English
After making offerings, recite: OM VAJRA DAKA IMAM BALIM GRIHNA GRIHNA HUM PHAT (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). OM JAH HUM BAM HOH SAMASTVAM DRISYA HOH (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), recite five times. OM KA RA KA RA, etc., offer by reciting three times. In the actual instructions of Vajra Dakini, although there is the mantra KSHMAM KSHMAM (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) recited at the beginning, when applying it to the mandala of the root tantra, perform it as usual. Argham, etc., and inner offering, and offer with the sixteen vidyas such as OM BINI VAJRA NI HUM HUM PHAT (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Recite the praise of the lineage and pray with existence and peace, etc. Purify the mandala. In the center of the protective circle arising from HUM in emptiness, the eight world protectors arising from HUM, together with the thirty-two dakinis, and the twenty-four place guardians and guardian mothers arising from KSHAM, etc., with their retinues, are accomplished. From the rays of light emitted from one's own heart, invite the place guardians and their retinues. OM, a single tree and a charnel ground, mountains and rocks and cave places, the edges of villages and roads and fields, especially empty houses and containers and empty grounds, especially those who dwell in water, the black one, the fierce one, the great fierce one, those who rely on the gift of the gods together, the black one, the strict one and the terrifying one, those who have transcended joy and those who lead astray, old mothers and fierce mothers, the terrifying goddess Uma praised, the victorious one and the completely victorious one, the invincible one, the one who cannot be defeated by others, the black woman, the good woman, the great black woman, the black fat mother, the yogini, the powerful mother and the moon mother, the fiercely angry one and the hanging mother, the thirteen powerful mothers and the seizing mother and the lamp mother, the sucking mother, the village yogini, the fierce mother's form, the great form, the fanged, strict, skull-bearing mother, the skull garlanded, khatvanga mother, the great snake, sword, enemy arrow holder, vajra, likewise bow holder, the great essence of the five dakinis, accomplishing all actions accordingly, the great king of the union mandala, likewise the chief of Vajra Power, likewise the great body of the Tathagata, the immaculate yoga bestowing mother, by the command of Vajra Power Mother, may all come here from everywhere. OM KAKKA DHANA, BABBA DHANA, KHAKKHA DHANA, SARVA DUSTANAM HANA.
Chinese
阿吒罗。身体（也说有身体）巨大，具有大耳朵。手持短矛，安坐于食肉鬼座上。毗罗惹惹是依靠芒果树的。哈哈（梵文词汇是Abhi有这种说法）欢笑之母是火焰燃烧者。手持幡旗，安住于木板上。诶润达树是迦摩尔纳的树旁。具有铃铛的声音，两张火焰面孔。手持金刚钺（也说投枪），骑乘于猪上。在黄色（塔塔普尔）的地方，殊胜树木扎蒂（也说提）具有大加持，与红色黄色者一起。手持杵木，安坐于食肉鬼座上。在诶拉的城市里，是不败之树。与大象耳朵大力母一起。手持钩索，坐在驴子上。在喀什米尔地区，依靠山上的。大恐怖者是母牛耳朵者。手里拿着铁钩，安坐于财神座上。依靠荒凉的荒野。具有贞洁面容的恐怖面容（梵文词汇有嘎塔拉这种说法）母者一起。手持铁钩和钩索，骑乘于水牛上。依靠在斯帕树丛中，在纳嘎拉。牙齿（毛发的加持）贞洁大者与僵尸一起。手持犁和犁头，安坐于人头座上。在蓬达维尔达，在阿湿波他的旁边。具有瓶子果实者，以及匝（昆婆盘底）蒙地，手持卡杖嘎，傲然于尸体座上。在阇衍底，在堆叠的房屋上。与头发（猫头鹰面孔母）像三股辫一样美丽（面容清澈者）者一起。手持绵羊肠，安住于骨架上。也有说是布雷达布布里什塔布昂嘎。在瑞拉乌昙跋罗。令人恐惧的是具有闪电（也说是铃铛的声音，也说是猫头鹰面孔）面孔者。安住于宫殿，手持木杖和短矛。在苏瓦拉，是萨拉玛里之森林。与一切美丽者和火焰舌头母者一起。在巨大的肉堆上，手持弯刀和短矛。在匝热扎，在卡然扎树上。大铃铛是安住于卡然扎者。手持短矛，安住于阎浮树上。在邬仗衍（也说是邬特拉）地区，是无忧树。田地守护者（勇猛大力）声音者之母是大天母。手持金刚铁钩，镇压邪魔。在扎烂达拉，依靠金树。
English
Atala. The great body (also said to have a body) is endowed with large ears. Holding a short spear, she sits on a ghoul seat. Birajara relies on the mango tree. Haha (the Sanskrit word Abhi is said to exist) the laughing mother is a flame burner. Holding a banner, she dwells on a wooden board. Erumda tree is near the tree of Karnna. With the sound of bells, two faces of fire. Holding a vajra shakti (also said to be a javelin), she rides on a pig. In the place of yellow (Tata Pur), the supreme tree Jati (also said to be Ti) has great blessings, together with the red and yellow one. Holding a pestle, she sits on a ghoul seat. In the city of Ela, it is the undefeated tree. With the great mother of elephant ears. Holding a lasso, she sits on a donkey. In the region of Kashmir, relying on the mountain. The great terror is the cow-eared one. Holding an iron hook in her hand, she sits on a seat of wealth. Relying on the desolate wilderness. The terrifying face with a chaste face (the Sanskrit word Gatala is said to exist) together with the mother. Holding an iron hook and a lasso, she rides on a buffalo. Relying on the Spa thicket, in Nagara. The tooth (the blessing of hair) the great chaste one is with a zombie. Holding a plow and plowshare, she sits on a seat of human heads. In Pundaverdha, next to Ashvapata. With the fruit of the vase, and Tsa (Kumbhandi) Mundi, holding Khatvanga, she struts on a corpse seat. In Jayanti, on a stacked house. With hair (owl-faced mother) as beautiful (clear-faced one) as three braids. Holding sheep intestines, she dwells on a skeleton. It is also said to be Preta Pu Prishta Punga. In Rila Udumbara. What is frightening is the one with lightning (also said to be the sound of bells, also said to be the owl face) face. Dwelling in the palace, holding a wooden staff and a short spear. In Suvara, it is the forest of Salamari. With all the beautiful ones and the flame-tongued mother. On a huge pile of meat, holding a curved knife and a short spear. In Tsaretra, on the Karanja tree. The great bell is the one who dwells in Karanja. Holding a short spear, she dwells on the Jambudvipa tree. In the region of Udyan (also said to be Utra), it is the sorrowless tree. The mother of the field guardian (fierce and powerful) sound is the great goddess. Holding a vajra iron hook, she suppresses demons. In Jalandhara, relying on the gold tree.
Chinese
诶！名为田主生（又名眼生）者，伴随忿怒母。手持弯刀，脚踩人尸（也可作镇压邪魔）。于乳树迦楼娑罗树之树干上。伴随大须弥山和世间母。挥舞利剑，安住于火焰之中。于摩耶城，娑树之树下。田主怖畏者，伴随欲女。于人尸堆上，手持金刚钺刀。于安布雷迦地方，天神（又名达底）达汝拉处。大苦行者，与老母同在。手持犁和轭（嘎达之杖，也说是棍棒），骑乘狮子。于王舍城，尼里（又名达里嘎，说是神像之木）迦树处。年老者，伴随丑陋母。手持金刚铁钩，安住于法轮中。于藏地岩洞中。田主享用者，伴随俱生女。手持摩羯鱼旗，镇压食肉鬼。于摩罗婆，蜂蜜树之树下。众生主（生的意思），自在天女灌顶母伴随。安坐于尸座上，手持金刚杵。一切皆具与业相应的姿态，装饰和衣着，颜色光芒炽盛。或者具有与方位相应的颜色。所有部多众围绕。二十四境之主，安住于法轮之轮辐或网眼中。以供水乃至音声供养。于桑巴之末。嗡 萨瓦 刹多 帕拉 萨 巴热瓦Ra 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）安立誓言。向所有田主一同供养食子，左手持食子器于心间，右手期克印指向食子。嗡 巴恰 巴恰 萨瓦 瑜伽 瑜伽 依希瓦Ra 吽 吽 扎 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以此七遍等供养。曼涅中，此乃智慧自在母所说之食子咒，乃是桑布扎和单独之权。嗡 班匝 德叉 巴恰 巴恰 扎 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以此也供养与本尊数量相等之次数。最后，嗡 喀 喀。乃至 萨哈 亚义 嘎 巴瓦 突 吽 吽 啪特 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之间，供养空行总食子咒三遍至七遍。以供水乃至音声作外供，并供养三字之內供。若有余力，则作洗脚。
English
E! The one called Field Owner Born (also called Eye Born), accompanied by the wrathful mother. Holding a curved knife, stepping on a human corpse (can also be done to suppress demons). On the trunk of the Kṣīraka Karu Sāla tree. Accompanied by the great Mount Sumeru and the World Mother. Wielding a sword, dwelling in a blaze of fire. In Māyāpurī, under the Śāṣoṭa tree. Field Owner, the fearful one, accompanied by the desire woman. On a pile of human corpses, holding a vajra chopper. In the place of Ambreka, at the Deva (also called Dhātri) Dāru. The great ascetic, together with the old mother. Holding a plow and yoke (gada's staff, also said to be a stick), riding a lion. In Rājagṛha, at the Neli (also called Dalika, said to be the wood of a deity's image) Ka tree. The old one, accompanied by the ugly mother. Holding a vajra hook, dwelling in a wheel. In a cave in Tibet. Field Owner Enjoyer, accompanied by the co-emergent woman. Holding a makara banner, suppressing the flesh-eating demon. In Mālava, under the honey tree. The Lord of Beings (meaning born), accompanied by the Empowerment Mother of the Independent Goddess. Sitting on a corpse seat, holding a vajra hammer. All have postures corresponding to their karma, ornaments and clothing, colors blazing with light. Or they have colors corresponding to the directions. All the hosts of bhūtas surround them. The lords of the twenty-four lands dwell in the spokes or meshes of the wheel. Offer with argham up to shapta. At the end of Sumbha. Om Sarva Kṣetrapāla Saparivāra Samaya Tvam. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Establish the vow. Offer the torma to all the Field Owners together, with the left hand holding the torma vessel at the heart, and the right hand pointing the threatening mudra at the torma. Om Bhaksha Bhaksha Sarva Yoga Yogīśvarī Hūṃ Hūṃ Jaḥ Svāhā. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Offer this seven times, etc. In Manne, this is the torma mantra spoken by the Wisdom Independent Mother, which is the authority of Sambhuta and individual. Om Vajra Tiṣṭha Bhaksha Bhaksha Jaḥ Svāhā. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Offer this many times, equal to the number of deities. Finally, Om Kha Kha. Up to Saha Yayi Ka Bhavantu Hūṃ Hūṃ Phat Svāhā. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Between, offer the general torma mantra of the dakinis three to seven times. Offer the outer offerings with argham up to shapta, and offer the inner offerings of the three syllables. If there is strength, then wash the feet.
Chinese
安住于胜乐轮金刚瑜伽者，如吉祥金刚空行母与空行海续部所说，应当修作此一切有情之食子供养仪轨。由此，事业与成就等所欲之众多差别将得以成就，并且对众多众生也极为有益。其中，时间若与常时瑜伽相关联，则于各时段之末尾，尤为殊胜赞叹者，为半夜之时段交界处。特殊之时为，吉祥空行海中所说：‘初八之日尤为特，十五以及十四日，欲成瑜伽士等众，当勤施予食子。’如是说。彼等以上弦月与下弦月之分有六种，总的来说此食子供养仪轨乃初十供养之支分，初十有两种，即一个月中之八日彼等念诵明咒，若按年度时令来说，则于仲冬之初十尤为赞叹。彼亦如是，一边念诵根本咒，一边以金刚与三尖旗印，取内供涂于地上之上，绘制线，如观修要义般，作具足法生与守护轮。若有彩粉绘制或布绘之坛城等亦佳。或者于法生中央绘制三个圆圈，以及具足九个莲蕊。若彼亦不成，则仅作具足八瓣之法生莲花即可。或者绘制线后排列食子亦可，又或者无有布绘，且无力以彩粉绘制，则于曼扎上以内供绘制法生之中央，排列与本尊数量相等之花朵或谷物食子亦可。其后，放置一个或两个食子，或者与坛城轮之数量相等之五个，或者与本尊数量相等等等，以肉血二者、肉酒以及大蒜葱等装饰，并以佳肴美食浸染。陈设二水、五妙欲等与共同仪轨相符之物。以内供加持与处所器物加持为前行，观修生起次第之简繁任何一种，以酒水内供洒于食子上，如各自之修法中所说那般，献食子。