English
Om Ah Hum Sarva Pancha Amrita Hum Hrih Thah, bless it. Vajra Amrita Hum Hrih Thah, stir the nectar with the thumb and forefinger, and bless all appearances and existences as the nectar of wisdom. Saying Om Vajra Vishuddha Amrite Hum Phat. Perform puja, incense, and near touch, scattering, and drinking. Saying Om Yaksha Krodha Amrite Hum Phat, visualize yourself as a small wrathful deity and dispel obstacles. Then there are three ways to bless the torma. First, bless the torma for accomplishment, saying "Bhrum Padma Balimta Vishva Chakra Bhrum," the torma vessel transforms from Bhrum into a palace of power in the shape of a crescent moon. By saying "Hum Ha He Phat Bhyo Ram," from Hum arise the five blood-drinking families as father and mother. From Ha, the eight Karis. From He, the eight Tramen. From Phat, the four gatekeepers. From Bhyo, the twenty-eight powerful mothers are created. At this point, if one asks whether it is contradictory to generate the mandala of blood drinkers, the answer is no. It is not contradictory because it is shown in the manner of peaceful and wrathful, outer, inner, and secret. This is the place of offering and power. The second is the offering torma, saying "Bhrum Kapala Balimta." The torma vessel transforms from Bhrum into a vast and spacious Bhanda vessel, inside which the torma substances are visualized as the five meats and five nectars. By saying "Ma Surya Mandala Hum," visualize Ma above it as a sun mandala with Hum. By saying "Pam Padma Mandala Ah," from Pam visualize a lotus with Ah on top. By saying "A Chandra Mandala Om," from A visualize a moon with Om on top. With "Spharana Phat" offer to the noble ones and arouse their samaya. With "Sam Harana Hum" gather the essence of beings and the nectar of wisdom, dissolving into Hum as light, purifying the impurities of objects. Ah dissolves into light, transforming into nectar like a white pearl. Om dissolves into light, visualize transforming into five goddesses of desirable qualities. The karma torma is visualized as a heap of the three poisons, flesh, blood, and bones. Saying "Om Balimta Teja Balimta Bala Bati Guhya Tri Shvasa Samaya Tvam," and bless it. Then bless the rakta, saying "Bhanda Kapala Bhrum." The rakta vessel transforms into a Bhanda. Saying "Padma Mandala," visualize inside the Bhanda an eight-petaled red lotus with a red Ra in the center.
Chinese
念诵“让(藏文) 桑哈拉纳吽(藏文，梵文天城体，saṃhāraṇa hūṃ，摄集 吽)”，观想化为光，融入血之海洋。以锐利金刚杵搅拌，从波浪的光芒中，化现出欲妙天女。念诵“嗡 惹达匝拉 萨木札 曼达 吽(藏文，梵文天城体，oṃ rakta jvāla samutra maṇḍa hūṃ，嗡 血红 火焰 海洋 坛城 吽)”，并加持。然后加持灯盏：观想灯盏如容器是母之虚空，灯芯如树干是父之密处，灯油如甘露是广大的菩提心，灯光是五种智慧的自性。念诵“嗡 嘉纳 阿洛给 萨玛雅 吽(藏文，梵文天城体，oṃ jñāna āloke samaya hūṃ，嗡 智慧 光明 誓言 吽)”，并加持。然后将各种供品安放在坛城中供养，念诵“吽(藏文，梵文天城体，hūṃ，吽)。外内密供”这四个词，安放在坛城中供养。以上是观修前行次第的修法圆满。正行修持正文的次第分为二：积累因——福德资粮，积累果——智慧资粮。第一部分有九个方面：顶礼、供养、忏悔、随喜、请转法轮、祈请不入涅槃、回向善根、献仪轨、祈请加持。第一，念诵“班杂 萨玛雅 吽 匝(藏文，梵文天城体，vajra samaya hūṃ jaḥ，金刚 誓言 吽 匝)”，摇动铃铛，观想上师、本尊、佛、菩萨、空行母、护法等迎请至前方虚空安住。在他们面前，将自己的身体化为如田地微尘般众多，以头触地，身语意三恭敬顶礼，念诵“文殊金刚”这四句偈颂。第二，供养：以实际拥有的和意幻化现的无量内外供品，以虔诚之心供养。念诵“佛土之中所赞叹”这四句偈颂。第三，忏悔：对从轮回以来所造作的恶业罪行，以忏悔之心忏悔。念诵“我昔所造诸恶业”这四句偈颂。第四，随喜：对凡夫、声闻、缘觉、佛、菩萨
English
Recite "Rang(Tibetan) Saṃhāraṇa Hūṃ(Tibetan, Devanagari, saṃhāraṇa hūṃ, Gather 吽)", visualize transforming into light, merging into an ocean of blood. Stir with a sharp vajra, from the rays of the waves, emanate goddesses of desirable qualities. Recite "Oṃ Rakta Jvāla Samutra Maṇḍa Hūṃ(Tibetan, Devanagari, oṃ rakta jvāla samutra maṇḍa hūṃ, Om Red Flame Ocean Mandala Hūṃ)", and bless it. Then bless the lamp: visualize the lamp as a container is the space of the mother, the wick as a tree trunk is the secret place of the father, the lamp oil as nectar is the great bodhicitta, the lamplight is the essence of the five wisdoms. Recite "Oṃ Jñāna Āloke Samaya Hūṃ(Tibetan, Devanagari, oṃ jñāna āloke samaya hūṃ, Om Wisdom Light Samaya Hūṃ)", and bless it. Then place various offerings in the mandala and offer them, reciting the four words "Hūṃ(Tibetan, Devanagari, hūṃ, Hūṃ). Outer Inner Secret Offer", place them in the mandala and offer them. The above is the completion of the practice of the preliminary stage of meditation. The main practice of cultivating the text is divided into two stages: accumulating the cause - the accumulation of merit, and accumulating the result - the accumulation of wisdom. The first part has nine aspects: prostration, offering, confession, rejoicing, requesting the turning of the wheel of Dharma, praying not to enter Nirvana, dedicating the root of virtue, offering the ritual, and requesting empowerment and blessings. First, recite "Vajra Samaya Hūṃ Jaḥ(Tibetan, Devanagari, vajra samaya hūṃ jaḥ, Vajra Samaya Hūṃ Jaḥ)", shake the bell, and visualize the guru, yidam deity, Buddha, Bodhisattva, Dakini, Dharma protector, etc., invited to the front of the sky to dwell. In front of them, transform your body into as many as the dust particles of the field, touch the ground with your head, and prostrate respectfully with body, speech, and mind, reciting the four verses of "Manjushri Vajra". Second, offering: offer the immeasurable outer and inner offerings that are actually possessed and mentally visualized, with a sincere heart. Recite the four verses of "Whatever is praised in the Buddha land". Third, confession: confess with repentance for the evil deeds committed from samsara. Recite the four verses of "All the evil deeds I have done in the past". Fourth, rejoicing: to ordinary beings, Shravakas, Pratyekabuddhas, Buddhas, Bodhisattvas
Chinese
嗡。以“水月”之四字明示。第三，因之三摩地是，显现与空性无别之自性觉性，即观想红色吽字显现而无自性。以斯帕ra纳 帕特供养圣众，成办有情之义。以桑哈ra纳 吽再次收摄，观想胜于以往之光辉。吽。以“有啊有啊”之四字明示。之后，第二，观想次第生起之诸元素是，从吽字中，埃，扬，ra，桑，康，让等次第生起。埃，深蓝色，光芒四射融入光中，乃是法界体性母之自性。观想一个深蓝色三角形虚空，其广阔无边。以此阐释。以“埃，三角形”明示。扬，绿色，光芒四射融入光中，乃是誓言度母之自性，风之坛城，绿黑色，化为金刚交杵之形状，观想其广阔无边。以“散布黑风”明示。ra，红色，光芒四射融入光中，乃是嘛嘛ki之自性，血海，红色且圆形，观想其广阔无边。以“ra达，血”明示。桑，紫色，光芒四射融入光中，乃是佛眼佛母之自性，土地为基，形状四方形，观想其颜色无边。以“充满田野”明示。康，光芒四射融入光中，乃是骨骼之须弥山，观想其广阔无边。以“巨大骨骼”明示。让，红色，光芒四射融入光中，乃是白衣佛母之自性。火之坛城，形状三角形，颜色红色，观想其广阔无边。以“智慧燃烧”明示。第三有二，观想宫殿和，生起坐垫，此二者中，首先是，从吽字中，blong，紫色，生起，光芒四射融入光中，以blong bi夏明示，宫殿，由干湿头盖骨所成之四方形，以血作为粘合剂粘合，钉上铁钉，班杂以柳条做成莲花状，以瓦苏达和黑蛇做成篱笆，以摩羯鱼头盖骨做成箭楼，四个门也是乌龟的门槛，田地的凯乌茹，慈悲的屋檐，摩羯鱼的马蹬，外面是尸陀林。
English
Om. Clarify with the four words "water moon." Third, the Samadhi of the cause is: The very nature of awareness that is inseparable from appearance and emptiness, meditate on the red Hum letter appearing but without inherent existence. Offer to the noble ones with spharana phat. Accomplish the benefit of sentient beings. Re-gather with samharana hum, and meditate with greater splendor than before. Hum. Clarify with the four words "exists, exists." Then, the second, the meditation on the elements arising in sequence is: From that Hum, E, Yam, Ra, Sum, Kem, Ram arise in sequence. E, dark blue, radiating and dissolving into light, is the nature of the Mother Samantabhadri. Meditate on a dark blue triangular sky, immeasurable in extent. This explains it. Clarify with "E, triangle." Yam, green, radiating and dissolving into light, is the nature of the Samaya Tara, the mandala of wind, green-black, transformed into the shape of a vajra cross. Meditate on it being immeasurable in extent. Clarify with "scattering black wind." Ra, red, radiating and dissolving into light, is the nature of Mamaki, an ocean of blood, red and round, meditate on it being immeasurable in extent. Clarify with "Rakta, blood." Sum, purple, radiating and dissolving into light, is the nature of Buddha Lochana, with the ground as a field, square in shape, meditate on it being immeasurable in color. Clarify with "filled with fields." Kem, radiating and dissolving into light, is Mount Meru of skeletons, meditate on it being immeasurable in extent. Clarify with "great skeleton." Ram, red, radiating and dissolving into light, is the nature of Pandaravasini. The mandala of fire, triangular in shape, red in color, contemplate it being immeasurable in extent. Clarify with "burning wisdom." The third is twofold: meditating on the palace and generating the seat, of these two, the first is: From that Hum, bhrum, purple, arising, radiating and dissolving into light, with bhrum bishva, the palace, square in shape, made of dry and wet skulls, joined together with blood as glue, nailed with iron nails, banza made into a lotus shape with willow branches, with Vasudha and black snakes as fences, with makara skulls as battlements, the four doors also have turtle thresholds, the keuru of the field, the eaves of compassion, the makara's stirrups, outside is the charnel ground.
Chinese
从赤黄色毛发中，放射出劫末的火星。右獠牙流出如同车轮般粗大的鲜血洪流。左獠牙放射出如同铁钩般的智慧光芒，牵引怨敌的命根。从浓密乌黑的卷发中，放射出诸多忿怒小尊。发髻顶端以班杂柳条装饰。上半身披着田野之皮，穿着大象的生皮。下半身穿着虎皮裙。以五个干骷髅为头饰，以五十四个湿骷髅为项链。五种蛇类作为耳环、头饰、项链、臂钏和腰带。双足以伸屈之姿安住。口中发出吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字） 啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：断）之声。如此清晰观想自身。以“文殊忿怒尊”之五字明示。第二，生起佛母：从心间，一个“扎”字向左倾斜，放射、收摄，融入光中。念诵：“扎 惹叉 玛玛 诶嘎扎德 扎 扎（藏文：ཏྲག་རཀྴ་མ་མ་ཨེ་ཀ་ཛཱ་ཏི་ཛཿཛཿ ，梵文天城体：त्रग्रक्ष मम एकजाति जः जः，梵文罗马拟音：tra rakṣa mama eka jāti jaḥ jaḥ，汉语字面意思：扎 保护 我 独一母 扎 扎）”。生起大佛母一髻佛母，身色赤红泛紫，如茜草之色。一面二臂，右手持三叉戟拥抱明王，左手以颅碗盛血供养。以八种尸林装束严饰。极其忿怒可怖，略带微笑之色，注视明王，心想献上交合之供。以“与其无二无别”之四字明示。第三，生起眷属，共有三种：生起军队统帅，生起使女，以及生起其他眷属。第一种：据说在修习念诵时，从空行密处生起。也有说在念诵修习和事业两种阶段，都从四处生起。从空行密处生起与其他相同。从四处生起，即从主尊的眼中，一个红色的“扎（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：种子字）”字向东方放射，放射、收摄，融入光中。念诵：“扎 玛 惹 扎 尼 扎（藏文：པྲ་མ་རཱ་ཛ་ནི་ཛཿ，梵文天城体：प्रमर जनि जः，梵文罗马拟音：pra ma rā ja ni jaḥ，汉语字面意思：至尊 产生 扎）”。于东方生起食肉魔罗卒。据说在念诵修习之时，不着衣饰和坐骑，只观想忿怒尊。身色也因莲花生大师的观点而各自不同，而达那达的观点则认为只有红色。装饰是：与主尊相同，以尸林装束