English
Oṃ, drawing nectar from the hearts of all the ḍākinīs, inviting those who have made beings into the gods of the three realms. Pleasing them with the bliss of samādhi. All of that dissolves into the three syllables. Oṃ Āḥ Hūṃ, and in sequence, the dissolving nectar melts into the torma, its color, scent, taste, power, and potency becoming abundant, transforming into a great ocean of nectar. Oṃ Āḥ Hūṃ. Recite three times, blessing it. Then, inviting the guests and offering the torma: Light radiates from the seed syllable in one's own heart. Inviting the great maṇḍala, complete in all aspects, the deity assembly of glorious Heruka, the ocean of ḍākinīs, surrounded by the outer guardians of the directions, the guardians of the fields, and the hosts of beings of the three realms. Circling the burning mudrā on the forehead, and saying "Phet." In the dharma-genesis before oneself, on a lotus seat, the wheel of the maṇḍala is perfectly situated, and the guardians of the directions and so forth are situated on the outside. Instantly placing all the hosts of beings of the three realms into clear light, transforming into the form of glorious Heruka, the ocean of ḍākinīs, together with the wisdom consort. Then, offering with water, the two kinds of enjoyments, the sixteen offerings, and the eight goddesses. In the left hand, the moon from Āli, in the right hand, the sun from Kāli, in the center, Hūṃ. The sun, moon, and Hūṃ completely transform into the vajra añjali mudrā. Oṃ Ano Nya Anu Gataḥ Sarva Dharmāḥ Para Spare, Anu Pra Preṣṭa Sarva Dharmāḥ Aryanta, Anu Pra Pṛṣṭa Sarva Dharmāḥ Hūṃ. Goddesses, become valid, valid in samaya and cause. The guests draw the torma with their vajra tongue-tubes and partake of it. Oṃ Vajra Aralli Hoḥ Vajra Ḍākinī Samāya Stvaṃ. Dṛbya Hoḥ, reciting three times, and Oṃ Bhakṣa Bhakṣa Sarva Yoga Yogīśvare Hūṃ Hūṃ Hūṃ Jaḥ Svāhā. Reciting five times, offering to the maṇḍala assembly. Oṃ Vajra Tambhu Bāya Svāhā. Oṃ Vajra Hāsa Alya Svāhā. With this, offering mouthwash and clothing. Offering foot-washing water as before. Praising with the forty-eight verses and the eighty-two verses. From "Samsara and nirvana are equal" to "Please have compassion on me," praying for the fulfillment of wishes. Then, offering to the worldly deities:
Chinese
然后手掌向上张开，念诵：嗡 喀喀 喀呬 喀呬，萨尔瓦 药叉，罗刹萨，部多 普瑞塔 比夏擦，乌那玛达，阿帕斯玛拉，达卡 达金雅 达雅，伊芒 巴林 葛利合南图 萨玛雅 Rakshantu，玛玛 萨尔瓦 悉地 昧 札 雅 擦南塔，雅泰 邦，雅泰 史当，奔扎塔，毕巴塔，吉格拉塔，玛 迪 喀拉玛塔，玛玛 萨尔瓦 嘎塔雅，萨苏康，毕布里达，萨哈 义嘎 巴万图 吽 吽 啪 梭哈。念诵三遍后供献。特别向田地守护者供奉：嗡 嘎嘎 达南，巴巴 班达南，喀喀 喀达南，萨尔瓦 杜斯当，哈纳 哈纳，嘎达雅 嘎达雅，玛玛 嘎央 咕噜 吽 吽 啪 啪 梭哈。念诵三遍。以嗡 哈 霍 赫利 梭哈 供奉内供。从“诸天众等无余”开始，到“心中所愿皆成就”为止，赞颂并祈祷所愿之事。持续摇动铃铛，一切众生皆为极乐之自性，安住于瑜伽母之坛城自性中。啊热热热，愚痴之畜生不能知晓。迎请俱生美女，享受极大之乐。香巴拉三界无余众生皆为佛之自性。与慈悲之童女一同嬉戏。啊热。若不对何者之真实义进行禅修，则彼不能获得佛陀之果位。啊热。了知内外无有分别，则能救度一切世间。啊热。然后念诵百字明咒多次。展示眼之手印，先做莲花旋转，然后做在脐间交抱的手印，最后摇动小铃：嗡 班扎 穆。坛城本尊融入我之眉间，世间众生返回各自之处。此时，据说空行母聚集，以恭敬供养等二颂进行祈愿。这是就同时进行会供和朵玛而言的，若与会供轮无关，仅是朵玛，则祈愿：一切有情皆得安乐，一切有情皆无疾病，愿趋向佛陀之果位，愿于此道上成就。未度者我度之，未脱者我脱之，愿瑜伽之论典，现在即得安住。等等，进行各种祈愿，并祝
English
Then, with palms open upwards, recite: Om Kha Kha Khahi Khahi, Sarva Yaksha, Rakshasa, Bhuta Preta Biśaca, Unamadya, Apasmara, Daka Dakinya Daya, Imam Balim Grihnantu Samaya Rakshantu, Mama Sarva Siddhi Mme Prayacchantu, Yathai Bam, Yathaishtam, Bhunjatha, Pipatha, Jighratha, Mati Kramatha, Mama Sarva Kartaya, Satsukham, Bibhriddha, Sahayika Bhavantu Hum Hum Phat Svaha. Offer three times. Especially offer to the field protectors: Om Kakka Dhanam, Babba Bandhanam, Khakha Khadanam, Sarva Dushtam, Hana Hana, Ghataya Ghataya, Mama Karyam Kuru Hum Hum Phat Phat Svaha. Recite three times. Offer the inner offering with Om Ha Ho Hrih Svaha. From "All the hosts of gods without exception..." to "May all desires of the mind be fulfilled," praise and pray for the desired purpose. Continuously ring the bell, all beings are of the nature of supreme bliss, abiding in the nature of the mandala of the yogini. Ah re re re, the ignorant animal does not know. Having taken the co-emergent beauty, enjoy great bliss. Shambhala, the three realms, all beings without exception are of the nature of the Buddha. Play together with the compassionate maiden. Ah re. If one does not meditate on the ultimate meaning of what, then one will not attain the state of the Buddha. Ah re. Know that there is no distinction between inside and outside, then one will be able to liberate all the worlds. Ah re. Then recite the hundred-syllable mantra many times. Show the eye mudra, first do the lotus rotation, then do the embracing mudra at the navel, and finally shake the small bell: Om Vajra Muh. The mandala deity dissolves into my brow, the worldly beings depart to their respective places. At this time, it is said that the dakinis gather and offer prayers with two shlokas of respectful offerings and so on. This is in the case of doing tsok and torma together, but if it is not related to the tsok khor, but only the torma, then pray: May all sentient beings have happiness, may all sentient beings be without disease, may they go to the state of the Buddha, may they be accomplished on that path. Those who have not been liberated, may I liberate them, those who have not been freed, may I free them, may the yogic treatises, now abide. Etc., make various prayers and bless.
Chinese
也应唱吉祥之歌。这是日常修持的朵玛仪轨，是简略的。所有生灵的朵玛，或护方的大朵玛，以及护田的朵玛等，因为天神的生起仪轨非常广，所以这里没有写，如果想了解，请查阅其他地方。由此所获得的善，为了所有众生获得佛果而回向。愿我也从今天起，成为众生的引导者。对此，坛城的修法非常多，但大多注重词句的堆砌，现在看来帮助不大。虽然也出现了一些以诗歌形式组合的简略修法，但难以理解，难以区分念诵和观修的意义。而且，有些修法也缺少必要的意义，所以才以“简略明晰、正确圆满”的方式来做。吉祥空行母海的修法，在圆满一切意义的基础上，以非常简洁的语言写成，这也是多罗那他的游戏之作。校对。吉祥！
English
Auspicious songs should also be sung. This is a condensed version of the daily practice of the Torma ritual. The Tormas for all beings, or the great Tormas for the guardians of the directions, and the Tormas for the guardians of the fields, etc., are not written here because the creation ritual of the deities is very extensive. If you want to know, please refer to other sources. Whatever merit is obtained from this, may it be dedicated to all beings attaining Buddhahood. May I also, from this day forward, become the guide of beings. Regarding this, there are many methods of practice for the mandala itself, but most of them focus on accumulating words, which seems to be of little help nowadays. Although some condensed methods of practice composed in verse also appear, they are difficult to understand, and it is difficult to distinguish between recitation and the meaning of meditation. Moreover, some methods of practice also lack the necessary meaning, so it is done in the manner of "brief, clear, correct, and complete." This practice of the glorious Ocean of Dakinis, which is complete in all aspects of meaning, is written in very concise language, and is also a play of Tāranātha. Proofread. Auspiciousness!
Chinese
因此，在这种情况下，进行本身更为重要。 清理和净化前面的坛城的基础。 从空性中，在由吽字（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）产生的保护轮的中心。 四层宫殿，十二层轮。 中央是由四十八瓣各种明点的轮。 内外诸神的座位等，刹那间完成。 从自己心间的吽字（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）发出光芒。 十方三世的佛菩萨。 勇父空行母的全体。 以吉祥黑汝嘎空行海坛城的形象， ཕཻཾ。 嗡桑巴（藏文：ཨོཾ་སུམྦྷ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。 等等。 以供水到乐器的供品供养。 嗡底叉阿萨那吽梭哈（藏文：ཨོཾ་ཏིཥྛ་ཨཱ་ས་ན་ཧཱུཾ་སྭཱཧཱ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。 念诵三遍等。 扎吽榜霍（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。 多次念诵。 也就是中央莲花的中心是太阳和时间之火。 从“姿势和手印不确定”到“所有诸佛的脸和手都要清晰观想”。 然后，如果愿意，再次加持供品。 与供品串珠相符，供水、妙欲、乐器、衣服。 十六明妃，七政宝。 五妙欲。 内供。 秘密供。 仅作四十八支赞。 陈设朵玛并加持。 如仪轨般供养。 念诵百字明和忏悔文后。 嗡 班杂 吾提 扎（藏文：ཨོཾ་བཛྲ་ཨུདྷི་ཥྛ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）升到空中，再次陈设世间朵玛，如果非常简略。 专注于处所的守护者。 即使简化空行总朵玛也可以，但必须是，空行总朵玛大朵玛和，生灵总朵玛大朵玛，两者中的任何一个都很重要。 无论朵玛仪轨如何繁简。 在祈愿的最后。 专注于处所的守护者们。 凡在此处居住的天神和龙族。 食肉鬼女或其他。 此地我将征用。 为了坛城的目的，请您赐予。 如此祈祷三遍。 将朵玛送到外面。 在此期间，虽然讲述了橛、火供等，但在简略的情况下不需要。 向居住在空中的天神们心中祈祷。 嗡 康扎 罗嘿 吽 吽 啪（藏文：ཨོཾ་ཁཎྜ་རོ་ཧེ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。 猛烈念诵并用芥子撒播。 在之前的坛城的位置，陈设土地女神的彩绘和供品朵玛。 ཊཀ
English
Therefore, in this case, the performance itself is more important. Cleanse and purify the base of the mandala in front. From emptiness, in the center of the protection wheel arising from the syllable Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hūṃ). Four-tiered palace, twelve-tiered wheels. In the center is a wheel of forty-eight petals of various bindus. The seats of the inner and outer deities, etc., are completed in an instant. From the Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hūṃ) syllable in one's own heart, rays of light emanate. Buddhas and Bodhisattvas of the ten directions and three times. The entire assembly of heroes and yoginis. In the form of the glorious Heruka Dakini Ocean Mandala, Phaṃ. Om Sumba (Tibetan: ཨོཾ་སུམྦྷ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:). Etc. Offer with offerings from Arghaṃ to Shapta. Om Tistha Asana Hūṃ Svāhā (Tibetan: ཨོཾ་ཏིཥྛ་ཨཱ་ས་ན་ཧཱུཾ་སྭཱཧཱ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:). Recite three times, etc. Jaḥ Hūṃ Vaṃ Hoḥ (Tibetan: ཛཿཧཱུཾ་བཾ་ཧོཿ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:). Recite many times. That is, the center of the central lotus is the sun and the fire of time. From "the posture and hand gestures are uncertain" to "all the faces and hands of the deities should be clearly visualized." Then, if desired, bless the offerings again. In accordance with the offering rosary, offer water, sensual pleasures, musical instruments, and clothing. Sixteen Vidyādharīs, seven royal emblems. Five desirable qualities. Inner offering. Secret offering. Perform only the forty-eight-limbed praise. Arrange the torma and bless it. Offer as in the sadhana. After reciting the hundred-syllable mantra and confession. Om Vajra Udhistha (Tibetan: ཨོཾ་བཛྲ་ཨུདྷི་ཥྛ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:) raise it into the sky, and again arrange the worldly torma, if it is very brief. Focus on the lords of the place. Even simplifying the general Dakini torma is acceptable, but it is necessary that the great general Dakini torma and the great general Bhūta torma, either of the two is important. No matter how elaborate or brief the torma ritual is. At the end of the supplication. Focusing on the lords of the place. Whatever gods and nāgas dwell here. Meat-eating demonesses or others. This land I will requisition. For the purpose of the mandala, please grant it. Pray thus three times. Send the torma outside. During this time, although the kila, fire offering, etc. are discussed, they are not necessary in a brief situation. Mentally pray to the deities residing in the sky. Om Khaṇḍa Rohe Hūṃ Hūṃ Phat (Tibetan: ཨོཾ་ཁཎྜ་རོ་ཧེ་ཧཱུཾ་ཧཱུཾ་ཕཊ, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning:). Recite fiercely and scatter mustard seeds. In the place of the previous mandala, arrange the painted image of the earth goddess and the offering torma. Ṭa ka.