English
I prostrate and praise the glorious Six-Armed One. Protect the precious teachings of the Buddha, Enhance the supreme glory of the Three Jewels, Pacify all adverse conditions and obstacles Of us, the teachers, disciples, and retinue. Grant us the desired attainments swiftly. You burned the three cities of Lanka, Protect the Buddha's teachings, and destroy the forces of Mara. One face, six arms, great black one, I praise you, the one with a terrifying form. bhyoḥ In the center of the churning ocean of blood, Blazing with glory upon a great sea mule. One-faced, two-armed mother with a dark blue body, With emanations of your body, you protect the Buddha's teachings, With emanations of your speech, you shake the three realms, Your mind is unchanging, you act for the benefit of beings. I prostrate to Machig Remati! hūṃ You who listen to the commands of the glorious protector in the four directions, You act as messengers to accomplish the wisdom commands, You subdue all the unruly and spread various emanations. We praise the four working messengers. Indra, Yama, water deity, Yaksha, Fire deity, Rakshasa, wind deity, elemental spirits, Brahma above, earth goddess below, I prostrate and praise the ten directional protectors of emanations. The seventy-five glorious protectors, And the ocean of oath-bound armies, Accept this flesh and blood torma, Pacify all unfavorable conditions, bad omens, and obstacles Of us yogis and our retinues. Grant us favorable attainments, And accomplish the entrusted activities. If there is a torma offering, light a lamp and offer it on the roof of the house, etc. Glorious protector Mahakala, Machig, the sovereign of the desire realm, Remati, Brother and sister, who do not transgress your commands, Kshetrapala Jina Mitra, Takki Raja, demon lord Trakshad, etc., Glorious great black one and your retinue, Come here and accept this adornment torma, Accept this red flesh and blood torma, Accept this Jambudvipa food, Accept this heap of Jagatapa medicine, I offer this precious repayment for past entrusted tasks, Accept this precious supplication for tasks now entrusted. Protect the retinue and avert obstacles, And all enemies who hate and harmful spirits, All demons and many kinds of interruptions, Turn all of them into dust.
Chinese
请您像那样摧毁它们吧！ 弘扬佛法的事业请迅速成办！ 请成办托付瑜伽士的事业！ 如果没有每座的食子，那么平常的修持时，这个共同的供养就不需要做了。 百字明咒要多念诵。 “未获得和退失”等等，以及“未寻获，完全不具足，任何能力都没有”，因此，我在这里所做的一切，都请您宽恕。 对于无别的上师怙主，我以恭敬心皈依。 愿我能消除所有众生的所有烦恼。 嗡，您成办所有众生的利益，请赐予随顺的成就。 祈请即使前往佛土，也请再次降临。 瓦日拉 穆！（藏文：བཛྲ་མུཿ，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，汉语字面意思：金刚 穆）食子供养的智慧尊众返回自性处，誓言尊融入自己的心间。 如果有本尊像，则进行坚住。 祈愿：功德圆满如雪山，加持如水流般令具缘者满足，示现自心俱生之，法王上师至尊愿吉祥！ 如子般看待修行者，如不离之身与影，赐予具誓者成就之，本尊坛城众愿吉祥！ 护誓者追随修行者，息增怀诛等，如法成办各种事业之，护法神众愿吉祥！ 显有自解脱如幻如梦，大乐无间断之体验，心中无作空明如虚空，大乐大手印愿吉祥！ 依止修行者而供养和诽谤之众生，令所有众生安立于菩提道之，无等菩提心愿吉祥！ 轮回涅槃一切之，所有吉祥之品位，如圆满之河流般，愿一切众生恒时吉祥！ 福德兴盛如须弥山王，美名远扬如虚空，长寿无病成办他利，功德如海至尊愿吉祥！ 如是宣说吉祥祈愿文。
English
Please destroy them in that way! May the work of spreading the Dharma be accomplished swiftly! Please accomplish the entrusted activities of the yogi! If there is no session torma, then this common offering is not necessary during the regular practice. Recite the Hundred Syllable Mantra many times. "Not attained and degenerated," and so on, and "Not found, completely incomplete, without any ability," therefore, whatever actions I have done here, may you forgive them all. To the inseparable Lama, the Protector, I take refuge with reverence. May I eliminate all the afflictions of all sentient beings. Om, you accomplish all the benefits of sentient beings, please grant the corresponding attainments. I pray that even after going to the Buddha-field, you will come again. Vajra Muh! (Tibetan: བཛྲ་མུཿ, Sanskrit Devanagari: वज्र मुः, Sanskrit Roman transliteration: vajra muḥ, Literal Chinese meaning: Diamond Muh) The wisdom beings of the torma offering depart to their natural abode, and the samaya beings dissolve into one's own heart. If there is a representation, then perform the stable abiding. Make aspirations: May the glorious and perfect qualities be like a mountain of snow, may the blessings satisfy the fortunate ones like a stream of water, may the Dharma Lord, the supreme Lama, who reveals the co-emergent nature of one's own mind, be auspicious! Looking upon practitioners as sons, inseparable like body and shadow, bestowing attainments upon those who keep their vows, may the Yidam deities be auspicious! May the Dharma protectors and guardians, who follow the vow-holders and practitioners, and accomplish various activities such as pacifying, increasing, empowering, and subjugating, be auspicious! May the spontaneously liberated appearances and existence be like illusions and dreams, may the experience of great bliss be continuous, may the mind be without effort, empty and clear like the sky, may the great bliss of the Mahamudra be auspicious! May all beings who rely on and make offerings to practitioners, and those who slander them, be established on the path to enlightenment, may the unequaled Bodhicitta be auspicious! May all the auspicious states of existence, whether in samsara or nirvana, and all the auspicious positions, be like a river of abundance, may they always be auspicious for all beings! May merit and prosperity increase like Mount Meru, may great fame spread like the sky, may longevity and freedom from illness spontaneously accomplish the benefit of others, may the ocean of excellent qualities be auspicious! Thus, the auspicious words of blessing were spoken.
Chinese
从“酷热大森林”等以下开始做。中等和简略两种，舍弃三要点的观想，供奉朵玛等。不是修持的时候，平时的念诵也大多以这后者为主。自生方面：一般依靠任何本尊都可以，主要似乎是依靠胜乐金刚、怖畏金刚、马头金刚等任何一个来做。自前无别和作他体，无论是哪种，这个怙主单尊的现证，或者依靠秘密修饰等，也从口诀根本中出现，因为和教理不相违，所以非常可以，然而最初的修行者们按照通常的次第修持最好。这里说：如此上师怙主无别，略略宣说修法，过去圣者们虽然多次，清楚地做了，但应他人之请，为了能以非常清楚且无有广略过失，用易懂的语句讲述能利益下劣者，而以各种意乐，分别区分相同次第。愿以此善，我等在成就菩提时，一切障碍寂灭，一切顺缘具足，殊胜和共同一切悉地，愿现在即可获得。恶毒且怀有嗔恨心者，刹那间即可降伏，通过息增怀诛，愿事业在十方弘扬。 。 。应众多极为殊胜的善知识劝请，嘉钦巴·达热纳塔于自己二十七岁时，在黑月上弦初八，善妙撰写。校订完毕。吉祥增上！善妙增上！兴盛增上！萨瓦芒嘎拉姆！（梵文，Sarva Mangalam，一切吉祥！）
English
Starting from "the great cool forest" and so on. In both the medium and concise versions, abandon the three key points of visualization and offer the torma, etc. Even when it is not the time for recitation, this latter one is mostly taken as the main one during regular recitation. As for self-generation: In general, it is fine to rely on any yidam, but it seems that mainly one relies on either Hevajra, Bhairava, or Hayagriva. Whether one makes the self and the front inseparable or separate, is this the direct realization of the single protector, or relying on secret adornments, etc., also comes from the source of oral instructions, and since it does not contradict scripture and reason, it is very permissible, but it is best if beginners practice according to the usual order. Here it is said: Thus, the guru and protector are inseparable. This explanation of the sadhana in brief, although the previous holy ones have repeatedly made it clear, at the request of others, in order to be able to explain it in very clear and faultless detail, in easy-to-understand words, to benefit the inferior, I have separately distinguished the various aspirations and similar sequences. By this virtue, may all obstacles be pacified and all favorable conditions be fulfilled for us to accomplish enlightenment, and may we obtain all supreme and common siddhis immediately. May those who are malicious and full of hatred be subdued in an instant, and may the activities of pacifying, increasing, subjugating, and wrathful be spread in all directions. . At the urging of many supremely virtuous spiritual friends, Gyal Khampa Tāranātha composed this well on the eighth day of the waxing black moon in his twenty-seventh year. Proofread. Auspicious increase! Virtuous increase! Flourishing increase! Sarva Mangalam! (Sanskrit, Sarva Mangalam, All auspiciousness!)
English
Sa. Svabhāva śuddhaḥ sarva dharmāḥ svabhāva śuddho 'ham. From emptiness, from the syllable A, arise skull-cups, within which the syllable Hūṃ melts. From offering water to music, all realms of space are filled. Recite from Oṃ Vajra Argham Svāhā to Śapta Āḥ Hūṃ. Oṃ Svabhāva śuddhaḥ sarva dharmāḥ svabhāva śuddho 'ham. From emptiness, in front of oneself, from Paṃ arises a variety of lotuses, and from Raṃ arises a sun disc, upon which from Gaṃ arises Gaṇapati, the Lord of Hosts, with a white body, three eyes, and an elephant's face. In his right hand, he holds a betel leaf with its stem, and in his left hand, he holds a skull-cup. Adorned with silks and jewels, he lies reclining upon a prostrate figure. From a dark blue Hūṃ arises a curved knife marked with Hūṃ, which transforms into the Swift-Acting Lord of Wisdom, who fulfills the hopes of beings according to their needs. He has one face and six arms, with an open mouth and terrifying fangs, fiercely laughing. His beard, eyebrows, and hair are reddish-yellow, blazing like fire. He has three bloodshot eyes, and his forehead is smeared with sindhūra. His first two hands hold a curved knife and a skull-cup filled with blood at his heart, one above the other. His second right hand holds a garland of dry skulls, and his third right hand fiercely shakes a hand drum. His second left hand holds a trident, and his third left hand holds a vajra lasso. He wears a tiger skin loincloth, a terrifying crown of five dry skulls, and a necklace of fifty fresh skulls. He has six bone ornaments and a green silk belt tied around his waist. His hands and feet are adorned with garlands of tinkling bells. He wears a blue snake as a head ornament, red earrings, a motley armlet, a white necklace, yellow bracelets, a green garland, and white as a belt and anklets. His body is stout, short, and thick. His left foot is extended, pressing down on the king of yaksha obstacles. His crown is sealed with Akṣobhya. To his left, in the center of an ocean of mixed blood and fat, from Bhyoḥ arises the glorious goddess, the Independent Mother of the Desire Realm, with a dark blue-black body, one face, and four arms. In her two right hands, she holds a sword and a curved knife. In her two left hands, she holds a victory banner and a fresh skull-cup filled with blood. She has a wrathful frown, wears a wet elephant skin as an upper garment, and a leopard skin as a skirt. She has a belt of many black snakes, blood droplets, fingerprints of fat, a great heap of ashes, and a navel.