English
Om! Bless the golden drink. Hum! The three lineages, the root lineage, the venerable lamas, the yidam deities of the six lineages and nine vehicles, the oath-bound ocean of Dharma protectors, both internal and external. Offer the golden drink, and accomplish the activities. The demon planet, Fire-Mouthed One-Hair, father and mother, the three types of activity messengers, the eight emanations, the eight classes of planet-faced ones, the army of emanations. Offer the golden drink, and accomplish the activities. The three hundred and sixty ruling deities, the deities of planets, stars, days, times, dates, numbers, and hours, the deities of land, home, and castle, the three realms, and the elementals. Offer the golden drink, and accomplish the activities. As for the practice of Thun: All the armies of emanations in front of me, the five classes of deities who lead the oath-breakers and enemies, etc., in order to accomplish the fierce activity of destruction, may a rain of weapons, poison, and disease fall and destroy them. The root mantra: Om Tring Tring, etc. Disperse the darkness. Attach this to the boundary and recite the mantra for the Thun: Citta of so-and-so, Phat! To the life, Thun Thun. Keta Tri Du Nri Maraya Phat Bhyo! Having accomplished it with power, cast the Thun. Bhyo! Great Black Demon Planet, arise! The emanation of the Demon Planet, inseparable from you, from the great charnel ground, the black heap of corpses, arise, Great Black Fire-Mouthed One-Hair. Your entire head and body are filled with eyes. The right hand waves and shakes the black banner. The left hand binds with a noose and digs into the darkness. You perform the activities of summoning, binding, and killing. Your body color is black. You are adorned with a garland of human heads. Take the life breath. Fire-Mouthed One-Hair, the time for your vow has come. Thun strike this oath-breaker! Cut off the life, intoxicate and make them fall down! Maraya Phat Bhyo! Bhyo! The attendant activity messenger, tiger-headed, lion-bodied, extracts the enemy's heart. In your hand you hold the weapon of killing. Rescue the oath-breaking enemy. Great killer, Bhyo to the enemy! Maraya Phat! Having urged in this way, pour out the power of the Thun and cast it. Before casting the Thun, visualize that from the body of the support in front, the base below, Mount Meru, and the Black Father, a rain of weapons falls and is destroyed into ashes. The root mantra: Maha Balingta Keta Bhrum Ling Maraya Nri Kha Hi! All evil thoughts, bad actions, and harsh behaviors, Kha Tham! Nri repel! Tri repel! Yam repel! Sura Presha Palaya Nri repel! Disperse the darkness.
Chinese
嗡 玛惹雅 班 札（藏文：མ་ར་ཡ་རྦད་བྷྱོ，梵文天城体：मरय बद्धयो，梵文罗马拟音：maraya baddhyo，汉语字面意思：玛惹雅 束缚）念诵四座。从口诀中得知，每座之间要断座的朵玛等。征兆是：好坏两种，第一种是：马、牦牛、山羊、绵羊被抓住或被牵引；显示门巴和边地之人，男女；战争等，大僧、苯教徒等；男多则应验于男，女多则应验于女；哪方多就应验哪方。衰败或梦境发生在自己身上；这应知是成就的征兆。见到这些征兆后，朵玛回向等从口诀得知。 然后是实际的结合，修持坛城：按照仪轨正文。结合、正行与念诵修持相同，不同之处在于：从前置所依的下方基座的“ཀྴ་”字开始，到“所缘生起，以众多作业充满”的界限之间：自身和前方本尊众、化身眷属等，从中，自身相似的化身，具有铁钩、绳索，如阳光微尘般散布，令违犯誓言的，敌方首领连同其神，不由自主地，勾招后融入到坟坑内的灵器中。以勾招的手印，怀着强烈的嗔恨心。敬礼！三传承上师、寂怒本尊众、勇士空行、具誓护法和，我的咒语、手印、三摩地，法性离戏、世俗显现之法，缘起不虚的谛实，特别是三部傲慢的力量，汇集五毒所成的曜魔黑，口燃独发门巴革达革，父母、三使者和八听命者，以及化身、再化身等的谛实，以其，危害佛陀教法十方之敌，夺取众生安乐，特别是，对于持咒者我的祖先血脉，前仇手缚，后仇意念，现仇直接争斗，轻蔑种族，轻视护法，盗取抢夺财物，如风般散布不合之事的，敌方连同守护人财的，神灵等，存在于有顶、地狱、三界、三有，以及日月之间，以及佛法、苯教、五部神等，无论处于何处护法的庇护之下，愿你们以无碍的神通、力量、勇猛，将所缘、所依、色蕴、觉受、识蕴的这个所依，现在立即勾招融入，成办事业！在修法咒语的“ཉིག་རིལ”之后，念诵“切给摩 呢 札 札（藏文：ཆེ་གེ་མོ་ནྲྀ་ཛཿཛ，梵文天城体：चेगेमो नृ जः जः，梵文罗马拟音：ce ge mo nrih jah jah，汉语字面意思：某某 驱逐 驱逐）”，以及四门母和分离降伏的广大咒语。
English
Om Maraya Badhyo. Recite this four times. From the oral instructions, it is known that between each session, there should be a torma offering to mark the end of the session. The signs are: Of the two, good and bad, the first is: horses, yaks, goats, and sheep are caught or led; it shows Monpas and border people, male and female; wars, etc., great monks, Bonpos, etc.; if there are more men, it will be fulfilled for men, if there are more women, it will be fulfilled for women; whichever side is more, that side will be fulfilled. Deterioration or dreams happen to oneself; this should be known as a sign of accomplishment. After seeing these signs, the torma dedication, etc., is known from the oral instructions. Then, the actual union, the accomplishment of the mandala: according to the established text. The union and the main practice are similar to the approach and accomplishment, the difference is: from the letter "KSHA" at the bottom of the front support, to the boundary of "the object of focus arises, filled with many actions": From the assembly of deities, emanations, and retinue in front of me, the emanation similar to myself, with an iron hook and lasso, scatters like dust in the sunlight, causing those who break their vows, the enemy leaders along with their gods, involuntarily, to be hooked and drawn into the linga in the burial pit. With the mudra of hooking, with intense hatred. Homage! The lineage of the three gurus, the assembly of peaceful and wrathful deities, heroes, dakinis, oath-bound protectors, and my mantra, mudra, samadhi, the nature of reality free from elaboration, the phenomena of conventional appearance, the truth of dependent arising that is not deceptive, especially the power and strength of the pride of the three lineages, the planets and demons formed from the collection of the five poisons, the black, mouth-flaming, single-haired Monpa Ketaka, the parents, the three messengers, and the eight obedient ones, and the truth of the emanations and re-emanations, with that, the enemies of the Buddha's teachings in the ten directions, who steal the happiness of beings, especially, for the mantra holder, my ancestors and lineage, former enemies bound by hand, later enemies conceived in mind, present enemies directly fighting and despising the lineage, belittling the protectors, stealing and robbing wealth, spreading discordant actions like the wind, the enemy, together with the gods who protect people and wealth, existing in the peak of existence, hell, the three realms, the three existences, and between the sun and moon, and the Dharma, Bon, the five classes of gods, etc., no matter where they are under the protection of the protectors, may you, with unobstructed power, strength, and ferocity, now hook and merge this support of focus, support of form, support of consciousness, and accomplish the activity! After the "NIG RIL" of the accomplishment mantra, recite "Che ge mo Nrih Jah Jah (Tibetan: ཆེ་གེ་མོ་ནྲྀ་ཛཿཛ，Sanskrit Devanagari: चेगेमो नृ जः जः，Sanskrit Romanization: ce ge mo nrih jah jah，Literal meaning: So-and-so, expel, expel)", and the extensive mantras of the four gate mothers and separation and subjugation.
Tibetan
་ཡང་བསྟིམ་ཞིང་། ཁུག་རྟགས་བྱུང་བྱུང་བར་བླ་འགུགས་དང་སྒྲུབ་སྔགས་ཐུན་སྔགས་གཉིས་ལ་འབད། ཐུན་ཁ་གཅོད་དུས་ཐུན་གྱི་གཏོར་མའང་འགྲེ། ལས་དངོས་འཁོར་ལོ་གསུམ་སྤྱིར་སྒྲུབ་པ་དང་བྱེ་བྲག་ཏུ་སྒྲུབ་པ་གཉིས་ལས། ཐུན་བཞི་ཀར་འོག་གཞི་བསྐྱེད་པ་ནས་དགུག་བསྟིམ་ཐུན་སྔགས་ཡམ་རེ་སོང་ནས། རྦད་གསད་ཅིག་ཅར་འཁོར་ལོ་གསུམ་པོའི་སྤྱི་སྒྲུབ་འདི་ལ་ནན་ ཏན་དུ་བྱ་གསུང་། ཨོཾ་ཏྲིང་ཏྲིང་ཆེ་གེ་མོ་ཧཱ་སྭཱ་ཧཱ་ཧཱ༔ ཆེ་གེ་མོ་བྷནྡྷ་ཡ་བྷནྡྷ་ཡ༔ ཆེ་གེ་མོ་བྷུ་ཧུད་སད་ཏ་ཧྲིང༔ ཆེ་གེ་མོ་མྱགས་མྱགས༔ ཆེ་གེ་མོ་མུགས་སོད༔ ཆེ་གེ་མོ་ཐིབས་བྱེར༔ ཆེ་གེ་མོ་ཧེད་ཧེད་སོད་སོད་ཡ་ཛ༔ ཨོཾ་རཀྨོ་རཀྨོ༔ ཆེ་གེ་མོ་ཤམ་ཤམ༔ ཆེ་གེ་མོ་བྱེར་བྱེར༔ མུགས་ཐིབས་སོད་ཡ་ཛ༔ ཆེ་གེ་མོ་བསམ་པ་ངན་པ་གཏོང་བ་སྦྱོར་བ་རྩུབ་པ་རྩོམ་པ་རྣམས་མུགས་བྱེར་ཉིག་རིལ༔ ཟློག་སོད་ཛཿཛ༔ ཞེས་ཐུན་བཞིའི་རིམ་པས་བཟླ་ཞིང་ཐུན་གྱི་གཏོར་མ་འགྲེ། ༈ དེ་ནས་འཁོར་ལོ་གསུམ་སོ་སོར་སྒྲུབ་པ་ལའང་གོང་བཞིན་ཐུན་བཞིའི་རིམ་པས་ཉམས་སུ་ལེན་དགོས་པ་ལས། དང་པོ་རྔ་མོའི་འཁོར་ལོའི་ཉིན་སྔགས་ནི། རྣལ་འབྱོར་པ་ས་མཱ་དྷི་གསལ་བས་རྩ་སྔགས་ཀྱིས་མགོ་མནན་ལ། ཉིག་རིལ༔གྱི་རྗེས་སུ། ཨོཾ་ཡར་ཛ་ཏེ་ན་དུ་ཛ༔ རུ་དྲ་ཛ༔ རྦད་ཤ་ལ་དུན་དུན༔ ཙ་ཧེ་ལ་དུན་དུན༔ ཧ་ར་ནན༔ དུ་པ་ཤ༔ ཆེ་གེ་མོ་སྙིང་དཀྲུགས༔ འདུ་ཤེས་སྒྱུར༔ བྱེར་བྱེར་ཕཊ༔ ཅེས་བཟླས་ལ་ཐུན་བྲབ། གཏོར་མ་བསྒུལ་གཏོར་སོགས་ཞལ་ལས་ཤེས། མཚན་སྔགས་ནི་རྩ་སྔགས་ཀྱིས་མགོ་མནན་ལ། ཨོཾ་ཏྲིག་ཏ་ཤག་རྦད༔ ཨ་ཧ་ར་རྦད༔ ཡ་ཏ་ཏྲིག༔ ཆེ་ གེ་མོ་བྱེར་བུད་ཉིག་རིལ་ཛཿཛ༔ ཞེས་ཉིན་མཚན་སོ་སོར་མ་ཡེངས་པར་བཟླ་ཞིང་། བརྒྱ་རེར་ཐུན་ལ་སྔགས་ཤིང་སྟོང་རེར་ཐུན་བྲབ་བོ། །འཁོར་ལོའི་ཐུན་སྔགས་ནི། ཨོཾ་ཏྲག་རཀྴ་ལུམ་འཛངས་སོད༔ ཏྲི་པ་ནན་ཁུམ་ཛཿཕཊ༔ རོ་པ་ཏྲག་སོད༔ ཡཾ་རྦད་ནན༔ པ་ཏ་མ་ལ་རུ་མུགས་སོད༔ ཙི་རི་ནག་པོ་སྲོག་ལོང་སོད་སོད༔ རུ་ཏྲ་མ་རུ་ཤ་མྱོགས་རྦད་ནན་སོད༔ ནཱ་ག་རཱ་ཙ་པྲ་མ་ཤ་རྦད་ནན་སོད༔ ཆེ་གེ་མོ་བྱེར་བུད་ཉིག་རིལ་ཛཿཛ༔ ཞེས་རྟགས་མཐོང་བར་དུ་བསྒྲུབ་ཅིང་། རྟགས་ནི། དགྲ་བོ་རྟ་ཞོན་ཡུལ་གཞན་རྒྱུག༔ གཅེར་བུར་འདུག་དང་ཡུལ་གཞན་བསྐྱོད༔ རླུང་ནག་ཆེན་པོ་འཇིགས་པ་ཡིས༔ ཁོ་རང་ཁྱེར་དང་ཡུལ་མཁར་བསྒྱེལ༔ དེ་བྱུང་རྔ་མོའི་ལས་འགྲུབ་རྟགས༔ ཞེས་གསུངས་པའི་རྟགས་བྱུང་བ་དང་གཏོར་མ་འབུལ་བ་སོགས་ཞལ་ལས་ཤེས། ༈ གཉིས་པ་རུས་སྦལ་འཁོར་ལོ་སྒྲུབ་
Chinese
也进行融入。在出现征兆时，努力进行勾招魂魄和修法咒、分时咒两种。分时结束时，也摆放分时的朵玛。实际事业分为总的修持三轮和分别的修持两种。四时中，从下部生起，到勾招融入，分时咒念诵一遍后，要认真地进行立即诛杀的三轮总修，这样说。嗡 珍珍 某某 哈哈 梭哈 哈哈！某某 班达亚 班达亚！某某 布呼 萨达 舍！某某 磨磨！某某 闷 梭！某某 提 杰！某某 黑黑 梭梭 亚 匝！嗡 惹摩 惹摩！某某 香香！某某 杰杰！闷 提 梭 亚 匝！某某 恶念 抛 结合 粗暴 写作 等 闷 杰 尼日！ 遣除 梭 匝 匝！这样按照四时的顺序念诵，并摆放分时的朵玛。然后，分别修持三轮时，也如上按照四时的顺序进行修持。首先，嘎莫轮的日间咒语是：瑜伽士以明晰的 समाधि（藏文：ས་མཱ་དྷི།，梵文天城体：समाधि，梵文罗马拟音：samādhi，汉语字面意思：等持）用根本咒语压头，在 尼日！之后。嗡 亚 匝德 纳德 匝！茹扎 匝！ 惹 夏拉 敦敦！匝 黑拉 敦敦！哈拉 南！ 德 巴 夏！某某 搅乱心！ 转变意识！ 杰杰 啪！这样念诵并击打分时。朵玛摇动、抛朵等从口诀中了解。晚间咒语是用根本咒语压头。嗡 哲达 夏 惹！ 阿哈拉 惹！ 亚达 哲！某某 杰 普 尼日 匝匝！这样日夜分别不散乱地念诵。每百遍念诵分时咒，每千遍击打分时。轮的分时咒语是：嗡 扎 惹 隆 增 梭！哲 巴 南 坤 匝 啪！ 惹 巴 扎 梭！ 扬 惹 南！ 巴达 玛拉 茹 闷 梭！ 泽热 纳波 索隆 梭梭！ 茹扎 玛茹 夏 磨 惹 南 梭！ 纳嘎 惹匝 扎玛 夏 惹 南 梭！某某 杰 普 尼日 匝匝！这样修持直到出现征兆。征兆是：仇敌骑马逃往他乡！赤身裸体居住或前往他乡！巨大的黑风以恐怖！将其带走并倾覆城池！出现这些就是嘎莫的事业成就的征兆！这样说了，出现征兆和供养朵玛等从口诀中了解。其次，修持乌龟轮
English
Also integrate. When signs appear, strive for both summoning the soul and the practice mantra and the hourly mantra. When cutting off the hour, also place the torma of the hour. The actual action is divided into two types: general practice of the three wheels and specific practice. In all four periods, from generating the base below to summoning and integrating, after reciting the hourly mantra once, it is said that one should diligently perform the general practice of the three wheels of immediate killing. Om Tring Tring Che Ge Mo Ha Svaha Ha Ha! Che Ge Mo Bhandhaya Bhandhaya! Che Ge Mo Bhu Hud Sada Hring! Che Ge Mo Myag Myags! Che Ge Mo Mug Sod! Che Ge Mo Thibs Byer! Che Ge Mo Hed Hed Sod Sod Ya Dza! Om Rakmo Rakmo! Che Ge Mo Sham Sham! Che Ge Mo Byer Byer! Mug Thibs Sod Ya Dza! Che Ge Mo Evil thoughts, sending, combining, harshness, writing, etc., Mug Byer Nyig Ril! Turn back Sod Dza Dza! Recite in the order of the four periods and place the torma of the period. Then, when practicing the three wheels separately, one must practice in the order of the four periods as before. First, the daytime mantra of the Ga Mo wheel is: the yogi clarifies Samadhi (Tibetan: ས་མཱ་དྷི།, Sanskrit Devanagari: समाधि, Sanskrit Romanization: samādhi, Chinese literal meaning: concentration) and presses the head with the root mantra, after Nyig Ril! Om Yar Dza De Nadu Dza! Rudra Dza! Rbad Sha La Dundun! Tsa Hela Dundun! Hara Nan! Dupa Sha! Che Ge Mo Heart Stirring! Change Consciousness! Byer Byer Phat! Recite this and strike the hour. Moving the torma, throwing the torma, etc., are known from the oral instructions. The night mantra is to press the head with the root mantra. Om Trigta Shag Rbad! Ahara Rbad! Yata Trig! Che Ge Mo Byer Bud Nyig Ril Dza Dza! Recite day and night separately without distraction. Recite the hourly mantra every hundred times, and strike the hour every thousand times. The hourly mantra of the wheel is: Om Trag Raksha Lum Dzangs Sod! Tri Pana Nan Khum Dza Phat! Ropa Trag Sod! Yam Rbad Nan! Pada Mala Ru Mug Sod! Tsiri Nagpo Srolong Sod Sod! Rudra Maru Sha Myog Rbad Nan Sod! Naga Ratsa Prama Sha Rbad Nan Sod! Che Ge Mo Byer Bud Nyig Ril Dza Dza! Practice in this way until signs appear. The signs are: The enemy rides a horse and flees to another country! Dwells naked or moves to another country! A great black wind with terror! Takes him away and overthrows the city! When these appear, it is a sign of the accomplishment of Ga Mo's work! It is said that the appearance of signs and the offering of torma, etc., are known from the oral instructions. Secondly, practicing the turtle wheel