English
It can also be blessed through empowerment. For offerings that exist in various places, they must be blessed in their respective situations. Regarding the ritual of blessing: it can also be blessed with the well-known six-syllable mantra and six mudras. Alternatively, purify with the nectar of skillful means, generate the splendor of Om Teja (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning), and again bless the nectar with nectar ash. Stabilize with Jina Jik, and widely expand with the mantra of the Treasury of Space. Or, as it appears in the detailed ritual of Avalokiteshvara: Om Jvala Bati Ratna Ghata Svari Ni Tuti Tuti Svaha (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) bless the torma container. Om Rasa Rasa Grava Ti Sarva Vidya Adhisthite Sampuraya Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) make it flavorful. Om Jvala Jvala Sphara Prara Rasa Rasa Sidhaya Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) widely expand and generate splendor. This much is enough, and it can supplement many instances of Kriya Tantra where there is no clear torma offering ritual. Therefore, perform any one of the above three blessings. Then, the obstacle torma: make a truthful pledge in the same way as the general three-part ritual, and summon the obstacles to the place of the torma. Om Gung Kare, etc., according to the usual practice, at the end of the mantra of the Treasury of Space, recite Gagana Kham Grihne Idam Balimta Ye Svaha (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) and give by transforming it, or, give by adding the special torma mantra spoken in this very tantra: Nama Sarva Tathagatanam Bala Bati Balinde Svaha (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning). Those who wander at night, etc., explain and purify according to the usual practice, send the torma far away, demarcate with the mantra of skillful means, and while reciting the heart mantra, return inside and touch it. Then, the torma of the elementals: bless as before. Om Lha Dang Lha Min Nod Jin To Pye Drul (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) recite from "gods and non-gods, yakshas, crawling bellies, dragons" to "please come here." In the Tantra of the Meaningful Lasso, it is said that the general mantra for summoning all elementals is: Om Di Bya Lo Tsani Amo Ghe Pra Vare Sarva Vidya Adhisthite Siddhi Shuddha Bi Loke Te Svaha (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) Although it is said to be a summoning, it is thought to be a special characteristic of the Lotus family's ritual. Therefore, in this case, since the above verse itself is the mantra of the tantra, that is all.
Chinese
手指尖向上，左手靠在心口，右手靠在腰间，这是风神的手印。由此右手拇指摇动，并向外推出也是。金刚内缚后，小指并拢伸直，放入伸出食指并指尖相合的手中，这是夜叉的手印。由此伸出中指并摇动右手，向外推出也是。金刚内缚后，伸出两个中指，两个食指的指尖在背后相合，也就是说，食指接触中指的指甲。两个拇指分别靠在各自方向的中指上，这是自在天的手印。由此摇动食指并向外推出也是。手掌空心朝上对着眼睛，这是梵天的手印。由此摇动食指，并向外猛烈推出也是。{因为这里的月亮和太阳是梵天的眷属，所以不需要另外的手印。}双手手掌空心，两个拇指向内放入，手掌尖端朝下，这是地神的手印。眼睛朝下看，摇动两个食指，并向外推出也是。{因为这里的龙和非天也是天神的眷属，所以不需要手印等等。}如果要做方位食子，要做十个食子，其他则随自己方便，如果简化，一个也可以。食子的加持根据情况决定是否需要。供品的加持也如常进行。 纳摩 瓦吉拉 阿色亚 西瓦 瓦吉拉 帕尼 RAKSHA RAKSHA 斯瓦哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。埃嘿 雅航。 帝释天和。 嗡 阿格涅 卡比拉 阿卡斯 斯啦 匝拉 匝拉 达哈 达哈 希希 托里 比茹帕克萨 斯瓦哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。埃嘿 雅嘿。 火神和。 嗡 亚玛 亚 斯瓦哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 阎罗王和。 嗡 萨瓦 布达 巴扬 卡拉 咕噜 咕噜 斯瓦哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 罗刹和。 嗡 德热 德热 苏德热 德热 德热 希希 托里 比茹帕克萨 斯瓦哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 水神和。 嗡 效萨 卡 卡 库 卡 斯瓦哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 风神和。 嗡 咕贝 惹亚 斯瓦哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 夜叉和。 嗡 仲 仲 希瓦 斯瓦哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 自在天和。 嗡 吾尔唐 布拉美 斯瓦哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 梵天和。 嗡 苏雅 抓哈 阿迪帕塔耶 斯瓦哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 太阳和。 嗡 赞扎 纳叉扎 阿迪帕塔耶 斯瓦哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 月亮和。 嗡 阿多 普瑞提 瓦比雅 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。
English
The fingertips are pointed upwards, the left hand rests on the chest, and the right hand rests on the waist. This is the mudra of the Wind God. From this, the right thumb is waved and pushed outwards as well. After the Vajra inner binding, the little fingers are aligned and extended, and placed inside the hand with the index fingers extended and the fingertips joined. This is the mudra of the Yaksha. From this, the middle finger is extended and the right hand is waved, and pushed outwards as well. After the Vajra inner binding, the two middle fingers are extended, and the tips of the two index fingers are joined behind them. That is to say, the index finger touches the fingernail of the middle finger. The two thumbs are respectively joined to the middle finger in their respective directions. This is the mudra of the Powerful One. From this, the index finger is waved and pushed outwards as well. The palms are hollow and facing upwards towards the eyes. This is the mudra of Brahma. From this, the index finger is waved and vigorously extended outwards as well. {Because the moon and sun here are followers of Brahma, separate mudras are not needed.} The two hands are hollow palms, the two thumbs are placed inwards, and the tips of the palms are pointed downwards. This is the mudra of the Earth Lord. The eyes look downwards, the two index fingers are waved, and pushed outwards as well. {Because the Nagas and Asuras here are also followers of the gods, mudras etc. are not needed.} If directional tormas are to be made, ten tormas should be made, otherwise it is according to one's convenience, and if simplified, one is also sufficient. The blessing of the torma is determined according to the situation whether it is needed or not. The blessing of the offerings is also done as usual. Namo Vajra Asya Shiva Vajra Pani Raksha Raksha Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Ehy eham. Indra and. Om Agne Kapila Akasi Jvala Jvala Daha Daha Shishi Toli Birupaksha Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Ehy ehi. Agni and. Om Yama Ya Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Yama and. Om Sarva Bhuta Bhayam Kara Kuru Kuru Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Rakshasa and. Om Tri Tri Sutra Tri Tri Shishi Toli Birupaksha Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Water God and. Om Shvasa Kha Kha Khu Kha Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Wind God and. Om Kubera Ya Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Yaksha and. Om Jrum Jrum Shiva Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Powerful One and. Om Urdham Brahme Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Brahma and. Om Surya Graha Adhipataye Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Sun and. Om Chandra Nakshatra Adhipataye Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Moon and. Om Adho Prithvi Bhyah (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning).
Chinese
以送走手印送回各自的处所。如果做分方朵玛，那么每一方都分别进行朵玛加持、迎请、献座、生起、加持、供养、朵玛、赞颂、送走等次第的区分，向不同的方位供奉。其中东方之后是上方，西方之后是下方，这是实修。然后是四大天王的朵玛，各自的誓言物也陈设并加持。嗡 德日达raཥྚ་雅 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。诶 嘿 诶嘿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。持国天王。嗡 毗琉璃迦雅 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。诶 嘿 诶嘿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。增长天王。嗡 毗琉璃博叉雅 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。诶 嘿 诶嘿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。广目天王。嗡 吠室罗摩那雅 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。诶 嘿 诶嘿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。多闻天王。迎请。嗡 嘎玛拉耶 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）献座。如果详细，则在此期间口诵生起与共同身形相符的偈颂。如果简略，则仅以意念观想即可。仅展示手掌中空合掌的手印，各自的咒语各自念诵三遍进行加持。将四个名称连接起来，开头加上嗡，结尾加上梭哈。嗡 阿尔嘎姆 札底擦 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等，同样连接，嗡 根德 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等，献上供品。嗡 德日达raཥྚ 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等，在每个咒语的结尾加上虚空藏，或者加上由此产生的巴拉巴达的朵玛咒语，念诵三遍供养。伴随着乐器，以“大王具德”等四句偈颂赞颂。然后念诵吉祥语，并吩咐做事，如下所说：顶礼勇士您，顶礼至尊您，合掌顶礼，顶礼法王您，顶礼诸佛，愿二足者安乐，愿四足者安乐，愿入道者安乐，愿返回之光也安乐，夜晚安乐，白天安乐，中午安乐，愿您们一切安乐，愿这些不成为罪恶，所有日子都是吉祥，所有星辰都是美好，所有佛陀都具大神变，所有阿罗汉都无漏，真实语。
English
The mudra of sending away is sent back to its own place. If doing directional torma, then for each direction, the torma blessing, invitation, offering of seat, generation, empowerment, offering, torma, praise, and sending away are separated in sequence. Offer to different directions. After the east is above, and after the west is below, this is the practice. Then the torma of the four great kings, also arrange and bless their respective samaya substances. Om Dhrita-rashtra-ya Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Ehy-ehi (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Dhritarashtra. Om Virudhaka-ya Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Ehy-ehi (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Virudhaka. Om Virupaksha-ya Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Ehy-ehi (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Virupaksha. Om Vaishravana-ya Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Ehy-ehi (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Vaishravana are invited. Om Kamala-ye Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) offer the seat. If elaborate, then during this time, recite the verses that generate the form in accordance with the common form. If brief, then it is sufficient to only contemplate with the mind. Only show the mudra of joining the palms with the inside hollow, and empower each of their mantras three times each. Connect the four names, add Om at the beginning, and Svaha at the end. Om Argham Pratitsa Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), and similarly connect, Om Gandhe Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), etc., offer the offerings. Om Dhrita-rashtra Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), etc., at the end of each of the four mantras, add Akashagarbha, or add the torma mantra of Balabata that arises from this, and offer it three times. Accompanied by music, praise with the four shlokas such as "Great King, Glorious One," etc. Then recite auspicious words and instruct to do the work, as follows: Homage to you, brave hero! Homage to you, supreme hero! Joining palms, I pay homage. Homage to you, Dharma King! Homage to all the Buddhas! May you two-legged ones be well! May you four-legged ones be well! May those who have entered the path be well! May the returning light also be well! May the night be well, may the day be well! May the midday be well! May all of you be well! May these not become sins! All days are virtuous. All stars are good. All Buddhas have great miraculous powers. All Arhats are without outflows. Words of truth.