English
Pray for its meaning. Recite the hundred-syllable mantra three times, the confession is the same as usual. After "Om, you sentient beings..." etc., bend the thumb and index finger into a circle, then straighten the other fingers, indicating the mudra with the eyes. After that, make the mudra of the lotus circling and embracing the navel chakra, and pluck the cymbals with the thumb and forefinger. "Om Vajra Mandala Muh (藏文，梵文天城体：嗡 嚩日ฺ啰 曼ฺཌަލ 穆，梵文罗马拟音：oṃ vajra maṇḍala muḥ，汉语字面意思：Om, Vajra, Mandala, Muh)" Visualize the mandala of the wisdom deities dissolving into my forehead. Om Yoga Shuddha (藏文，梵文天城体：嗡 瑜伽 戍ദ്ധ，梵文罗马拟音：oṃ yoga śuddha，汉语字面意思：Om, Yoga, Pure) etc. Visualize the worldly deities returning to their respective places. Accompanied by the sound of music, send the worldly deities' torma to the crossroads of the road, etc. Everyone loudly recites Sumba. After returning, sprinkle the torma with scented water or inner offering. If the torma is thrown for the benefit of the patron, etc., say: The Dakini assembly gathers, respectfully offering, Warriors, offer your food and drink. May you always protect, possess supreme wealth, or may the wishes of your heart be fulfilled. May you be reborn in the center of the world of accomplished ones, in all lifetimes, attaining the supreme bliss. Whether for your own or others' benefit, commonly, recite aspiration prayers and auspicious words as appropriate. By offering to the non-dual heroes, may this life eliminate obstacles and accomplish the siddhi of the mudra. May you be reborn in the center of the world of accomplished ones, in all lifetimes, attaining the supreme bliss. May you become the twelve places, such as pure lands and near pure lands. With the symbolism of samaya and the play of blissful enjoyment, with care like a child, may my obscurations be purified. May you be established on the ground with supreme bliss. Always prostrate at the feet of the Guru, and also remember the feet of Vajrayogini. Constantly enjoy the bodhicitta of the consorts, playing and offering in the secret lotus. May I see the faces of the twenty-four glorious heroes and heroines, and become their nature. May I benefit sentient beings with supreme bliss, and become the life force of the channels, like a precious jewel. May these many merits be the foundation for generating supreme virtue for myself and others. May it be the lord who clarifies the truth, completely destroys ignorance, and gives fearlessness to beings. May I become the realm of great bliss, free from defilements, transcending all conceptual thoughts.
Chinese
悉！阿里的迦里，于无分别之等持中。 所积之善，悉皆回向。 我之福德，于屡屡转生之次第中亦然。 长久成办有情义利，于义利无惧而欢喜。 主要以身之光芒，周遍虚空而灌顶。 三有金刚嬉戏，共同获得彼之果位愿。 遣除分别愚痴一切城，嘿汝嘎主空行母之。 轮围周匝，胜者无上智慧生处解脱圣城。 布施等，令有情心中希望，如实圆满之胜妙。 于此处，恒常领受具大慈爱之圣者财富愿。 如是等等不共之愿文，定然至关重要。 如是，此朵玛仪轨中，作四层坛城者，乃空行海之意趣。如金刚空行母所说，坛城三层，不与四生相合。彼续中，于略说之时，外坛城之诸神，于八曜与四门环之四大天，四隅之四生天女，不作具面手者，而作莲花与雨云等之形象。广说之时，内坛城之诸神，于八母，彼之四门环中，梵天等四大天安立，实说也。彼以四隅之四生天女亦安立，以义而得。彼二乃可选择者，故无论作何者皆可。一切宫殿中，诸神皆为一层，故无论安立于内外何者，皆须安立八神二层，于彼，以神幡环绕，不触及四门左右之墙壁。于彼，安立八神，四门安立四神，四角安立四生天女，则善妙。彼亦安立于内坛城，则易于行持。又，中央莲花八瓣之义，作圆形九宫格，具方向颜色者，亦善妙。如是，此处通常所说者，乃以外朵玛而作，若以内朵玛而作，则莲花中央极为宽广
English
Syllable! In the samadhi of non-discrimination, Ali Kali. All the accumulated virtues are dedicated. May my merits, in the order of repeated rebirths, also be such that, For a long time, I may accomplish the benefit of sentient beings, rejoicing without fear in the purpose. Primarily, may I be empowered by the rays of light from the body, pervading the sky. May I together with the three realms, in the Vajra play, attain that state. Having eliminated all the cities of conceptualization and delusion, may I be surrounded by the retinue of the Heruka chief Dakini, In the supreme city of liberation, the source of wisdom, the unborn victor. By means of generosity and so forth, may the hopes in the minds of beings be perfectly fulfilled. Here, may I always experience the wealth of the noble ones, possessing great love. Such uncommon aspirations are certainly very important. Thus, in this Torma ritual, making the mandala with four levels is the intention of the Ocean of Dakinis. According to what Vajra Dakini said, the mandala has three levels, not combining with the four elements. In that tantra itself, in the section on brief explanation, the deities of the outer mandala are the eight planets, the four great gods at the four door frames, and the goddesses of the four elements at the four corners, not making them with faces and hands, but in the form of lotuses and rain clouds, etc. In the section on detailed explanation, the deities of the inner mandala are the eight mothers, and the four great gods such as Brahma are explicitly stated to be placed at the four door frames. By implication, the goddesses of the four elements are also placed at the four corners. These two are optional, so it doesn't matter which one is done. In all the palaces, the deities are only in one layer, so no matter whether they are placed inside or outside, the eight deities must be placed in two layers. For that, surround them with a round cloth banner, just barely touching the walls on the left and right of the four doors. On that, placing the eight deities, the four deities at the four doors, and the goddesses of the four elements at the four corners will be excellent. It is also easier to practice if they are placed in the inner mandala. Also, for the meaning of the eight petals of the lotus in the center, it is good to make a round nine-square grid with directional colors. Thus, what is usually explained here is done with the outer Torma. If it is done with the inner Torma, then the center of the lotus is very wide.
Chinese
之中央，或如九宫格之中央，于极其宽广之处，信受吉祥胜乐金刚六十二尊之坛城于刹那间成就。念诵刹那相之真言三遍，依次观想诸佛之面容与手。其后，行迎请智慧尊等仪轨，于作世间供施朵玛之时，与通常之现观略有不同，生起此三十七尊之本尊，谓“一切生源之坛城”为广大，而于空行总供大朵玛之坛城中，“一切生源之坛城”为中等，如是之说，以本尊数量而言，前者较多，且生起次第之仪轨亦无广略之别，故广中之分不应理。又，一者以护田神为主，此乃一切生源之坛城，于处所与必要二者略有不同，坛城之基即为相异，故亦不应判为广略。然若同时建立此二坛城，则可于各自之时，增补各自仪轨之差别，若以一次仪轨完成所有流程，则极为适宜。又，吾等之圣上师，一位印度智者，曾开示云：中央为主尊与四空行母，其外三圈为二十四护田神，剩余四坛城如前所述，外围尸林有黑猛等八护田神，应观想三十二空行母。然暂且分为二坛城实为不妥。依彼圣上师之法，朵玛陈设之差别为：于盛满酒之宝瓶上，置放盛满食物与血之朵玛器皿，于八方各置一个，另加一个相同之供施朵玛。八个朵玛之外，于南方置放一较高之台座，全部以幡幢装饰，各自配以所需之供品，此乃彼之行持。若能于此处亦付诸实践，则甚为妥善。又，于空行海之朵玛仪轨，如扎那色所作等中，于迎请智慧尊之后，世间
English
In the center, or like the center of a nine-square grid, in a place of extreme vastness, believe that the mandala of the glorious Chakrasamvara with sixty-two deities is accomplished in an instant. Recite the mantra of the instantaneous aspect three times, and visualize the faces and hands of the deities in sequence. Then, perform the rituals such as inviting the wisdom deities. When making the worldly offering of the Torma, it is slightly different from the usual Abhisamaya. Generate these thirty-seven deities, saying that the "Mandala of All Sources of Life" is extensive, and in the mandala of the Great General Offering of the Dakinis, the "Mandala of All Sources of Life" is intermediate. Such a statement is unreasonable because the number of deities is greater in the former, and there is no difference in the extent of the generation stage ritual. Moreover, one is mainly the field-protecting deity, and this is the mandala of all sources of life. The place and necessity are slightly different, and the basis of the mandala is different, so it should not be judged as extensive or intermediate. However, if these two mandalas are built at the same time, the differences in their respective rituals can be added at their respective times. It would be very appropriate to complete all the procedures with one ritual. Also, our holy guru, an Indian scholar, once taught: In the center are the main deity and the four Dakinis, surrounded by three circles of twenty-four field-protecting deities. The remaining four mandalas are as described above. In the outer charnel ground, there are eight field-protecting deities such as Black Wrathful One, and one should visualize thirty-two Dakinis. However, it is not appropriate to temporarily divide them into two mandalas. According to the method of that holy guru, the difference in the arrangement of the Torma is: on top of a vase filled with wine, place a Torma vessel filled with food and blood, one in each of the eight directions, plus one identical offering Torma. Outside the eight Tormas, place a higher platform in the south, all decorated with banners, each with the necessary offerings. This is his practice. It would be very good to put it into practice here as well. Also, in the Torma ritual of the Ocean of Dakinis, such as the one made by Dzana Sena, immediately after inviting the wisdom deities, the worldly ones...
Chinese
然后放入，说要建成胜乐金刚的形象。总的来说，印度和尼泊尔后代，大多数朵玛仪轨都盛行将本尊进行转变，其根本来源是萨迦耶谢大师的朵玛大法。按照该仪轨，只是内朵玛，不包括外道和前行朵玛等。内朵玛方面，通过不共的内供仪轨生起，共同方面，内中寂静方面，进行光明融入和升起，猛厉方面，用金刚橛击打后，像金汁一样进行转变。这些虽然转变为智慧本尊的形象，但手印和服饰等会有一些不同的差别。然而，这并非源自那位上师的传承，因此，如上所述的仪轨中，密咒瑜伽士必须始终将一切众生视为殊胜本尊，尤其要坚定地相信所有朵玛宾客都是嘿汝嘎的自性，这似乎是必须具备的基础。转变本尊形象并非绝对必要，因为胜乐金刚仪轨的阐明者大德们并未在论著中提及，而且密诀传承中没有，所以不需要。同样，扎亚色从供养亡者朵玛之后，到念诵百字明之间，加入许多额外的仪轨，虽然没有矛盾，但却是多余的。在朵玛坛城的环节中，如果无法真实绘制四个门墙，也无法完整地绘制线条，那么仅绘制三个或四个门墙的基线，以及外部的法源和内部的圆形线即可，这样也会变得很好。在用彩粉绘制方面，如果能够绘制包括座垫在内的本尊们的手印，那是最好的。如果无法绘制手印，则绘制座垫。如果连座垫也无法绘制，则用彩粉绘制彩团。金刚空行母释论中，巴瓦巴扎所著述道，太阳、土星、罗睺、计都等应绘制日座，其他星曜应绘制月座，但在这里则不需要那样。空行海续，现在存在的这个译本和版本中，燃烧母和，夺语母是南北方位。
English
Then put it in, saying it should be built into the image of Chakrasamvara. In general, later generations of India and Nepal, most of the Torma rituals prevalent transform the deities, the fundamental source of which is the great Torma ritual of Master Sangye Yeshe Zhap. According to that ritual, it is only the inner Torma, excluding outsiders and preliminary Tormas, etc. In terms of the inner Torma, it is generated through the uncommon inner offering ritual, and in the common aspect, in the peaceful aspect, light is integrated and arises, and in the fierce aspect, it is struck with a phurba and transformed like gold juice. Although these are transformed into the image of wisdom deities, there will be some differences in hand gestures and clothing. However, this is not derived from the lineage of that master, therefore, in the ritual as mentioned above, the mantra yogi must always regard all beings as supreme deities, and in particular, it seems to be a necessary basis to firmly believe that all Torma guests are of the nature of Heruka. Transforming the image of the deity is not absolutely necessary, because the great ones who elucidated the Chakrasamvara ritual did not mention it in their treatises, and since it is not in the secret instruction lineage, it is not necessary. Similarly, adding many extra rituals from the time Jaya Sena offered the deceased Torma until the recitation of the Hundred Syllable Mantra, although not contradictory, is superfluous. In the context of the Torma mandala, if it is not possible to actually draw the four gate walls, and it is not possible to draw the complete lines, then it is good to draw only the base lines of three or four gate walls, as well as the outer dharma source and the inner circular lines. In terms of drawing with colored powder, it is best if you can draw the hand gestures of the deities including the cushions. If you cannot draw the hand gestures, then draw the cushions. If you cannot even draw the cushions, then draw colored powder clusters. In the Vajra Dakini commentary, written by Bhava Bhadra, it is said that the sun, Saturn, Rahu, and Ketu should be drawn with sun seats, and other planets should be drawn with moon seats, but this is not necessary here. In the Khadro Gyatso Tantra, in the current translation and version, the Burning Mother and the Speech-Seizing Mother are in the north and south directions.