English
Saying and thinking thus, dedicate the root of virtue to enlightenment. If you wish to offer the torma, arrange the torma according to the practice, and bless it as in the case of blessing the inner offering. In short, it is sufficient to visualize the wheel of the mandala in front of you for a moment and offer the torma. If you wish to elaborate, purify it into emptiness with Svabhava. From the state of emptiness, in the sky in front of you, from Pam（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, a lotus with a thousand petals, in the center. From Mam（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, a solar mandala. On top of that, from Hum（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, a vajra marked with Hum（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, completely transformed, from which, the Bhagavan Vajrabhairava, like the clouds at the end of time, and so on, becomes oneself. In the eyes, white Kshim（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, and so on, until the clear water swirling on the crown of the head, crowned by Akshobhya. As before, JAH HUM BAM HOH, merge indivisibly. The tongues of all the deities, from the Hum（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, draw the torma with the down of the vajra rays and partake of it. At the end of the three mantras or the essence mantra: Sarva Vighnan Shatrun Maraya Idam Balingta Kha Kha Khahi Khahi Hum Phet. Offer it seven times. Om Vajralasya Hum, and so on, offer the inner offering by adding the three syllables to the end of the offering essence mantra. "Form, sound, and the six, etc., I prostrate to you, great dark smoke. Yama, the executioner, and all your retinue, please accept this offering and torma," and so on, until "May all desires in your mind be fulfilled." Pray for the fulfillment of wishes. The second torma is offered to the Dharma Protectors who have transcended the world. The third is offered to the Guardians of the Directions. From the tip of the rays emanating from one's heart, emanate immeasurable wrathful ones holding iron hooks and lassos, and all the Guardians of the Directions are summoned. At the end of the ten syllables: Hum Indra Adinam Sarva Dushtam Akarshaya JAH. Those who are situated in the ten directions are: In the east, Indra; in the south, Yama; in the west, Varuna; in the north, Yaksha; in the northeast, Ishana; in the southeast, Agni; in the southwest, Rakshasa; in the northwest, Vayu; in the center, on the right, Brahma; on the left, the earth goddess, surrounded by immeasurable hosts of their respective retinues. If you wish to elaborate, visualize the faces, hands, etc., completely. Again, from one's heart, wrathful ones
Chinese
吉祥金刚怖畏大尊八尸林仪轨。 嗡 索斯帝！ 吉祥金刚怖畏之坛城灌顶仪轨。 顶礼上师与本尊！ 妙音金刚佛陀与，菩提萨埵众眷属，总集一体之上师，以一切事物敬顶礼。 汝住于四身之王位，一切有情皆从本初之自性中，于四灌之王位，显现灌顶者祈请垂护。 外内秘密即是胜义谛，倾注食子之甚深秘密珍宝，与殊胜方便孩童之行相合，增上具缘所欲之如意妙欲。 此中先行乃是修持之仪轨，正行坛城之事业次第，后行三昧耶之会供，此三者中，首先是修
English
The ritual of the glorious great Vajrabhairava, the eight charnel grounds. Oṃ Svasti! The ritual for empowerment in the mandala of glorious Vajrabhairava. Homage to the Lama and the Yidam deity! Manjushri Vajra Buddha and, all the Bodhisattva assembly, to the one gathered Lama, I prostrate with all things. May you, who dwell in the kingdom of the four bodies, from the primordial self-nature of all sentient beings, in the kingdom of the four empowerments, protect those who manifestly empower them in their own state. The outer, inner, secret, and ultimate truth, the profound secret jewel poured into the torma, combined with the supreme method of the child's entry, increases the wondrous and amazing fulfillment of the fortunate ones' desires. In this, the preliminary is the practice ritual, the main part is the order of activities of the mandala, and the subsequent is the tsog offering of samaya, of these three, the first is the practice.
Chinese
如同从方便中产生一样。第二，地的仪轨，特别安住，坛城安住的仪轨，修持坛城，自身进入并接受灌顶，引入弟子并授予灌顶，坛城简略的事务等。第一，考察地基等与共同的相同，此处仅述说与念诵相关的部分。将朵玛等物品汇集后，念诵十字明三遍。自身化为吉祥金刚怖畏大尊之身。朵玛，以雅曼达嘎（梵文：Yamāntaka）清扫，以自性空（梵文：Svabhāva）净化，以嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）、哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）、霍（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍）、舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）加持。从嗡 Indra 雅 舍（藏文：ཨོཾ་ཨིནྡྲ་ཡ་ཧྲཱིཿ）到 呸 呸 啪 啪 梭哈（藏文：ཕཻཾ་ཕཻཾ་ཕཊ་ཕཊ་སྭཱཧཱ）之间，念诵三遍，供养于四方守护神和所有生灵。阿嘎若（藏文：ཨ་ཀཱ་རོ）念诵三遍或七遍，供养于地主等，然后说：无论何者在此处安住，天神与龙族，夜叉罗刹或其他众生，此地我将兴建，为了坛城的目的，请您们赐予。这样祈请三遍后，伴随着乐器的声音向外抛掷。再次，在将要建造坛城的地基上，用妙香点缀圆点或图案。前方陈设供品朵玛。右手伸出三根手指，接触地面，图案，以自性空（梵文：Svabhāva）净化为空性。从空性中，从邦（藏文：པཾ）字生出土地女神，金色，一面二臂，右手结作证盟印，左手持充满甘露的金瓶于心间，以丝绸和珍宝装饰，从肚脐以上从土地坛城中显现。从自己的心间发出光芒，从地下迎请土地女神及其眷属，金刚萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ），扎 吽 邦 霍（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ）。再次从自己的心间发出光芒，迎请五部灌顶神，金刚萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ），嗡 班则 婆哇 阿比钦扎 吽（藏文：ཨོཾ་བཛྲི་བྷ་ཝ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ）。这样说着，用宝瓶之水灌顶。身体充满，清除污垢，从向上溢出的水之残余中，以珍宝生源作为头饰。供养加持，如以下将要讲述的那样，朵玛清扫净化，以三字加持，嗡 普里提维 德威 阿尔冈 扎地查 梭哈（藏文：ཨོཾ་པྲི་ཐི་ཝཱི་དེ་ཝཱི་ཨརྒྷཾ་པྲ་ཏཱིཙྪ་སྭཱཧཱ）。同样地，从巴当（梵文：Pādyam）到夏布达（梵文：Śapta）之间进行供养。嗡 阿嘎若 穆康 等（藏文：ཨོཾ་ཨ་ཀཱ་རོ་མུ་ཁཾ་སོགས་ཀྱིས་）供养朵玛。救护者一切诸佛的，行为方式和特殊性，土地和度
English
As it arises from skillful means. Secondly, the ritual of the ground, especially abiding, the ritual of the mandala's abode, accomplishing the mandala, oneself entering and receiving empowerment, bringing in disciples and bestowing empowerment, the activities of summarizing the mandala, etc. Firstly, examining the ground, etc., is in accordance with the common practices. Here, only the part related to recitation is mentioned. After gathering the torma and other implements, recite the ten-syllable mantra three times. Transform oneself into the form of the glorious Vajrabhairava. The torma is cleansed by Yamāntaka, purified by Svabhāva. Bless with Oṃ Āḥ Hūṃ Ha Ho Hrīḥ. From Oṃ Indraya Hrīḥ to Phaiṃ Phaiṃ Phaṭ Phaṭ Svāhā, offer three times to the guardians of the directions and all beings. Offer Akāro three or seven times to the earth lords, etc., and then say: Whichever gods and nāgas dwell here, yakshas, rākshasas, or other beings, I will construct this ground, for the purpose of the mandala, please grant it. After making this request three times, cast it outwards with the sound of musical instruments. Again, on the ground where the mandala will be drawn, arrange dots or clusters of fragrant incense. Arrange the offering torma in front. Extend three fingers of the right hand and touch the ground. The cluster, purify into emptiness with Svabhāva. From emptiness, from Paṃ arises the earth goddess, golden in color, with one face and two arms, the right hand making the gesture of bearing witness, and the left hand holding a golden vase filled with nectar at her heart, adorned with silk and jewels, from the navel upwards emerging from the earth mandala. From her own heart, rays of light emanate. Invite the earth goddess with her retinue from beneath the earth, Vajra Samājaḥ, Jaḥ Hūṃ Baṃ Hoḥ. Again, from her own heart, rays of light emanate. Invite the five families of empowerment deities, Vajra Samājaḥ, Oṃ Vajrī Bhava Abhiṣiñca Hūṃ. Saying this, bestow empowerment with water from the vase. The body is filled, impurities are cleansed, and from the remaining water that overflows upwards, the head is adorned with Ratna Sambhava. The offering blessing, as will be explained below, the torma is cleansed and purified, blessed with the three syllables, Oṃ Pṛthivī Devī Arghaṃ Pratīccha Svāhā. Similarly, offer from Pādyam to Śapta. Offer the torma with Oṃ Akāro Mukhaṃ, etc. The protector, of all the Buddhas, the manner of conduct and distinctions, the earth and the other shore.
English
Go away! Saying this, throw it out with the sound of music. Expel obstacles by reciting Hrīḥ Ṭīḥ and the dhāraṇī that destroys obstacles. Also, purify the place and utensils. From the emptiness of the place, from Bhrūṃ arises a charnel ground burning immeasurable palace, complete with all characteristics, adorned with all ornaments, inside surrounded by a protective wheel on the outside. Inside the wide and vast skull cups of wisdom arising from A, offerings made of divine substances arising from the melting of Oṃ Āḥ Hūṃ, such as offering water, foot washing water, flowers, incense, lamps, scented water, food, music, forms, sounds, smells, tastes, and tactile objects, are extremely pure, the nature of the empowering awareness, the uncontaminated wisdom, accomplished by the power of the ocean of aspirations, completely filling all the expanse of the ten directions and the sky, continuing uninterruptedly as long as existence lasts. Oṃ Vajra Arghaṃ Svāhā. Pādyaṃ. Oṃ Vajra Puṣpe Āḥ Hūṃ. Dhūpe. Āloke. Gandhe. Naivedye. Śapta Āḥ Hūṃ. Bestow the blessings of music by reciting Oṃ Vajra Ghaṇṭerṇi etc. three times. If offerings etc. are made during this time, it is the same as usual. From taking refuge until the dissolution of the mandala, contemplate the complete self-generation. The second part includes: preparing the earth deity, preparing the mandala, preparing the vase, and preparing the disciple, which are four. The first is: the same as the aforementioned summoning from the earth goddess, except that when inviting the wisdom earth deity, omit the recitation of "From the sky, the earth goddess comes with her retinue." At the end of the offering, say, "The earth goddess dissolves again into the ground of the mandala." Recite Oṃ Vajrī Bhava Hūṃ. Oṃ Vajra Ḍiḍha Tiṣṭha. The second is: smear the ground of the mandala with fragrant water. Draw a square fragrant water dot at the place of the main deity, and small round dots at the places of the other hand implements and at the four corners. Place a bouquet of flowers on each of these, and finally surround them with offering tormas. Purify these. From emptiness, a triangular dharma source arises, white on the outside, from...to... Hūṃ Hūṃ Hūṃ Phaṭ Svāhā. In the center of that, from Paṃ arises a lotus, and on top of the mandala of the moon arising from A