English
Nectar. Shri, glorious. He, joy. Ru, accumulated. Ka, activity, or blood drinker. Manta. Mantra. Jwala, blazing. Mandala, circle. Kaya, body. Om Om Om, the three aspects of body, speech, and mind. Ang, the essence of speech. Surato, etc. Waka, speech, Ang Ang Ang, the three aspects of speech, body, speech, and mind. Hum, the essence of mind. Surato, etc. Citta, mind, Hum Hum Hum, the three aspects of mind, body, speech, and mind. Lung, lying inclined, straightened up, are Sva and Ha. Sva, the essence of qualities. Surato, etc. Guna, qualities, Sva Sva Sva, the three aspects of qualities, body, speech, and mind. Ha, the essence of activity. Surato, etc. Karma, action, Ham Ham Ham, the three aspects of activity, body, speech, and mind. Vajra, Maha, great. Kapala, skull. Kharga, essence. Dhana, giving. Jwala, blazing. Siddhi, happiness, great nectar, the five. Glorious blazing, great blood drinker, mantra mandala, the three aspects of the five families' body, speech, and mind. Of speech, of mind. The three aspects of qualities and activity, body, speech, and mind. The essence of the great Vajra Kapala, blazing with giving, please grant the accomplishment of the wrathful one's body, speech, and mind. This is offering nectar and receiving accomplishment. Third, offering the five, etc. Maha, great, prajna, glorious, Heruka, blood drinker, Ame, flower, incense, burning incense, Siddho, accomplished, may it be. Samharana, gather. Hum Hum Hum, is gathering. Glorious great blood drinker, may the two benefits be accomplished through the offering of flowers and incense. Then, by gathering the deity into oneself, contemplate obtaining the accomplishment of the Vajra blood drinker's body, speech, and mind. This is offering the desired qualities to the deity on the torma. Fourth, offering the secret, etc. Maha, great. Yoga, yogi. Adka, inner. Samaya, vow. Rulu rulu, drinking three sips. Alala, wonderful. Ho, joyful. This is because the great yogi takes a vow not to transgress the inner path's samaya. By drinking three sips of the torma, one does not transgress the samaya of body, speech, and mind, and obtains wonderful accomplishment and is joyful. Fifth, offering the torma and making offerings and praises. Om Ah Hum, body, speech, and mind. Surato, bliss. Kamale, garland.
Chinese
玛哈钦波苏卡涅巴，玛列程瓦玛努益萨玛纳丹匝拉巴瓦，达纳杰巴阿瓦乔杰约嘎纳觉卡嘿索吉阿拉拉霍涅巴德。朵玛杜孜德威程瓦准切美巴欧威，涅巴钦波益程瓦准切美巴炯威内益丹巴瓦扎通措吉佐沃拉乔吉觉纳觉玛拉杰巴索吉涅巴吉谢巴喔。德内觉哲拉索巴贝乔内多巴门兰颜切佐内。松巴涅巴拉松德，章。当波涅贝定额增当，章。涅贝定额增尼，达丹措森巴尔萨瓦当，拉耶谢森贝匝巴康敦杜拉巴德。达冈藏吉南卡拉达巴萨瓦当。瓦定额增森巴松丹吉郭内达巴阿姆。涅巴嘉瓦尼。尼巴昂当，章。嗡（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）尼耶谢阿丹昂吉郭珍。班匝（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）多杰玛哈钦波卓达卓沃夏日嘿热嘎扎通。班匝（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）多杰卓迪卓姆夏日央秋玛萨瓦丹加瓦吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：）德吉帕德卓吉巴德。明内沃贝昂索。如如玛哈萨玛雅吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：）尼图丹内内达贝昂索。如如如如吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：）贝吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：）尼涅昂萨姆切云吉郭内多贝昂索。迪拉杰敦吉涅威涅巴嘉贝昂尼。涅贝杜苏。嗡（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）班匝（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）玛哈夏日嘿热嘎。如如如如吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：）贝吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：）。涅涅吉杜苏。嗡（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）班匝（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）玛哈夏日嘿热嘎。如如如如玛哈萨玛雅吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：）帕德。哲贝杜苏嗡（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）班匝（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）玛哈夏日嘿热嘎。班匝（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）卓迪夏日萨瓦丹吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：）帕德。哲巴钦波益杜苏塔姆切哲德达松索。松巴日贤拉昂涅杜吉姆巴德达尔杜嘉喔。章。德达尔班匝（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）嘿热嘎拉达涅炯内索康纳日阿贤颜敦德。达涅嘉瓦尼。杰敦吉哲瓦布达嘿热嘎拉。嗡（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）布达玛哈夏日嘿热嘎。布达卓迪夏日萨瓦丹吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：）帕德。如如如如玛哈萨玛雅吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：）帕德。如如哲德日松哲。郭日玛拉。嗡（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）班匝（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）郭
English
Mahachenpo Sukha Nyepa. Male Trengwa Manu Yi Sama Nada Zala Barwa, Dhana Jinpa Awa Chöjin Yoga Naljor Kha Hi Soljik Alala Ho Nyepa De. Torma Duzi Dewai Trengwa Chunche Mepa Owei, Nyepa Chenpoi Trengwa Chunche Mepa Jungwei Ne Yidam Barwa Zhatong Tsokji Zowo La Chöjik Khor Naljorma La Jinpa Soljik Nyepar Gyishekpa O. Denei Jojella Sobabe Chöne Tobpa Mönlam Yanche Dzogne. Sumpa Nyenpa La Sumde, Chang. Dangpo Nyenpai Tingngezin Dang, Chang. Nyenpai Tingngezin Ni, Da Damtsik Sempal Sawa Dang, Lha Yeshe Sempai Zaba Kang Dun Du Lhaba De. Dagang Tsangji Namkala Daba Sawa Dang. Wa Tingngezin Sempa Sumdenji Gonei Daba Am. Nyenpa Jawa Ni. Nipa Ngang Dang, Chang. Om (Tibetan:, Devanagari:, Romanized Sanskrit:, Literal Meaning:) Ni Yeshe Nga Den Ngaggi Go Dren. Vajra (Tibetan:, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Meaning: Diamond) Dorje Maha Chenpo Troda Trowo Shri Heruka Zhatong. Vajra (Tibetan:, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Meaning: Diamond) Dorje Troti Tromo Shari Yangchuk Ma Sarwa Danga Wa Hum (Tibetan:, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning:) Dejik Pade Trojik Pade. Mingne Wobei Ngag So. Rulu Maha Samaya Hum (Tibetan:, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning:) Ni Tudam Ne Ne Dabe Ngag So. Rulu Rulu Hum (Tibetan:, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning:) Bhio Hum (Tibetan:, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning:) Ni Nyen Ngag Sam Cheyönji Gonei Tobai Ngag So. Dila Je Tönji Nyewei Nyenpa Jabe Ngagni. Nyenpai Dusu. Om (Tibetan:, Devanagari:, Romanized Sanskrit:, Literal Meaning:) Vajra (Tibetan:, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Meaning: Diamond) Maha Shri Heruka. Rulu Rulu Hum (Tibetan:, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning:) Bhio Hum (Tibetan:, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning:). Nye Nyenji Dusu. Om (Tibetan:, Devanagari:, Romanized Sanskrit:, Literal Meaning:) Vajra (Tibetan:, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Meaning: Diamond) Maha Shri Heruka. Rulu Rulu Maha Samaya Hum (Tibetan:, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning:) Phet. Drubpei Dusu Om (Tibetan:, Devanagari:, Romanized Sanskrit:, Literal Meaning:) Vajra (Tibetan:, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Meaning: Diamond) Maha Shri Heruka. Vajra (Tibetan:, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Meaning: Diamond) Troti Shari Sarwa Dan Hum (Tibetan:, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning:) Phet. Drubpa Chenpoi Dusu Tamche Drilde Dha Songs So. Sumpa Rizhen La Ang Nyen Duji Mikpa Dedar Du Ja O. Chang. Dedar Vajra (Tibetan:, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Meaning: Diamond) Heruka La Da Nyen Kyön Ne So Kong Na Ri Nga Zhen Yang Dunde. Da Nyen Jawa Ni. Je Tönji Drelwa Buddha Heruka La. Om (Tibetan:, Devanagari:, Romanized Sanskrit:, Literal Meaning:) Buddha Maha Shri Heruka. Buddha Troti Shari Sarwa Dan Hum (Tibetan:, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning:) Phet. Rulu Rulu Maha Samaya Hum (Tibetan:, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning:) Phet. Rulu Drel De Ri Sum Drel. Kouri Mala. Om (Tibetan:, Devanagari:, Romanized Sanskrit:, Literal Meaning:) Vajra (Tibetan:, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Meaning: Diamond) Ko
Chinese
天空是白色的。如果出现蓝色，则是毒龙。如果出现红色，则是赞和恶鬼。如果出现黑色，则是咒师破戒的征兆吗？这是为了辨别成就天神身语意的征兆。首先是感到愉悦，中间是心清明，最后是效果显现，就认为是天神的征兆。气味方面，怎么说呢？“土地神用上方的言语，供奉像麝香一样的祭品。”因此，是土地神，还是赞恶鬼红色，还是魔鬼亚拉说的呢？是亚拉独子的气味吗？辨别天神的征兆，气味香甜且感到愉悦，就是天神的征兆。声音方面，怎么说呢？“罗刹女的凶猛鬼魂的声音。”因此，是罗刹女的鬼魂，还是夜叉凶猛女的声音呢？辨别征兆，声音难听且短暂就是鬼魂，好听且长久就是天神的征兆。形象方面，这样说：“那个形象也是无常的郭扎里。”因此，罗刹郭扎里的形象无常且会显现神通。清晰且感到愉悦就是天神的征兆。法器和修法物品在空中旋转，火焰猛烈燃烧，药酒沸腾等征兆出现时，是魔鬼的障碍还是天神成就的征兆，要用吉祥黑汝嘎的咒语和手印，或者三颅骨的手印和咒语，以及自身的体验来辨别。如果是魔鬼，就会消失不见。如果是成就的征兆，就会越来越清晰。如果出现障碍，就用金刚猛咒和手印，以及物品和禅定来驱除，然后观想自身为明亮的天神，穿上盔甲守护身体。修法的时日圆满，出现成就的征兆时，获得成就就是将天神融入证悟之境。因此，将所修的荟供坛城的身语意成就，与自身的身语意三门的证悟之境融合。将神通融入五根，将天神的成就融入心，将神变融入脚等，在念头的聚集之处融入天神的成就，念诵ཀཱ་ཡ་ཝཱ་ཀ་ཙིཏྟ་མ་ཧཱ་ཏིཥྛ྄་བཛྲ་（藏文，梵文天城体：कायवाकचित्तमहातिष्ठवज्र，梵文罗马拟音：kāyavākcittamahātiṣṭhavajra，汉语字面意思：身语意大安住金刚），为了利益众生，要稳固成就。具备征兆而获得成就，因此以前寂静荟供修法的时候说
English
The sky is white. If blue appears, it is a poisonous Naga. If red appears, it is Tsen and evil spirits. If black appears, is it a sign of a mantra practitioner breaking their vows? This is to discern the signs of accomplishing the body, speech, and mind of the deity. First, there is joy; in the middle, the mind is clear; and finally, if the effect manifests, it is considered a sign of the deity. Regarding smell, how is it said? "The local deity uses the words from above, offering a sacrifice like musk." Therefore, is it the local deity, or the red Tsen and evil spirits, or what the demon Yala says? Is it the smell of Yala's only son? Discern the signs of the deity; if the smell is sweet and there is joy, it is a sign of the deity. Regarding sound, how is it said? "The sound of the fierce ghost of the Rakshasa woman." Therefore, is it the ghost of the Rakshasa woman, or the sound of the fierce female Yaksha? Discern the signs; if the sound is unpleasant and short, it is a ghost; if it is pleasant and long, it is a sign of the deity. Regarding form, it is said: "That form is also impermanent Kotzali." Therefore, the form of the Rakshasa Kotzali is impermanent and will manifest miracles. If it is clear and there is joy, it is a sign of the deity. When signs such as ritual implements and practice materials revolving in the sky, flames burning intensely, and medicine and alcohol boiling appear, whether they are obstacles from demons or signs of the deity's accomplishment should be discerned through the mantra and mudra of glorious Heruka, or the mudra and mantra of three skulls, and one's own experience. If it is a demon, it will disappear. If it is a sign of accomplishment, it will become clearer. If obstacles appear, dispel them with the Vajra Wrathful mantra and mudra, as well as substances and samadhi, and then visualize oneself as a clear deity, put on armor to protect the body. When the days of practice are complete and signs of accomplishment appear, obtaining accomplishment is integrating the deity into the state of realization. Therefore, integrate the body, speech, and mind accomplishments of the mandala of the Tsok that is being practiced with the state of realization of one's own body, speech, and mind. Integrate the clairvoyance into the five senses, integrate the deity's accomplishment into the heart, integrate the magical powers into the feet, etc., integrate the deity's accomplishment into the place of the accumulation of thoughts, and recite kāyavākcittamahātiṣṭhavajra (藏文, 梵文天城体：कायवाकचित्तमहातिष्ठवज्र，梵文罗马拟音：kāyavākcittamahātiṣṭhavajra，汉语字面意思：身语意大安住金刚). For the benefit of sentient beings, stabilize the accomplishment. Having obtained accomplishment with signs, therefore, it was said during the peaceful Tsok practice in the past.