English
Those who abide in the yoga of the Chakrasamvara, as it appears in the tantras of the glorious Vajra Dakini and the Ocean of Dakinis, should perform this rite of offering the torma to all beings. From this, many distinctions of desired activities and siddhis will be accomplished, and it will also be supremely beneficial to many beings. As for the time, if it is related to the continuous yoga, it is at the end of each session, and especially praised is the juncture of the midnight session. The special times are, as stated in the glorious Ocean of Dakinis: 'Especially on the eighth day, the fifteenth and the fourteenth days, those yogis who desire accomplishment should diligently give the torma.' It is said. These are divided into six by the waxing and waning moons. Generally, this torma offering rite is a part of the tenth-day offering. There are two kinds of tenth days: those eight days in a month when mantras are recited. According to the annual season, the tenth day of the middle winter month is especially praised. That is, while reciting the root mantra, with the vajra and the three-pointed banner mudra, take the inner offering and smear it on the ground. Draw lines and, as in the meaning of the meditation, create the dharmodaya with the protective circle. It is good to have a mandala drawn with colored powders or painted on cloth. Or, in the center of the dharmodaya, draw three circles with nine lotus stamens. If that is not possible, then just the dharmodaya with eight lotus petals. Or, draw lines and arrange tsompu offerings. If there is no cloth painting and it is not possible to draw with colored powders, then on a mandala, in the center of the dharmodaya drawn with inner offering, arrange flowers or grain tsompu offerings equal to the number of deities. Then, place one or two tormas, or five equal to the number of the mandala's wheels, or equal to the number of deities, etc., decorated with the two meats, meat-wine, and garlic, onions, etc., and soaked with delicious foods. Arrange the two waters, five sensual objects, etc., in accordance with the general practice. With the blessing of the inner offering and the blessing of the place and implements as preliminaries, meditate on any elaborate or concise generation stage, sprinkle the torma with wine-water inner offering, and offer the torma as it appears in the respective sadhanas.
Chinese
祈请加持。朵玛坛城。以桑巴净化。以斯瓦巴瓦清净。从空性中，埃（藏文：ཨེ་，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃）生出法界，在虚空的界域中。在大尸陀林的地基上。瓦姆（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：瓦姆）生出水界的白色坛城，在那之中，扬（藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）生出风界的黑色坛城。在那之中，让（藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）生出火界的红色坛城，在那之中，朗（藏文：ལཾ་，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）生出土界的黄色坛城。那些是四方形，有四个门，没有马头。内在坛城的中央，邦（藏文：པཾ་，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：邦）生出各种莲花八瓣，周围环绕着金刚链，那是智慧的坛城。莲花的中心，在太阳和人尸的座垫上，吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）生出金刚，以吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志，从那之中，薄伽梵吉祥黑汝嘎，身色蓝色，具有九种舞姿，四只手<如空行海般>，前两只手持达玛茹鼓和卡杖嘎，后两只手持弯刀和颅骨。<又如金刚空行般>，前两只手，右手以三尖旗的姿势执持，并持着竖立的金刚杵，左手持着盛满血的颅碗，呈倾倒之势。后两只手拉满弓箭。大威猛者。令三十三种天众皆生畏惧。黑汝嘎的饰品和装束全部圆满。在花瓣上，东方是普让（藏文：ཕྲུཾ་，梵文天城体：phruṃ，梵文罗马拟音：phruṃ，汉语字面意思：普让）生出的空行母自在母，白色，将手掌尖端放入嘴中。北方是普让（藏文：ཕྲཻཾ་，梵文天城体：phraiṃ，梵文罗马拟音：phraiṃ，汉语字面意思：普让）生出的燃烧母，黄色，双手合十放在头顶。西方是普让（藏文：ཕྲོཾ་，梵文天城体：phroṃ，梵文罗马拟音：phroṃ，汉语字面意思：普让）生出的吸饮母，红色，双手捧满鲜血，放入口中吞食。南方是普让（藏文：ཕྲིཾ་，梵文天城体：phriṃ，梵文罗马拟音：phriṃ，汉语字面意思：普让）生出的摇动母或夺语母，蓝色，双手持杵和期克印。四位都头发红色散乱，站在人尸座垫上，赤身裸体，蛇和骨头等所有饰品全部圆满。角落的花瓣上是四个盛满甘露的颅碗。土界轮的四个门上是赫利（藏文：ཧྲིཿ），普让（藏文：ཕྲཻཾ་），嘿（藏文：ཧི་），霍（藏文：ཧོཿ）。四个角落是嗡（藏文：ཨོཾ་），冈（藏文：གཾ་），宾（藏文：བིཾ་），因（藏文：ཨིཾ་）全部变化而来。东门是蓝色猪面母，猪头。极忿怒，持弓箭、胜幢、颅碗。南门是寂静母，红色。持颅碗、铁钩、卡杖嘎、手鼓。西门是年轻母，黄色。持三叉戟、三尖旗、弓和箭。北门是匝姆。
English
Blessings by empowerment. Torma mandala. Purified by Sumbha. Cleansed by Svabhava. From emptiness, from E (藏文：ཨེ་，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：E) arises the Dharmadhatu, within the realm of space. On the ground of the great charnel ground. From Vam (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Vam) arises the white mandala of the water element, within that, from Yam (藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yam) arises the black mandala of the wind element. Within that, from Ram (藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Ram) arises the red mandala of the fire element, within that, from Lam (藏文：ལཾ་，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：Lam) arises the yellow mandala of the earth element. These are square with four doors, without horse heads. In the center of the inner mandala, from Pam (藏文：པཾ་，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：Pam) arises a variegated lotus with eight petals, surrounded by a vajra chain, this is the wisdom mandala. In the center of the lotus, on a sun and corpse seat, from Hum (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) arises a vajra marked with Hum (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), from that, the Bhagavan glorious Heruka, body color blue, possessing the nine dance attitudes, with four hands <like the ocean of dakinis>, the first two holding a damaru and khatvanga, the lower two holding a curved knife and skull cup. <Also like the Vajra Dakini>, the first two hands, the right holding a three-pointed banner mudra and an upright vajra, the left holding a skull cup filled with blood in a pouring manner. The lower two hands drawing a bow and arrow. Greatly wrathful. Making all thirty-three tremble. All the ornaments and attire of Heruka are completely perfect. On the petals, in the east, from Phrum (藏文：ཕྲུཾ་，梵文天城体：phruṃ，梵文罗马拟音：phruṃ，汉语字面意思：Phrum) arises the Dakini Queen Mother, white, placing the tips of her palms in her mouth. In the north, from Phraim (藏文：ཕྲཻཾ་，梵文天城体：phraiṃ，梵文罗马拟音：phraiṃ，汉语字面意思：Phraim) arises the Burning Mother, yellow, placing her palms together on her head. In the west, from Phrom (藏文：ཕྲོཾ་，梵文天城体：phroṃ，梵文罗马拟音：phroṃ，汉语字面意思：Phrom) arises the Drinking Mother, red, filling her palms with blood and swallowing it in her mouth. In the south, from Phrim (藏文：ཕྲིཾ་，梵文天城体：phriṃ，梵文罗马拟音：phriṃ，汉语字面意思：Phrim) arises the Shaking Mother or Speech-Stealing Mother, blue, with two hands holding a pestle and threatening finger. All four have red hair flowing loose, standing on a corpse seat, naked, with snakes and bones, etc., all ornaments completely perfect. On the corner petals are four skull cups filled with nectar. On the four doors of the earth element wheel are Hrih (藏文：ཧྲིཿ), Phraim (藏文：ཕྲཻཾ་), Hi (藏文：ཧི་), Hoh (藏文：ཧོཿ). On the four corners are Om (藏文：ཨོཾ་), Gam (藏文：གཾ་), Bim (藏文：བིཾ་), Im (藏文：ཨིཾ་) completely transformed. The east door is a blue Pig-Faced Mother, with a pig face. Very wrathful, holding a bow and arrow, victory banner, and skull cup. The south door is the Peaceful Mother, red. Holding a skull cup, iron hook, khatvanga, and hand drum. The west door is the Youthful Mother, yellow. Holding a trident, three-pointed banner, bow and arrow. The north door is Tsamu.
Chinese
尊胜佛母身色黑，手持卡杖嘎、颅碗、小铃、酒器。东北角梵天白色，持法轮、颅碗、弓箭。东南方众生自在母绿色，持三叉、颅碗、念珠、绳索。西南遍入母天空色，持法轮、颅碗、索、剑。西北方自在母光彩黄色，持夏克提、颅碗、期克印、索。所有这些都是一面四臂三眼，头发竖立，以虎皮的衣服和所有饰品装饰，坐在人尸座上。从第二个坛城的东北开始，顺时针方向的八个方位上，由ཨཱིཾ་（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），ཨིཾ་（藏文，梵文天城体：ईं，梵文罗马拟音：īṃ，汉语字面意思：伊），ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿姆），ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿姆），ནེཾ་（藏文，梵文天城体：नैं，梵文罗马拟音：naiṃ，汉语字面意思：乃），པཱཾ་（藏文，梵文天城体：पां，梵文罗马拟音：pāṃ，汉语字面意思：怕），བཾ་（藏文，梵文天城体：बां，梵文罗马拟音：bāṃ，汉语字面意思：巴），ཀུཾ་（藏文，梵文天城体：कुं，梵文罗马拟音：kuṃ，汉语字面意思：固）完全变化而来。在方位上，白色的大自在天骑着公牛，手里拿着三叉戟和颅碗。东方的大地守护神，黄色，手持金刚杵和颅碗。东南方的火神骑在绵羊上，红色，手里拿着火炉。南方是黑色的阎罗王，坐在水牛座上，拿着棍棒和木槌。西南方的罗刹青蓝色，挥舞着剑，骑着狗。水神白色，住在鳄鱼上，手持绳索在西方。风神海螺色，拿着旗帜，住在西北方的鹿上。财神黄色，在宝瓶上，拿着宝瓶，住在北方。所有这些都是四只手，左边的第一只手拿着装满精华的颅碗，下面的两只手在头顶合掌，向主尊顶礼。从第三个坛城的东方开始，顺时针方向，由སུཾ་（藏文，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：苏），ཙཾ་（藏文，梵文天城体：चं，梵文罗马拟音：caṃ，汉语字面意思：仓），མཾ་（藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒），བུཾ་（藏文，梵文天城体：बुं，梵文罗马拟音：buṃ，汉语字面意思：布），བྲྀཾ་（藏文，梵文天城体：बृं，梵文罗马拟音：bṛṃ，汉语字面意思：布林），ཤྀཾ་（藏文，梵文天城体：शीं，梵文罗马拟音：śīṃ，汉语字面意思：希），ཤཾ་（藏文，梵文天城体：शं，梵文罗马拟音：śaṃ，汉语字面意思：香），རཾ་（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），ཀེཾ་（藏文，梵文天城体：कें，梵文罗马拟音：keṃ，汉语字面意思：甘）完全变化而来。东方是红黄色的太阳，骑着白色的骏马，手持以太阳轮为标志的莲花。白色的月亮，以半月为标志，手持睡莲，住在天鹅上，位于东南方。在神门，红眼，住在红色的出生物上，右手拿着短刀，左手拿着人头吃。住在莲花座上，火星黄色，远离真实，拉开弓箭，以寂静的眼神注视着。西方门是黄色的木星，风中是白色的幡，都住在莲花上，拿着念珠和钵。土星青黑色，骑着乌龟，非常愤怒，举着棍棒
English
The color of Ḍi is black. She holds a khaṭvāṅga, a skull cup, a small bell, and a vessel of alcohol. In the northeast corner is Brahmā, white in color, holding a wheel, a skull cup, a bow, and an arrow. In the southeast is the green Queen of Assemblies, holding a trident, a skull cup, a rosary, and a noose. In the southwest is the all-pervading Mother, the color of the sky, holding a wheel, a skull cup, a noose, and a sword. In the northwest is the Queen, the color of radiant light, holding a śakti, a skull cup, a threatening mudra, and a noose. All of these have one face, four arms, and three eyes, with their hair standing on end, adorned with a tiger skin garment and all ornaments, and seated on a corpse seat. Starting from the northeast of the second mandala, in the eight directions clockwise, from ཨཱིཾ་(Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal meaning: Om), ཨིཾ་(Tibetan, Devanagari: ईं, Romanized Sanskrit: īṃ, Literal meaning: Im), ཨཾ་(Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: Am), ཨཾ་(Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: Am), ནེཾ་(Tibetan, Devanagari: नैं, Romanized Sanskrit: naiṃ, Literal meaning: Naiṃ), པཱཾ་(Tibetan, Devanagari: पां, Romanized Sanskrit: pāṃ, Literal meaning: Pāṃ), བཾ་(Tibetan, Devanagari: बां, Romanized Sanskrit: bāṃ, Literal meaning: Bāṃ), ཀུཾ་(Tibetan, Devanagari: कुं, Romanized Sanskrit: kuṃ, Literal meaning: Kuṃ) completely transformed. In the cardinal direction, the white Powerful One rides a supreme bull, holding a trident and a skull cup in his hands. In the east, the earth protector, yellow, holds a vajra and a skull cup in his hands. In the southeast, the fire god rides a sheep, red, holding a fire pit in his hands. In the south is the black Yama, sitting on a buffalo seat, holding a club and a mallet. In the southwest, the rakshasa is bluish-green, brandishing a sword and riding a dog. The water god is white, residing on a crocodile, holding a noose in the west. The wind god is conch-colored, holding a banner, residing on a deer in the northwest. The yellow Kuvera is on top of a treasure vase, holding a jewel, residing in the north. All of these have four hands, the first of the left hands holding a skull cup filled with essence, and the lower two hands joined in añjali mudra at the crown of the head, bowing to the main deity. Starting from the east of the third mandala, clockwise, from སུཾ་(Tibetan, Devanagari: सुं, Romanized Sanskrit: suṃ, Literal meaning: Suṃ), ཙཾ་(Tibetan, Devanagari: चं, Romanized Sanskrit: caṃ, Literal meaning: Caṃ), མཾ་(Tibetan, Devanagari: मं, Romanized Sanskrit: maṃ, Literal meaning: Maṃ), བུཾ་(Tibetan, Devanagari: बुं, Romanized Sanskrit: buṃ, Literal meaning: Buṃ), བྲྀཾ་(Tibetan, Devanagari: बृं, Romanized Sanskrit: bṛṃ, Literal meaning: Bṛṃ), ཤྀཾ་(Tibetan, Devanagari: शीं, Romanized Sanskrit: śīṃ, Literal meaning: Śīṃ), ཤཾ་(Tibetan, Devanagari: शं, Romanized Sanskrit: śaṃ, Literal meaning: Śaṃ), རཾ་(Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, Literal meaning: Raṃ), ཀེཾ་(Tibetan, Devanagari: कें, Romanized Sanskrit: keṃ, Literal meaning: Keṃ) completely transformed. In the east is the reddish-yellow sun, riding a white supreme horse, holding a lotus marked with a sun disc in his hand. The white moon, marked with a half-moon disc, holding a white lotus, resides on a goose in the southeast. At the god gate, Mars, with red eyes, resides on a red being, holding a short knife in his right hand and holding and eating a human head in his left. Residing on a lotus seat, Mars is yellow, devoid of truth, drawing a bow and arrow, and abiding with a peaceful gaze. At the west gate, Jupiter is yellowish, with a white banner in the wind, both residing on a lotus, holding a rosary and a kamaṇḍalu. Saturn is bluish-black, riding a turtle, very wrathful, raising a club.