English
Become emptiness. Transform the assembly of beings from the three realms into the clear light of a moment, manifesting as the glorious Dakini Ocean Wisdom Mother and her retinue. Then, offer water, the two kinds of enjoyment, the sixteen vidyādharīs, and the eight goddesses. In the left hand, the moon from Āli. In the right hand, the sun from Kāli. In the center, Hūṃ (ཧཱུྃ，hūṃ，seed syllable). The sun, moon, and Hūṃ completely merge, becoming the vajra mudrā. Oṃ anonya anugataḥ sarva dharmāḥ para spara anupra pṛṣṭa sarva dharmaḥ atyanta anupra pṛṣṭa sarva dharmāḥ hūṃ (Oṃ anonya anugataḥ sarva dharmāḥ para spara anupra pṛṣṭa sarva dharmaḥ atyanta anupra pṛṣṭa sarva dharmāḥ hūṃ, All dharmas are not different, compliant, all dharmas touch each other, all dharmas are questioned, all dharmas are extremely questioned, Hūṃ). May the goddess become the measure, may the samaya become the measure. May it become the cause for eating, invite the guests, draw the torma with the vajra tube of the tongue, and enjoy. Oṃ vajra aralli hoḥ jaḥ hūṃ vaṃ hoḥ vajra ḍāka ni sa mā ya stvaṃ dṛi śya hoḥ. Recite three times. Oṃ bhakṣa bhakṣa sarva yogi śvare hūṃ hūṃ jaḥ svāhā. Recite five times. Offer to the mandala assembly. Oṃ vajra tampu lā ya svāhā. Oṃ vajra vas sya svāhā. With these, offer mouthwash and clothes. Offer foot-washing water as before. Praise with the forty-eight verses and the eighty-two verses. From "Samsara and nirvana are equal..." to "Please have compassion on me!" Pray for the desired purpose. Then, make offerings to the worldly beings: Open the vajra mudrā upwards. Oṃ kha kha khāhi khāhi sarva yakṣa rakṣasa bhuta preta piśāca unmada apasmara ḍāka ḍāki nyā daya imaṃ bāliṃ gṛhṇantu sa ma ya rakṣantu mama sarva siddhi me pra ya cchantu a thai vaṃ ya thai ṣṭaṃ bhuñja tha piba tha jighra tha mā ti krama tha mama sarva karta ya sat sukhaṃ bibṛddha sa ha yi ka bhavantu hūṃ hūṃ phaṭ svāhā. Offer by reciting three times. Make special offerings to the field protectors: Oṃ kakka ḍha naṃ va vāndha naṃ khakha da naṃ sarva duṣṭaṃ hana hana ghātaya ghātaya mama karyaṃ kuru hūṃ hūṃ hūṃ phaṭ phaṭ svāhā. Recite three times. Oṃ ha hoḥ hrīḥ svāhā. With this, offer the inner offering. From "All the assemblies of deities..." to "May all wishes of the mind be fulfilled!" Praise and pray for the desired purpose. Continuously ring the bell. May all beings be of the nature of supreme bliss, and abide in the nature of the yogini's wheel. Are rere re timu
Chinese
牲畜不知道啊！ 迎娶天生丽质的美女，认为非常幸福。 所有的三界众生都具有佛性。 和慈悲的妙龄少女一同享乐吧！ 唉！因为没有修习任何究竟的意义， 所以无法获得那样的佛陀果位。 唉！要知道内外没有分别， 就能救度一切世间。 唉！ 然后念诵百字明咒很多遍。 示现眼睛的手印。 莲花旋转在前，做成环抱中心的印，最后发出“瑟”的声音。 嗡 班匝 穆！（藏文：ཨོཾ་བཛྲ་མུཿ，梵文天城体：ॐ वज्र मुः，梵文罗马拟音：oṃ vajra muḥ，汉语字面意思：嗡，金刚，穆！） 本尊融入我自己的眉间。 世间众生返回各自的处所。 空行母们聚集，以恭敬的供养等两个偈颂来祈愿，据说这是在同时进行会供和朵玛的情况下所说的。 如果不涉及会供轮的活动， 只是单独的朵玛，那么： 愿一切众生都获得安乐！ 愿一切众生都没有疾病！ 将会证得佛果。 愿在那条道路上获得成就！ 愿我救度那些未被救度的众生！ 愿我解脱那些未被解脱的众生！ 在瑜伽的根本教义中， 愿我现在就安住其中！ 像这样念诵各种祈愿文， 并且唱诵吉祥的歌曲。 这是日常修持的朵玛仪轨， 是简略的。 一切生灵的朵玛， 守护方位的巨大朵玛， 以及守护田地的朵玛等， 因为诸神的生起仪轨非常广博，所以没有写在这里，请到其他地方查阅。 从这之中获得的任何功德， 为了众生获得佛果而回向。 愿我也从今天起， 成为众生的引导者。 关于这个坛城的修法， 很多都是以冗长的文字为主， 觉得帮助不大。 虽然也看到一些以诗句形式编写的简略修法， 但是难以理解，难以区分念诵和观修的意义。 而且，有些修法因为需要而缺少了内容。 因此，这里以“简短、清晰、正确、圆满”的方式来做。 将续部注释的意义融入实践的论著， 是在中间出现的
English
Animals don't know! Taking a naturally beautiful woman, one thinks of great happiness. All beings in the three realms have the nature of a Buddha. Enjoy yourself with the compassionate young maiden! Alas! Because one has not meditated on the ultimate meaning, One will not attain that Buddhahood. Alas! Know that there is no distinction between inside and outside, One will be able to liberate all the world. Alas! Then recite the hundred-syllable mantra many times. Show the hand gesture of the eyes. With the lotus circling in front, make the embracing mudra in the center, and finally emit the sound "Se". Om Vajra Muh! (藏文：ཨོཾ་བཛྲ་མུཿ，梵文天城体：ॐ वज्र मुः，梵文罗马拟音：oṃ vajra muḥ，汉语字面意思：嗡，金刚，穆！) The mandala being dissolves into the space between my eyebrows. The worldly beings depart to their respective places. The dakinis gather and offer respectful offerings, and it is said that prayers are made with two shlokas, which is done in the context of doing tsok and torma together. If it is not related to the activities of the tsok wheel, but only a single torma, then: May all sentient beings have happiness! May all sentient beings be without disease! They will go to Buddhahood. May it be accomplished on that path! May I liberate those who have not been liberated! May I liberate those who have not been liberated! In the fundamental teachings of yoga, May I abide in it right now! Like this, recite various prayers, And also sing auspicious songs. This is the daily practice of the torma ritual, Which is abbreviated. The torma for all beings, The great torma for the guardians of the directions, And the tormas for the field guardians, Because the generation ritual of the deities is very extensive, it is not written here, but should be consulted elsewhere. Whatever merit is obtained from this, I dedicate it for all beings to attain Buddhahood. May I also, from today onwards, Become the guide of beings. Regarding the sadhana of this mandala itself, Most of them are mainly long texts, Which are seen as having little benefit. Although some abbreviated sadhanas are also seen in verse form, They are difficult to understand, and it is difficult to distinguish between recitation and the meaning of meditation. Moreover, some sadhanas lack content because of necessity. Therefore, here it is done in the manner of "short, clear, correct, and complete". The treatise that integrates the meaning of the tantra commentary into practice, Is what appeared in the middle
Chinese
猪面怖畏，犬与豺狼猫与虎，狮子怖畏<此似龙者>象马，驴面右侧次第安。左侧牛与水牛，豺狗狐狸蛙与檀，兔羚牦牛与茅草，上方蛇与水獭及，鼷鼠水獭鼠与熊，中央金翅鸟面乃七尊。其上鹫与乌鸦及，猫头鹰白鸟斑驴与，食肉鸟鸺鹠之面乃七尊。一切之上方中央孔雀，右左鸽与家鸟之面。一切皆具三目者，各自颜色甚可怖。根本二手金刚杵，铃铛心中交叉执。不现自身方便合。右侧余者次第为，宝剑长矛三叉戟，敌斧弯刀箭明木，锤子轮宝鼗鼓与，水刀短棒锋刃一，海螺铜号短棒三。孔雀尾羽乌鸦翎，尸发之笔火炉山，短棒明镜琵琶与，胫骨手足肺肠与，罗睺铁钩伞与盖，渔网以及无头身，燃烧黑油怖畏身。左侧余者次第为，圆盾利齿杵木套索与，颅骨弓箭喀章嘎，经函小盾带柄者，忿怒印环之念珠与，羊肠岩石坟场土，短矛鼓与生皮及，竹竿烧木甘蔗杖，长盾头颅骨骼与，钺斧眼与肾脏置，木星橛与毗舍遮，剃刀针与风箱吹，雨云树木铁钩持，末者象皮生张挂。足皆伸屈抛掷势，右侧遍入大力者，梵天太阳火以及，自在风神离实与，夜叉如何次第安。左侧阎罗欲天与，月亮水神财增与，地神群之主宰与，昴星子与转轮王等，镇压怖畏而作也。面皆颅骨为顶饰，头颅之鬘为项链。五印之相为庄严，足钏金刚杵鬘为美观。发髻
English
Pig-faced Bhairava, dog and jackal cat and tiger, lion fearful <this is like a dragon> elephant horse, donkey face on the right in order. On the left, cow and buffalo, jackal fox frog and sandalwood, rabbit antelope yak and thatch, above snake and otter and, shrew otter rat and bear, in the center, Garuda face is seven. Above that, vulture and crow and, owl white bird zebra and, carnivorous bird owl face is seven. Above all, the central peacock, right and left dove and domestic bird face. All have three eyes, each color is very fearful. The two root hands hold the vajra and bell crossed at the heart. Invisible self united with skillful means. The remaining on the right are in order, sword spear trident, enemy axe curved knife arrow bright wood, hammer wheel tabor and, water knife short stick sharp edge one, conch shell copper horn short stick three. Peacock tail feather crow feather, corpse hair brush stove mountain, short stick mirror lute and, shin bone hand foot lung intestine and, Rahu iron hook umbrella and cover, fishing net and headless body, burning black oil fearful body. The remaining on the left are in order, round shield sharp teeth pestle wood lasso and, skull bow and khatvanga, scripture small shield with handle, threatening mudra ring rosary and, sheep intestine rock and graveyard soil, short spear drum and raw skin and, bamboo burnt wood sugarcane staff, long shield head skull and, axe eye and kidney placed, Jupiter stake and Pisaca, razor needle and bellows blow, rain cloud tree iron hook held, the last elephant skin raw stretched. Feet all stretched bent and thrown, on the right, pervading powerful one, Brahma sun fire and, Ishvara wind god devoid of truth and, Yaksha how in order. On the left, Yama desire god and, moon water god wealth increase and, earth god lord of the assembly and, Pleiades son and Chakravartin etc., suppress and make fearful. Faces all have skulls as crests, garland of heads as necklace. Adorned with the aspects of the five seals, ankle bracelets beautiful with vajra garlands. Hair knot
Chinese
燃烧火焰腾腾起，舞姿翩跹怀嗔怒，摧毁一切诸恶者。此处三续派译本中，右手的法器遗漏了，左手的法器将“斯奔巴的橛子”混为一谈，实为大错。嘎达的热力与岩山，木桩换成了锤子，铁钩的位置变成了宝剑，这些都是重复，要么是汉文版本有误，要么是翻译错误。还有，如果算作七十四手，舍弃最后两个，但脸的排列方式归纳为三种也不太好，仅仅因为舍弃了牛皮就算作两个手的作用，那么左手的三十七个法器就毫无意义了，所以两个手的作用要像吉祥空行海的十二轮一样理解。花瓣上，东方的空行母是黑色的，北方的是绿色拉玛等与通常相同，或者说，东方是空行母，左黑右绿，北方是拉玛，左绿右红，西方是断生母，左红右黄，南方是具形母，左黄右黑，四个方位都盛满了五种甘露的颅碗。心轮的东方是布里拉玛拉雅的坎达嘎巴拉和极度暴怒母。北方是扎兰达拉的玛哈冈嘎拉和暴怒眼母。从那里开始，金刚萨埵和大精进，全部都是白色身色。所有勇士的第一双手都抱着持金刚杵和铃的明妃，下面两只手拿着达玛茹和卡杖嘎，所有勇母都拿着弯刀和颅碗，与主尊相同，右腿伸展而坐，是智慧母为主尊。东门是乌鸦面母蓝色等等，直到东北方的阎罗摧毁母，右绿左蓝之间与通常相同，十二位母神全部都是，第一双手拿着弯刀和颅碗，下面两只手拿着达玛茹和卡杖嘎，三十六位瑜伽母全部都与薄伽梵母相同，安住在尸座上。自己心间白色嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）哈（藏文：ཧཱ，梵文天城体：ह，梵文罗马拟音：hā，汉语字面意思：哈）等，被甘露充满而灌顶，身体充满。从洗涤污垢的剩余水向上溢出，主尊是金刚萨埵，眷属是主尊自己。
English
Burning flames blaze, possessing the demeanor of dance and wrath, destroying all evils. Here, in the translation example of the three tantras, the right hand's attribute is missing. The left hand's attribute mistakenly combines "the stake of Spenpa" into one, which is a great error. The heat of gada and the rocky mountain, the mallet instead of the wooden stake, and the sword appearing in place of the iron hook are all repetitions, either due to errors in the Chinese version or translation mistakes. Furthermore, if counted as seventy-four hands, omitting the last two, but summarizing the arrangement of the faces into three types is also not very good. If merely discarding the oxhide is considered the function of two hands, then the thirty-seven attributes of the left hand are meaningless. Therefore, the function of the two hands should be understood as in the case of the twelve wheels of the Glorious Dakini Ocean. On the petals, the dakini in the east is black, the green Lama in the north, etc., are the same as usual. Alternatively, the dakini in the east is black on the left and green on the right, the Lama in the north is green on the left and red on the right, the severed-birth mother in the west is red on the left and yellow on the right, and the form-possessing mother in the south is yellow on the left and black on the right. The four intermediate directions are filled with skull bowls full of the five nectars. In the east of the heart chakra are Khandakapala of Puliramalaya and the extremely wrathful mother. In the north is Mahakangala of Jalandhara and the wrathful-eyed mother. From there, Vajrasattva and Great Diligence, all with white body color. All heroes embrace the consort holding the vajra and bell with their first two hands, and hold the damaru and khatvanga with the lower two hands. All heroines hold the curved knife and skull bowl, the same as the main deity, sitting with the right leg extended, with the Wisdom Mother as the main deity. The crow-faced mother in the east gate is blue, etc., until the Yama-destroying mother in the northeast, between green on the right and blue on the left, is the same as usual. All twelve mothers, the first two hands holding the curved knife and skull bowl, the lower two hands holding the damaru and khatvanga. All thirty-six yoginis are the same as the Bhagavati, residing on a corpse seat. At one's own heart, white Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) Ha (藏文：ཧཱ，梵文天城体：ह，梵文罗马拟音：hā，汉语字面意思：哈), etc., filled with nectar, empower and fill the body. From the remaining water that washes away impurities, Vajrasattva is the main deity, and the retinue is the main deity itself.