English
O, by bestowing blessings upon the mandala and its implements, contemplate them transforming into the play of the great wisdom of body, speech, and mind. Then, return to your seat and recite the japa (ཛཔ྄, japa, जप, recitation) three times. By completing self-generation, absorption, dedication, aspiration, daily practice, etc., it is accomplished. The near retreat is the straightening of the root of activities, which will be explained below. ༈. Secondly, the actual practice of making oneself inseparable from the deity is divided into three: accomplishing siddhis through recitation, contemplation, and mantra repetition; removing obstacles in between; and the order of time, number, signs, and measure. Firstly, it must be related to the activity. Whichever of the three roots' activities' ritual is being practiced, it is best to do it three times during the day and three times at night, i.e., six sessions; moderately, twice during the day and twice at night, i.e., four sessions; at the very least, it must be done once each during the day and night. According to the length of the activity's ritual, choose whichever of the superior or moderate methods is convenient. In the first session, recite the lineage supplication. Starting from refuge and bodhicitta, perform all the preliminaries extensively. The main part, except for special visualizations, meditate on self and front as inseparable through the three samadhis, infuse the wheel of wisdom, and perform offerings and praises, etc. At the beginning of the recitation, open the recitation room, take the rosary, and before reciting the japa (ཛཔ྄, japa, जप, recitation) three times, visualize the expansion and contraction of both self and front, and the sound of recitation must not be interrupted. If practitioners are able to, they should also clearly establish the realization of the deity's continuous practice, and receive the mantra lineage. From then on, until the last session of the liberation day, the sound of the mantra must not be interrupted even for a moment. At the end of the session, compensate for omissions and strengthen the power by reciting Yangdak, the Hundred Syllable Mantra, root mantra, and heart mantra, and offer the torma. By dispelling and subduing obstacles, and bestowing blessings, the first session is completed. In the second session, replenish the offerings and only briefly bestow blessings, without needing other preliminaries. In some detailed rituals, there are mudras, vows, and bestowal of blessings, which can be performed in each session, or according to tradition. From the three samadhis onwards, it is the same as the first session. The third session is also the same, and after completing the recitation and torma, perform the torma ritual of the Kagyu protectors, tsok offering, fulfillment offering. According to the ripening tradition, at this time, do not distribute the three-part torma outside. Enjoy the tsok offering, imprison the leftovers, and perform the Dharma protector torma offering.
Chinese
供养和事业固定，跳马舞，酬谢供赞，忏悔，祈寿，回向，吉祥语等完毕后，天黑时驱逐食子，降加持和念诵三遍，日间修法结束。夜间三座修法与日间第二座相同，每座结束时不断除障和降加持。有能力者若想广修，为弥补缺失，则进行朵朵补供仪轨；为增延长寿成就，则进行长寿仪轨；为遣除障碍，则将金刚橛法等放在一旁，依据各自的仪轨，或者大致依靠金刚萨埵、报身佛、金刚橛坛城等，进行各自的事业，与正文内容相关也很重要。经续中说：“对眷属进行教诫，劝勉行善。”因此金刚上师应当时不时地对道友们讲说取舍的教言和誓言，如果能够讲清楚生起次第和念诵的观想，使其简单易懂、意义明确，则非常重要。第二，遣除对成就的障碍，降临加持的光辉：上师或代理者面前安放火坛、食子林伽等，以及事业橛、座间供品等，观想所依之物：ཨེ་ཡཾ་ཛྭ་ལ་རཾ། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）在宽广深邃的火坑中，观想一切由“扎”字所化现的，阻碍成就、邪见的鬼神、修行魔类等，都变成瘦弱可怜的身体。皈命！祈祷传承上师 之具德上师们的教言谛实，佛的教言谛实，法的教言谛实，僧的教言谛实，密咒、明咒、陀罗尼咒、心咒、手印和三摩地的谛实力，以及法性本空，但因果不虚的谛实力，特别是某某本尊众、听命差遣的使者军队等眷属的教言谛实力，依靠大谛实力的加持，所有阻碍成就、引入邪途的鬼神、修行魔类等，都降临于作为象征物的供品之上。
English
After completing the offerings and fixed activities, the horse dance, gratitude offerings and praises, confession, longevity prayers, dedication, auspicious words, etc., the daytime session concludes as dusk falls, with the expulsion of the Torma, the descent of blessings, and three recitations of JAP. The three nighttime sessions are similar to the second daytime session in terms of recitation arrangements. At the end of each session, obstacles should be cleared and blessings should be invoked without fail. If those with resources wish to elaborate, they should perform the Dotor offering ritual to compensate for deficiencies; perform the longevity ritual to enhance the attainment of immortality; and set aside the Vajrakila practice, etc., to perform their respective activities based on their own texts, or generally rely on the Vajrasattva, Sambhogakaya Buddha, or Vajrakila mandala, etc., as it is very important to relate to the main purpose of the text. The tantra says, "Instruct the retinue and encourage virtuous deeds." Therefore, the Vajra Master should occasionally explain the teachings of what to adopt and abandon, and the vows, to the Dharma brothers and sisters. It is very important to clearly explain the visualization of the generation stage and recitation, making it easy to understand and meaningful. Secondly, to clear away obstacles to attainment and to bring down the splendor of blessings: In front of the master or the representative, place the fire pit, the Torma linga, etc., as well as the activity kila, the session offerings, etc. Visualize the support: E YAM JWA LA RAM. In the wide and deep fire pit, visualize all those transformed from the syllable "TRI," obstructing attainment, the spirits of wrong views, the types of practice demons, etc., all becoming thin and pitiful bodies. Homage! May the words of the glorious and venerable root and lineage masters be true, may the words of the Buddha be true, may the words of the Dharma be true, may the words of the Sangha be true, may the truth of the secret mantras, knowledge mantras, dharani mantras, heart mantras, mudras, and samadhi be true, and may the truth of the Dharma nature, which is empty from the beginning, but the truth of cause and effect is not deceiving, and especially the truth of the words of the deity assembly of so-and-so, the messenger army of the command attendants, and all their retinues, relying on the power of the great truth, may all the spirits, practice demons, etc., who obstruct attainment and lead astray, descend upon this symbolic offering.
Chinese
。 ཏྲི་ཡཾ་ཛཿ ཏྲི་བཛྲ་ཨང་ཀུ་ཤ་ཛཿ ཛཿཧཱུྃ་བཾ་ཧོཿ 念诵三遍进行勾招，然后催动橛和供品堆积： ཧཱུྃ༔ 从法界自生而成之神，从忿怒游舞之大尸陀林中，示现极度可怖忿怒之身，成办威猛圆满之事业！ ཧཱུྃ༔ 我乃大吉祥黑汝嘎，眷属子嗣化身千百万，具备奉命之极怖使者，猛厉之神众时机已到！ 右手中的橛旋转，左手中的铁钩勾引，以铁钩抓住，以橛获得，将损害者、仇敌、魔障化为灰尘！ ཨོཾ་བཛྲ་མ་ཧཱ་ཀྲོ་དྷ་པདྨ་ཀྲོ་དྷཱི་ཤྭ་རཱི་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་མ་ཧཱ་ཡཀྵ་ཀཱ་ལ་རཱུ་པ་ཀརྨ་རཾ་རཾ་ཛྭ་ལ་རཾ་ཧཱུྃ་ཕཊ༔ （藏文，梵文天城体：ॐ वज्र महाक्रोध पद्म क्रोधिश्वरि वज्र कीलि किलय महायक्ष कालरूप कर्म रं रं ज्वल रं हुं फट्，梵文罗马拟音：oṃ vajra mahākrodha padma krodhiśvari vajra kīli kilaya mahāyakṣa kālarūpa karma raṃ raṃ jvala raṃ hūṃ phaṭ，汉语字面意思：嗡，金刚，大忿怒，莲花，忿怒自在母，金刚橛，钉，大夜叉，黑 रूप，业，让，让，燃烧，让，吽，啪！） 损害者、仇敌、鬼怪一切众，མཱ་ར་ཡ་ཧཱུྃ་ཧཱུྃ་ཕཊ༔ （藏文，梵文天城体：मारय हुं हुं फट्，梵文罗马拟音：māraya hūṃ hūṃ phaṭ，汉语字面意思：杀 吽 吽 啪！） 如此念诵猛咒，旋转橛，然后刺击并以供品击打。 尤其催动吉祥使者，全胜女王： ཧཱུྃ༔ 从东方白色海螺宫殿中，血色赤红，身披野牛皮甲，眼眶赤红，如太阳光芒般闪耀，眉毛如闪电般划过，开启虚空，暴风雪降临，从鼻中闪耀金刚，笑容充满“嘿”声和吉祥剃刀，威严的舌头卷起，燃烧劫末之大火，胡须燃烧，焚烧无尽世间，劫末的雷声，从耳中发出千雷之声，红色的手中充满百万剃刀，指甲如铁钩之尖，燃烧熊熊火焰，毛孔中搅动天铁熔铸的金刚，眉间降下铁制小霹雳之雨，脚下的橛刺穿五百罗刹女，头发缝隙中降下血雨，极其可怖之凶猛饮血母，取出罗刹女之心，放入颅器中享用，极其可怖燃烧之独身母，奔驰五百由旬，降伏龙族和罗刹，愤怒的面容，吞噬鲜血肝脏，红色衣服，享用罗刹的祭品，面向十方，以足压制方位守护者，降临于魔，则享用温暖的心血，降临于罗刹，则斩断红色命脉，降临于仇敌，则喷洒毒液，降临于魔障，则将 रूप 化为灰尘！ 吉祥使者，从吉祥心中化生，对于违背誓言的仇敌和鬼怪魔障
English
. Triyam JAH Tri Vajra Angkusha JAH JAH HUM BAM HOH. Recite three times to perform the summoning, then urge the phurba and the accumulated offerings: HUM! From the realm of Dharma, the self-arisen deity, from the great charnel ground where wrathful ones play, manifesting an extremely terrifying and wrathful form, accomplish the powerful and complete activities! HUM! I am the Great Glorious Heruka, with hundreds of thousands of sons, retinues, and emanations, accompanied by extremely frightening messengers who carry out orders, the time has come for the fierce assembly of deities! The phurba rotates in the right hand, the iron hook in the left hand hooks and pulls. With the iron hook, seize and with the phurba, obtain. Turn the harm-doers, enemies, and obstructors into dust! OM VAJRA MAHAKRODHA PADMA KRODHISHVARI VAJRA KILI KILAYA MAHAYAKSHA KALARUPA KARMA RAM RAM JVALA RAM HUM PHAT! All harm-doers, enemies, and spirits, MARAYA HUM HUM PHAT! Recite the fierce mantra, rotate the phurba, then stab and strike with the offerings. In particular, urge the glorious messenger, the all-victorious queen: HUM! From the eastern white conch palace, blood-colored and red, wearing a buffalo hide armor, eye sockets red and round, radiating like the sun's rays, eyebrows flashing like lightning, opening up the space of the sky, blizzard and hail falling, vajra flashing from the nose, laughter filled with "Hey" and glorious razors, a majestic tongue curled up, burning the great fire of the end of the kalpa, beard burning, incinerating the boundless realms, the sound of the kalpa's thunder, from the ears, a thousand thunders roar, red hands filled with a million razors, fingernails like the tips of iron hooks, burning with great flames, body hair churning with vajras of molten sky-iron, from between the eyebrows, a rain of small iron meteors falls, with the phurba of the feet, tormenting five hundred rakshasa women, from the gaps in the hair, a rain of blood falls, extremely terrifying and fierce blood-drinking mother, taking out the hearts of the rakshasa women, placing them in a skull cup to enjoy, extremely terrifying burning solitary mother, running five hundred yojanas, subduing nagas and rakshasas, an angry face, devouring blood and liver, red clothes, enjoying the offerings of rakshasas, facing the ten directions, suppressing the directional guardians with her feet, descending upon demons, then enjoying warm heart's blood, descending upon rakshasas, then severing the red life-vein, descending upon enemies, then spitting venom, descending upon obstructors, then turning rupa into dust! Glorious messenger, emanated from the glorious heart, towards enemies and obstructing spirits who break vows.