English
From Vajravarahi to Candali, it is the same as before. Then, bless the offerings like Chakrasamvara. In summary, bless by reciting "Om Ah Hum." Then, the method of offering is as recorded in the hunter's instructions, the special thing is that when offering the torma, offer the mantra of the torma that transcends the world. Offer by adding Akaro to the essence mantra of the three Oms. At the end of each offering, pray to grant supreme and common accomplishments, and such special things. When offering flowers etc. one by one, the substance, mantra, mudra, and samadhi are uninterrupted and without error. Offering six hundred and seventy-five times is necessary when entering practice. It is okay if it is not there during approach and other times. Especially for practice, the torma of all beings arises from union, or the common torma of dakinis arising from the path of conduct itself. At night, offering at the root tantra and charnel grounds etc. up to one hundred thousand times, it is said that the result is very great. Furthermore, offer torma to the Vetala Terrorizer of Kadam Black Great Protector, the method of which will be explained below. The outer offering with torma is the second. The grand fire puja is similar to the common one, but I want to write the ones with some special features elsewhere, because there are scriptures that say that even a ghee fire puja that is extremely abbreviated compared to other scriptures is okay, so it is okay to do that, understand it elsewhere. Similarly, it is the same for the Eater Vajra Dakini. Here, among inner and outer, the inner is to meditate according to the visualization of recitation, and the food is blessed like inner offering and eaten. The outer medium is, for the sake of accomplishment, the stove is only a triangular red one. That is also done like the outer offering until the ground is cleared of obstacles and completed. Then, after accomplishing the vase, the stove hole is triangular, one cubit wide, half a cubit long, and high. The mouth rim and edge are marked with various vajras and curved knives. The outer platform is made square. After accomplishing the vase like the vase generation, the vase in which Sumba has been recited a thousand times etc. is placed to the right of the stove. Arrange the firewood, cleanse, purify, and generate the stove. Light the fire there, from the Ram syllable arises the red fire god, common pouring of supreme common (offerings), with a staff.
Chinese
手持念珠的四臂者。三处为嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。脐间为嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）、邦等。从东南方迎请无二智慧本尊。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）阿格尼 德瓦达 阿卡夏亚 匝（藏文：ཛཱཿ，梵文天城体：जाः，梵文罗马拟音：jāḥ，汉语字面意思：匝） 匝（藏文：ཛཿ，梵文天城体：जाः，梵文罗马拟音：jāḥ，汉语字面意思：匝）吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）邦 霍 嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）阿格纳耶 梭哈。献供残食。坛城主尊以宝瓶灌顶。不动佛加持。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡） 希日 嘿茹嘎 阿格纳耶 梭哈。如是七次倾注供养。如外供般加持后，献上受用和内供。以世间自在等赞颂。加持食子，以嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）阿格纳耶 嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）阿卡若等供养。祈请供赞，所求如愿。焚烧供品有多少就用多少。用三谷和嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡） 咕噜 咕噜 梭哈加持。只以嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡） 阿格涅 德瓦达 梭哈来供养一切并委任事业。以三次倾注观想不视燃烧，或观想安住于东南方，以及腹部极为宽广者中的任何一种。之后从苏巴哈开始清扫，到食子成就之间如外供般行事。在燃烧的中央，或者在腹部宽广处念诵埃等是特别之处。供奉焚烧供品也和之前一样，只是咒语是，在三个嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）的结尾。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡） 希日 嘿茹嘎 维玛嘿 维雅 惹杂亚 德玛嘿 扎措达亚 梭哈。之后祈请供赞宽恕后离开。再次供养世间神祇，稍微知道一点差别，其他和共同的一样。为了成就，没有数量限制，为了事业，在四个方向的每一个方向供养七十万，七十万必定成就。这样就是护摩，即第三。如果接纳弟子，则做自生，圆满外供后，修宝瓶。之后成就则做少女宴和护摩。不成就则从那里，接受自入。其中宝瓶修法是清扫净化。在宝瓶中如前生般生起本尊后，做一次简略的供赞。在海螺法器中嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡） 达贝 达贝 玛哈达贝 梭哈，观想恒河水流淌。之后念诵，献食子。念诵百字明，祈请宽恕。之前用三朵白花。之后以海螺法器献供供品，之后逐渐融化，ཆ
English
The four-armed one holding a rosary. At the three places, Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). At the navel, Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡), Vaṃ, etc. From the southeast, invite the non-dual wisdom deity. Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡) Agni Devata Ākarṣāya Jāḥ (藏文：ཛཱཿ，梵文天城体：जाः，梵文罗马拟音：jāḥ，汉语字面意思：匝) Jāḥ (藏文：ཛཿ，梵文天城体：जाः，梵文罗马拟音：jāḥ，汉语字面意思：匝) Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Vaṃ Hoḥ Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡) Agnaye Svāhā. Offer the remnants. The main deity of the mandala empowers the vase. Akṣobhya seals it. Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡) Śrī Heruka Agnaye Svāhā. Offer seven libations like this. Bless it like an outer offering, then offer the articles of enjoyment and inner offering. Praise with the Lord of the World, Tsangwang, etc. Bless the torma, and offer it with Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡) Agnaye Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡) Akāro, etc. Pray for offerings, praises, and fulfillment of wishes. As much as the burnt offerings are available. Bless the three grains with Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡) Kuru Kuru Svāhā. Offer everything and entrust the work with only Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡) Agne Devata Svāhā. With three libations, contemplate not looking at the burning, or contemplate residing in the southeast, and whichever of those with a very wide belly. Then, starting with Sumba, perform the outer offering until the torma is completed. Saying "in the center of the burning" or saying E, etc., in the wide belly is special. Offering the burnt offerings is also the same as before, but the mantra is: at the end of the three Oṃs (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡). Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡) Śrī Heruka Vidmahe Vidyarājāya Dhīmahe Pracodayā Svāhā. Then, ask for forgiveness for the offerings and praises, and depart. Again, offering to the worldly ones, knowing a little bit of difference, is the same as the others in general. For the sake of accomplishment, there is no limit to the number, and for the sake of activity, offering seven hundred thousand, seven hundred thousand in each of the four directions will definitely accomplish it. Thus, it is the homa, the third. If you accept a disciple, then do self-generation, and complete the outer offering, then accomplish the vase. Then, if it is accomplished, do the feast of young girls and the homa. If it is not accomplished, then from there, take the self-entry. The method of accomplishing the vase is to cleanse and purify. After generating the deity in the vase as in the front generation, do one condensed offering and praise. In the conch shell, Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡) Tāpte Tāpte Mahātāpte Svāhā, visualize the Ganges flowing. Then, recite and offer the torma. Recite the hundred-syllable mantra and ask for forgiveness. Previously with three white flowers. Afterwards, offer the offering with the conch shell, and then gradually melt, ca.
Chinese
从上师和本尊生起处的五处放射光芒，迎请所有佛陀化为五彩光芒所成的甘露，融入主尊的额头、喉咙、心间、肚脐、秘密处的明点。观想它们融化为菩提心，并向上引导。在心咒的末尾加上三个字，赐予甘露。从朱砂坛城的喜悦中，上师用左手取走无名指，在弟子的四处念诵心咒并点明点。将朱砂坛城置于头顶，用ka等字母环绕，进入化身的轮辐日轮，如燃烧的火焰般炽热，滴落的甘露如莲花丝般纤细。 能焚烧明妃佛众，并能行持三轮者，愿您与欢喜一同嬉戏，向上升腾，此猪母于我心中显现！如此念诵，弟子观想自己的肚脐的法生处的光，通过罗摩脉，到达猪面像的眉间喜悦处，向右旋转，并进行屏气。喜悦融入中脉，在肚脐下旋转，并专注于此。在那里，与四喜的体验相融合或产生信仰。这在现观的阶段也同样修习，与其他相同。然后，以其光芒，外在显现融入自身。上下所有身体都融入肚脐，安住于空性。再次，观想如幻化般，升起为本尊身。之后，献曼扎，回向善根后，仪轨与共同仪轨相同。据说，如果前者的朱砂延续到后者，则加持力巨大。完整地进行自己的自入仪轨，并按照下面所说的，积累七次圆满的会供和火供等，或者即使少于此也能成就，因为之前已经完成了近修。这是加持的修习，即第四个。设定的守护是：六辐轮，外环，外侧八瓣莲花，带有石墙和火焰山。在中心是വം (藏文，梵文天城体vam，梵文罗马拟音vam，水生)。轮辐上顺时针书写盔甲的种子字。外环上只写ཧཱུྃ (藏文，梵文天城体hūṃ，梵文罗马拟音hum，吽)。从每个种子字的前面开始，在咒语的末尾，将“某某伤害”等，例如“从孩子身上rakṣa kuru”置于两个ཧཱུྃ (藏文，梵文天城体hūṃ，梵文罗马拟音hum，吽)之间。
English
Light radiates from the five places of the master and the visualized deity. All Buddhas are invited as nectar marked by five-colored light, merging with the bindus of the forehead, throat, heart, navel, and secret place of the main deity. Contemplate these dissolving into bodhicitta and being drawn upwards. By adding three syllables to the end of the heart mantra, nectar is bestowed. From the swirling joy of the vermillion mandala, the master takes the nameless finger of the left hand and recites the heart mantra at the four places of the disciple, marking bindus. Placing the vermillion mandala on the crown of the head, encircling it with the letters ka, etc., entering the emanation-wheel with spokes, the sun-power mandala, blazing like a burning fire, dripping nectar as fine as lotus threads. She who burns the consorts, the assembly of Buddhas, and performs the three wheels, may she, together with joy, ascend in play, may this sow-faced one become clear in my mind! Reciting thus, the disciple contemplates the light of the dharma-source of one's own navel, passing through the Roma channel, reaching the swirling joy at the eyebrow center of the sow-face, rotating to the right, and engaging in breath retention. That joy enters the central channel and revolves below the navel, and one focuses the mind there. There, one mixes with or believes in the experience of the four joys. This is also practiced during the stage of Abhisamaya, and is the same as others. Then, with its light, external appearances dissolve into oneself. All the upper and lower parts of the body dissolve into the navel, and one abides in emptiness. Again, believing it to be like an illusion, one arises as the deity body. Then, after offering the mandala and dedicating the merit, the ritual is the same as the common ritual. It is said that if the lineage of the former vermillion continues to the latter, the blessing is great. Completely perform the ritual of one's own self-entry, and as it appears below, accumulate the complete number of seven ganachakras and fire pujas, etc., as previously explained, or even less than that will accomplish it, because the preliminary recitation has already been completed. This is the practice of blessing, the fourth. The imposed protection is: a six-spoked wheel, an outer ring, eight lotus petals on the outside, with stone walls and a mountain of fire. In the center is वं (藏文，梵文天城体vam，梵文罗马拟音vam，Water-born)。 On the spokes, write the seed syllables of armor clockwise. On the outer ring, write only हूँ (藏文，梵文天城体hūṃ，梵文罗马拟音hum，Hum)。 Starting from the front of each seed syllable, at the end of the mantra, place "so-and-so harm," etc., such as "rakṣa kuru from the child," between two हूँ (藏文，梵文天城体hūṃ，梵文罗马拟音hum，Hum).