English
Abandoning overly scrutinized phrases, arranging without disrupting the order, and expressing the essence of vast phrases in a slightly condensed manner. Here, there are thirteen key points. First, the preparation of items: In the cases of the three activities of approach, accomplishment, and action, it is necessary to relate to the mandala in each case. However, for mere fulfillment and confession, if the elaborate or concise mandala is not accomplished, it is permissible to rely on any support such as a painted image or mandala. Even without a support other than offerings and tormas, it is not unacceptable for mere fulfillment and confession. Therefore, the others should be understood from the texts of the oral instructions. Here, first, the offering: Lo (《ཛཾ》ལ་) the torma of the retinue of the yidam, and food, etc., to be offered to all the Three Jewels. After that, prepare the torma and food, etc., of the Dharma protectors, the wisdom protectors. After that, if there are worldly Dharma protectors, then their torma, and then the general torma of the dakinis, and for the leftovers, the preliminary torma and the torma of the earth lords, etc. Among these, the yidam torma is: a majestic round torma, surrounded by six offering cakes, or there is also a practice of making it like six offering cakes in front of the main torma. If it is made as a permanent torma, then all are made triangular, but usually it is made round, and it should be slightly smaller than the torma of the Lord of Refuge. At that time, by making the platform particularly high, the top should be higher than the tormas of the Dharma protectors. On the lower platform to the left of the yidam's torma, the tormas of the Dharma protectors should be arranged. First, for the glorious Lord of the Tent, the torma is in the shape of a treasure or known as the shape of a heart, the base is round and large, the waist above one-third is round and large, the three corners protrude like swords, and the top is made round and slightly sharp. Its base is surrounded by a lotus petal shape or a square cake shape. Since it is the practice of the retinue of the glorious goddess, it is permissible not to have a separate torma. If it is to be made, there is also a practice of making it the same as before, but making it triangular is considered good, and it is placed to the left of the torma of the Lord of Refuge. To its left, if the torma of Vaishravana is made like a Chinese mansion, then rely on the torma.
Chinese
即使需要屋顶，供养朵玛用一个屋顶等，怎样方便都可以。然而，仅仅是圆满仪轨，如果那样做不成，用圆形朵玛也可以。据说印度人认为只有这种朵玛。而且，多数做法是做成白色朵玛，也有说可以用干净的肉来装饰，所以也可以那样做。形状是圆的，根部宽大，顶端不要太尖，中间鼓起，顶端和中间的交界处平分，根部的周围用薄薄的糌粑片围绕。主尊和眷属都聚集在上面，或者眷属的朵玛另外做，用八个小食子围绕。如果对四面佛做圆满仪轨，就摆放在它的左边，和古汝的护法朵玛相似，只是四个方向各有三个小食子，四个角落各有一个糌粑做的颅骨形状，也有中间的朵玛做成三个细长角的做法，总的来说是选择，如果将此作为护法的主尊，就按照前者，如果作为护法上首的办事员，就按照后者为好。如果不做圆满仪轨，只是供养朵玛，那么仅仅摆放一份朵玛就足够了，不需要大的朵玛。对于办事员普巴等，是从恰仲的朵玛的剩余部分回向，所以除了特别的圆满和特别的修法之外，不是必须摆放特别的朵玛。如果乐意摆放，不要在原来的位置摆放，在矮的台子上，在吉祥天母朵玛的前面，摆放三个、五个一组或者一个。如果做成五个一组，中间的不要高。在之前的行列的剩余部分，空行母总供朵玛和地基主朵玛等，做成圆形朵玛或者细长朵玛。如果有其他的世间朵玛，就像给普巴等摆放的一样，摆放在前面，放在原来的位置上不太好。在那些的前面摆放供品，也就是在依怙主的朵玛的前面或者周围，摆放十二供或者一般的供品，顺时针摆放。如果能为各位护法都准备一份特别的供品，那就最好，如果简化，一份也可以，在那份供品的外面，摆放一个大的总供品。如果非常简化，只有总供品也可以。
English
Even if a roof is needed, it is acceptable to offer a torma with one roof, etc., as convenient. However, if that cannot be done for the fulfillment ritual alone, a round torma is sufficient. It is said that Indians consider this to be the only torma. Moreover, the practice of making white tormas is more common, and it is also said that it can be decorated with clean meat, so it can be done that way as well. The shape is round, the base is wide, the tip is not too sharp, the middle bulges, the junction between the tip and the middle is divided in half, and the base is surrounded by thin tsampa flakes. All the main deities and retinue are gathered on it, or if the retinue's torma is made separately, it is surrounded by eight small food offerings. If the fulfillment ritual is performed for the Four-Faced One, it is placed to his left, similar to the torma of Gurgyi Gonpo, except that there are three small food offerings in each of the four directions, and a skull shape made of tsampa in each of the four corners. There is also a practice of making the central torma into three thin, long horns, but in general it is a choice. If this is made the main protector, then follow the former, and if it is assigned as the worker of the upper protector, then the latter is better. If you are not doing the fulfillment ritual, but only offering the torma, then it is sufficient to just place one torma, and a large torma is not necessary. For the workers, such as Phurbas, etc., the dedication is made from the remainder of the Chamdral torma, so except for special fulfillment and special practice, it is not necessary to place a special torma. If you are willing to place it, do not place it in the original position, but on a low platform, in front of the torma of the goddess, place three, five, or one. If you make it into a set of five, the middle one should not be high. In the remainder of the previous row, the Dakini general offering torma and the earth-owner tormas, etc., should be made into round or long tormas. If there are other worldly tormas, place them in front as you would for Phurbas, etc., it is not good to arrange them in the original position. The offerings should be placed in front of those, that is, in front of or around the torma of the Yidam, place twelve offerings or general offerings, clockwise. If it is best to prepare a special offering for each protector, but if you simplify, one is enough, and outside of that offering, place a large general offering in one container. If it is very simplified, only the general offering is enough.
Chinese
简略也可以。如果再稍微铺陈，那么供奉怙主与誓言物相关的供品，以及供奉多闻天子清净的供品也很好。无论高低，在怙主朵玛的右侧，曼扎等用嘎巴拉（藏文：ཀ་པཱ་ལ，梵文天城体：कपाल，梵文罗马拟音：kapāla，汉语字面意思：颅器）盛满血，左侧盛满药。此外，陈设各种供品，五妙欲等与修持意义相符的彩绘，或者自己能办到的，一定要陈设。修行者面前，摆设金刚铃杵和内供等全部。如果连续做圆满和增补，除了最后一天，丰盛食子很重要。即使只有一天，因为是誓言物的种类，所以需要一个食子。也就是六十护法的食子，圆形或三角形的白色食子一个，怙主的食子是三角形，多闻天子的食子做成圆形像“肖鲁”那样。那些陈设总体上怎么方便就怎么做，没有一定之规，但是，不要摆设得比圆满更高。圆满和供云的词句中有的适合陈设的供品，如果实物有，陈设了就好。如果实在没有实物，用唐卡或者塑像的方式陈设也很重要。第二，仪轨总体的两个前行法是：之后修行者们聚集，施放前行食子，必须加持处所和用具，可以参考吉祥时轮金刚的坛城仪轨。第三，安住于自身为本尊瑜伽：如果依靠吉祥时轮金刚，那么依靠完整的防护轮，或者依靠完整的坛城，或者仅仅依靠心间坛城，乃至依靠俱生都可以。但是，依靠防护轮，以及依靠主尊单身的完整身相最为重要，以后会明白。如果像第一种那样，那么先进行皈依、发心、金刚萨埵的修法念诵等。从金刚口清净仪轨开始，直到做完完整的防护轮，也会变得广大和完善。但是，这里，如果上面已经施放了前行食子，那么这里就不需要地主、村主的食子了，在这里做那些会感到高兴。
English
It is also acceptable to be brief. If you want to elaborate a little more, it is good to offer offerings related to the samaya substances to the Protector, and to offer pure offerings to Vaishravana. In any case, high or low, directly to the right of the Protector's torma, fill a kapala (Tibetan: ཀ་པཱ་ལ, Sanskrit Devanagari: कपाल, Sanskrit Romanization: kapāla, Chinese literal meaning: skull cup) with blood for Manzi, etc., and to the left, fill it with medicine. Also, arrange various objects of sight. Flowers of the five senses, etc., should be painted in accordance with the meaning of meditation, or whatever you can gather yourself, you must arrange them. In front of the practitioner, arrange the vajra bell and dorje, inner offering, etc., completely. If you are doing a combined fulfillment and replenishment for several days, it is important to have an elaborate tsok torma, except for the last evening. Even for a single evening, because it is a type of samaya substance, one tsok torma is needed. That is, one round or triangular white torma for the sixty protectors, a triangular one for the Protector, and a round torma like "Sholu" for Vaishravana. Although the arrangement of these is generally as convenient as possible, there is no fixed rule, but do not arrange them higher than the fulfillment. If the actual substances that are suitable for arranging offerings in the words of the fulfillment and offering cloud are available, it is good to arrange them. If the actual substances are not available, it is important to arrange them in the form of a thangka or statue. Second, the two preliminary practices for the general ritual are: then the practitioners gather, cast the preliminary torma, and must bless the place and implements, refer to the mandala ritual of glorious Kalachakra. Third, abiding in the yoga of oneself as the deity: if you rely on glorious Kalachakra, then rely on the complete protection wheel, or rely on the complete mandala, or rely only on the heart mandala, or even on the innate. However, relying on the protection wheel and relying on the complete face and hands of the main deity alone is most important, and later it will become clear. If it is like the first, then first perform refuge, bodhicitta, Vajrasattva meditation and recitation, etc. Starting from the ritual of purifying the Vajra mouth, even if you do it until you complete the entire protection wheel, it will become extensive and perfect. However, here, if the preliminary torma has already been cast above, then here the torma of the local deity and village deity is not needed, and it is pleasing to do those here.
Chinese
那。上面的那个不需要，但按照共同的实践，先进行朵玛的施放，这里不做地主的朵玛。然而，金刚的清净面容，从欢笑六道众生，到焚烧魔鬼之间，因为仪轨是其他方式，所以即使不成就也可以。如从修法中出现的那样，从“自身明观为时轮金刚的心间”开始，到“嗡 阿 钵啰 尼 嘿 达 嘉 纳 班 匝 梭 巴 瓦 阿 玛 郭 杭 (藏文，梵文天城体：ओम् अप्राणिहितज्ञानवज्रस्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ aprāṇihitajñānavajrasvabhāva ātmako'ham，汉语字面意思：嗡，无愿智慧金刚自性，我即是)”之间的积累资粮二者，然后从“从空性中，由吽字所生”开始，直到“长久逃离”之间的橛，全部圆满完成。嗡 班匝 刚 德 等十二种供品供养。金刚怖畏金刚等赞颂。此间念诵任何能念的咒语。再次如现观一样供养赞颂，直到迎请诸部多之轮返回，然后将眷属收回自身。第四，供奉本尊的朵玛。然后将朵玛用酒水内供浸湿，从“嗡 阿 吽 舍 帕 (藏文，梵文天城体：ओम् आः हुं ह्रीः फट्，梵文罗马拟音：oṃ āḥ hūṃ hrīḥ phaṭ，汉语字面意思：嗡 啊 吽 舍 啪)”开始，到“愿迅速获得六道怙主的果位”之间，如朵玛仪轨一样。第五，供奉怙主的朵玛。第一点，加持不共的供品。然后以四字加持护法的朵玛，给予滋养。血。嗡 阿 弥 哩 达 滚 扎 哩 哈 纳 哈 纳 吽 帕 (藏文，梵文天城体：ओम् अमृत कुण्डलि हन हन हुं फट्，梵文罗马拟音：oṃ amṛta kuṇḍali hana hana hūṃ phaṭ，汉语字面意思：嗡 甘露 军荼利 杀 杀 吽 啪) 以此清净。以自性空净化。从空性中，从阿字中，在颅器内，从让字中，在日轮之上，ra字融化，变成血肉骨头的波涛汹涌。嗡 玛哈 惹 达 阿 吽 (藏文，梵文天城体：ओम् महारक्त आः हुं，梵文罗马拟音：oṃ mahārakta āḥ hūṃ，汉语字面意思：嗡 大红 啊 吽)。七遍。精华药也同样清净。从空性中，从阿字中，在颅器内，嗡 吽 扎 舍 阿 (藏文，梵文天城体：ओम् हुं त्राम् ह्रीः आ，梵文罗马拟音：oṃ hūṃ trāṃ hrīḥ ā，汉语字面意思：嗡 吽 扎 舍 阿) 等融化，变成五种智慧甘露的大海。嗡 萨 瓦 班 匝 阿 弥 哩 达 阿 吽 (藏文，梵文天城体：ओम् सर्व पञ्चामृत आः हुं，梵文罗马拟音：oṃ sarva pañcāmṛta āḥ hūṃ，汉语字面意思：嗡 所有 五 甘露 啊 吽)。念诵七遍加持。如果像下面出现的那样，用六种咒语共同加持，也很好。第二点，生起本尊并迎请。然后从自性空净化开始，到怙主和眷属一切“班匝 萨 玛 匝 (藏文，梵文天城体：वज्रसमाजा，梵文罗马拟音：vajrasamāja，汉语字面意思：金刚萨玛匝)”之间，如朵玛仪轨中所说。 （《ཛཾ》+ཧཱུཾ་）以信心和誓言，前来玛哈嘎拉的眷属，修持并供养。