, Vajra, Clothes, Svāhā) offer a pair of clothes. Vajra Tambūlāye Svāhā (वज्र ताम्बूलाये स्वाहा, Vajra, Betel, Svāhā) offer betel. Then offer medicine torma and rakta: Hūṁ! The realm of union with all Buddhas, self-born and primordially pure. Eight roots and a thousand branches of mixed medicine, substances of the five families and five samayas. Five lamps and five amṛtas, antidotes to the five poisons and five afflictions. The essence of accomplishing the five wisdoms, the great samaya substance of immortality. Offer to all the deities of the mandala. Sarva Pañca Amṛta Kharaṁ Khāhi (सर्व पञ्च अमृत खरं खा हि, All, Five, Amrita, Eat, Drink). Thus recite. Hūṁ! The time to exert power has come, the time to fulfill the great samaya has come, the time to perform great actions has come. By offering the three poisons as offerings, one will attain the three bodies of the Buddha. Mahā Baliṁta Khāhi (महा बलिं त खा हि, Great, Offering Food, Eat, Drink). Thus offer the torma. Then there are three rounds of rakta offerings: Hūṁ! Obstacles that hinder accomplishment, those who are malicious and have hatred. Seize, strike, completely bind. Expel, separate them from their friends. Make them stiff, make them speak. Pierce, make them suffer greatly. Even if they submit to my power, may they listen to my commands. Mahā