English
Like my own eight-story building, they mutually traverse and enter. Striking the ground with the soles of the left and right feet, all that is stable and unstable is moved. All minds melt like mercury into the nature of nectar, and when the wind enters, it gathers on the left forehead. When controlling the union of winds, inhaling through the left nostril fills the body and mind with uncontaminated bliss. When exhaling the wind, because all phenomena are fully known to be like illusions, one should rejoice in the mandala of heroes and yoginis. This way of conduct, though sufficient with just visualization, if one recites it in speech while contemplating the meaning again and again, there is a need to not lose the key points of the visualization. After that, while combining the key points of the wind, one should move the visualization back and forth at the peaks of two mountains. Furthermore, meditate on any one of the visualizations that arise from the occasion of descending wisdom. Then, the recitation: With faith that the deity has arrived at the initial place, visualize the Dharmodaya and mantra wheel in the heart. In the root text of this tantra, there is adding one Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) to each of the three mantra phrases, but in practice and oral instructions, it is considered sufficient to recite only the three Oms (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), while accompanying it with the visualization of expanding and contracting. Recite: Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Sarva Buddha Dakiniye, Vajra Varnaniye, Vajra Vairochaniye, Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Phat (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪) Phat (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪) Phat (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪) Svaha. At the end of the session, bless the torma by reciting the three syllables (Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Ah (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)) many times. Invite the venerable Vajrayogini and the assembly of the five dakinis in the sky in front. Pheim. With the five-pronged vajra mudra, recite: Om Shri Heruka Maha Vajra Aga Aga, Prabeshaya Prabeshaya, Bandhaya Bandhaya, Toshaya Toshaya, Sarva Vajra Dakininam Hridayayam Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Phat (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪). Arouse the mind-stream of the deity with this action mantra. Om Buddha Dakini Pratichchha Imam Baling Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Om Vajra Dakini Pratichchha Imam Baling Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Om Ratna Dakini Pratichchha Imam Baling Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Tram. Om Padma Dakini Pratichchha Imam Baling Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hrih. Om Vishwa Dakini Pratichchha Imam Baling Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Ah. Offer separately in this way. Om Sarva Dakini Pratichchha Imam Baling Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Haha Hihi. Jah Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Bam Hoh. Sarva Vajra
Chinese
扎哟格尼 萨玛雅 斯瓦姆 德日夏 Raksha Raksha 霍！这是祈请的咒语。如果只有一个食子，就将所有（咒语）连接起来念诵三遍供养。如果有五个，就将事业咒、每个空行母的咒语，以及普遍祈请的三个咒语连接起来，分别念诵三遍供养。最后，进行供水等外供，用三字（嗡啊吽）进行内供，并赞颂吉祥金刚空行母等。祈请享用此供施食子等，祈求如愿。念诵百字明忏悔，迎请诸尊降临等与通常仪轨相同。如果想要广增食子的加持，虽然有像那若空行母那样做的仪轨，但似乎只有这个是汇集了汉地典籍和古籍的意旨。稍微对观想获得稳固之后，就仅仅通过观想来供养食子。因为想要通过此加持之门来摄受弟子，所以在画像等处，在曼扎上画一个红色的三角形法源，上面画一个白色八瓣莲花，在莲花上放置一个装满甘露的颅碗。在颅碗上放置一面镜子，镜子中画有法源中央的至尊母像，带有火焰，还画有两座山、树木和宫殿等。四个方向也布置四个欢喜旋。上面搭起红色绸缎的帐篷。放置两份水供、五种妙欲供品，以及用血肉装饰的八个食子。用嘎巴拉或其他任何容器盛放十份供品，其中五份装肉，五份装酒。在与通常仪轨相同的宝瓶的四个方向，放置颅碗形或海螺形的法器，其中装满甘露水。在自己面前放置金刚铃、内供、手鼓、前行食子，以及那些所需的物品，并按照胜乐金刚的仪轨，进行前行食子的安住、加持、祈请供养，以及金刚萨埵的修持念诵。从甘露加持到念诵之间，如前所述，进行自生和他生，以及清净。从空性中，到以不动佛为头饰之间，仅需自生，焚香。专注于脐轮的咒轮光芒放射和收摄，进行念诵。供养加持和供赞，按照那若空行母的场合中所说的那样进行，那么，食子们的加持仪轨就完成了。
English
Dza yo gi ni sa ma ya stvam dri shya raksha raksha ho! This is the mantra for making requests. If there is only one torma, then connect all (mantras) and offer it by reciting three times. If there are five, then connect the action mantra, the mantra of each dakini, and the three mantras for general requests, and offer them separately by reciting three times each. Finally, perform outer offerings such as argham, inner offerings with the three syllables (Om Ah Hum), and praise the glorious Vajra Dakini, etc. Pray for the fulfillment of wishes by saying, "Please accept this offering torma," etc. Recite the Hundred Syllable Mantra for confession, and the welcoming of the deities, etc., are the same as the usual rituals. If you want to greatly increase the blessings of the torma, although there is a tradition of doing it like Naropa's Khechara, it seems that only this one is a compilation of the meanings of Chinese texts and ancient texts. After gaining some stability in visualization, offer the torma only through visualization. Because you want to take disciples through this door of blessings, in front of painted images, etc., draw a red triangular dharmodaya on the mandala, and on top of it draw a white eight-petaled lotus, and place a skull cup filled with nectar on the lotus. On top of the skull cup, place a mirror with an image of the supreme mother in the center of the dharmodaya, with flames, and also draw two mountains, trees, and palaces, etc. Also arrange four joyful circles in the four directions. Erect a red silk tent on top. Place two water offerings, five sensory offerings, and eight tormas decorated with flesh and blood. Fill ten vessels, either kapalas or any other containers, with five portions of meat and five portions of alcohol. In the four directions of a vase that is the same as the usual ritual, place skull-shaped or conch-shaped instruments filled with nectar water. In front of oneself, place the vajra bell, inner offering, damaru, preliminary tormas, and all the necessary items for them, and according to the Chakrasamvara ritual, perform the preliminary torma's placement, blessings, requesting offerings, and the practice and recitation of Vajrasattva. From the blessing of nectar to the recitation, as mentioned above, perform self-generation and front-generation, and purification. From emptiness, to the immovable Buddha as a headdress, only self-generation is needed, and incense is burned. Focus on the radiating and withdrawing of the light rays of the mantra wheel at the navel, and perform the recitation. Perform the offering of blessings and praise as described in the context of Naropa's Khechara, then the ritual of blessing the tormas is completed.
English
After blessing with earth, for each offering cake, recite Om Ah Hum three times each. The first offering cake is visualized as inseparable from the Lama and the main deity of the mandala. Recite Om three times. Om Vajra Aralli Ho! Jah Hum Bam Hoh! Vajra Dakini Samaya Tvam Drisya Ho! Offer by reciting seven times. Make offerings and praises, and pray with Tara praises, etc. The second offering cake is offered to Mahakala and other Dharma protectors who are beyond the mundane. Then, offer the five offering cakes to the five classes of Dakinis as shown above. Finally, make outer offerings with Argham, etc., inner offerings with three sweets, and praise with the five offerings themselves. Pray for the fulfillment of wishes through offerings, generosity, and offering cakes. The last offering cake is first offered to the local deities, and the remainder is dedicated to all six realms with the syllable A. If desired, one can also offer a general offering cake to the assembly of spirits outside, using the general offering cake ritual for Dakinis. Then, holding the vajra bell and incense, recite: Supreme Blessed Wisdom Queen, I prostrate to the Vidhyadhari Queen. In the mandala of compassion's essence, if you wish to initiate a disciple, just as all the Buddhas have blessed you into the ocean of wisdom, likewise, O playful one of wisdom, bless this sentient being. Recite this three times, praying for the sake of the disciple. Then, for the generation of the vase: the rituals described in the context of Naropa's Khechara are sufficient by simply transferring the recitation part here. At this time, perform a Ganachakra, and along with the remaining offering cakes, give the mundane offering cake, and leave the transcendent offering cake for the purpose of protection. Then, the sequence of how to treat the disciple. The Guru himself takes it in the manner of self-entry. The disciples, having bathed, are seated in a row, and the generation of Bodhicitta is made clear, and Dharma is taught. Offer a mandala, blindfold, give flowers, dispel obstacles with Sumba, and like Naropa's Khechara, perform the generation of the mind of the moon vajra and the secret instructions. Jah Hum Bam Hoh! Place the disciple inside the curtain. Then, the disciple offers the mandala three times to the Lama, and prays: Just as Vajrasattva, for the method of attaining enlightenment for beings, the Wisdom Glorious Vajrayogini, bestows all awareness herself, likewise, O Protector, please bestow upon me now.
English
Recite "Ra Rig" three times. Have the disciples offer a mandala from each of the four directions of the mandala and make a request: O Goddess, with body, speech, and mind, I prostrate to you, the ocean of wisdom. Just as the mighty Buddhas have blessed all with wisdom, so too, may the stream of wisdom flow continuously into my pure lineage. So it is said. Then, present the forms of the front generation as an introduction to the deity, offer flowers, and remove the blindfold as in the case of Naropa's Khechara. Then, sprinkle mustard seeds on the disciple, burn gugul incense, sprinkle vase water, and dispel obstacles by reciting Sumbha (藏文：སུམ་བྷ་，梵文天城体：सुम्भ，梵文罗马拟音：Sumbha，汉语字面意思：Sumbha). Train in all dharmas as non-objective, and from the state of emptiness, generate the main deity as in Abhisamaya, don the armor, bless the three places, and clearly establish a Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) in each of the openings such as the eyes. Bestow empowerment as in Abhisamaya and focus on the visualization of extensive development. Actually bestow empowerment with the water of the vase. Then, offer with the five offerings. This is the substitute for the vase empowerment. If great meat is not available, offer ordinary meat cooked in butter in the right hand, and offer chang mixed with nectar in the left hand. Bless it by adding three syllables after the three Oṃs (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), and have the disciple eat and drink. This is the substitute for the secret empowerment. The actual basis of the blessing is: the disciple sits facing east from the west of the mandala, and rays of light emanate from the Vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Vaṃ) at the heart center, and the outer and inner realms of the three realms dissolve into light. From "Thus" to "the one who dwells," focus on the visualization as in the sadhana. The Vajra Master places the left hand on the disciple's head, shakes the hand bell, and blesses by reciting the eight-line verse once. Take nectar from the skull cup of the front generation with the thumb and forefinger and sprinkle it on the disciple's body. Think that the entire body is filled and that the wisdom of great bliss is increasing. Then, one should bless with the five stages. If everything is the Vajra Master with the consort, then generate great devotion, thinking that both the Vajra Master father and mother are the actual Vajrayogini. If not, then think of the Vajra Master himself as the mother of glorious Heruka and generate intense devotion, and combine each of the dharmas, knowing them to be like illusions. The first is to gather the aggregates, as explained above. After explaining the meaning of the thirty-six sections of one's own body, etc., the light of one's own nature