English
Because of you. The jewel lord is completely pure, immeasurable light, that immeasurable light is also immovable and completely pure. Likewise, Ro Langma (Tibetan: རོ་ལངས་མ་) herself, refers to the nature of scent, immeasurable light, completely pure and immovable itself. With that kind of reasoning, Ghasmari (Tibetan: གྷསྨ་རཱི།), refers to the nature of blood, Amoghasiddhi, completely pure and immovable itself. From non-inversion, the mudra, refers to the order of non-inversion of selflessness and so on, that is the intention. The meaning of the two dakinis, the earth-walking mother and the sky-walking mother, will be clearly explained later. The body, speech, and mind are absorbed inward by the very nature of the mind itself, therefore the two dakinis are not spoken of separately. That is enlightenment itself from realizing the oneness in mind only. How can great offerings and great sacrifices be made to sentient beings obscured by sudden defilements? What is the need to satisfy all the lords of all? Thinking this in mind, he spoke. Kye Vajra, Vajradhara, the deity residing in Samadhi, for the sake of sentient beings, make great offerings. To this, the Selfless Mother asked. Entering into Samadhi means realizing non-duality. Deva means the nature of conventional truth. Kye Vajra means the nature of collection. Vajradhara means the two truths are inseparable. Thus abiding in that state, the Selfless Mother asked. The great offering is the true sacrifice, for the sake of sentient beings residing in the three realms. After the letter Evam (Tibetan: ཨེ་ཝཾ།, Devanagari: एवं, Romanized Sanskrit: evaṃ, Literal meaning: Thus) resides, Vajrasattva (Tibetan: རྡོ་རྗེ་སེམས་དཔའ) proclaimed the offering. From obstacles and wrong paths, to protect the lives of sentient beings. The letter Evam (Tibetan: ཨེ་ཝཾ།, Devanagari: एवं, Romanized Sanskrit: evaṃ, Literal meaning: Thus) refers to the yoga of union. To reside for that very reason is immovable in the manner of gathering. For that very reason, Vajrasattva (Tibetan: རྡོ་རྗེ་སེམས་དཔའ), the ritual of offering the torma is proclaimed and given. To protect the lives of sentient beings, the nature of the three bodies, is to realize only consciousness. From where? From the senses of obstacles, the wrong path is from the mind. Om Indra (Tibetan: ཨོཾ་ཨིནད།, Devanagari: ॐ इन्द, Romanized Sanskrit: oṃ inda, Literal meaning: Om, Indra), Zama (Tibetan: ཛ་མ།, Devanagari: जम, Romanized Sanskrit: jama, Literal meaning: Yama), Zala (Tibetan: ཛ་ལ།, Devanagari: जल, Romanized Sanskrit: jala, Literal meaning: Water), Zakkha (Tibetan: ཛཀྑ།, Devanagari: जक्ख, Romanized Sanskrit: jakkha, Literal meaning: Yaksha), Bhuta (Tibetan: བྷཱུཏ།, Devanagari: भूत, Romanized Sanskrit: bhūta, Literal meaning: भूत), Bahni (Tibetan: བཧྣི།, Devanagari: वह्नि, Romanized Sanskrit: vahni, Literal meaning: Fire), Vau (Tibetan: བཱ་ཨུ།, Devanagari: वाउ, Romanized Sanskrit: vāu, Literal meaning: Wind), Raksha Chanda (Tibetan: རཀྵ་ཙནད།, Devanagari: रक्षचन्द, Romanized Sanskrit: rakṣacanda, Literal meaning: Rakshasa Chanda), Sujja (Tibetan: སུཛྫ།, Devanagari: सुज्ज, Romanized Sanskrit: sujja, Literal meaning: Sujja), Mada (Tibetan: མཱ་ད།, Devanagari: माद, Romanized Sanskrit: māda, Literal meaning: Mada), Pappa (Tibetan: པྤ་པྤ།, Devanagari: प्पप्प, Romanized Sanskrit: pappa, Literal meaning: Pappa), Talapa
Chinese
达达列，阿吒，萨帕萨梭哈。伊当，巴林，巴林伦扎，吉嘎，普拉，度帕，芒萨，平嘎，阿姆，卡扎，萨达，堪底，库尼，佩达嘎达。嗡 阿嘎罗穆康萨瓦达玛南，阿雅努特帕那特瓦，嗡 阿 吽 帕 梭哈。念诵“嗡，修涅达嘉纳班杂梭巴瓦阿玛科杭”后，观想空性。于其中心，观想红色“阿”字。由此完全转变，观想八瓣颅骨。其中，嗡 嗡 智 康 吽 完全转变，观想遍照如来，宝生如来，无量光如来，不空成就如来，不动如来。以及毗如舍摩玛姆五个字母，郭古哈恩完全转变。其下，观想烟雾状的让字，红色。观想风与火燃烧，用火烧开，观想其合一并融化。其上，是黑色的吽字。由此完全转变，观想为金刚杵。其中，也应观想先前如来和天女们。观想它们与金刚杵合为一体，在颅骨之上是白色的昂字。由此完全转变，观想为月亮坛城。观想它也融化在那里，通过嗡 阿 吽 三个字母，将朵玛转化为甘露的自性。之后，观想自己心间的吽字完全转变为八瓣莲花。将权杖等方位之瓣与权杖等结合。其中，东方是帝释天，具有千眼，拥有珍宝顶饰，浅黄色，手持金刚杵，骑乘大象。南方之瓣是阎魔，手持木杖，骑乘水牛，拥有珍宝顶饰，黑色。西方是水天，白色，骑乘摩羯鱼，手持绳索，拥有珍宝顶饰。北方是财神，黄色，拥有珍宝顶饰，骑乘人，手持吉祥果。阎魔是日座，具有太阳的光芒。其余的是月座，具有月亮的光芒。 भूत（bhūta，भूत），意为“生”或“已生”，指“ भूत（bhūta，भूत）
English
Tāle, Aṭa, Sappa Srāhā. Idaṃ, Bhaliṃ, Bhaliṃ Lhuñja, Jigha, Pulla, Dhūppa, Māṃsa, Piṃgha, Ampha, Kajja, Sāda, Khanti, Khuṇi, Pheḍa Gāda. Oṃ Akāro Mukhaṃ Sarva Dharmāṇāṃ, Ādya Nutpannatvāt, Oṃ Āḥ Hūṃ Phaṭ Svāhā. After reciting "Oṃ, Śūnyatā Jñāna Vajra Svābhāva Ātmako'haṃ," contemplate emptiness. In its center, visualize the red letter "A." From this complete transformation, visualize an eight-petaled skull cup. Within it, Bhūṃ Oṃ Jrī Khaṃ Hūṃ completely transform, visualize Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya. Also, the five letters Bir Shuma Mamu, and Go Kud Han completely transform. Below that, visualize the Raṃ letter, red in color, like smoke. Visualize wind and fire burning, boil the fire, and visualize them becoming one and melting. Above that is the black Hūṃ letter. From this complete transformation, visualize it as a vajra. Within it, one should also visualize the previous Tathāgatas and goddesses. Visualize them merging with the vajra, and above the skull cup is the white Aṃ letter. From this complete transformation, visualize it as a moon mandala. Visualize it also melting there, and through the three letters Oṃ Āḥ Hūṃ, transform the torma into the nature of nectar. Afterwards, visualize the Hūṃ letter in your heart completely transforming into an eight-petaled lotus. Combine the petals of the directions, such as the powers, with the powers, etc. Among them, in the east is Indra, with a thousand eyes, possessing a jewel crest, yellowish-brown, holding a vajra in his hand, riding an elephant. On the southern petal is Yama, holding a wooden staff, riding a buffalo, possessing a jewel crest, black. In the west is Jala, the water deity, white, riding a makara, holding a noose, possessing a jewel crest. In the north is Kubera, yellow, possessing a jewel crest, riding a human, holding a bilva fruit in his hand. Yama is on a sun seat, possessing the light of the sun. The remaining ones are on moon seats, possessing the light of the moon. Bhūta (藏文，梵文天城体：भूत，梵文罗马拟音：bhūta，汉语字面意思：已生)
Chinese
的主人，即大自在天，三眼，有发髻，骑着白牛，手持三叉戟，白色，身穿虎皮裙，身上涂着灰烬，具有蛇的装饰，拥有月亮的光芒。火神非常黄，肚子下垂，身材矮小，骑着山羊，拿着念珠和水壶，有发髻，拥有太阳的宝座和太阳的光芒，身穿树皮衣服。风神黑色，手持胜幢，拥有珍宝的头饰，骑着山羊，拥有月亮的宝座和月亮的光芒，拥有所有的装饰，拿着念珠和水壶。罗刹黑色，头发红黄色向上竖立，拿着短刀和头盖骨，愤怒并皱着眉头。在那之后，在圆满受用轮中，由白色“嗡”字（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）完全变化而来的是四瓣白莲花。从那里的左侧花瓣开始，是白色的月亮，骑着白马，拥有珍宝的头饰，手持睡莲，用所有的装饰品装饰，拥有月亮的宝座和月亮的光芒。年的花瓣上是红色的太阳，四只手，拿着莲花，骑着绿色的马，拥有珍宝的头饰，用所有的装饰品装饰，拥有太阳的宝座和太阳的光芒。玛达，即土地女神，黄色，拥有天神的衣服和装饰，手持水瓶，拥有月亮的宝座和月亮的光芒，她在西边的花瓣上。帕帕，即父亲梵天。他也是黄色，拿着念珠和水壶，有发髻，骑着天鹅，肚子很大，拥有月亮的宝座，即月亮的光芒，他在东边的花瓣上。达拉帕达拉阿吒萨帕，即种姓者、海螺行者和守护者们，都是黄色的。财续母非常红。莲花和大莲花都是白色的。迦楼罗和无边者是绿色和蓝色的。这些都拥有珍宝的头饰，具有人的面容，蛇的尾巴，身上用所有的装饰品装饰。这些是变化轮，从“阿”字（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）完全变化而来的是八瓣红色莲花，观看之后，应按照次第将东方等方向的花瓣分别安放。嗡 因达（藏文：ཨོཾ་ཨིནད，梵文天城体：ओम् इन्द，梵文罗马拟音：om inda，汉语字面意思：嗡，因陀罗）。扎玛（藏文：ཛ་མ，梵文天城体：जम，梵文罗马拟音：jama，汉语字面意思：阎摩）。扎拉（藏文：ཛ་ལ，梵文天城体：जल，梵文罗马拟音：jala，汉语字面意思：水）。扎夏（藏文：ཛཀྵ，梵文天城体：जष，梵文罗马拟音：jaṣa，汉语字面意思：未知）。布达（藏文：བྷཱུ་ཏ，梵文天城体：भूत，梵文罗马拟音：bhūta，汉语字面意思： भूत）。巴赫尼巴阿乌（藏文：བཧྣི་བཱ་ཨུ，梵文天城体：वह्निबाउ，梵文罗马拟音：vahnibāu，汉语字面意思：火，风）。惹叉（藏文：རཀྑ，梵文天城体：रक्ष，梵文罗马拟音：rakṣa，汉语字面意思：保护）。
English
The owner, namely the Great自在天 (Maheśvara), with three eyes, a matted hair crown, riding on a white bull, holding a trident in his hand, white, wearing a tiger skin loincloth, his body smeared with ashes, adorned with serpent ornaments, possessing the light of the moon. The fire god is very yellow, with a hanging belly, short stature, riding on a ram, holding a rosary and a water pot, with a matted hair crown, possessing a sun throne and the light of the sun, wearing bark clothes. The wind god is black, holding a victory banner in his hand, possessing a jewel crown, riding on a deer, possessing a moon throne and the light of the moon, possessing all ornaments, holding a rosary and a water pot. The Rakshasa is black, with reddish-yellow hair standing upright, holding a short knife and a skull cup, wrathful and frowning. Following that, in the wheel of complete enjoyment, from the complete transformation of the white syllable "Om" (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡) arises a four-petaled white lotus. From the left petal of that, there is the white moon, riding on a white horse, possessing a jewel crown, holding a white lotus, adorned with all ornaments, possessing a moon throne and the light of the moon. On the petal of the year, there is the red sun, with four hands, holding a lotus, riding on a green horse, possessing a jewel crown, adorned with all ornaments, possessing a sun throne and the light of the sun. Mada, the earth goddess, is yellow, possessing divine clothes and ornaments, holding a vase in her hand, possessing a moon throne and the light of the moon; she is on the western petal. Pappa, the father Brahma. He is also yellow, holding a rosary and a water pot, with a matted hair crown, riding on a swan, with a large belly, possessing a moon throne, that is, the light of the moon; he is on the eastern petal. Tala Patala Atta Sappa, namely the caste holders, conch shell movers, and guardians, are all yellow. Norgyai (Wealth Increasing) is very red. Lotus and Great Lotus are white. Kar Kota and Endless are green and blue. These all possess jewel crowns, have human faces, serpent tails, and their bodies are adorned with all ornaments. These are the transformation wheels, from the complete transformation of the syllable "Ah" (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) arises an eight-petaled red lotus; after observing, the petals of the eastern and other directions should be arranged in order. Om Indra (藏文：ཨོཾ་ཨིནད，梵文天城体：ओम् इन्द，梵文罗马拟音：om inda，汉语字面意思：嗡，因陀罗). Jama (藏文：ཛ་མ，梵文天城体：जम，梵文罗马拟音：jama，汉语字面意思：阎摩). Jala (藏文：ཛ་ལ，梵文天城体：जल，梵文罗马拟音：jala，汉语字面意思：水). Jasha (藏文：ཛཀྵ，梵文天城体：जष，梵文罗马拟音：jaṣa，汉语字面意思：未知). Bhuta (藏文：བྷཱུ་ཏ，梵文天城体：भूत，梵文罗马拟音：bhūta，汉语字面意思： भूत). Bahni Bau (藏文：བཧྣི་བཱ་ཨུ，梵文天城体：वह्निबाउ，梵文罗马拟音：vahnibāu，汉语字面意思：火，风). Raksha (藏文：རཀྑ，梵文天城体：रक्ष，梵文罗马拟音：rakṣa，汉语字面意思：保护).