Chinese
力量啊！那是加持成五甘露和五肉，以及以牲畜和家畜成辦的禪定之故啊！「奔雜塔」（藏文，梵文天城體，bhunjatha，享用）是吃，「比巴塔」（藏文，梵文天城體，pipatha，飲用）也是指飲用，或者說朵瑪是簡要的說明，吃和飲用是分類。 確實是將殺死一切分別念的朵瑪，以及五境的食物，和五種識的飲料，都以光明享用並融入吧！朵瑪享用後要做什麼呢？「瑪瑪嘎日」（藏文，梵文天城體，mamakaryi，我的事業）是我的事業，「薩達亞」（藏文，梵文天城體，sadhaya，成辦）是成辦，也就是說，將我祈請的所有事情都成辦吧！如果這樣說，那麼事業就是殊勝和共同的成就等等，以及從微細的一切都是啊！「嗡啊吽」是為了使身語意都感到滿足，也是為了催請那個成就。 「呸」是催請金剛的空行母們，重複兩次是為了催請空行母本身，以及空行母催請勇士們的緣故。 這是對壇城者供養朵瑪的咒語，是此派系不共的。 以那個咒語供養朵瑪的儀軌是這樣的：如果是對自生本尊供養朵瑪，那麼自己是事業金剛，兩手持物，安住在屍陀林，加持朵瑪，迎請朵瑪的賓客。 在東門放置巨大的朵瑪總堆，並想著供養。 這個不需要生起誓言尊。 對於前生壇城供養和曼扎的殊勝供養方式，在壇城儀軌中已經說明，並且將在下面闡述，如果在日常瑜伽的座間供養，自己是單一勇士，安住在巨大的屍陀林中，如前所述，將朵瑪加持到廣大之間。 在八大屍陀林的中央，面前的虛空中觀想壇城的輪，誓言尊，迎請智慧尊，做到迎請和安住無二無別，在東門內，想著對朵瑪的總堆享用，在舌頭上觀想從「吽」（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）字所生的金剛，觀想成白色帶有紅色的光澤，或者與事業和隨後相符的顏色，從那裡產生光芒的自性，具有形狀和空隙，插入朵瑪中並想著享用，然而殺
English
Power! That is because of blessing it into the five ambrosias and five meats, and the samadhi that accomplishes animals and livestock! "Bhunjatha" (TIBETAN, DEVANAGARI, bhunjatha, meaning: enjoy) means to eat, "Pipatha" (TIBETAN, DEVANAGARI, pipatha, meaning: drink) also refers to drinking, or the Torma is a brief explanation, eating and drinking are classifications. Surely, may you enjoy and dissolve into luminosity the Torma that has killed all discriminations, as well as the food of the five objects, and the drinks of the five consciousnesses! After the Torma is enjoyed, what should be done? "Mama Karyi" (TIBETAN, DEVANAGARI, mamakaryi, meaning: my activity) is my activity, "Sadhaya" (TIBETAN, DEVANAGARI, sadhaya, meaning: accomplish) is to accomplish, that is, may you accomplish all the things I have requested! If it is said like that, then the activity is all of the supreme and common accomplishments, etc., and even everything from the subtle! "Om Ah Hum" is for the purpose of satisfying body, speech, and mind, and it is also to urge that accomplishment. "Phet" is to urge the Vajra Dakinis, repeating it twice is for the sake of urging the Dakini herself, and the Dakinis urging the heroes. This is the mantra for offering Torma to the Mandala practitioner, it is the uncommon of this tradition. The ritual for offering Torma with that mantra is like this: If you are offering Torma to the self-generation deity, then you yourself are the Karma Vajra, holding two objects in your hands, residing in the charnel ground, bless the Torma, invite the guests of the Torma. Place a huge pile of Torma at the east gate, and think of offering it. It is not necessary to generate the Samaya being for this. The method of offering to the front generation Mandala offering and the supreme Mandala, has been explained in the Mandala ritual, and will be explained below, if you are offering it during the session break in daily yoga, you yourself are a single hero, residing in the great charnel ground, as explained above, expand the Torma blessing until it is vast. In the center of the eight great charnel grounds, in the sky in front, visualize the wheel of the Mandala, the Samaya being, invite the Wisdom being, making the invitation and abiding inseparable, inside the east gate, think of enjoying the pile of Torma, on the tongue visualize the Vajra born from the syllable "Hum" (TIBETAN: ཧཱུྃ, DEVANAGARI: हुं, IAST: hūṃ, LITERAL MEANING: Hum), visualize it as white with a reddish glow, or a color that matches the activity and subsequent, from there emanates the nature of light rays, with shape and space, insert it into the Torma and think of enjoying it, however, kill
Chinese
其事业之食子，乃以口献供，信解为大口吞咽，而非由光之管道引出。其后以咒七遍献供，乃供养主尊父母与五轮。其后献外供与内供，并伴以达玛茹之声，以二八句颂完全赞颂，并以轮涅平等（སྲིད་དང་ཞི་བ་མཉམ་པ་）等祈请。此论中未出现世间食子，乃因于解释续部中已明说，故认为咒语易得，仪轨亦认为易得。然此乃必需，因事业之食子，认为对安住于尸林者仅作布施立即重要，吉祥金刚亦云：“为护有情众生命，金刚萨埵说食子。”如是令未离世间之生灵满足，亦能守护人畜等众多生灵之命，此亦为必需。在鲁伊巴等无有超世间食子咒等之宗规中，虽以ཕཻཾ་至དྲྀ་ཤྱ་ཧོ་之间供养坛城尊众，然于此处，此咒乃迎请世间食子宾客并置于誓言中之咒语。若其下为献供之咒，则无论以桑布扎中所说之略咒，至པྲ་ཡཙྪནྟུ་之前，或以总集、现行、金刚空行三者中所说之广咒献供皆可，然此处应作广供。其后投入事业，与灌顶、国王之事、国土之事、轮之供养、开光等相关之事，则应演奏多种乐器，吹奏、弹拨、敲击。其他时候如何安乐，即修行者自身摇动金刚杵并摇铃，道友持卡杖嘎与颅器摇鼗鼓，或反之亦可，若无道友，则自身随欲而行，如今同时摇动鼗鼓与铃之行法，亦为意义相同。世间与超世间之二种食子，皆于དྲྀ་ཤྱ་ཧོ་之前作莲花旋转
English
The karma bali offering is offered by mouth, believing that it is swallowed in large gulps, and not drawn out through a tube of light. Then, offer with the mantra seven times, empowering the main father and mother and the five chakras. After that, offer outer offerings and inner offerings, accompanied by the sound of the damaru, and praise completely with two sets of eight verses, and pray with samsara and nirvana being equal, etc. The reason why worldly bali offerings do not appear in this text is because it is clearly stated in the explanatory tantras, so it is considered that the mantras are easy to obtain, and the rituals are also considered easy to obtain. However, this is necessary, because the bali offering for activities is considered important to immediately give alms only to those who dwell in charnel grounds, and Hevajra also said: "For the sake of protecting the lives of sentient beings, Vajrasattva taught the bali offering." By satisfying the beings who have not passed away from the world, it is also possible to protect the lives of many beings such as humans and livestock, which is also necessary. In the tradition of Lui and others, where there are no transcendental bali mantras, etc., although the mandala deities are offered with the mantra from Phei to Drisya Ho, here, this mantra is the mantra for inviting worldly bali guests and placing them in samaya. If the mantra below that is for offering, then whether it is offered with the abbreviated mantra spoken in the Samputa, up to Prayacchantu, or with the extensive mantra spoken in the Samgraha, Abhisamaya, and the three Vajra Dakinis, it is the same, but here, the extensive offering should be made. After that, engage in activities, and for matters related to empowerment, the affairs of the king, the affairs of the country, the offering of the wheel, consecration, etc., various kinds of music should be played, blown, plucked, and struck. At other times, however comfortable it may be, the practitioner himself shakes the vajra and rings the bell, and the dharma friend holding the khatvanga and skull cup shakes the damaru, or vice versa, but if there is no dharma friend, then one should do as one pleases, but now the practice of shaking the damaru and bell together is also the same in meaning. For both worldly and transcendental bali offerings, the lotus rotation is done up to Drisya Ho.
Chinese
做完之后，就用颅骨手印来供养。对于已超脱世间者，没有将完整的咒语分割的做法。而对于世间神的朵玛咒语，念诵“德栗舍亚 霍”一遍，或者三遍等等。在跳金刚舞和委托事业时，大家都一致演奏音乐。在用朵玛咒语供养时，修行伴侣们也演奏音乐，这在许多印度教的实践中也很常见。最后，念诵百字明，忏悔，安住于尸陀林，遣送顺便而来的宾客。将智慧轮收摄于自身。发愿并说吉祥语。或者，在委托事业之后立即说吉祥语和发愿也可以，总之要根据情况调整。朵玛仪轨的详细内容可以参考其他文献。第二是念诵的瑜伽：嗡 拿摩 巴嘎瓦德 维瑞夏亚 玛哈嘎拉 阿格尼 桑尼巴亚 匝匝木果匝 欧匝匝亚 丹匝嘎啦洛 嘎ra 比夏那 姆卡亚 萨哈萨ra 布匝 巴苏ra亚 巴ra 秀 巴秀 迪亚匝 秀啦 卡匝旺嘎 迪瑞那 亚嘎ra 泽纳 昂巴ra 达ra亚 玛哈 杜姆ra 恩达嘎 ra 瓦普夏亚 嗡 嘎ra 嘎ra 咕噜咕噜 班达班达 匝萨亚匝萨亚 措巴亚措巴亚 吽 吽 舍 舍 呸 呸 啪 啪 达哈达哈 巴匝巴匝 巴夏巴夏 瓦萨 鲁迪ra 阿玛啦 瓦兰比内 哥哩哈那 哥哩哈那 萨匝 巴匝啦 嘎匝 布赞嘎 萨匝 班巴 匝匝亚匝匝亚 阿嘎匝哈亚 阿嘎匝哈亚 赫哩 赫哩 卓木 卓木 恰木 恰木 杭 杭 兴 兴 吽 吽 哥哩哥哩 斯哩斯哩 赫哩赫哩 迪哩迪哩 吽 吽 啪。所有咒语的结尾都要加上“吽”和“啪”这两个字。对于极忿怒母等空行母们，要念诵各自名字的咒语，前面加上“嗡”字，后面加上“吽”字。嗡 希瑞 班匝 嘿嘿 噜噜 康 吽 吽 啪。 匝给尼 匝啦 桑巴ra 梭哈。 嗡 赫哩 哈哈 吽 吽 啪。这是心咒和近心咒。嗡 桑巴尼 桑巴 吽 吽 啪。 嗡 哥哩哈那 哥哩哈那 吽 吽 啪。 嗡 哥哩哈那 巴亚 哥哩哈那 巴亚 吽 吽 啪。 嗡 阿那亚 霍 巴嘎万
English
After that, offer with the skull hand seal. For those who have transcended the world, there is no division of the complete mantra. For the worldly torma mantras, recite "Dri shya ho" once, or three times, etc. During the Vajra dance and entrusting activities, everyone agrees to play music. When offering with torma mantras, the fellow practitioners also play music, which is also common in many Hindu practices. Finally, recite the Hundred Syllable Mantra, confess, dwell in the charnel ground, and bid farewell to the guests who came along. Gather the wisdom wheel into oneself. Make aspirations and say auspicious words. Alternatively, it is also acceptable to say auspicious words and make aspirations immediately after entrusting activities; in any case, adjust according to the situation. Detailed information on the torma ritual can be found in other literature. The second is the yoga of recitation: Om Namo Bhagawate Bireshaya Maha Kalpa Agni Sannibhaya Jata Mukuta Utkataya Damshtra Karalo Ugra Bhishana Mukhaya Sahasra Bhuja Bhasuraya Parashu Pasho Dyata Shula Khatvanga Dhirina Vyaghra Jinamvara Dharaya Maha Dhumrandha Karavapushaya Om Kara Kara Kuru Kuru Bandha Bandha Trasaya Trasaya Kshobhaya Kshobhaya Hraum Hraum Hrah Hrah Pheim Pheim Phat Phat Daha Daha Pacha Pacha Bhaksha Bhaksha Vasa Rudhira Amala Valambine Grihna Grihna Sapta Patalagata Bhujamgas Pambha Tarjaya Tarjaya Akaddhahya Akaddhahya Hrim Hrim Jnyaum Jnyaum Kshmam Kshmam Ham Ham Him Him Hum Hum Kili Kili Sili Sili Hili Hili Dhili Dhili Hum Hum Phat. At the end of all mantras, add the syllables "Hum" and "Phat." For the extremely wrathful mothers and other dakinis, recite the mantra of their respective names, adding the syllable "Om" at the beginning and the syllable "Hum" at the end. Om Shri Vajra He He Ruru Kam Hum Hum Phat. Dakini Jala Sambaram Svaha. Om Hrih Ha Ha Hum Hum Phat. This is the heart mantra and the near-heart mantra. Om Sumbhani Sumbha Hum Hum Phat. Om Grihna Grihna Hum Hum Phat. Om Grihna Paya Grihna Paya Hum Hum Phat. Om Anaya Ho Bhagavan
Chinese
伊嗲Ra匝 吽 吽 啪！心要的近心要啊！嗡 萨瓦 布达 达吉尼耶，班杂瓦那尼耶 吽 吽 啪 梭哈！心要啊！嗡 班杂 贝若匝尼耶 吽 吽 啪 梭哈！近心要啊！嗡 匝喔日 吽 吽 啪！心要的近心要啊！是至尊母的足咒。如是说，足咒是指咒语的词句。这是从Ra迥（Ra 'gyur）来的。那个译本和另外一些旧译本中，咒语的所有字母都颠倒顺序书写，似乎很多汉文版本也是如此。而大多数藏文版本中，都按照念诵的方式，以通常的顺序书写。其中，从嗡 纳摩 巴嘎瓦爹，到 德里 德里 吽 吽 啪之间，是吉祥黑汝嘎的根本咒或 माला 咒。所有咒语的等字是二十四勇士的咒语，从主要咒语的嘎ra嘎ra等二十四个段落的末尾，都加上两个吽字和啪字的字母，是颅骨等二十四勇士的咒语。这里没有说嗡，是因为之前有嗡 嘎ra嘎ra，所以认为是隐含的。在ཛྙཽཾ（藏文，梵文天城体ज्ञौं，梵文罗马拟音jnyaum，智慧）的时候，咒语集中说，匝的上面有纳，是智慧的身体变化，如果匝上面没有纳，就不要认为不是智慧。现在的金刚空行母续中，没有ཛྙཽཾ（藏文，梵文天城体ज्ञौं，梵文罗马拟音jnyaum，智慧），巴瓦巴扎的注释中，在绘制坛城的时候也按照没有这个的方式，用嘛哈维迪亚这个咒语来代替ཛྙཽཾ（藏文，梵文天城体ज्ञौं，梵文罗马拟音jnyaum，智慧），这是一种补充方法，根本的范本不正确，注释者也明显有错误。即使金刚空行母的规矩是那样，这也是根本续的修法，不是金刚空行母的修法，所以不需要依靠那个而对此产生怀疑。对于热 滚热母等二十四勇母，如果说帕ra匝尼德等空行母们各自的本名咒语就可以的话，那么赞颂在每个名字的开头加上嗡字，结尾加上吽字。这里虽然没有出现那么多，但是续部中对于念诵自己名字的咒语，结尾是吽 吽