English
After the eight syllables ི་（Tibetan seed syllable） and ཧཱུྃ་（Tibetan seed syllable） have completely transformed, in the east is Indra, in the south is Yama, in the west is the water god, in the north is the Yaksha, in the southeast is the fire god, in the southwest is the Rakshasa, in the northwest is the wind god, and in the northeast is Ishana. All of these deities are blue in color, and the others are as before. The eight petals of the lotus below, together with the center, are completely transformed from the nine syllables of ཨཱཿ（Tibetan seed syllable）. In the center is Speech Vajra, in the east is the Source of Power, in the south is Conch Protector, in the west is Infinite, in the north is Wealth Increaser, in the southeast is Steadfast, in the southwest is Possessor of Lineage, in the northwest is Lotus, and in the northeast is Great Lotus. All of these deities are red in color, and the others are visualized as being similar to Body Vajra. Then, inviting the guests, invite all the deities above to the eight great gods, invite all beings walking on the earth to the eight guardians of the directions, and invite all beings dwelling under the earth to the eight great Nagas, thinking that they are non-dual with these deities. Then, blessing the guests, with the light of the seed syllable in one's own heart, invite all the Tathagatas of the ten directions, in the form of the mandala of the five classes of Dakinis, with Body, Speech, and Mind Vajras and retinue. Make the hand gestures such as the iron hook, and verbally recite: ཨོཾ་ཨེ་ཧྱེ་ཧི་བྷ་ག་ཝཱན་མ་ཧཱ་ཀཱ་རུ་ཎི་ཀ་ཀཱ་ཡ་ཝཱཀྐ་ཙིཏྟ། གཽ་རཱི་ཨཱ་ཀརྵ་ཡ་ཛཿ （Tibetan, Devanagari: ओम् एह्येहि भगवन् महाकारुणिक कायवाक्कचित्त गौरि आकर्षय जः, Romanized Sanskrit: oṃ ehyehi bhagavan mahākaruṇika kāyavākkacitta gauri ākarṣaya jaḥ, Literal meaning: Om Come Come Lord Great Compassionate Body Speech Mind Gauri Attract Jaḥ）etc., through recitation, invite, settle, bind, and control, transforming all worldly guests into wisdom. Again, in a concise manner, bless the sense bases, Body, Speech, and Mind of all these guests with Ignorance Vajra Mother, etc. Bestowing empowerment on the guests, again with the light of the seed syllable in one's own heart, invite the five classes of empowerment deities and their retinue, and offer them with mind-created offerings. Request empowerment, and by reciting the verses and mantras of empowerment, fill the entire body with the stream of Bodhicitta. From the remaining water overflowing upwards, Body Vajra, the eight great gods, etc., are empowered by Vairochana. If it is related to the preliminary practice, then the assembly of deities of the five classes of Dakinis will seal it, because it has been done before, so it is not needed here. If it has not been done, then the five principal consorts of the five classes of Dakinis are each empowered by the five Buddha families, the retinues are empowered by their respective principals, the eight guardians of the directions are empowered by Akshobhya, and Speech Vajra
Chinese
以及八大龙王等，要用无量光佛来庄严头部。供奉朵玛有四种，实际供奉朵玛是：将金刚掌心向上打开，念诵：嗡 班嘎瓦纳 玛哈嘎汝尼嘎 班匝达吉尼 萨巴热瓦ra，嘎雅瓦嘎 चित्ता 嗡 因达 匝玛 匝拉 匝卡 菩达 巴尼 巴吾 ra卡 赞达 苏匝 玛达 巴帕 达拉 巴达朗 阿斯塔萨帕 梭哈。念诵一遍，迎请宾客。然后，在那些宾客的舌头上，观想金刚麦粒大小的中心，以吽（藏文：ཧཱུྃ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志。观想通过那光芒的管道来享用朵玛。在之前的咒语后面，加上：伊当巴林，布匝，吉嘎，普拉，度帕，芒萨，平嘎，阿姆巴，萨帕，嘎匝，萨德瓦，堪迪，库尼，佩达，嘎达，嗡 阿嘎若木康，萨瓦达玛南，阿迪亚努特帕那特瓦特，嗡 阿 吽 啪 梭哈。念诵三遍或五遍等。观想宾客们感到满意和满足，并赐予一切所 желаемого 成就。然后，供奉鲜花等外部供品，以及内部的甘露。然后，摇动铃铛，也供奉由意念所生的供品。赞颂是：您是瑜伽母众等等。不动金刚智慧大，金刚界乃大虚空，金刚三殊胜坛城三，向金刚空行母顶礼赞。毗卢遮那清净者，金刚寂静大喜乐，自性本具光明胜，向佛陀空行母顶礼赞。宝生王极甚深，金刚虚空无垢染，自性清净无所染，向宝生空行母顶礼赞。金刚无量大国王，无分别金刚虚空持，超越贪欲得度彼岸，向莲花空行母顶礼赞。不空金刚圆满佛，一切心愿皆成就，从实性清净中生，向杂色空行母顶礼赞。以此赞颂。致力于事业是：八大天神及其眷属，八大龙王及其眷属，八大世间守护者，以及所有夜叉众，罗刹的，鬼的，饿鬼的，食肉的，疯狂的
English
And the eight great nagas, etc., should be adorned with Amitabha on their heads. There are four ways to offer the torma. The actual offering of the torma is: open the vajra palms upwards and recite: Om bhagavan maha karunika pancha dakini sa parivara. Kaya vakka citta om inda, dzama, dzala, dzaksha, bhuta, bahni, ba'u, raksha, tsanda, sudza, mada, pappa, tala, patalam, ashta sappa svaha. Recite once to invite the guests. Then, on the tongues of those guests, visualize the center of a vajra grain-sized seed marked with Hūṃ (藏文：ཧཱུྃ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). Visualize that the torma is being consumed through the tube of that light. At the end of the previous mantra, add: Idam balim, bhundza, dzigha, phulla, dhūppa, mamsa, pingha, ambha, sappa, kadza, sadva, khanti, khuni, pheda, gada, om akaro mukham, sarva dharmanam, adya nutpannatvat, om ah hum phat svaha. Recite three or five times, etc. Visualize that the guests are pleased and satisfied, and bestow the desired siddhis. Then, offer external offerings such as flowers, and also offer internal nectar. Then, ring the bell, and also offer offerings generated from the mind. The praise to be done is: You are the assembly of yoginis, etc. Immovable Vajra is great wisdom, Vajra realm is the great space, Vajra three supreme mandalas three, Homage and praise to the Vajra Dakini. Vairochana is pure, Vajra is peaceful and great bliss, By nature, it is the supreme clear light, Homage and praise to the Buddha Dakini. Ratnasambhava is extremely profound, Vajra sky is without stain, By nature, it is pure and without defilement, Homage and praise to the Ratna Dakini. Vajra immeasurable great king, Non-conceptual Vajra holds the sky, Transcending desire, attaining the other shore, Homage and praise to the Padma Dakini. Amoghasiddhi Vajra is the perfect Buddha, Accomplishing all thoughts, Born from the purity of reality itself, Homage and praise to the Variegated Dakini. Praise with these words. Engaging in activities is: The eight great gods with their retinues, The eight great nagas with their retinues, The eight world protectors, And all the yaksha assemblies, Of the rakshasas, of the bhutas, of the pretas, of the flesh-eaters, of the mad
Chinese
ཡེདྎ བརྗེད་བྱེདྎ 空行众眷无余及，如彼等类诸部多，所有一切尽此临，垂念于我祈谛听，享用供施朵玛已，瑜伽我等眷属众，无病长寿享权势，福德名声善缘份，圆满获得广财物，寂增等类诸事业，祈赐于我胜成就，具誓护我常守护，一切悉地助我成，夭折疾病诸魔祟，邪魔障碍祈除灭，恶梦凶兆诸不祥，恶作损恼祈除灭，世间安乐丰收成，谷物增盛佛法兴，一切顺遂吉祥成，如意所愿祈成就。如是嘱咐事业矣。终结行仪有四，第一，唱金刚歌：ཀོལླ་ཨི་རེ་ཊིཋ་ཨ་བོ་ལཱ། མུམྨུ་ཎི་རེ་ཀཀྐོ་ལཱ། གྷ་ཎེ་ཀྲྀ་པི་ཊ་ཧོ་བཱཛྫ་ཨི། ཀཱ་རུ་ཎ་ཀི་ཨ་ཨི་ན་རོ་ལཱ། ཏ་ཧིཾ་བ་ལ་ཁཱཛྫ་ཨི། གཱཌྷེཾ་མ་ཨ་ཎཱ་བིཛྫ་ཨ་ཨི། ཧ་ལེ་ཀཱ་ལིཉྫ་ར་པ་ནི་ཨ་ཨི། དུནྡུ་ར་བཱཉྫི་ཨ་ཨི། ཙ་ཨུ་ས་མ་ཀཙྪུ་རཱི་སིཧླ། ཀཱ་པུ་ར་ལཱ་ཨི་ཨ་ཨི། མཱ་ལ་ཨིནྡྷ་ཎ་སཱ་ལིཉྫ། ཏ་ཧིཾ་བྷ་རུ་ཁཱ་ཨི་ཨ་ཨི། ཕྲེཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཁ་ཎ་ཁ་ཊ་ཀ་རནྟེ། ཤུདྡྷ་ཨ་ཤུདྡྷ་ན་མུ་ཎི་ཨ་ཨི། ནི་རཾ་སུ་ཨཾ་གེ་ཙ་ཌཱ་ཝི། ཏ་ཧིཾ་ཛ་སཱ་ར་ཝ་པ་ཎི་ཨ་ཨི། མ་ལ་ཨ་ཛེ་ཀུན་དུ་རུ་བཱ་ཊ་ཨི། ཌིཎྜཾ་མ་ཏ་ཧིནྣ་བཱཛྫི་ཨ་ཨི། 第二，吉祥偈：具足圆满如金山，三界怙主离三垢，佛陀莲敷展瓣眼，此乃世间首吉祥。如是等诵三偈。之后，祈愿：种族高贵具誓者。如是等诵三偈。护帐怙主与，四面尊及，事业怙主等，空行总供若回向，于金刚歌前作回向，此等终结仪轨合一修。之后，迎请宾客返回：于帐中生起之百字明末尾加 མུཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，以无名指与拇指摇动钹，令智慧尊众返自处，誓
English
Yed, forget. May all the assemblies of Dakinis, and all the beings such as them, all who are present here, heed me. Partake of this offering and torma, and grant to us yogis and our retinues freedom from illness, long life, power, glory, fame, good fortune, complete attainment of vast wealth, and the accomplishment of activities such as pacifying and increasing. May those with vows protect me, and may all siddhis assist me in emptiness. May untimely death, diseases, demons, and obstacles be eliminated. May bad dreams, bad omens, and evil deeds be eliminated. May the world be happy and have good harvests, may grains increase, may the Dharma increase, may all happiness and well-being be accomplished, and may all desires of the mind be fulfilled. Thus, the activity is entrusted. There are four concluding activities. First, singing the Vajra Song: Kolla Iretiṭha Avo Lā. Mummuṇi Re Kakko Lā. Ghaṇe Kṛpiṭa Ho Bājja I. Kāruṇa Ki A I Na Ro Lā. Ta Hiṃ Ba Lā Khājja I. Gāḍheṃ Ma A ṇā Bijja A I. Hale Kāliñja Ra Pa Ni A I. Dundura Bāñji A I. Ca U Sa Ma Kacchu Rī Sihla. Kā Pura Lā I A I. Mā La Indha ṇa Sāliñja. Ta Hiṃ Bha Ru Khā I A I. Phreṃ Kha ṇa Kha ṭa Ka Rante. Śuddha Aśuddha Na Muṇi A I. Ni Raṃ Su Aṃ Ge Ca Ḍā Vi. Ta Hiṃ Ja Sā Ra Va Pa ṇi A I. Ma La A Je Kundu Ru Bā ṭa I. Ḍiṇḍaṃ Ma Ta Hinna Bājji A I. Second, the verses of auspiciousness: Possessing perfect abundance, like a golden mountain, protector of the three worlds, free from the three stains, Buddha, with eyes like the petals of a blooming lotus, this is the first auspiciousness of the world. Recite three verses like this. Then, make aspirations: Those born into noble families and those with vows. Recite three verses like this. If dedicating to the Protector of the Tent, the Four-Faced One, the Lords of Action, and the general torma for Dakinis, dedicate it before the Vajra Song, and these concluding rites are performed together. Then, invite the guests to depart: At the end of the hundred-syllable mantra that arises from the Tent, add the syllable Muḥ, and shake the cymbals with the ring finger and thumb, causing the wisdom beings to depart to their own places. Vow
Chinese
将意念收摄于自身心间。将朵玛供品放置于洁净之地，皆依通常仪轨而行。在这些之后，若与饮食相关，则行饮食瑜伽。即，将食物视为朵玛般加持，或收摄时，以三字（ཨོཾ་ཨཱཿཧཱུྃ，嗡阿吽，oṃ āḥ hūṃ，身语意）加持为甘露。于自身明观为本尊之心间，观想上师与部族汇聚之坛城。于脐间，在拙火燃烧之中，观想八部、三界、二十四处等不可思议之世间宾客。观想自身口为灶口，双手为盛器，食物为焚烧之物。首先，如通常仪轨般献上食物精华与酒等。对食物不生贪执，以供养诸佛之念，适量享用。食毕，将残余食物置于前方。若有酒，则稍饮之。双手结成火焰印，配合（བྷྲཱུྃ，bhūṃ，种子字）或（ཕེཾ，pheṃ，种子字）之音，向朵玛供品吹气。以三字（ཨོཾ་ཨཱཿཧཱུྃ，嗡阿吽，oṃ āḥ hūṃ，身语意）与阿字（ཨཱ，ā，种子字）之咒加持之。念诵三遍“嗡 乌চ্ছিష్ట 跋林达 跋叉 悉 梭哈(Oṃ ucchiṣṭa balinta bakṣa sī svāhā.)”之咒语，观想所有掌管残食之鬼神皆得饱足，然后弃之。这些是不可或缺之饮食瑜伽的简要说明。若欲详知，则应如会供轮之仪轨般学习。之后，结束日常行事，临睡前或夜晚时分，睡眠瑜伽为：若于自性俱生空性中入睡，若先前未收摄本尊，则收摄于主尊父母之间，母融入父，父融入心间之（ཧཱུྃ，hūṃ，种子字）。再从足下之“ุ”依次收摄至那达，最终连那达亦不作意，于不可思议之状态中入睡。若于融乐俱生乐之状态中入睡，则如前将主尊收摄于父母之间，父母双运。随后，观想贪欲之火融化所有蕴、界、处，化为菩提心之明点，于此状态中入睡。起床瑜伽：若如第一种睡眠方式，则如鱼跃出水般，刹那间起身为本尊父母之身。若如后一种方式，则由自性之境而来的四位天女以歌声唤醒，明点由（ཧཱུྃ，hūṃ，种子字）与（ཨྃ，aṃ，种子字）化为本尊父母