Chinese
吉祥秘密藏续幻化忿怒尊之修法饮血现证。 吉美林巴。 吉祥秘密藏续幻化忿怒尊之修法饮血现证。 吉美林巴。 吉祥秘密藏续幻化忿怒尊之修法饮血现证 谨遵。吉祥秘密藏续幻化忿怒尊之修法饮血现证名为，向总吉祥大尊顶礼。 极其寂静殊胜法界，以九种舞姿勇猛降伏恶毒者，具金刚现行嬉戏之事业者，向饮血尊之自性顶礼。
English
Glorious Secret Essence Wrathful Illusion Practice of Blood-Drinking Manifestation. Jikme Lingpa. Glorious Secret Essence Wrathful Illusion Practice of Blood-Drinking Manifestation. Jikme Lingpa. Glorious Secret Essence Wrathful Illusion Practice of Blood-Drinking Manifestation is Present. The Glorious Secret Essence Wrathful Illusion Practice of Blood-Drinking Manifestation, I prostrate to the Great Glorious One. Utterly peaceful, supreme Dharma realm, With nine dances of valor as the slayer of the wicked, Possessing the activity of the vajra's manifest conduct, I prostrate to the nature of the assembled blood-drinkers.
Chinese
诸位生灵，享用朵玛后请离开！如果违背命令，头颅将碎裂成百块，身体将粉碎如微尘。吽字的四种猛咒和击打之声。第五是结界守护轮：吽！自身化为嗔怒金刚，眼目如日月般灼烧。心中发出忿怒的“嚓嚓”声，三千世界充满幻化之火。四面八方被乱舞的兵器填满，在无我空性中设立结界。嗡 索日亚 赞扎 瓦吉拉 卓达 匝瓦拉 然 然 扎克拉瓦尔地 玛哈 卓达 萨瓦 杜斯当 诶 吽 帕特。第六是开启手印之门，行手印礼拜，忏悔过错并受持誓言：吽！以智慧金刚橛开启无明障翳，以觉悟心性为本尊之手印礼拜。将违背和错误在法身虚空中忏悔，纵然舍弃生命也不放弃殊胜之誓言。阿拉拉 霍！第九是加持容器与所依物：吽！殊胜聚集的诸位本尊，从法身虚空中生起慈悲，随心所欲地变幻报身之形象，以化身坛城作为所依。赐予灌顶，降临加持，显示征兆和标识。嗡 汝汝 汝汝 吽 炯 吽！萨瓦 萨玛雅 阿贝夏雅 呸 呸！第八是加持供品：专注于外供，自身明观为本尊，从心间的吽字发出，让 然 康 放射出智慧火风水，净化供品的实执过患，处于空性之中。从阿字中，三千世界充满于班杂之中，提取轮回涅槃之精华，从吽字中，化为受用之供品，如意妙欲化为云聚之大海。以及虚空藏之咒印。嗡 瓦吉拉 啦嘎 杜贝 杜。同样地，布施贝 布。阿洛给 舍。根德 根。金刚足水等供养天女充满虚空。净化内供后，从空性中，康字完全变化，在人头器皿之上，阿字所生的班杂之中，具有四辐和中心的轮中央，从 郭 固 达 哈 纳 中生出五肉，从 毕 姆 玛 然 秀 中生出五甘露，各自以种子字标示，从 扬 然 中，风吹火燃，融化誓言物之上，从 吽 嗡 梭 阿 昂 哈 中生出五手印，各自作为手柄的铃铛等，完全变化为五部佛父
English
Obeisance to all beings! Take the Torma and depart! If you disobey the command, your heads will be split into a hundred pieces, and your bodies will be shattered into dust. The fierce mantra of the four Hums and the sound of striking. Fifth is the protective circle of cutting off boundaries: HUM! Transform yourself into the wrathful Vajra, eyes blazing like the sun and moon. From the heart emanates the wrathful "Tsa Tsa" sound, filling the three thousand worlds with illusory fire. The directions are filled with chaotic weapons, cutting off boundaries in selflessness and emptiness. OM Suryachandra Vajra Krodha Jwala Ram Ram Chakravarti Maha Krodha Sarva Dushtam E HUM Phat. Sixth is opening the symbolic door, offering symbolic prostrations, confessing transgressions, and taking vows: HUM! Open the darkness of ignorance with the wisdom dagger, offer symbolic prostrations to realize the mind as the deity's form. Confess transgressions and errors in the expanse of the Dharmakaya, and never abandon the great vow, even at the cost of life. Ala la Ho! Ninth is bestowing blessings on the vessel and its contents: HUM! All the deities of the great assembly, generate compassion from the expanse of the Dharmakaya, transform into any form of the Sambhogakaya, and rely on the mandala of the Nirmanakaya. Bestow empowerment, descend blessings, and show signs and symbols. OM Rulu Rulu HUM Bhyo HUM! Sarva Samaya Abeshaya Phet Phet! Eighth is blessing the offerings: Focusing on the outer offerings, visualize yourself as the deity, from the HUM syllable in your heart, let Ram Yam Kham emanate the wisdom fire, wind, and water, purify the faults of clinging to the reality of the offerings, and remain in emptiness. From Ah, fill the three thousand worlds in the Bhanda, extract the essence of samsara and nirvana, and from HUM, transform into desirable offerings, and the desired objects become a vast ocean of clouds. And the mantra seal of the treasury of space. OM Vajra Raga Dhupe Dhu. Similarly, Pushpe Pu. Aloke Hrih. Ghande Ghan. The offering goddesses, such as Vajra foot bath water, fill the sky. After purifying the inner offerings, from emptiness, the Kam syllable completely transforms, on top of the skull cup, in the Bhanda born from Ah, in the center of the wheel with four spokes and a hub, from Go Ku Da Ha Na arise the five meats, from Bi Mu Ma Ra Shu arise the five amritas, each marked with its seed syllable, from Yam Ram, the wind blows and the fire ignites, melting the samaya substances, from HUM OM SWA AM HA arise the five hand symbols, each with a handle, the bells etc., completely transformed into the five Buddha families
Chinese
与佛母交合。 嗡 吽 幢 舍 阿 穆 朗 芒 榜 当。 月亮饰品，各种金刚杵的中心。 红色马头金刚，手持莲花十字杵。 四方四佛母，金刚杵顶的中央。 所有姿势的安乐光芒云。 由音声清晰所变的三个重叠的种子字。 以光供养诸佛，行利他之事。 收回融入誓言物，无别混合。 成为智慧甘露的大海。 以拇指和无名指观想为马头金刚父母，搅拌甘露。嗡 阿 吽 萨瓦 班杂 阿弥利达 吽 舍 塔（藏文） Oṃ āḥ hūṃ sarva pañca amṛta hūṃ hrīḥ ṭhāḥ（梵文天城体） om ah hum sarva panca amrita hum hrih thah（梵文罗马拟音） （嗡 阿 吽 一切 五 甘露 吽 舍 塔 汉语字面意思）二十一遍，也作洒扫。 观想朵玛，以自性清净。 从空性中，朵玛盆是莲花器皿。 朵玛的殊胜供品，人、狮子、象。 牛、马、肉、五甘露之上。 五部佛父母以手印等为标志。 从下部风动，火燃，甘露沸腾。 无漏百味俱全的朵玛是， 成为六根喜悦的如意云。 嗡 阿 吽 玛哈 巴陵达 德匝 巴陵达 巴拉 巴达 德 ഗുཧྱ 萨玛耶 梭哈（藏文） Oṃ āḥ hūṃ mahā bhaliṃta te jvala baliṃta bala bāte guhya samaye svāhā（梵文天城体） om ah hum maha balinta te jvala balinta bala bate guhya samaye svaha（梵文罗马拟音） （嗡 阿 吽 大 供品 光 供品 力 风 秘密 誓言 梭哈 汉语字面意思）。 观想血，嗡 自性清净。 阿字化为佛母空行，三解脱界。 玛字化为日轮，ra字完全变化。 成为大贪欲，世间的血燃烧的虚空。 我执罗刹的八识聚。 以殊胜方便金刚宝瓶净化。 轮回逆转，解脱为不生法身。 于微尘聚中，生起坛城本尊。 化为金刚嬉女的供云。 嗡 阿 吽 玛哈 惹达 匝瓦拉 曼达拉 吽 舍 塔（藏文） Oṃ āḥ hūṃ mahā rakta jvala maṇḍala hūṃ hrīḥ ṭhāḥ（梵文天城体） om ah hum maha rakta jvala mandala hum hrih thah（梵文罗马拟音） （嗡 阿 吽 大 红 光 明 坛城 吽 舍 塔 汉语字面意思）三次。 第二，正行分二：生起所依和能依的坛城，以及修习和成办事业的次第。 第一也分二：观想所依宫殿，以及观想能依本尊坛城。第一又分八个内部分类，第一是如实性之等持： 诸法实性中，无有诸法。 离于分别思议之境。 如实性即法界智慧， 故无有实物。 身语意及一切法， 何处亦不住，不可见。 于自性平等之坛城中， 以眼观方式结合。 于虚空中，
English
Be united with the Mother. Oṃ hūṃ trāṃ hrīḥ aḥ mūṃ lāṃ māṃ pāṃ tāṃ. Lunar ornaments, the center of various vajras. Red Hayagriva, holding a lotus crossed vajra. Four Mothers in the four directions, in the center of the vajra crest. The cloud of bliss and radiant vapor of all postures. From the clear sound, the three stacked seed syllables. With light, offer to the Buddhas and benefit others. Gather back, mingle inseparably with the samaya substances. Become a great ocean of wisdom nectar. With thumb and ring finger, visualize Hayagriva as Father and Mother, churning the nectar. Oṃ āḥ hūṃ sarva pañca amṛta hūṃ hrīḥ ṭhāḥ (Tibetan) Oṃ āḥ hūṃ sarva pañca amṛta hūṃ hrīḥ ṭhāḥ (Sanskrit Devanagari) om ah hum sarva panca amrita hum hrih thah (Sanskrit Romanization) (Om Ah Hum All Five Amrita Hum Hrih Thah Literal Chinese meaning) Twenty-one times, and also perform sprinkling. Focus on the Torma, purify with Svabhava. From emptiness, the Torma bowl is a lotus vessel. The supreme offerings of the Torma, human, lion, elephant. Ox, horse, meat, above the five nectars. The five families of Father and Mother are marked with their hand implements. From below, the wind stirs, the fire blazes, the nectar boils. The Torma, complete with a hundred flavors of non-leakage, Becomes a cloud of delight for the six senses. Oṃ āḥ hūṃ mahā bhaliṃta te jvala baliṃta bala bāte guhya samaye svāhā (Tibetan) Oṃ āḥ hūṃ mahā bhaliṃta te jvala baliṃta bala bāte guhya samaye svāhā (Sanskrit Devanagari) om ah hum maha balinta te jvala balinta bala bate guhya samaye svaha (Sanskrit Romanization) (Om Ah Hum Great Offering Light Offering Power Wind Secret Samaya Svaha Literal Chinese meaning). Focus on the blood, Oṃ Svabhava purify. From Āḥ, the Mother Dakini, the realm of three liberations. From Mā, the sun disc, the syllable Ra completely transforms. Becoming great desire, the burning space of worldly blood. The eight consciousness aggregates of self-grasping Rakshasas. Through the supreme method of Vajra Jewel, purify. Reverse samsara, liberate into the unborn Dharmakaya. In the assembly of particles, arise the mandala deities. Transform into the offering clouds of Vajra Lasya. Oṃ āḥ hūṃ mahā rakta jvala maṇḍala hūṃ hrīḥ ṭhāḥ (Tibetan) Oṃ āḥ hūṃ mahā rakta jvala maṇḍala hūṃ hrīḥ ṭhāḥ (Sanskrit Devanagari) om ah hum maha rakta jvala mandala hum hrih thah (Sanskrit Romanization) (Om Ah Hum Great Blood Flame Mandala Hum Hrih Thah Literal Chinese meaning) Three times. Secondly, the main part has two: generating the mandala of the support and the supported, and the order of practice and accomplishment. The first also has two: visualizing the supporting palace, and visualizing the mandala of the supported deities. The first also has eight internal divisions, the first is the Samadhi of Suchness: In the reality of things, there are no things. Transcending the realm of discursive thought. Suchness is the wisdom of Dharmadhatu, Therefore, there are no real objects. Body, speech, mind, and all dharmas, Do not abide anywhere, are invisible. In the mandala of equal nature, Combine in the manner of gazing eyes. In the sky,
English
Visualization of Space. Second, the Samadhi of Universal Appearance: In all ten directions without exception, Great compassion pervades everywhere. That self-arisen nature is without substance, It is the cause of all mudras. Third, the Samadhi of the Cause: The blue Hum itself is the essence of Heruka. From certainty arises the great Vajra. From that arises the glorious great Heruka, Of the nine dances of great blazing, It is known as the time of terror. Fourth, the Visualization of the Supporting Mandala: The Heruka of the Cause is dark purplish-black in color, From the heart of the one holding the vajra and blood-filled conch arise E YAM RAM SUM KEM RAM (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). From E (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises the dark blue-black sky, From YAM (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises the circle of wind, From RAM (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises the ocean of blood, From SUM (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises the earth of the great world, From KEM (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises the mountain of bones, From RAM (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises above the circle of fire. From the heart of the Heruka of the Cause arises BHRUM (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). SAPHARANA PHAT. SAMHARANA HUM. BHRUM VISVA VISUDDHE JÑANA CAKRA MANDALA (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), By reciting this, The palace of blazing wisdom, Is vast in the ten directions without interruption, Without inside and outside, it appears everywhere. The blazing wheel has four spokes, The four corners are adorned with four breaks. The four squares have four arched doorways. Many rays of blazing light emanate. The nature of wisdom jewel, the BHANDZA (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) blazing palace, has the signs of four liberations. Four squares with four doors. Outer and inner two-tiered blazing courtyards, with two tiers, the outer wall has five layers, and the inner wall has three layers. Both are built with three types of skulls: dry, withered, and moist, with mud of blood and fat, riveted with nails of meteoric iron. Above it, various skulls decorate the overhanging eaves, from which hang garlands of intestines and hearts. Above that, on the silk of a brephul, from the mouth of the makara protrude snake lassos and nets of dry skulls and half-nets. Hanging ornaments of hearts and limbs. A moon of skull forests. Willow ropes and wind-blown bells are beautiful. On the outer surface, strips of flesh from the hands and feet hang from the bird's wings. On the upper surface, rows of vertebrae stand upright. Between them are umbrellas of the great world, banners of great fish, hanging entrails, and fluttering flayed skins, etc., adorned with various terrifying ornaments. From the outer edges of the walls of both tiers,