English
Hūṃ Baṃ Hoḥ. From my heart, emanate four mudrā goddesses, invite the wheel of wisdom, and abide by the wheel of samaya and the side of the fire mountain. The sixth is the invitation to be seated: Hūṃ! In the center of the triangular dark blue burning mandala, on the seat of the sun, moon, lotus, and great deity, I invite the Blessed One Vajrakumara and retinue, the assembly of Vajra Rākṣasas to be seated. Cakra Maṇḍala Samaya Tiṣṭha Lhan. Thus, the wisdom mandala abides inseparably from the samaya mandala. The seventh is prostration: Visualize that from the heart of the main deity, oneself emanates as the karma Heruka Vajrakumara, with one face and two arms, abiding in the east gate, making prostrations and offerings. Hūṃ! By the manner of anger, may anger be completely purified, I prostrate to the body of Vajrakumara. By the manner of desire, may desire be completely purified, I prostrate to the mother who expands the wheel. Above, below, and in all directions, the ten wrathful ones who subdue the maras, and the wrathful mothers who eat and devour, I prostrate to all. Supreme son of the assembled wrathful kings, liberate the wicked, I prostrate to Vajrakīlaya (Tibetan: བཛྲ་ཀཱི་ལ་ཡ་, Sanskrit Devanagari: वज्रकीलाय, Sanskrit Romanization: vajrakīlāya, Chinese literal meaning: Vajra Kilaya). I prostrate to the gatekeepers of the palace, the samaya-bound ones, the kila protectors, and the assembly of vidyādharas of the three times. Ā Ti Pu Hoḥ. Pra Tī Ccha Hoḥ. The eighth is offering, with the offering of the five senses, mudrā, torma, nectar, rakta, and the union of liberation. As for the six, first, the outer offering of the goddesses of the five senses: Hūṃ! Divine flowers and incense, lamps, scented water, food, and music, each with the play of the goddesses, I offer immeasurable clouds filling the sky. Oṃ Vajrakīlī Kīlāya Puṣpe Dhūpe Āloke Gandhe Naivedye Śabda Pūjā Megha Samudra Spharaṇa Samaye Hūṃ. Thus, visualize that the goddesses hold immeasurable offering substances and make offerings. Second, the mudrā dance offering: Hūṃ! The blood-drinking king delights in dance, the body color and face transform, the body's dance movements are like lightning, I offer the mudrā dance. Oṃ Vajrakīlī Kīlāya Mahāmudrā Pūjā Ho. Thus, with the lotus circling in advance, release with the mudrā, and visualize the deity's samadhi as extremely clear. Third, the torma offering: Hūṃ! The time of the great samaya has come, I request you to accept the torma offering. The time of the great emanation has come, the torma offering
Chinese
让 卡嘿！以四种事业圆满利益众生，对于坛城护门四门神，供养清净甘露誓物悦意供，以慈悲怜悯垂念，赐予灌顶与成就。萨瓦 班杂 阿弥利达 卡让 卡嘿！对于具誓护法十二尊及金刚橛等，以及护持地域地祗三界一切，供养清净甘露誓物悦意供，以慈悲怜悯垂念，赐予灌顶与成就。萨瓦 班杂 阿弥利达 卡让 卡嘿！如是，以拇指与无名指捏日月形嘎乌盒奉献甘露，观想诸天众皆以大乐之味而欢喜。如是，诸天众欢喜故，身语意之成就，以嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）之形态降入甘露中，从中取受成就，嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。金刚舌之誓言，观修金刚持之三字，与五甘露和合之药，若尝之则得成就。嗡 纳玛 萨瓦 达塔嘎达 嘎雅 悉地 嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）！瓦嘎 悉地 阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）！ चित्त 悉地 吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）！如是，以拇指与无名指取三字置于舌上，安住于三处，观想获得身语意之成就。第五，血供：于先前加持之血器中，观想敌魔之命咒 呢 智，念诵：嗡 班杂 几里 几拉亚 敌魔 炯波 哈萨亚 惹 哈萨亚 惹 舍 丹达 吽 啪！嗡 阿贝夏亚 阿贝夏亚 吽 啪！嗡 舍 仲 阿纳亚 舍 仲 阿纳亚 吽 啪！嗡 匝拉巴亚 匝拉巴亚 吽 啪！嗡 达塔亚 达塔亚 吽 啪！嗡 班达亚 班达亚 吽 啪！如是念诵六句隐咒，并旋转金刚橛，观想三界所调伏一切汇集于金刚橛尖端，化为一血之腹。以此金刚橛刺之，观想三千世界充满血。献供时，血供分三次，初次为令听闻教令而献供：吽！障碍成就之魔，凶暴且怀嗔恨者，吸取、击打、彻底束缚，驱逐、令离友伴，迅速招来、令其能言，抛掷、彻底折磨，成为我之掌控后，听闻教令之语。玛哈 惹达 卡让 卡嘿！如是献供，观想已享用三分之一。第二次，
English
Ram Kha Hi! With the four activities accomplishing the welfare of beings, To the four gatekeepers and gate goddesses of the mandala, I offer pure nectar, samaya substances, and pleasing offerings. With compassion, consider with affection, and grant empowerment and accomplishments. Sarva Pancha Amrita Kha Ram Kha Hi! To the twelve oath-bound protectors, including the Ging, And to the field-protecting earth lords, the three realms, all pure, I offer pure nectar, samaya substances, and pleasing offerings. With compassion, consider with affection, and grant empowerment and accomplishments. Sarva Pancha Amrita Kha Ram Kha Hi! Thus, by offering the nectar, squeezing it with the thumb and ring finger in a sun and moon-shaped gau, contemplate that all the assembly of deities are pleased with the taste of great bliss. Thus, since all the deities are pleased, the accomplishments of body, speech, and mind, in the form of Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Om), Ah (Tibetan: ཨཱཿ, Devanagari: आ, Romanized Sanskrit: āḥ, Literal meaning: Ah), Hum (Tibetan: ཧཱུཾ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hum), descend into the nectar, and from that, take the accomplishments. Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Om), Ah (Tibetan: ཨཱཿ, Devanagari: आ, Romanized Sanskrit: āḥ, Literal meaning: Ah), Hum (Tibetan: ཧཱུཾ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hum)! On the vajra tongue of samaya, Meditate on the three syllables of the Vajra Holder. The medicine combined with the five nectars, If tasted, will result in the attainment of accomplishments. Om Nama Sarva Tathagata Kaya Siddhi Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Om)! Vaka Siddhi Ah (Tibetan: ཨཱཿ, Devanagari: आ, Romanized Sanskrit: āḥ, Literal meaning: Ah)! Citta Siddhi Hum (Tibetan: ཧཱུཾ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hum)! Thus, taking the three syllables with the thumb and ring finger and placing them on the tongue, contemplate that they settle in the three places and that the accomplishments of body, speech, and mind are attained. Fifth, the offering of rakta: In the rakta vessel that was previously blessed, contemplate the life-force mantra of enemies and obstructors, Nri Tri, and recite: Om Vajrakili Kilaya Drabge Jungpo Hasaya Rahasaya Ra Hrih Danda Hum Phat! Om Abeshaya Abeshaya Hum Phat! Om Shrighram Anaya Shrighram Anaya Hum Phat! Om Jwalapaya Jwalapaya Hum Phat! Om Tathaya Tathaya Hum Phat! Om Bhindaya Bhindaya Hum Phat! Thus, reciting the six hidden mantras and twirling the phurba, contemplate that all those to be subdued in the three realms gather at the tip of the phurba and become one belly of blood. By striking that with the phurba, contemplate that the three thousand worlds are filled with blood. When offering that, the rakta is offered in three rounds. The first is offered for the sake of listening to the command: Hum! Obstructors who hinder accomplishments, Those who are cruel and possess hatred, Absorb, strike, completely bind, Expel, separate from friends, Quickly bring and make them speak, Throw and completely torment, Having become under my control, Listen to the words of the command. Maha Rakta Kha Ram Kha Hi! Thus offering, contemplate that one-third has been consumed. The second,
Chinese
为了驱逐邪魔并使具誓者就范而供奉：奴仆和听命使者的众眷属，你们的誓言之时已到。如先前承诺和立誓一样，请成办显现之事业。玛哈RA嘎达 卡让 卡嘿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。如是念诵两三遍。第三，为了夺取能力和神通而供奉：对于凶恶且怀有嗔恨心的，无论是天神还是魔鬼，凡是障碍我的邪魔，使其失去能力和神通。玛哈RA嘎达 卡让 卡嘿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。如是观想毫无遗余地祈祷，并将RA嘎达供品依次涂抹。第六，甚深结合解脱之供养分为二，其中解脱是：吽！击打，金刚燃烧之杵！违背教令的罪恶者们，金刚火焰焚烧其心，身语如微尘般消散。观想金刚橛将敌魔摧毁成灰尘，并放射光芒火星焚烧。结合供养是：忿怒母燃烧的杵孔中，以金刚橛击打之后，无论是天神也将其摧毁。卡当 卡当 卡当。吽 吽 吽。啪 啪 啪。观想在明妃空性的杵孔中，以明王的金刚杵击打，将敌魔的分别念净化于乐空之界。第九，祈请所愿之事：向有之智慧本尊祈请，修普巴等，直至“赐予克依拉亚之成就”这六句。向大誓言坛城之诸本尊祈请：时机已到！大幻化之时机已到！大手印之时机已到！狮面空行母之时机已到！大自在之时机已到！大地主母之时机已到！您的誓言之时机已到！如是八个“时机已到”。我们持明修行者，发起无上菩提心，为延续三世诸佛之血脉，对于我们持明者们，作害和凶恶的仇敌与邪魔，魔鬼和制造障碍者，夺取成就和加害者们，以大忿怒尊之加持力，瞬间抓到此处，如法诛杀，并将身语摧毁成灰尘之后，使其感受痛苦。十二句。
English
To offer for subduing obstacles and bringing oath-bound ones into submission: Hosts of servants and obedient messengers, the time for your oath has come. As previously promised and vowed, accomplish the manifest activities. Maha Rakta Kharam Khahi (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning). Recite this two or three times. Third, to offer for seizing power and magical abilities: For those who are malicious and possess hateful minds, whether they are gods or demons, any obstacles that hinder me, make them devoid of power and magical abilities. Maha Rakta Kharam Khahi (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning). Contemplate praying without any remainder, and gradually smear the Rakta offering. Sixth, the profound union and liberation offering is divided into two parts. Liberation is: Hum! Strike with the vajra blazing pestle! Those sinful ones who transgress the command, may the vajra fire burn their hearts, and their body and speech be scattered like dust. Contemplate that the vajra dagger destroys enemies and demons into dust, and radiates light sparks to burn them. The union offering is: In the pestle hole of the wrathful mother, after striking with the vajra hammer, even if it is a god, may it be destroyed. Khatam Khatam Khatam. Hum Hum Hum. Phat Phat Phat. Contemplate that in the pestle hole of the dakini's space, striking with the vajra pestle of the father, the conceptual thoughts of enemies and demons are purified into the realm of bliss and emptiness. Ninth, praying for desired purposes: Praying to the deity of worldly wisdom, practicing Phurba, etc., up to the six lines "Grant the accomplishment of Kilaya." Praying to the deities of the great samaya mandala: The time has come! The time for great emanation has come! The time for the great handprint has come! The time for Shwana Mukha has come! The time for the great self has come! The time for the great earth lord has come! The time for your oath has come! Thus, eight "the time has come." We, the vidyadhara practitioners, generating the supreme bodhicitta, to continue the lineage of the Buddhas of the three times, for us vidyadharas, those harmful and malicious enemies and demons, demons and obstructers, those who steal accomplishments and harm, by the blessings of the great wrathful one, instantly seize them here, and properly slay them, and after destroying their body and speech into dust, make them experience suffering. Twelve lines.