English
Whose seat is the moon, possessing the light of the moon, adorned with all ornaments, holding a rosary and a container filled with pills. The Rakshasa's hair is yellow, coiled upwards, holding a curved knife and a skull cup, wrathful, with furrowed eyebrows, and black. After that, in the wheel of enjoyment, from the white Om (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Om) that is completely transformed, a white lotus with four petals arises, and on the left petal of that lotus, there is a white moon, riding on a white horse, possessing a jeweled diadem, holding a blue lotus in his hand, adorned with all ornaments, possessing a moon seat and a backrest. On the southern petal, there is a red sun, with four hands, holding a lotus, riding on a blue horse, possessing a jeweled diadem, adorned with all ornaments, possessing a sun seat and light. Mada, referring to the yellow god of Masa, adorned with beautiful ornaments, holding a vase in his hand, possessing a moon seat and light. On the western petal, Pappa, referring to the father Brahma, who is also yellow, holding a rosary and a container filled with pills, possessing a diadem of matted hair, riding on an elephant, with a large belly, possessing a moon seat and light. Also, Tala Patala, Atta Sappa, referring to the petals of the east and so on, the lineage holders, conch shell protectors, and arrangers are all yellow. The son of wealth increase is red. The lotus and the great lotus are white. The cause of power and the infinite ones are yellow and blue. These all possess jeweled diadems, possessing human faces, adorned with all ornaments, the body is an illusory body. In these illusory wheels, from the lotus that is completely transformed from the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), an eight-petaled red lotus arises, and after looking at it, it should be placed sequentially on the petals of the east and so on. Om (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Om) Indra, Jama, Jala, Jaksha, Bhuta, Bahni, Vau, Raksha, Chanda, Sujja, Mada, Pappa, Tala, Patale, Atta, Sappa, Svaha. After reciting this, first ring the bell, offer the offering water and foot washing water, and from the letter Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), complete like Akshobhya, and look at the eight great powers and so on. From the letter Om (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Om), complete like Vairochana, and look at the moon and so on. From the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), complete like Amitabha, and look at the lineage holders and so on, and then from the tongues of the gods and yogis, draw the nectar with the tube of the light of the vajra tongue transformed from the black Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum).
Chinese
思维以净水等供养朵玛的物品，心中忆念，然后念诵：“伊当 巴林（藏文，梵文天城体：इदं बलिं，梵文罗马拟音：idam balim，汉语字面意思：此食子），布扎（藏文，梵文天城体：भुञ्ज，梵文罗马拟音：bhuñja，汉语字面意思：享用），吉嘎（藏文，梵文天城体：जिघ्र，梵文罗马拟音：jighra，汉语字面意思：嗅），普拉（藏文，梵文天城体：फुल्ल，梵文罗马拟音：phulla，汉语字面意思：花），度帕（藏文，梵文天城体：धुप्प，梵文罗马拟音：dhuppa，汉语字面意思：香），芒萨（藏文，梵文天城体：मांस，梵文罗马拟音：māṃsa，汉语字面意思：肉），平嘎（藏文，梵文天城体：पिङ्ग，梵文罗马拟音：piṃga，汉语字面意思：黄色），阿姆帕（藏文，梵文天城体：अम्भ，梵文罗马拟音：ambha，汉语字面意思：水），萨帕（藏文，梵文天城体：सप्प，梵文罗马拟音：sappa，汉语字面意思：蛇），卡扎（藏文，梵文天城体：कज्ज，梵文罗马拟音：kajja，汉语字面意思：煤），萨达（藏文，梵文天城体：साद，梵文罗马拟音：sāda，汉语字面意思：味道），堪提（藏文，梵文天城体：खन्ति，梵文罗马拟音：khanti，汉语字面意思：忍耐），恰尼（藏文，梵文天城体：ख्याणि，梵文罗马拟音：khyāṇi，汉语字面意思：名声），佩达（藏文，梵文天城体：फेड，梵文罗马拟音：pheḍa，汉语字面意思：障碍），嘎达（藏文，梵文天城体：गाद，梵文罗马拟音：gāda，汉语字面意思：歌）”，缓慢念诵并摇铃。然后祈祷自己和他人想要实现的愿望，献上散食等，并请诸尊返回。 嗡 阿嘎若 穆康 萨瓦 达玛南 阿迪亚努 达奔纳 达 嗡（藏文，梵文天城体：ओम् आकारो मुखं सर्वधर्माणां आद्यनुत्पन्नत्वात् ओम्，梵文罗马拟音：oṃ ākāro mukhaṃ sarvadharmāṇāṃ ādyanutpannatvāt oṃ，汉语字面意思：嗡，诸法本无生，从空性中来）。 啊 吽 啪 梭哈 穆（藏文，梵文天城体：आः हूँ फट् स्वाहा मुः，梵文罗马拟音：āḥ hūṃ phaṭ svāhā muḥ，汉语字面意思：啊 吽 啪 梭哈 穆），摇铃并请诸尊返回。如此布施朵玛的必要是什么呢？如果以这个朵玛供养一切众生，瑜伽士们将会变得吉祥。那时，他们将会获得无垢的安乐，诸神也会感到欢喜，众生也会变得极其富裕。如果为了众生的集聚而经常布施朵玛，那么也会实现自在和现行，摧毁敌军，驱逐，杀害，勾招，寂静和增长。朵玛以此，是指以无二无别的金刚三昧耶，以五甘露供养五智的自性。如果供养一切众生，将会变得吉祥。谁会吉祥呢？瑜伽士，即那些具有真实本性的人。那时，对于他们来说，就是对于一切众生来说。安乐是指殊胜的、无与伦比的安乐。变得吉祥是指产生。神是指感官等。或者，因为美丽所以是神，即如镜子般的五种智慧。他们感到欢喜是指变得欢喜。因此，对于众生来说，就是对于他们来说。变得富裕是指产生自在等一切功德。自在和现行等也会从可见的法中产生。如果为了众生的集聚而经常，即持续不断地，在此布施朵玛。或者，自在是指摄集。现行是指喜悦。敌军是指愚痴等无知的功德。对于他们的恐惧和驱逐是指喜悦和摄集。勾招是指将两者混合，喜悦和摄集无
English
Having contemplated the items for offering the torma, such as cleansing water, and kept the intention in mind, then recite slowly: "Idam balim (Tibetan, Devanagari: इदं बलिं, Romanized Sanskrit: idam balim, Literal Chinese meaning: This food offering), Bhunj (Tibetan, Devanagari: भुञ्ज, Romanized Sanskrit: bhuñja, Literal Chinese meaning: Enjoy), Jighra (Tibetan, Devanagari: जिघ्र, Romanized Sanskrit: jighra, Literal Chinese meaning: Smell), Phulla (Tibetan, Devanagari: फुल्ल, Romanized Sanskrit: phulla, Literal Chinese meaning: Flower), Dhuppa (Tibetan, Devanagari: धुप्प, Romanized Sanskrit: dhuppa, Literal Chinese meaning: Incense), Mamsa (Tibetan, Devanagari: मांस, Romanized Sanskrit: māṃsa, Literal Chinese meaning: Meat), Pinga (Tibetan, Devanagari: पिङ्ग, Romanized Sanskrit: piṃga, Literal Chinese meaning: Yellow), Ambha (Tibetan, Devanagari: अम्भ, Romanized Sanskrit: ambha, Literal Chinese meaning: Water), Sappa (Tibetan, Devanagari: सप्प, Romanized Sanskrit: sappa, Literal Chinese meaning: Snake), Kajja (Tibetan, Devanagari: कज्ज, Romanized Sanskrit: kajja, Literal Chinese meaning: Coal), Sada (Tibetan, Devanagari: साद, Romanized Sanskrit: sāda, Literal Chinese meaning: Taste), Khanti (Tibetan, Devanagari: खन्ति, Romanized Sanskrit: khanti, Literal Chinese meaning: Patience), Khyani (Tibetan, Devanagari: ख्याणि, Romanized Sanskrit: khyāṇi, Literal Chinese meaning: Fame), Pheda (Tibetan, Devanagari: फेड, Romanized Sanskrit: pheḍa, Literal Chinese meaning: Obstacle), Gada (Tibetan, Devanagari: गाद, Romanized Sanskrit: gāda, Literal Chinese meaning: Song)," and ring the bell gently. Then, pray for the desired aims of oneself and others, offer scattered offerings and drinks, and request the deities to depart. Om Akaromukham Sarvadharmanam Adyanutpannatvat Om (Tibetan, Devanagari: ओम् आकारो मुखं सर्वधर्माणां आद्यनुत्पन्नत्वात् ओम्, Romanized Sanskrit: oṃ ākāro mukhaṃ sarvadharmāṇāṃ ādyanutpannatvāt oṃ, Literal Chinese meaning: Om, all dharmas are unborn from the beginning, from emptiness). Ah Hum Phet Svaha Muh (Tibetan, Devanagari: आः हूँ फट् स्वाहा मुः, Romanized Sanskrit: āḥ hūṃ phaṭ svāhā muḥ, Literal Chinese meaning: Ah Hum Phet Svaha Muh), ring the bell and request the deities to depart. What is the necessity of giving the torma in this way? If all beings are venerated with this torma, the yogis will become auspicious. At that time, they will have immaculate bliss, the gods will be pleased, and beings will become extremely prosperous. If the torma is always given here for the sake of the assembly of beings, then power, manifestation, destruction of the enemy's army, expulsion, killing, summoning, pacifying, and increasing will also occur. "Torma with this" means that with this indivisible Vajra Samaya, the five nectars are offered as the nature of the five wisdoms. If all beings are venerated, it will become auspicious. Who will become auspicious? The yogis, that is, those who possess the true nature. At that time, for them, it is for all beings. Bliss is the supreme, unparalleled bliss. To become is to arise. Gods are the senses and so on. Or, because they are beautiful, they are gods, that is, the five wisdoms like mirrors. They are pleased means they have become pleased. Therefore, for the beings, it is for them. To become prosperous means the arising of all qualities such as power. Power and manifestation and so on will also arise from the visible Dharma. If for the sake of the assembly of beings, always, that is, continuously, the torma should be given here. Or, to have power is to gather. Manifestation is joy. The enemy's army is the qualities of ignorance such as delusion. The fear and expulsion of them is joy and gathering. Summoning means mixing both, joy and gathering are not
Chinese
被认为是这样安立的。寂静是指完全脱离痛苦的伟大地位。彻底根除了与习气相关的过错。幸福是指这本身就是圆满正觉的智慧。那本身是什么样的呢？详细地说，能够在十二个方面转法轮。这是怎么样的呢？（佛）说，如果布施朵玛，即从嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）这几个字产生的金刚三，如果布施的话。仅仅这样，就不会产生分别念。为什么这样说呢？为了诸蕴的集合。计算来说，就是诸蕴，也就是五蕴。诸蕴如实，非常清净，是法界的自性。诸蕴也是它，集合也是它，所以是诸蕴的集合。因此，是为了那个目的。那也是恒常，就是不间断，是恒常的意思。为了显现金刚三本身。金刚藏菩萨请问：以何手印空行母？以何手印地行母？主尊我以前不知道。世尊如何结手印？这样请问之后，世尊回答说：三身法轮的中央，从身语意分开，上方、下方和中央的位置，安住在法轮的中央。三身是指这三者是世俗谛。那也是在法轮的中央，就是在法轮的中央等处，在化身、报身和法身之中，有嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）这三个字。三种秘密是怎样的呢？下方、上方和中央的位置，安住在法轮的中央。因此，地行母具有身的手印。下方的面容是身的金刚母。空行母具有贪欲的手印。上方的面容是语的金刚母。身金刚的自性是地行母。语金刚的自性是空行母。意金刚的自性也是无我母，心是无我母的形态，以无自性的自性是智慧。因此，心是中央的位置，因此无我母是中央所生，中央
English
It is considered to be established in this way. Peace refers to the great state of complete liberation from suffering. It completely eradicates the faults associated with habitual tendencies. Happiness refers to the wisdom of perfect and complete enlightenment itself. What is that like? In detail, it is the ability to turn the wheel of Dharma in twelve aspects. How is this so? It is said that if a torma is offered, that is, the three vajras arising from the letters Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), and Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), if they are offered. Just by that, no conceptualization will arise. Why is that said? For the sake of the collection of elements. By calculation, it is the collections, that is, the five aggregates. The elements are as they truly are, utterly pure, the nature of the Dharmadhatu. The elements are also that, and the collection is also that, so it is the collection of elements. Therefore, it is for that purpose. That is also constant, that is, uninterrupted, it is the meaning of constant. In order to clearly reveal the three vajras themselves. Vajragarbha Bodhisattva asked: With what mudra is the Dakini who travels in the sky? With what mudra is the Dakini who travels on the earth? Lord, I did not know before. How does the Bhagavan make the mudra? After asking in this way, the Bhagavan replied: In the center of the three kayas' mandala, from the separation of body, speech, and mind, the positions of above, below, and center, abide completely in the center of the mandala. The three kayas refer to these three being the conventional truth. That is also in the center of the mandala, that is, in the center of the mandala and so on, within the Nirmanakaya, Sambhogakaya, and Dharmakaya, there are the three letters Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), and Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). What are the three secrets like? The positions of below, above, and center, abide completely in the center of the mandala. Therefore, the earth-traveling one has the mudra of the body. The face below is the Vajra Mother of the body. The sky-traveling one has the mudra of desire. The face above is the Vajra Mother of speech. The nature of the body vajra is the earth-traveling one. The nature of the speech vajra is the sky-traveling one. The nature of the mind vajra is also the selflessness mother, the mind is in the form of the selflessness mother, with the nature of no-self is wisdom. Therefore, the mind is in the central position, therefore the selflessness mother is born in the center, the center