Chinese
又，一日之中，坛城之主之杖六十又一。于转移之际的智慧之分，杖作四份。彼等在世间变为时之使者与障碍，以内在瑜伽之力，为成就不死金刚身之故。变现诛杀寂静和，自性怀摄增益等是内在的决定。如是知晓彼性，行利他之事，或初学者亦以朵玛六十四之决定，事业集合顺利成就即是如此。献朵玛亦使自迅速成就殊胜之义，成为甚深缘起。此所作之事是：于画像之前，以五肉五甘露与大血和酒混合之妙香水作四方曼扎。其上置白色法生，顶端朝向自身，内里涂以红色。中央作圆形九连环，连环各具方位色。中央安奉薄伽梵超世间之神众若干，八连环上绘十方护法之组合。法生之右，陈设一巨大之已逝朵玛于颅器或任何容器中。左侧为一切生灵，后方或前方任何一处陈设业之阎魔法王朵玛。彼等皆以各种肉血涂抹，以幡等装饰。朵玛之材料以糌粑、肉、血、鱼、蒜、葱、酒、各种谷物制成。可置于一器，或于他器中陈设六十四朵玛，四份或十六份，随宜适时陈设。形状似藏人所作与事业相符之形状，如是亦可。其中，肉、血、酒是材料之主要者。然后加持供品。清净坛城。从空性中生起法生等四支圆满，或收摄时，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）之光芒，迎请吉祥金刚怖畏坛城，以嗡 舍 诃 勃（藏文：ཨོཾ་ཧྲི་ཧ་བྷོ，梵文天城体：ओṃ ह्रीः ह भो，梵文罗马拟音：oṃ hrīḥ ha bho，汉语字面意思：嗡 舍 诃 勃）等迎请至前方曼扎之上安住。然后以手印等献供供品等。嗡 舍 诃（藏文：ཨོཾ་ཧྲཱིཿཧ，梵文天城体：ओṃ ह्रीः ह，梵文罗马拟音：oṃ hrīḥ ha，汉语字面意思：嗡 舍 诃）。嗡 吽 吽 啪特（藏文：ཨོཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：ओṃ हूँ हूँ फट्，梵文罗马拟音：oṃ hūṃ hūṃ phaṭ，汉语字面意思：嗡 吽 吽 啪特）。嗡 咕玛Ra 茹比 尼 匝 匝（藏文：ཨོཾ་ཀུ་མ་ར་རཱུ་པཱི་ནི་ཛཿཛཿ，梵文天城体：ओṃ कु मार रूपा नी जः जः，梵文罗马拟音：oṃ ku māra rūpā nī jaḥ jaḥ，汉语字面意思：嗡 咕玛Ra 茹比 尼 匝 匝）。嗡 舍 诃 嘿 啪特（藏文：ཨོཾ་ཧྲིཿཧ་ཧཻ་ཕཊ，梵文天城体：ओṃ ह्रीः ह है फट्，梵文罗马拟音：oṃ hrīḥ ha hai phaṭ，汉语字面意思：嗡 舍 诃 嘿 啪特）。嗡 迪普达 洛匝那 维克日达那（藏文：ཨོཾ་དིཔྟ་ལོ་ཙ་ན་བི་ཀྲྀ་ཏཱ་ན་，梵文天城体：ओṃ दिप्त लोचन विकृता न，梵文罗马拟音：oṃ dipta locana vikṛtā na，汉语字面意思：嗡 迪普达 洛匝那 维克日达那）。
English
Alternatively, in one day, there are sixty-one staffs of the lord of the mandala. For the wisdom aspects of the transitional phase, make four staffs. These, instead of becoming messengers of time and obstacles in the world, through the power of inner yoga, are for the purpose of achieving the immortal vajra body. Transforming into pacifying and, by nature, subjugating, increasing, etc., is the inner certainty. Knowing suchness in this way, one performs altruistic activities, or even a beginner, through the certainty of the sixty-four balis, the assembly of activities is easily accomplished in this way. Offering the bali also makes oneself quickly accomplish the supreme meaning, becoming a profound auspicious connection. This activity is: In front of the painted image, create a square mandala with fragrant water mixed with the five meats, five nectars, great blood, and alcohol. On it, place a white dharma origin, the tip facing oneself, the inside painted red. In the center, create a circular nine-layered wheel, each layer with directional colors. In the center, place as many blessed ones, transcendent deities, as there are, and on the eight layers, draw a collection of the ten directional protectors. To the right of the dharma origin, arrange a large deceased bali in a skull cup or any container. To the left, for all beings, place the karma Yama king bali in the back or front, whichever is full. Smear all of them with various meats and blood, and decorate them with banners and so on. The ingredients for the bali are made from tsampa, meat, blood, fish, garlic, onions, alcohol, and various grains. Arrange them in one container, or in another container, arrange sixty-four balis, either in groups of four or sixteen, as appropriate and according to the occasion. The shape seems to be made according to the shape that Tibetans make in accordance with the activity, so that is also fine. Among these, meat, blood, and alcohol are the main ingredients. Then, bless the offerings. Purify the mandala. From emptiness, generate the four complete limbs such as the dharma origin, or when gathering them, with the rays of light of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字), invite the mandala of glorious Vajrabhairava, with Oṃ Hrīḥ Ha Bho (藏文：ཨོཾ་ཧྲི་ཧ་བྷོ，梵文天城体：ओṃ ह्रीः ह भो，梵文罗马拟音：oṃ hrīḥ ha bho，汉语字面意思：嗡 舍 诃 勃) and so on, invite them to the top of the mandala in front and say, "Please reside." Then, offer the offering water and so on with mudras. Oṃ Hrīḥ Ha (藏文：ཨོཾ་ཧྲཱིཿཧ，梵文天城体：ओṃ ह्रीः ह，梵文罗马拟音：oṃ hrīḥ ha，汉语字面意思：嗡 舍 诃). Oṃ Hūṃ Hūṃ Phaṭ (藏文：ཨོཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：ओṃ हूँ हूँ फट्，梵文罗马拟音：oṃ hūṃ hūṃ phaṭ，汉语字面意思：嗡 吽 吽 啪特). Oṃ Kumāra Rūpī Ni Jaḥ Jaḥ (藏文：ཨོཾ་ཀུ་མ་ར་རཱུ་པཱི་ནི་ཛཿཛཿ，梵文天城体：ओṃ कु मार रूपा नी जः जः，梵文罗马拟音：oṃ ku māra rūpā nī jaḥ jaḥ，汉语字面意思：嗡 咕玛Ra 茹比 尼 匝 匝). Oṃ Hrīḥ Ha Hai Phaṭ (藏文：ཨོཾ་ཧྲིཿཧ་ཧཻ་ཕཊ，梵文天城体：ओṃ ह्रीः ह है फट्，梵文罗马拟音：oṃ hrīḥ ha hai phaṭ，汉语字面意思：嗡 舍 诃 嘿 啪特). Oṃ Dipta Locana Vikṛtā Na (藏文：ཨོཾ་དིཔྟ་ལོ་ཙ་ན་བི་ཀྲྀ་ཏཱ་ན་，梵文天城体：ओṃ दिप्त लोचन विकृता न，梵文罗马拟音：oṃ dipta locana vikṛtā na，汉语字面意思：嗡 迪普达 洛匝那 维克日达那).
Chinese
那嘛玛哈阿吒吒哈萨那德那德布达雅梭哈。嗡，贝格热达那那杜斯达萨埵达玛嘎嘎嘎嘎。嗡，嘎拉如巴萨尔瓦杜斯达萨埵达玛嘎。玛哈布达阿迪巴德伊芒巴林格热哈纳巴达耶梭哈。嗡，班杂夏巴阿吽。然后心咒的结尾加上嗡阿吽，做内供。将意幻明妃化现供养，安住于大乐之中。嗡，阿努拉嘎的咒印。色声等六者，犹如无实虚空般，显现为众多受用境，如琉璃映现色彩般。愿瑜伽士恒常享用五妙欲与诸法。阿拉拉霍，请享用，请受持，于不执著如幻化之中，以喜悦之舞嬉戏。于无有触受之灭尽中，如眼翳般请享用。霍，于无染之中生起贪染。嗡，萨瓦布扎等。以尸林庄严圆满装扮的，嗔恨阎罗死神，于无实虚空般，以慈悲示现化身之，智慧忿怒尊极怖畏者，顶礼于烟雾弥漫大黑暗的您。嗡，萨瓦达塔嘎达斯度德拉班杂梭巴瓦阿玛郭杭。 清净食子。从空性中，从扬字生风，让字生火，康字生三个人头鼎。从阿字生颅器，其内盛放着从郭郭达哈那所生的五肉，以及从贝热秀玛姆所生的五甘露，以及从克谢玛美达亚所生的五智慧。风吹火燃，十种物质与字一起融化，各种精华在金刚脐中，以不动佛为主的五部父母正在交合。一切诸佛以五部的形象融入各自的口中。因明妃降临于莲花中，融化成大乐甘露，化为智慧甘露的大海。嗡阿吽哈霍舍。此乃口诀。其中，从布隆昂仲康吽生出五灯明，从朗芒榜当旺生出五甘露，以各自的字来标识。其上依次叠加嗡阿吽。风等融化混合。三字的光芒迎请一切诸佛化为金刚三身的本尊。融化并融入智慧甘露中，食子成为智慧甘露等。
English
Nama Maha Attatta Hasa Nadina Diptaya Svaha. Om Bikitana Nana Dushta Sattva Damaka Gaha Gaha Gaha. Om Kala Rupa Sarva Dushta Sattva Damaka. Maha Bhuta Adhipati Imam Baling Grihana Pataye Svaha. Om Vajra Shapta Ah Hum. Then, at the end of the heart mantra, add Om Ah Hum and offer the inner offering. Offering the emanated mind-consort, abiding in great bliss. Om, the mudra of Anuraga's mantra. Forms, sounds, and the like, the six, are like unreal space. Appearing as many objects of enjoyment. Like colors on crystal. May the yogis always enjoy the five desires and all dharmas. Ala la ho. Please enjoy. Please partake. In non-grasping, like illusion. Please play with the dance of joy. In the absence of touch, without cessation. Please enjoy like a mirage. Ho, become attached without attachment. Om Sarva Puja, etc. Adorned with the ornaments of the charnel ground. Wrathful Yama, the executioner of hatred. Like unreal space. Showing the emanation body with compassion. Wisdom wrathful king, the most terrifying. Homage to you, great darkness of smoke. Om Sarva Tathagata Stuti Ra Vajra Svabhavatmako 'Ham. Purifying the torma. From emptiness, from Yam comes wind, from Ram comes fire, from Kam come three human head tripods. From Ah comes a skull cup, inside which are the five meats from Go Kuda Hana, and above them the five amritas from Bira Shuma Mu, and the five wisdoms from Kshema Medaya. The wind stirs, the fire blazes, the ten substances and letters melt, various essences in the vajra navel, the five families, with Akshobhya as the chief, are in union. All Buddhas enter their respective mouths in the form of the five families. Due to the descent of the consort into the lotus, it melts into the great bliss amrita, transforming into a great ocean of wisdom amrita. Om Ah Hum Ha Ho Hrih. This is the instruction. Inside it, from Bhrum Am Jrim Kham Hum come the five lamps. From Lam Mam Pam Tam Bam come the five amritas. Marked with their respective letters. On top of them, Om Ah Hum are stacked in order. Wind and so on melt and mix. The light of the three syllables invites all Buddhas to the deity of the three vajras. Melting and dissolving into the wisdom amrita, the torma becomes wisdom amrita, etc.
Chinese
在第二十五天，也同样加入食子的咒语。这里说到，若以殊胜的精华加持，铁也能变成金。由咒语的力量，毒也能变成甘露。给予死亡的手杖的智慧部分，从善巧方便的结合中，能获得两种成就。现在将极深奥的圆满次第中散落的要诀汇集于此。首先，如被称为香提巴的智者所作的会供轮中：于心间的中央，在月轮上红色法生之中，有白色五股金刚。于头顶上方一指高处观想月轮，月轮之下有头朝下的嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）。是所有佛的本体。从嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）和月亮中流出甘露之流。从头顶进入，融入心间的金刚中。其能力、乐、暖、湿遍布全身，反复修习，并将心专注于金刚上。１.于头顶观想充满甘露的宝瓶，甘露之流从九个口中分别流出，最终融入于三摩地有情中，反复修习。主要将心专注于三摩地有情上。２.又，与真实或意念中的明妃交合，观想芥子大小的明点位于金刚顶端或智慧的尖端。３.又，在口诀内的瑜伽阶段中，前两个是用于平息禅定之毒的仪轨的真实含义。此外，这里也阐述了圆满次第手印瑜伽，行为也通过会供轮的意义来阐述。这些与智慧足的观点相符。若汇集饶大译师所著的精华滴等中出现的各种口诀，则有：极其简略，深奥的界中俱生之口诀是：自心无造作俱生，舍弃一切造作的暂时的，守护俱生的状态。无论生起什么分别念，都不要延续，在任何时候都不要与它分离，这三者不加修饰，没有根源，被命名为自生。这是无所执着，无造作，夜晚行走的口诀。４.又，在明点瑜伽生圆双运中，于上方的鼻孔观想芝麻大小的月亮，其上有芥子大小的蓝色金刚，对此生起强烈的意念并修习。５.于密处的子宫中观想月亮和金刚。
English
On the twenty-fifth day, also add the mantra of the Torma in the same way. Here it is said, if blessed with the supreme essence, even iron can turn into gold. By the power of mantra, even poison can turn into nectar. The wisdom part of the staff that gives death, from the skillful union of means, can obtain two kinds of accomplishments. Now, gather here the very profound scattered instructions of the Completion Stage. First, in the Tsokhor made by someone like Shantipa, who is known as omniscient: In the center of the heart, on the moon disc, inside the red Dharma origin, there is a white five-pronged vajra. Imagine a moon disc about a hand-span above the crown of the head, and below the moon disc, there is an OM (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) with its head pointing downwards. It is the essence of all Buddhas. A stream of nectar arises from the OM (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) and the moon. It enters from the crown of the head and dissolves into the vajra in the heart. Its power, bliss, warmth, and moisture pervade the entire body. Meditate repeatedly and focus the mind on the vajra. 1. Visualize a vase filled with nectar on the crown of the head, with streams of nectar flowing from each of the nine openings. Finally, dissolve it into the Samadhi Being, meditate repeatedly. Primarily focus the mind on the Samadhi Being. 2. Also, uniting with a real or imagined consort, visualize a bindu the size of a mustard seed at the tip of the vajra or the tip of wisdom. 3. Furthermore, in the context of yoga within the instructions, the first two are the true meaning of the ritual for pacifying the poison of meditation. In addition, the Completion Stage Mudra Yoga is explained here, and the practice is also explained through the meaning of the Tsokhor. These are in accordance with the view of Yeshe Zhap. If we gather the various instructions that appear in the Essence Drops, etc., according to the views of Ra Lotsawa Chenpo, then: The extremely simple, profound sphere of co-emergent instructions is: One's own mind is unelaborated and co-emergent. Abandon all elaborated and temporary things, and maintain the state of co-emergence. Whatever thoughts arise, do not continue them. At all times, do not separate from its expanse. These three are uncorrected, without root, and are given the name "Self-Arisen." This is the instruction for wandering at night, free from grasping and elaboration. 4. Also, in the union of generation and completion in Bindu Yoga, visualize a moon the size of a sesame seed in the upper nostril, with a blue vajra the size of a mustard seed on it. Generate strong intention and meditate on it. 5. In the womb of the secret place, visualize the moon and the vajra.