English
These are the three: body, speech, and mind. Oṃ (藏文：ཨཱྃ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) is the essence of speech. Add Surato and others. Vāka (藏文：ཝཱ་ཀ་，梵文天城体：वाक，梵文罗马拟音：vāka，汉语字面意思：speech) is speech. Oṃ Oṃ Oṃ (藏文：ཨྃ་ཨྃ་ཨྃ，梵文天城体：ओ ओ ओ，梵文罗马拟音：oṃ oṃ oṃ，汉语字面意思：嗡嗡嗡) are the three: body, speech, and mind of speech. Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is the essence of mind. Add Surato and others. Citta (藏文：ཙིཏྟ་，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：mind) is mind. Hūṃ Hūṃ Hūṃ (藏文：ཧཱུྃ་ཧཱུྃ་ཧཱུྃ，梵文天城体：हुं हुं हुं，梵文罗马拟音：hūṃ hūṃ hūṃ，汉语字面意思：吽吽吽) are the three: body, speech, and mind of mind. The long mark lying down when broken, and raised from the side are Svā and Hā. Svā (藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：Svāhā) is the essence of qualities. Add Surato and others. Guṇa (藏文：གུ་ཎ་，梵文天城体：गुण，梵文罗马拟音：guṇa，汉语字面意思：quality) is quality. Svāṃ Svāṃ Svāṃ (藏文：སྭཱཾ་སྭཱཾ་སྭཱཾ，梵文天城体：स्वां स्वां स्वां，梵文罗马拟音：svāṃ svāṃ svāṃ，汉语字面意思：Svāṃ Svāṃ Svāṃ) are the three: body, speech, and mind of qualities. Hā (藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：Hā) is the essence of activity. Add Surato and others. Karma (藏文：ཀརྨ་，梵文天城体：कर्म，梵文罗马拟音：karma，汉语字面意思：Karma) is activity. Hāṃ Hāṃ Hāṃ (藏文：ཧཱཾ་ཧཱཾ་ཧཱཾ，梵文天城体：हां हां हां，梵文罗马拟音：hāṃ hāṃ hāṃ，汉语字面意思：Hāṃ Hāṃ Hāṃ) are the three: body, speech, and mind of activity. Vajra (藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：Vajra), Mahā (藏文：མ་ཧཱ་，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：Great) is great, Kapāla (藏文：ཀ་པ་ལ་，梵文天城体：कपाल，梵文罗马拟音：kapāla，汉语字面意思：Skull), Kharga (藏文：ཁརྒ་，梵文天城体：खड्ग，梵文罗马拟音：khaḍga，汉语字面意思：Sword) is the essence, Dhana (藏文：དྷ་ན་，梵文天城体：धन，梵文罗马拟音：dhana，汉语字面意思：Generosity) is generosity, Jvāla (藏文：ཛྭ་ལ་，梵文天城体：ज्वाल，梵文罗马拟音：jvāla，汉语字面意思：Flame) is blazing, Siddhi (藏文：སིདྡྷི་，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：Accomplishment) is accomplishment, which are the five great bliss nectars, the glorious blazing, great blood-drinker, grant the accomplishments of the body, speech, mind, qualities, and activities of the five families of the mantra mandala. This is offering nectar and receiving accomplishments. The third is the fivefold offering, Mahā (藏文：མ་ཧཱ་，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：Great) is great, Śrī (藏文：ཤྲཱི་，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：Glorious) is glorious, Heruka (藏文：ཧེ་རུ་ཀ་，梵文天城体：हेरुक，梵文罗马拟音：heruka，汉语字面意思：Heruka) blood-drinker, Ame (藏文：ཨ་མེ་，梵文天城体：अमे，梵文罗马拟音：ame，汉语字面意思：Immaculate) is flower, Dhūme (藏文：དྷུ་མེ་，梵文天城体：धूमे，梵文罗马拟音：dhūme，汉语字面意思：Smoke) is incense. Siddho (藏文：སིདྡྷོ་，梵文天城体：सिद्धो，梵文罗马拟音：siddho，汉语字面意思：Accomplished) is accomplished, may Bhavatu (藏文：བྷ་ཝ་ཏུ་，梵文天城体：भवतु，梵文罗马拟音：bhavatu，汉语字面意思：May it be) be accomplished. Saṃhāraṇa (藏文：སཾ་ཧ་ར་ཎ་，梵文天城体：संहारण，梵文罗马拟音：saṃhāraṇa，汉语字面意思：Gathering) is gathering. Hūṃ Hūṃ Hūṃ (藏文：ཧཱུྃ་ཧཱུྃ་ཧཱུྃ，梵文天城体：हुं हुं हुं，梵文罗马拟音：hūṃ hūṃ hūṃ，汉语字面意思：Hūṃ Hūṃ Hūṃ) is gathering, may the two purposes be accomplished by the offering of flowers and incense to the glorious great blood-drinker. Then, by gathering the goddess into oneself, contemplate obtaining the body, speech, and mind accomplishments of the Vajra blood-drinker. This is offering with the desire-fulfilling goddess on top of the torma. The fourth is offering the secret empowerment. Mahā (藏文：མ་ཧཱ་，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：Great) is great. Yoga (藏文：ཡོ་ག་，梵文天城体：योग，梵文罗马拟音：yoga，汉语字面意思：Yoga) is yoga. Aṅkra (藏文：ཨངྐྲ་，梵文天城体：अङ्क，梵文罗马拟音：aṅkra，汉语字面意思：Inner) is inner. Samaya (藏文：ས་མ་ཡ་，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：Vow) is vow. Rulu Rulu (藏文：རུ་ལུ་རུ་ལུ་，梵文天城体：रुलु रुलु，梵文罗马拟音：rulu rulu，汉语字面意思：Rulu Rulu) drink three gulps. Alala (藏文：ཨ་ལ་ལ་，梵文天城体：अल्लल，梵文罗马拟音：allala，汉语字面意思：Wonderful) is wonderful. Ho (藏文：ཧོ་，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：Joy) is joy. This is because the great yogi does not transgress the inner vow, so taking the vow: by drinking three gulps of the torma, not transgressing the vow of body, speech, and mind, obtaining wonderful accomplishments and being joyful. The fifth is offering the torma and praising the offering. Oṃ Āḥ Hūṃ (藏文：ༀ་ཨཱ་ཧཱུྃ，梵文天城体：ओ आ हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：Oṃ Āḥ Hūṃ) are body, speech, and mind. Surato (藏文：སུ་ར་ཏོ་，梵文天城体：सुरतो，梵文罗马拟音：surato，汉语字面意思：Delight) is bliss. Kamala (藏文：ཀ་མ་ལ་，梵文天城体：कमल，梵文罗马拟音：kamala，汉语字面意思：Lotus) is garland. Mahā (藏文：མ་ཧཱ་，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：Great) is great. Sukha (藏文：སུ་ཁ་，梵文天城体：सुख，梵文罗马拟音：sukha，汉语字面意思：Happiness) is joy. Māle (藏文：མཱ་ལེ་，梵文天城体：माले，梵文罗马拟音：māle，汉语字面意思：Garland) is garland. Anu (藏文：ཨ་ནུ་，梵文天城体：अनु，梵文罗马拟音：anu，汉语字面意思：Following) is mind. Sa (藏文：ས་，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：Sa) is example, Samana (藏文：ས་མན，梵文天城体：समन，梵文罗马拟音：samana，汉语字面意思：Equal). Manta (藏文：མནྟ་，梵文天城体：मन्त，梵文罗马拟音：manta，汉语字面意思：Mantra) is mantra. Jvalini (藏文：ཛྭ་ལི་ནི་，梵文天城体：ज्वलि，梵文罗马拟音：jvali，汉语字面意思：Burning) is burning. Dhana (藏文：དྷ་ན་，梵文天城体：धन，梵文罗马拟音：dhana，汉语字面意思：Generosity) is generosity. Ava (藏文：ཨ་ཝ་，梵文天城体：अव，梵文罗马拟音：ava，汉语字面意思：Protect) is offering. Yoga (藏文：ཡོ་ག་，梵文天城体：योग，梵文罗马拟音：yoga，汉语字面意思：Yoga) is yoga. Khāhi (藏文：ཁཱ་ཧི་，梵文天城体：खाहे，梵文罗马拟音：khāhe，汉语字面意思：Eat). Alala Ho (藏文：ཨ་ལ་ལ་ཧོ་，梵文天城体：अल्लल हो，梵文罗马拟音：allala ho，汉语字面意思：Wonderful Joy) is joy, constantly offering the garland of torma nectar bliss. The great garland of joy is constant.
Chinese
祈请降临，对生起处本尊，饮血众的主尊作供养，对眷属瑜伽母作布施，请令欢喜。之后，以结合解脱等作供养，直至赞颂祈愿完毕。第三，修持分三。第一，修持之禅定：自身观为誓言萨埵，明亮，本尊智慧萨埵于自身前方的虚空中，如箭矢般，清晰明亮。念诵时的光芒聚集清晰，中间禅定萨埵，本尊与自身光芒聚集三者合一而念诵。第二，咒语：嗡是具足五种智慧，咒语之首。班杂 Vajra（藏文，梵文天城体，vajra，金刚），玛哈 Maha（藏文，梵文天城体，mahā，大），卓达 Krodha（藏文，梵文天城体，krodha，忿怒），西日 Sri（藏文，梵文天城体，śrī，吉祥），黑汝嘎 Heruka（藏文，梵文天城体，heruka，饮血），班杂 Vajra（藏文，梵文天城体，vajra，金刚），卓底 Krodhi（藏文，梵文天城体，krodhī，忿怒母），夏瓦热 Shvari（藏文，梵文天城体，śvari，自在），萨瓦 Sarva（藏文，梵文天城体，sarva，一切），杜斯当 Dustam（藏文，梵文天城体，duṣṭaṃ，恶），吽 Hum（藏文，梵文天城体，hūṃ，摄），啪特 Phat（藏文，梵文天城体，phaṭ，度），这是从名字呼唤的咒语。汝汝玛哈萨玛雅吽是心要处降下的咒语。汝汝汝汝吽布呦吽是修持咒或以大供养赞颂的咒语。杰尊说修持时嗡班杂，根本汝汝二显现。注释：玛哈西日黑汝嘎，汝汝汝汝吽布呦吽。近修持时，嗡班杂玛哈西日黑汝嘎，汝汝汝汝玛哈萨玛雅吽啪特。修法时，嗡班杂玛哈西日黑汝嘎，班杂卓底夏瓦热萨瓦杜斯当吽啪特。大修法时，所有都总集念诵。第三，对其他部族也如此进行修持时的观想。如此对班杂黑汝嘎进行念诵修持后，在自身中念诵其他五部，以及十忿怒尊的咒语等进行修持，通过光芒的放出和收摄，七日内清净障碍，成为堪能策励智慧者之相续和成就之器。如此说。有些注释中说，智慧本尊安住于前方虚空中，从誓言萨埵的心间发出光芒，照射到智慧萨埵的心间，策励心要之相续，收回时，清净三门的障碍，思维成为堪能成就之器。光芒放出和收摄交替进行，是圆满修持的坛城。这是近修持。第三，修
English
Please descend, make offerings to the principal deity of the source of arising, the assembly of blood drinkers, and offer alms to the retinue of yoginis, please be pleased. Then, after making offerings with union and liberation, etc., until the completion of praise and aspiration. Third, there are three parts to the practice of approach. First, the samadhi of approach: oneself is visualized as the samaya-sattva, clear, and the wisdom-sattva of the deity is clear in the sky in front of oneself, like an arrow. The clarity of the gathering of light during recitation is clear, and the intermediate samadhi-sattva, the deity, and oneself, the three gatherings of light are combined for recitation. Second, the mantra: Om is the beginning of the mantra with five wisdoms. Vajra (Tibetan, Devanagari, vajra, Diamond), Maha (Tibetan, Devanagari, mahā, Great), Krodha (Tibetan, Devanagari, krodha, Wrathful), Sri (Tibetan, Devanagari, śrī, Glorious), Heruka (Tibetan, Devanagari, heruka, Blood Drinker), Vajra (Tibetan, Devanagari, vajra, Diamond), Krodhi (Tibetan, Devanagari, krodhī, Wrathful Mother), Shvari (Tibetan, Devanagari, śvari, Free), Sarva (Tibetan, Devanagari, sarva, All), Dustam (Tibetan, Devanagari, duṣṭaṃ, Evil), Hum (Tibetan, Devanagari, hūṃ, Gather), Phat (Tibetan, Devanagari, phaṭ, Liberate), this is the mantra called from the name. Rulu Maha Samaya Hum is the mantra that descends from the essential point of the heart. Rulu Rulu Hum Bhyo Hum is the mantra of approach or the mantra of praise with great offerings. Jetsun said that during the approach, Om Vajra, the root Rulu appears twice. Note: Maha Sri Heruka, Rulu Rulu Hum Bhyo Hum. During the near approach, Om Vajra Maha Sri Heruka, Rulu Rulu Maha Samaya Hum Phat. During the practice, Om Vajra Maha Sri Heruka, Vajra Krodhi Shvari Sarva Dustam Hum Phat. During the great practice, all are combined and recited. Third, the visualization during the approach for other families should also be done in the same way. After reciting and approaching Vajra Heruka in this way, recite the other five families in oneself, and practice the mantras of the ten wrathful deities, etc., through the emission and gathering of light, purify the obscurations for seven days, and make it suitable as a vessel for inspiring the wisdom lineage and for accomplishments. Thus it is said. Some commentaries say that the wisdom deity resides in the sky in front, and light emanates from the heart of the samaya-sattva, shines on the heart of the wisdom-sattva, inspires the lineage of the heart essence, and when it is withdrawn, it purifies the obscurations of the three doors, and one thinks of becoming a vessel capable of accomplishment. The alternating emission and gathering of light is the completion of the mandala of approach. This is the near approach. Third, the sadhana
Chinese
又，在修作本尊生起和念诵近修的时候，也要以红色光芒外放内收来策励心续，祈请赐予成就。并思及内收可以为我汇集成就。念诵咒语时，要像避免一百种过失那样避免念诵的十种过失来进行修持。要知道这是修持时所需要的。第四，大修有三。第一，实际修作。也就是在最后一天晚上，要极其陈设修作的成就物，并且念诵咒语的光芒不向外放，而仅仅作内收之想，要知道这是获得大修成就的方法。第二，总的来说，持诵观想的禅定方法。在近修时，为了净化罪障和消除过失，观想光芒和字像是水晶蜜蜂一样，颜色是白色。在修作时，为了贪执成就和摄集自在，观想光芒和字像是珊瑚蜜蜂一样，颜色是红色。在大修时，为了成就不会被他人所夺，观想许多紫蓝色蜜蜂。像近修和修作的次第一样，近修和修作的时候，像蜜蜂去花朵上飞来飞去一样。大修的时候，就像大冰雹落入海中一样，光芒是内收的。第三，如果出现验相，就观察障碍并获取成就。不好的验相是白光，是命主；蓝光，是龙；红光，是赞；黑光，是违背誓言的征兆。好的验相是：感到快乐，内心明朗，有所进展。气味方面，不好的气味是麝香的腥味，好的气味是香味，令人愉快。声音方面，不悦耳且短暂的是不好的征兆，悦耳且悠长的是天神的征兆。形象方面，不悦意的是罗刹之类的形象，天神的形象清晰且令人愉快是好的征兆。法器和修作物在空中旋转，酥油灯燃烧旺盛，食物、饮料、药物、酒、朵玛等沸腾等出现验相时，无论是魔的障碍还是天神成就的征兆，都要用黑汝嘎的咒语和手印，或者三个颅骨的手印和咒语自身
English
Also, during the practice of deity generation and mantra recitation in the close retreat, one should encourage the mindstream by radiating red light outwards and gathering it inwards, praying for the granting of accomplishments. And think that the inward gathering can gather accomplishments for me. When reciting mantras, one should avoid the ten faults of recitation like avoiding a hundred faults and practice. Know that this is what is needed during practice. Fourth, the great practice has three parts. First, the actual practice. That is, on the last night, one should arrange the substances of accomplishment for the practice extremely carefully, and the light of the mantra recitation should not radiate outwards, but only think of gathering inwards, know that this is the method of obtaining the accomplishment of the great practice. Second, in general, the method of meditation on the contemplation of recitation. During the close retreat, in order to purify sins and eliminate faults, one should visualize the light and letters as crystal bees, with a white color. During the practice, in order to be attached to accomplishments and to gather power, one should visualize the light and letters as coral bees, with a red color. During the great practice, as a sign that accomplishments will not be taken by others, one should visualize many indigo-colored bees. Like the order of the close retreat and the practice, during the close retreat and the practice, it is like bees flying back and forth to flowers. During the great practice, it is like a great hailstorm falling into the sea, the light is gathered inwards. Third, if signs appear, examine the obstacles and obtain accomplishments. Bad signs are white light, which is the lord of life; blue light, which is the nāgas; red light, which is the btsan; black light, which is a sign of breaking vows. Good signs are: feeling happy, the mind is clear, there is progress. In terms of smell, a bad smell is the rancid smell of musk, a good smell is a fragrance, which is pleasant. In terms of sound, an unpleasant and short sound is a bad sign, a pleasant and long sound is a sign of the gods. In terms of form, an unpleasant form is like a rākṣasa, a clear and pleasant form of the gods is a good sign. When signs appear such as the hand implements and practice substances rotating in the sky, the butter lamp burning brightly, and the food, drinks, medicine, alcohol, and torma boiling, whether it is an obstacle of demons or a sign of the accomplishment of the gods, one should use the mantra and mudra of Heruka, or the mudra of three skulls and the mantra itself.