Chinese
认识到它是空性的自性，就观想它变成那样。念诵“玛苏尔亚曼达拉”，观想为金色的地面。这些是从如来那里领受的次第。第一个的第二部分，从地母那里领受：金刚次第中说：“自己以不死的禅定，加持供养禅定智慧。”根本中说：“自己生起甘露漩涡，加持供养食子”，其方式是：念诵 嗡啊 维格南塔格里 吽 啪 (Om Ah Vighnantakrit Hum Phat)。刹那间忆念圆满，自己变成忿怒尊甘露漩涡，绿黑色，一面二臂，右手扬起五股金刚杵，左手铃铛靠在腰间，具有忿怒尊的装饰。明妃风发母，绿色，一面二臂，右手拥抱明王，左手铃铛靠在腰间，变成交抱的姿态。加持供养食子黄金酒：吽！三千世界中，产生最胜妙的香，香和药混合，清净的水的沐浴，如意云供，降下天空的雨，不净污垢的众全部清净。嗡 秀提 秀提 秀达那耶 梭哈 (Om Shuddhe Shuddhe Shodhana Ye Svaha)。三次。以让样康焚烧、抛洒、清洗。从勃隆字(भ्रूं，bhrūṃ，清净)中，从珍宝制成的宽广容器中，在其中，从嗡字融化中产生的，由天物制成的供水，洗脚水，花，熏香，灯，香水，食物，音乐等，清澈无碍，变得与虚空相等。嗡 班匝 阿让 阿 吽 (Om Vajra Argham Ah Hum)。嗡 班匝 巴当 阿 吽 (Om Vajra Padyam Ah Hum)。嗡 班匝 布贝 阿 吽 (Om Vajra Pushpe Ah Hum)。嗡 班匝 杜贝 阿 吽 (Om Vajra Dhupe Ah Hum)。嗡 班匝 阿洛给 阿 吽 (Om Vajra Aloke Ah Hum)。嗡 班匝 根德 阿 吽 (Om Vajra Gandhe Ah Hum)。嗡 班匝 奈威迪亚 阿 吽 (Om Vajra Naivedya Ah Hum)。嗡 班匝 夏达 阿 吽 (Om Vajra Shabda Ah Hum)。这样各自结手印，演奏音乐，进行加持。食子是：从勃隆字(भ्रूं，bhrūṃ，清净)中，在珍宝的容器中，从嗡啊吽中，食子变成无漏的智慧甘露，圆满所欲的功德。嗡 维格南塔格里 班匝 阿姆日塔 昆达利 哈纳 哈纳 吽 啪 (Om Vighnantakrit Vajra Amrita Kundali Hana Hana Hum Phat)。以甘露交融的手印，加持三次。以三种观察加持黄金酒：经文中没有明确说明，询问上师们，追问也是让样康
Chinese
虽然有人这样说，但后来从发现的一份《噶玛》三部分的《吉祥密集》古籍中说，用四种观察来加持食子，这四种观察被解释为净化、发展、转变、获得四种。因此，对于三种观察，净化、发展、转变三种，无需怀疑。以法性清净之手印和三遍“梭巴瓦”的咒语来净化。从“嗡”中，在珍宝器皿中，黄金液体，色声香味触，具备所欲妙欲，化为甘露大海。以虚空藏之手印和三遍“贝哟比夏”的咒语来发展。以甘露灰合之手印和三遍“班杂阿弥达”的咒语将甘露转变并加持。土地神真实在根本中说，在坛城中观想黄色“朗”（藏文：ལཾ，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：朗），念诵“嗡 朗 惹那 巴夏 悉地 咕噜 吽 萨玛雅 斯瓦”，以此，土地女神身色黄色，一面二臂，右手按地，左手持珍宝瓶，坐在猪座上，具有五种光芒，加持身语意。那么，如何做所说的意义呢？观想坛城上的堆积物，念诵“嗡 阿 比格南达 哲达 吽 啪”来清扫，以“梭巴瓦”来净化。从空性中，念诵“嗡 朗 惹那 巴夏 悉地 咕噜 吽 萨玛雅 斯瓦”，由此，从黄色“朗”（藏文：ལཾ，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：朗）中，土地女神身色黄色，一面二臂，右手持珍宝宝瓶于心间，左手结胜施手印，以绸缎和珍宝装饰，具有五色彩虹的光芒，坐在猪座上。女神的手印，在祖尔派、格朗派等中，有右手按地，左手持瓶的，但在仪轨中说：“土地从朗（藏文：ལཾ，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：朗）中呈金色，宝瓶充满珍宝，手印是胜施印。”按照这个经文的意义，永和噶陀多杰桑等也是这样做的，我认为很好。根本中只说了“加持身语意”，但格朗敦索南贡布和永敦说，以毗卢遮那为主的五部佛来装饰头部，并说加持身语意。仪轨中说：“女神是眼睛的自性，
English
Although it is said that way, later, from an old manuscript of the three parts of the Kahma, the Glorious Samvara, it is said that the torma is blessed by four examinations, and these four examinations are explained as four: purification, development, transformation, and attainment. Therefore, for the three examinations, there is no need to doubt the three: purification, development, and transformation. Purify with the mudra of the pure nature of reality and three recitations of the "Svabhava" mantra. From Bhum, in a precious vessel, golden liquid, forms, sounds, smells, tastes, and textures, possessing the qualities of desirable objects, transform into a great ocean of nectar. Develop with the mudra of the treasury of space and three recitations of the "Bhayo Bishva" mantra. Transform and bless the nectar with the mudra of nectar ash union and three recitations of the "Vajra Amrita" mantra. The actual earth deity is in the root text. In the mandala, contemplate a yellow Lam (Tibetan: ལཾ, Sanskrit Devanagari: लँ, Sanskrit Romanization: laṃ, Chinese literal meaning: Lam), and recite "Om Lam Ratna Pashyam Siddhi Kuru Hum Samaya Tvam." By this, the earth goddess is yellow in color, with one face and two arms, the right hand pressing the earth, the left hand holding a precious vase, seated on a pig throne, possessing five lights, blessing body, speech, and mind. So, how to do the meaning of what is said? Focus on the heap on the mandala, and purify by reciting "Om Ah Vighnantakrita Hum Phet." Purify with "Svabhava." From emptiness, recite "Om Lam Ratna Pashyam Siddhi Kuru Hum Samaya Tvam." By this, from the yellow Lam (Tibetan: ལཾ, Sanskrit Devanagari: लँ, Sanskrit Romanization: laṃ, Chinese literal meaning: Lam), the earth goddess is yellow in color, with one face and two arms, the right hand holding a precious treasure vase at her heart, and the left hand showing the mudra of supreme giving, adorned with silk and precious jewels, possessing the light of five rainbows, seated on a pig throne. The goddess's hand symbols, in the Zur tradition, the Lang tradition, etc., have the right hand pressing the earth and the left hand holding a vase, but in the ritual it says: "The earth is golden from Lam (Tibetan: ལཾ, Sanskrit Devanagari: लँ, Sanskrit Romanization: laṃ, Chinese literal meaning: Lam), the vase is filled with jewels, and the hand symbol is the supreme giving." According to the meaning of this scripture, Yung and Kathok Dorje Sang, etc., also do it that way, which I think is good. In the root text, it only says "bless body, speech, and mind," but Langton Sonam Gonpo and Yungton said that the head is adorned with the five families, with Vairochana as the main one, and said to bless body, speech, and mind. The ritual says: "The goddess is the nature of the eye,
Chinese
以身语意令其稳固，以自心光明之手印封印。如是说。不动佛是空性智慧，毗卢遮那佛是如镜智慧之体性，此乃幻化宗之规。此处以部族之力量，将毗卢遮那佛置于中央，结金刚跏趺印，伸出食指置于头顶。嗡 嘛哈 阿达夏 嘉纳 班杂 斯瓦巴瓦 阿玛 郭杭。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）伸出中指于额头。嗡 嘛哈 舜亚达 嘉纳。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）伸出无名指于右耳。嗡 嘛哈 萨玛达。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）伸出拇指于后脑勺。嗡 嘛哈 扎亚贝。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）伸出小指于左耳。嗡 嘛哈 扎亚努塔。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是灌顶。结金刚手印触碰三处（顶喉心）。嗡 萨瓦 达塔嘎达 嘛哈 嘎雅。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）嗡 萨瓦 达塔嘎达 嘛哈 瓦嘎。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）嗡 萨瓦 达塔嘎达 嘛哈 泽达。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是加持三处。班杂 萨玛扎。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是结金刚收摄手印，请圣众降临。持金刚铃，于胜义金地之上安住者，于悦意之宫殿中央安住者，以日月星辰庄严者，为慈爱之心故，祈请降临此处。根本续中，所谓“诶嘿 诶嘿 请降临”，永嘎云：嗡 诶嘿 诶嘿 巴苏达日 嘛哈 嘎如尼嘎 扎夏 吼 萨玛雅 吼 萨玛雅 斯瓦哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）双手结金刚拳，小指相勾，作吽字手印，以此手印迎请。结四手印，以扎 吽 邦 吼之咒印融入。以迪叉 班杂令其稳固。普贤菩萨，结虚空藏手印。善逝薄伽梵，以诸佛之智慧，无边轮回之大海，普贤供云胜妙乐。嗡 纳玛 萨瓦 达塔嘎达 贝 维瓦 穆凯 贝 萨瓦 达康 嗡嘎 喋 萨帕拉纳 嘿芒 嘎嘎纳 康 斯瓦哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）足清凉，结供水手印。虽于真实义中已清净，然为利益一切众生故，洗净手足，祈请安住于金刚座。嗡 阿哈拉 阿哈拉 萨瓦 维雅达拉 普吉喋 纳玛 萨曼达 布达南 嘎嘎纳 康 萨玛耶 斯瓦哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）四印交错，各自结手印。嗡 巴纳 贝。布努 苏拉多。迪布 巴拉姆 萨瓦 达塔嘎达 悉地。
English
May the body, speech, and mind be firm. Seal with the mudra that illuminates one's own heart. As it is said, Akshobhya is emptiness-wisdom, and Vairochana is the essence of mirror-like wisdom, which is the way of the illusionists. Here, by the power of the family, Vairochana is placed in the center, and the vajra-bound index finger is placed on the crown of the head. Om Maha Adarsha Jnana Vajra Swabhava Atmako Ham. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Extend the middle finger to the forehead. Om Maha Shunyata Jnana. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Extend the ring finger to the right ear. Om Maha Samata. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Extend the thumb to the back of the head. Om Maha Pratye. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Extend the little finger to the left ear. Om Maha Kritya Nushta. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Thus empower. Perform the gesture of touching the three places with the vajra mudra. Om Sarva Tathagata Maha Kaya. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Om Sarva Tathagata Maha Vak. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Om Sarva Tathagata Maha Citta. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Thus bless the three places. Vajra Samaja. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Thus, make the vajra-gathering mudra, and invite the presence by requesting to listen. Holding the vajra bell: She who possesses the ultimate golden ground, She who dwells in the center of the delightful palace, Adorned with the sun, moon, and stars, For the sake of loving-kindness, compassion, and affection, I request you to come to this place. In the root text, "Ehy-ehi, invite," Yung says: Om Ehy-ehi Bhasudhari Maha Karunika Drishya Ho Samaya Ho Samaya Tvam. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) With both hands in vajra fists, the little fingers interlocked, make the Hum mudra, and invite with this mudra. Make the four mudras and dissolve them with the mantra syllables Jah Hum Bam Hoh. Make it firm with Tishta Vajra. Samantabhadra: With the mudra of the treasury of space: Gone to bliss, O Bhagavan! With the wisdom of the ocean of conquerors, The boundless ocean of existence, Samantabhadra enjoys the supreme cloud of offerings. Om Namah Sarva Tathagata Bhyo Vishva Mukhe Bhyah Sarva Tatkham Unggate Spha Rana Himam Gagana Kham Svaha. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Cool the feet with the Argha mudra: Although pure in the true meaning, For the sake of all beings, Having cooled the hands and feet, I request you to sit on the vajra seat. Om Ahara Ahara Sarva Vidyadhara Pujite Namah Samanta Buddhanam Gagana Kham Samaye Svaha. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) The four are crossed, each with its own mudra. Om Pana Pem. Punu Surato. Tipu Paramuh Sarva Tathagata Siddhi.
English
Mama. For the diseases that enter the mind as the three poisons, to eliminate the fierce and violent diseases, I pray that you accept this peaceful, gentle, and pleasing offering. Eight kinds of medicines, including Naga saffron, to eliminate all decay and disease, and to purify the illness and bad omens of the earth lords, I have sought and gathered them from difficult and rare lands. I offer these faulty clothes and cushions to the powerful earth lords and their retinues. With a mind of lasting joy and happiness, please accept this sacred substance, the nectar torma. Thus it is said. The root is, after blessing the torma and the three whites and three sweets with their respective mantras and mudras, think of listening to whatever is entrusted. Thus it appears, if summarized, then with the mudra of raising the vajra-bound posture. oṃ ākāro mukhaṃ sarvadharmāṇāṃ ādyanutpannatvāt oṃ āḥ hūṃ phaṭ svāhā. Recite seven or three times for dedication. Entrusting the activity is: Mount Meru, the four great continents, blazing intensely, the lord of all joy, the great powerful one, blazing intensely, the goddess of the earth, the steadfast one, blazing intensely, in all the places of the powerful earth lords and their retinues, by dedicating this offering, this excellent torma, may the hopes of each retinue be fulfilled, and may the fruit of my actions be achieved. Thus it is said. To send the earth lords back to their respective places, the offering of a seat drink or golden drink is: Hūṃ. Iron mountain, golden mountain, silver mountain, crystal mountain, snow mountain, encircling around, for humans, the splendor of wealth arises, the good Dharma, the abiding conduct, powerful gods or medicines, etc., to the fierce earth lords and their retinues, I offer this grain alcohol, mixed with all purified fragrances, adorned with precious sāli sprāma, this golden drink of offering spoken in the tantras, I offer to the earth lords and their retinues. Thus it is said. oṃ namaḥ sarva tathāgata bhyo viśva mukhe bhyaḥ, etc., with the mantra and mudra of the treasury of space, scatter the golden drink in all directions, and command not to cause harm. Also, in the work sequence, it is said: Torma, food, and flowers are present, likewise, wine with precious jewels, bless it as the nectar of desire, and generously give it to the field protectors. Thus it is said. Then the aspiration is: Homage to the Three Jewels. The truth of the words of the Three Jewels, and the truth of the words of self-arisen nature, and the great power of truth.