English
In those nine, visualize three Hūṃs at the tip of the phurba, and three Phaṭs below them, placing these on the life-support of the heart. Then, visualize the tip of the phurba, including "ṇi" and "ar," merging into a white, bright point. Through the manner shown by the phurba's tip, dissolve that very A into the Hūṃ in your own heart, thinking of yourself as radiant, brilliant, and glorious—this is the life empowerment. Dissolve the life-letter ṇi into the three Hūṃs at the phurba's tip, and then, propelled by the three Phaṭs below, think of it dissolving into the heart of the Great Glorious One in Akanishtha. From within those three Hūṃs, the blue Hūṃ of the all-ground, together with the Hūṃ of the heart-life, dissolves into light. Then, the red Hūṃ of afflicted mind dissolves into the Āḥ at the throat. The Āḥ and the white Hūṃ of mind-consciousness both dissolve into the Oṃ at the crown of the head. These also dissolve into light, merging into one, passing through the spinal cord's horse and descending into the consort's womb, thinking of yourself as being born as a son of the Victorious Ones—this is the bath empowerment. Then, from the body-support of the heart-mantra, gradually cut from the right leg of the male and the left leg of the female, sprinkling nectar. The ḍākinīs of the flesh-eating lotus, together with their emanations, with majestic postures and dances, offer the torma to the deities of the mandala, thinking of them as pleased and enjoying it. One part is offered to the repelling torma, one part is for repelling, urging, and offering life, and one part of the remaining torma is mixed with pure flesh and blood, as said by Mingling Terchen. Thus, with the life-essence, fill yourself; with the throwing of consciousness, fill the enemy; with the offering of flesh and blood, fill the deities. Possessing the result of the three fillings, namely, the deity-support, body-mind, and flesh-bones—the separation of these three combinations is the ritual of the killing action. The main point of such manifest action-karma, the culmination of the three, pacifying, averting, and destroying, is that pacifying concludes with pressing down, averting concludes with throwing, and destroying concludes with burning, as Kongtrul said. At the time of urging, sprinkle medicinal alcohol on the torma visualized as deities, thereby urging their heart-streams. From the sphere of the great peace of the Dharmakāya, for the sake of beings, arise in the form of wrathful bodies and fearlessly engage in unwavering action, thinking of yourself as fierce and self-assured. Also, at the time of breaking vows, bless by sprinkling medicinal alcohol, and regularly offer torma to the oath-breakers of the three lineages of male, female, and hermaphrodite. Especially in fierce times, throw the torma as a weapon.
Chinese
在拉炯洗涤水坚母的朵玛上布施，以心间的光芒迎请十二坚母至修行室外，以供品使之欢喜。前往业金刚的七十步处，送走朵玛，遣送宾客返回各自的处所。在队列末尾，将朵玛盘倒扣，在器皿的世界中，于三角形中镇压怨敌邪魔。朵玛盘置于须弥山顶，观想精华之有情为马头明王。敲击金刚舞，乃为事业之终结。此外，其余细微之义为：在《意集经》中说，未成就之前，不穿他人的衣服，修行会散乱；若以鬼神之手取食，则口会歪斜；不移动坐垫，暖热的征兆会消失；若为他人做守护，则能力会衰退；穿旧衣服和洗澡，会使成就消失；剪头发和指甲，会使咒语的锐气消失；与他人交谈，咒语的数量不会算入；特别是，不与破戒、罪人和受污染者等交谈；若高声念诵，则能力会衰退，细微的众生会昏厥，故应小声念诵；仰卧时，不在胸前计数念珠；不吐痰；若在闭关房中说法，则不会获得成就的征兆；若立下长久的誓言，则障碍会憎恨，故应缩短时限；除非在诛杀和遣返之时，否则不向外丢弃鼻涕和痰液，否则会使咒语的誓言解除；不丢在路口，会压制语言；白天不睡觉，过失众多；不将遗精排泄在人能看见的地方和道路上；不向他人展示修行之物；不施舍成就之物；完成后，应供养酬谢；不随意出关；不应散乱，身语意三门不应混乱和傲慢，因为被世俗之事分散注意力是恶劣的散乱，被其他善事分散注意力也被称为良好的散乱。又，念诵咒语时，若舌头不灵活，则应沐浴和保持清洁。毕毕灵或那列香的粉末，将舌头上的所有痰液刮干净后，每次倒入一剂，用手指涂抹在舌头上的所有角落。像这样多做几次，就会有益处。通常，供品只更换表面，不在节日时将旧供品丢弃，而是收集在一处，再更换新的。朵玛和供品陈设完毕后，若不立即加持，则会……
English
Having scattered the Torma of the Ra-zhong Wash Water Stable Mother, invite the twelve Stable Mothers to the outside of the retreat room with the rays of light from your heart, and please them with harmonious substances. Go to the seventy steps of the Karma Vajra and send off the Torma, sending the guests back to their respective places. At the end of the row, turn the Torma plate upside down and suppress the enemies and demons in the triangular vessel world. On top of the Torma plate, on top of Mount Meru, visualize the essence of sentient beings as the Hayagriva Heruka. Striking the Vajra dance is the conclusion of the activity. Furthermore, the remaining minor meanings are: In the Gongdu, it says, until accomplishment is achieved, do not wear other people's clothes, as practice will be distracted; if you eat food with the hand of a spirit, your mouth will be crooked; do not move the cushion, the sign of warmth will disappear; if you protect others, your power will be weakened; wearing old clothes and bathing will make accomplishments disappear; cutting hair and nails will weaken the sharpness of the mantra; if you mix speech with others, the number of mantras will not be counted; in particular, do not mix speech with those who have broken vows, are sinful, or are defiled; if you recite loudly, your power will be weakened and subtle beings will faint, so recite quietly; when lying on your back, do not count the mala on your chest; do not spit; if you teach Dharma in the retreat room, you will not obtain signs of accomplishment; if you make long vows, obstacles will hate you, so shorten the duration; unless it is during the time of killing and repelling, do not throw snot and phlegm outwards, otherwise it will cause the mantra's vows to be broken; do not throw it on the road, it will suppress speech; do not sleep during the day, there are many faults; do not discard seminal fluid where people can see it or on the road; do not show practice items to others; do not give away items of accomplishment; when finished, make offerings of gratitude; do not leave the retreat haphazardly; do not be distracted, and the three doors of body, speech, and mind should not be confused and arrogant, because being distracted by worldly affairs is a bad distraction, and being distracted by other virtuous things is also called a good distraction. Also, if the tongue is not comfortable when reciting mantras, then bathing and cleanliness are important. The powder of Pippali or Nalesham, after scraping all the phlegm from the tongue, pour in one dose each time and spread it with your finger over all the corners of the tongue. Doing this several times will be beneficial. Usually, offerings are only replaced on the surface, and during festivals, old offerings are not discarded, but collected in one place and then replaced with new ones. If the Torma and offerings are not blessed immediately after being arranged, then...
Chinese
以障碍进入，用净水洒之加持。自身与食子之间不要间隔。不要过远，不要无座，不要倾斜，不要上下顺序颠倒等。根部不要留空器。持受誓言食子，则诸神与成就聚集。护法食子于上午持受，于傍晚施放，则事业迅速，赐予成就。施放食子时，不要面朝外。于外面的食子台上，面朝内供奉。食子盘的口也不要朝外，且在成就之前不要清洗。作诛法时，食子面朝外，赎命和偿债等的食子盘也要清洗。一般来说，息法的食子不作诛法抛掷。增法和怀法的食子不要放置太久。为消除入道障碍，朝行进方向施放。赎死偿债的食子朝四个方向施放。驱逐和消除障碍的食子远远抛掷。猛厉的，为度脱怨敌魔障而作诛法抛掷。特别是供养护法的食子等，如桑烟供般焚烧供养，则非常深奥。否则，送到没有人和狗猪三种不净之物的清净处清洗。不要给狗和老鼠等有毒牙的动物。不要接受或给予他人的物品。如果一定要进入，则在外面用酥油隔开，然后依次进入。那时，如果早先出现各种梦境，因为是错觉，所以要专注于三摩地。之后出现，则是鬼祟作祟，所以要努力念诵百字明。如是等等宣说。又，从与仪轨正文相违背而出现的密咒意义解释为：诶，就是这里。阿如里，就是嬉戏。 赫陵赫陵，就是聚集的暗语。萨玛雅，就是誓言。底叉，就是坚固。 莲，就是安住的意思。玛哈苏卡，就是大乐。布扎，就是供养。 霍，请欢喜。萨瓦 班杂 阿弥利达，一切五甘露。卡让，就是力量。卡嘿，请享用。玛哈RA嘎 布扎 卡嘿，就是大血的供养请享用。菩提吉大，菩提心。玛哈苏卡，大乐。达玛达度，法界。玛哈布扎，大供养。 嗡 班杂 阿弥利达 滚扎利 哈哈 吽，就是金刚甘露盘绕，击打击打。萨瓦 夏 trunk，一切怨敌。玛热呀，消灭。阿，不生。霍，欢喜。
English
By the entrance of obstacles, sprinkle clean water for blessing. Do not allow separation between oneself and the torma. Do not make it too far, without a seat, tilted, or disordered in the sequence of above and below. Do not leave empty containers at the base. By holding the pledge torma, deities and accomplishments gather. The protector torma, held in the morning and released in the evening, swiftly accomplishes tasks and bestows siddhis. When offering the torma, do not show the face outwards. On the outer torma platform, offer it with the face inwards. Also, do not show the mouth of the torma plate outwards, and do not wash it until accomplishment is achieved. During zor, show the face of the torma outwards, and also wash the torma plate for ransom and debts. Generally, peaceful tormas are not thrown in zor. Increasing and empowering tormas are not kept for long. To clear obstacles on the path, offer it in the direction of travel. Tormas for death ransom and debt repayment are offered in the four directions. Tormas for expulsion and obstacle removal are thrown far away. Fierce ones are thrown in zor to liberate enemies and obstructors. In particular, offering protector offering tormas, etc., by burning and offering like incense, is very profound. Otherwise, take it to a clean place free from the impurities of humans, dogs, and pigs, and wash it. Do not give it to dogs, mice, or other venomous creatures. Do not exchange or borrow items from others. If it is necessary to come inside, separate it with butter outside and then enter gradually. At that time, if various dreams appear beforehand, because they are illusions, focus on samadhi. If they appear afterward, it is due to ghostly influences, so strive to recite the Hundred Syllable Mantra. Thus, it is said. Furthermore, the meaning of mantras that arise from contradicting the ritual text is explained as follows: E means here. Aruli means playing. Hring hring is a code word for gathering. Samaya means vow. Tishta means firm. Lhan means to abide. Maha Sukha means great bliss. Puja means to offer. Ho means please be pleased. Sarva Pancha Amrita means all five ambrosias. Kharam means power. Khahi means please partake. Maha Rakta Puja Khahi means please partake of the offering of great blood. Bodhicitta means bodhicitta. Maha Sukha means great bliss. Dharma Dhatu means the realm of dharma. Maha Puja means great offering. Om Vajra Amrita Kundali Hana Hana Hum means Vajra nectar coiled, strike strike. Sarva Shatrum means all enemies. Maraya means destroy. A means unborn. Ho means joy.
Chinese
大吉祥。 सुख（sukha， सुख， सुख，幸福）。 还有阿瓦怖朗夏语中说：阿里吃，乌里喝，塔里做，塔帕里分。此外，善行转变巨大的月份有四个月份的节日：冬季末尾的མཆུ་ཟླ་（mchu zla）即是藏历一月一日到十五日之间，是示现大神变的节日；春季末尾的སུ་ག་（su ga）即是藏历四月初七是诞生之日，十五日是成佛和涅槃的节日；夏季中旬的ཆུ་སྟོད་ཟླ་བ་（chu stod zla ba）即是藏历六月初四是转法轮之日，十五日是入胎的节日；秋季中旬的དབྱུག་པ་ཟླ་བ་（dbyug pa zla ba）即是藏历九月二十二日是天降的节日。这些月份的整月都是节日。还有，春季中旬的ནག་པ་ཟླ་བ་（nag pa zla ba）即是藏历三月初三是宣说时轮金刚之日，十五日是宣说般若经等众多续部的日子。通常初八和三十日是无量光佛、释迦牟尼佛、药师佛的节日。还有，大译师法吉祥说，从外在来看，初八、十四、十五这三天和三十日是四大天王和三十三天诸神巡游瞻部洲的吉祥日子；从内在来看，根据密咒经典，上弦月的初八、十四、十五这三天，下弦月的二十五、二十九和三十日，在这些日子里，外在的三处空行母们游行，内在是脉气运行特别的日子，特别是初十的白天和二十五的夜晚，成就空行母们聚集在修行者的地方，无论做什么事业都会成就，因此在这些日子里要努力。这样说的。第三个意义是后续仪轨：修行完成的时候，就像吉祥的日子一样，在解脱之夜的后半夜开始，陈设新的供品和食子，以及其他美好的供品和会供的用品等，广做会供和忏悔等。第二天早上的食子，早起按照仪轨正文念诵后，做会供和食子回向。护法食子常供等在火里焚烧或者送到干净的地方，做驱魔舞等。然后是获得成就的时候，增加供品。