English
After thoroughly understanding the stages of the ground, arrange the painted images, offerings, tormas, etc., completely. Abiding in the yoga of the deity, bless the inner offering as in the actualization of the deity, or bless the torma as it will appear below. Scatter on the place, offerings, and tormas. Purify with Amrita (Tibetan: ཨ་མྲྀ་ཏ, Sanskrit Devanagari: अमृत, Sanskrit Romanization: amṛta, Literal Chinese meaning: Nectar), purify with Svabhava (Tibetan: སྭ་བྷཱ་ཝ, Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Literal Chinese meaning: Nature). From emptiness, in the center of the palace arising from Bhrum (Tibetan: བྷྲུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: Seed syllable), within the wide and vast skull cups of wisdom arising from A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A), the offering water, foot washing water, flowers, incense, lamps, scented water, food, and music arising from the melting of Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) fill the entire realm of space. The offering is made with the mantra of blessing, and the music is performed in the same general way as the descent of blessings. The torma is purified. From Yam (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Literal Chinese meaning: Yam) arises wind, from Ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal Chinese meaning: Ram) arises fire, from Kam (Tibetan: ཀཾ, Sanskrit Devanagari: कं, Sanskrit Romanization: kaṃ, Literal Chinese meaning: Kam) arise three stoves of human heads, from A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) arise three skull fragments, white on the outside and red on the inside. In the center, from Na (Tibetan: ན, Sanskrit Devanagari: न, Sanskrit Romanization: na, Literal Chinese meaning: Na) arises human flesh, in the east from Go (Tibetan: གོ, Sanskrit Devanagari: गो, Sanskrit Romanization: go, Literal Chinese meaning: Go) arises beef, in the south from Ku (Tibetan: ཀུ, Sanskrit Devanagari: कु, Sanskrit Romanization: ku, Literal Chinese meaning: Ku) arises dog meat, in the west from Da (Tibetan: ད, Sanskrit Devanagari: द, Sanskrit Romanization: da, Literal Chinese meaning: Da) arises horse meat, in the north from Ha (Tibetan: ཧ, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Literal Chinese meaning: Ha) arises elephant meat, all marked with Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum), Bhrum (Tibetan: བྷྲུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: Seed syllable), Am (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Literal Chinese meaning: Am), Jrim (Tibetan: ཛྲིཾ, Sanskrit Devanagari: ज्रिं, Sanskrit Romanization: jriṃ, Literal Chinese meaning: Jrim), and Kham (Tibetan: ཁཾ, Sanskrit Devanagari: खं, Sanskrit Romanization: khaṃ, Literal Chinese meaning: Kham). On top of these, in the center from Mu (Tibetan: མུ, Sanskrit Devanagari: मु, Sanskrit Romanization: mu, Literal Chinese meaning: Mu) arises urine, in the east from Bi (Tibetan: བི, Sanskrit Devanagari: वि, Sanskrit Romanization: vi, Literal Chinese meaning: Bi) arises feces, in the south from Ra (Tibetan: ར, Sanskrit Devanagari: र, Sanskrit Romanization: ra, Literal Chinese meaning: Ra) arises blood, in the west from Shu (Tibetan: ཤུ, Sanskrit Devanagari: शु, Sanskrit Romanization: śu, Literal Chinese meaning: Shu) arises bodhicitta, in the north from Ma (Tibetan: མ, Sanskrit Devanagari: म, Sanskrit Romanization: ma, Literal Chinese meaning: Ma) arises the marrow of great flesh, marked with Vam (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal Chinese meaning: Vam), Pam (Tibetan: པཾ, Sanskrit Devanagari: पं, Sanskrit Romanization: paṃ, Literal Chinese meaning: Pam), Lam (Tibetan: ལཾ, Sanskrit Devanagari: लं, Sanskrit Romanization: laṃ, Literal Chinese meaning: Lam), Pam (Tibetan: པཾ, Sanskrit Devanagari: पं, Sanskrit Romanization: paṃ, Literal Chinese meaning: Pam), and Tam (Tibetan: ཏཾ, Sanskrit Devanagari: तं, Sanskrit Romanization: taṃ, Literal Chinese meaning: Tam). On top of these is the white Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) with its head pointing downwards. On top of that, from A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) arises the moon, from Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) arises a vajra or hooked knife, marked with Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum). From Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) light radiates, wind stirs, fire blazes, the substances melt and the steam of boiling rises upwards. Touching the Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) and Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum), a stream of nectar drips down, and the light of Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) invites the nectar of wisdom from the hearts of all the Tathagatas and dissolves into it. The syllable Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) is recited, and together with the vajra or hooked knife, it descends. Stirring it three times with the vajra or hooked knife, everything melts, and the torma becomes a great ocean of immaculate nectar. Om Ah Hum Ha Ho Hrih (Tibetan: ཨོཾ་ཨཱཿཧཱུཾ་ཧ་ཧོཿཧྲཱིཿ, Sanskrit Devanagari: ॐ आः हुं ह हः ह्रीः, Sanskrit Romanization: oṃ āḥ hūṃ ha hoḥ hrīḥ, Literal Chinese meaning: Om Ah Hum Ha Ho Hrih). Om Svabhava Shuddha Sarva Dharma Svabhava Shuddho 'Ham (Tibetan: ཨོཾ་སྭ་བྷཱ་ཝ་ཤུདྡྷ་སརྦ་དྷརྨ་སྭ་བྷཱ་ཝ་ཤུདྡྷོ྅ཧཾ, Sanskrit Devanagari: ॐ स्वभावा शुद्ध सर्व धर्माः स्वभावा शुद्धोऽहम्, Sanskrit Romanization: oṃ svabhāva śuddha sarva dharmāḥ svabhāva śuddho'ham, Literal Chinese meaning: Om, pure of nature, all dharmas, pure of nature, I am). From emptiness, within the protective circle arising from the syllable Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum), in the center of the repulsive great charnel ground, from Pam (Tibetan: པཾ, Sanskrit Devanagari: पं, Sanskrit Romanization: paṃ, Literal Chinese meaning: Pam) arise various lotuses, and on top of the sun arising from Ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal Chinese meaning: Ram), Kam (Tibetan: ཀཾ, Sanskrit Devanagari: कं, Sanskrit Romanization: kaṃ, Literal Chinese meaning: Kam) white melts into light, the white lord of the glorious assembly with an elephant's head.
Chinese
是依靠檀树的树干。在那的左边，在血和脂肪混合的海洋的中央。从བྷྱོཿ（藏文，भ्यो，bhyo，无意义）生出吉祥天女欲界自在母，身色黑色，凶猛且愤怒，右手挥舞黑色的魔鬼木杖，左手拿着疾病的囊袋。坐骑的前面有黑白骰子和红色的颅骨。后面有剑的箭，总共有五种幻化的武器。三眼，咬牙切齿，皱着眉头。头发向上竖立，头顶用孔雀翎装饰。从肚脐发出太阳，从头顶发出月亮。骑着骡子、马和三条腿的动物。魔鬼的下颚骨作为鞍子的前部，魔鬼的上颚骨作为后部。用大象皮覆盖上身，用牛皮覆盖下身。穿着羚羊皮的围裙和黑色的衣服。用骨饰和人头顶饰以及项链装饰。右耳用毒蛇装饰，左耳用狮子装饰。坐在火焰和黑色旋风的中央，被食肉者、母神和空行母的百万军队所环绕。主尊的前面，从ཀྵཾ་（藏文，क्षं，kṣaṃ，地的种子字）生出夜叉土地神，身色深蓝黑色，张着嘴，咬着牙，向敌人发出哀嚎。从鼻子里发出末日之风。右手挥舞着弯刀指向天空，使天神和非天都感到恐惧。左手拿着盛满鲜血的头骨，里面装着敌人和障碍的心的，喂给主尊。骑着发疯的黑熊。被凶猛的夜叉军队所环绕。右边，从ཧཱུཾ་（藏文，हुं，hūṃ，忿怒尊种子字）生出自在吉那弥扎，身色红黑色，是愤怒的罗刹形象。从嘴里降下毒药和血雨。右手剧烈地摇动着手鼓，左手忿怒印的指尖燃烧着火焰。被星曜和罗刹的军队所环绕。后面，从ཊཾ་（藏文，टं，ṭaṃ，无意义）生出阎魔法王扎吉惹杂，身色黑色，对人肉和鲜血非常贪婪。右手将肠子的绳索投向敌人，左手忿怒印恐吓着作祟者，被阎罗的军队完全环绕。三者都用骨饰装饰，穿着虎皮的围裙。左边，从ཧཱུཾ་（藏文，हुं，hūṃ，忿怒尊种子字）生出大护法多杰雄，身色像末日之云一样漆黑。右手拿着颅骨杖
English
Relying on the trunk of a sandalwood tree. To its left, in the center of an ocean mixed with blood and fat. From བྷྱོཿ (Tibetan, भ्यो, bhyo, meaningless) arises the glorious goddess, the sovereign of the desire realm, with a black body, fierce and wrathful, her right hand brandishing a black demon's wooden staff, and her left hand holding a bag of disease. In front of her mount are black and white dice and a red skull. Behind her is a sword arrow, totaling five emanated weapons. With three eyes, gnashing teeth, and furrowed brows. Her hair swirls upwards, adorned with peacock feathers on the crown of her head. From her navel emanates the sun, and from the crown of her head emanates the moon. She rides a mule, a horse, and a three-legged animal. The lower jawbone of a demon serves as the front of the saddle, and the upper jawbone of a demon serves as the back. Her upper body is covered with an elephant hide, and her lower body is covered with a cow hide. She wears an antelope skin apron and black clothes. Adorned with bone ornaments, a crown of human heads, and a necklace. Her right ear is adorned with a poisonous snake, and her left ear is adorned with a lion. She sits in the midst of swirling flames and black winds, surrounded by an army of flesh-eaters, mothers, and millions of dakinis. In front of the main deity, from ཀྵཾ་ (Tibetan, क्षं, kṣaṃ, seed syllable of earth) arises the yaksha land deity, with a dark blue-black body, mouth open, teeth gnashing, howling at enemies. From his nostrils emanates the wind of the end of time. His right hand brandishes a curved knife towards the sky, causing fear to all gods and asuras. His left hand holds a skull filled with blood, containing the hearts of enemies and obstacles, which he feeds to the main deity. He rides a mad black bear. Surrounded by a fierce army of yakshas. To the right, from ཧཱུཾ་ (Tibetan, हुं, hūṃ, seed syllable of wrathful deities) arises the sovereign Jina Mitra, with a red-black body, in the form of an angry rakshasa. From his mouth rains down poison and blood. His right hand violently shakes a hand drum, and the tip of the threatening mudra of his left hand blazes with fire. Surrounded by an army of planets and rakshasas. Behind, from ཊཾ་ (Tibetan, टं, ṭaṃ, meaningless) arises Yama Raja Takki Raja, with a black body, extremely greedy for human flesh and blood. His right hand throws a rope of intestines at enemies, and his left hand threatens obstructors with a threatening mudra, completely surrounded by an army of Yamas. All three are adorned with bone ornaments and wear tiger skin aprons. To the left, from ཧཱུཾ་ (Tibetan, हुं, hūṃ, seed syllable of wrathful deities) arises the great protector of demons, Trakshad, with a body as black as the clouds of the end of time. His right hand holds a skull staff.