Chinese
应当如此思维。 吽！以“红黑三角”这十五个字进行清晰的祈请。 以“唯一父尊”这十个字迎请并清晰祈请佛母。 以“文殊身尊”这七个字迎请并清晰祈请战神。 以“文殊支分”迎请并清晰祈请四位女护法。 第三，融入无二： 第四，稳固安住： 思维直至我的愿望成就，或者直至众生的利益圆满之前，不要移往他处，安住于此。 以“怙主慈悲”这十七个字的次第进行清晰的祈请。 总义第三，供养分为六种：无二顶礼，共同的普贤供养，甘露药供，欲妙食子供，誓言物血供，五毒清净供。 第一种是：有些誓言尊来到前方，想要对智慧尊进行顶礼和普贤供养。此处，因为智慧尊和誓言尊无二地相见，所以称为证悟意义的顶礼，即以无二的方式进行顶礼。 也就是：以“调伏恶者”这五个字对主尊进行顶礼，对其余的各位，分别以三个字进行顶礼。 第二，共同的普贤供养是：在外在方面，思维将世间界中存在的水、香、花、灯、香水、食物和音乐等，由天女们手持并进行供养。 在内在方面，供养从大“བྃ་ (藏文，梵文天城体无法确认，梵文罗马拟音无法确认，字面意思无法确认)”中产生的血的ཨརྒྷཾ་（藏文，梵文天城体无法确认，梵文罗马拟音无法确认，字面意思无法确认），大油的香，五根的花，大融化的灯，甘露的香水，大肉的食物，颅骨的鼓，腿骨的号等。 秘密是供养菩提心。 念诵根本咒和ཨེ་དྃ་ཨརྒྷཾ་དྡྷཱུཔྤེ་（藏文，梵文天城体无法确认，梵文罗马拟音无法确认，字面意思无法确认）等进行供养。 第三，甘露药供分为四种：宣说药的伟大功德而普遍供养，分别供养，忏悔并接受成就，以及秘密封印的结合。
English
One should think like this. Hūṃ! Clearly invoke with the fifteen words "red black triangle". Invite and clearly invoke the mother with the ten words "sole father supreme body". Invite and clearly invoke the war god with the seven words "Manjushri supreme body". With "Manjushri branch", invite and clearly invoke the four Bsemo. Third, merging into non-duality: "Praveshaya Phat (藏文) Praveshaya Phat (梵文天城体) praveśaya phaṭ (梵文罗马拟音) Enter, destroy!" Open the door of the mandala and the heart with this. "Abeshaya Ah (藏文) Abeshaya Ah (梵文天城体) āveśaya āḥ (梵文罗马拟音) Enter, Ah!" Like mixing water and milk, merge the Samaya being and the Wisdom being into non-duality. Fourth, remaining stable: Think that until my wishes are fulfilled, or until the benefit of sentient beings is complete, do not move elsewhere, but remain here. Clearly invoke in sequence with the seventeen words "Protector Compassion". The third general meaning, offering, is sixfold: non-dual prostration, offering of common Puja, offering of nectar medicine, offering of desirable objects Torma, offering of Damtsik Rakta, and offering of purifying the five poisons. The first is: Some Samaya beings come forward, wanting to offer prostration and Puja to the Wisdom being. Here, because the Wisdom being and the Samaya being meet without duality, it is called the prostration of realizing the meaning, that is, prostrating with non-duality. That is: Prostrate to the main deity with the five words "subduing the wicked", and prostrate to the lower ones with three words each. Second, the common Puja is: In the outer aspect, think that the goddesses hold and offer water, incense, flowers, lamps, perfume, food, and music, etc., which exist in the realms of the world. In the inner aspect, offer the Argham (藏文，梵文天城体无法确认，梵文罗马拟音无法确认，字面意思无法确认) of blood arising from the great Bam (藏文，梵文天城体无法确认，梵文罗马拟音无法确认，字面意思无法确认), the incense of great fat, the flowers of the five senses, the lamp of great melting, the perfume of nectar, the food of great meat, the skull drum, and the conch of the leg bone, etc. The secret is offering the Puja of Bodhicitta. Offer by reciting the root mantra and Edam Argham Dhūppe (藏文，梵文天城体无法确认，梵文罗马拟音无法确认，字面意思无法确认), etc. Third, the offering of nectar medicine is fourfold: generally offering by praising the great qualities of medicine, offering separately, confessing and receiving Siddhi, and the union of secret sealing.
Chinese
倾供养。 第一，以“自生原始”五字作明示并加持。以“胜者如海”四字作总供养。 细则，以拇指与食指作日月盒状交合，盛满甘露，观想涓涓流入诸神口中。之后，对各别本尊进行供养，共有六种。第一，供养上师传承。之后，供养寂静尊。之后，供养忿怒尊。之后，以劫火般之势供养大威德金刚。以大乐身无二供养佛母。之后，如仪供养红尊父尊母尊及主尊、战神、秽母、敬、秽之童子等。之后，供养持明、隐士、护法及一切应供之宾客。 第三，忏悔，以自明智慧行之。 取悉地，从上方诸佛之身语意中，悉地（藏文：སིདྡྷི，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：成就）之自性，嗡（藏文：ཨཱོྂ，梵文天城体：ओं，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：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字化为甘露，念诵“具德金刚”四字，以拇指与食指取之置于舌上。念诵身悉地等，融入顶门、喉间、心间，观想获得身语意之悉地。 第四，秘密压制，吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。以“五毒甘露”之语及咒语加持朵玛并供养。 第四，朵玛之普加，观想供养朵玛为五欲妙欲天女，融入坛城五部主尊。吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。以“诛杀朵玛”六字及咒语供养。 第五，誓物血之普加，外供养观想血为妙欲天女而供养。内供养观想为怨敌魔障之血肉而供养。依照“怙主文殊”之语顺序，各自供养各自之誓物与血。 第六，五毒清净之普加，于一血之实物中掺入怨敌魔障之物，以愚痴为肉，贪欲为血，嗔恨为骨，傲慢为胆，嫉妒为心，献于坛城诸尊，由此清净所调伏之五毒烦恼，观想我获得身语意及功德事业五种悉地。如是于境与心二者结合。
English
Offering of Torma. First, clarify and bless with the five words "Naturally Primordial." Generally offer with the four words "Victorious One, Ocean." Specifically, form the thumb and forefinger into a sun and moon box, fill it with nectar, and visualize it flowing gently into the mouths of the deities. Then, there are six ways to offer to each specific deity. First, offer to the Lama lineage. Then, offer to the Peaceful Ones. Then, offer to the Wrathful Ones. Then, offer to Yamantaka with the force of a kalpa fire. Offer to the Mother with the indivisibility of the Great Bliss Body. Then, offer to the Red Ones, Father and Mother, and the main deity, the War God, the Bsemo, the Ging, and the Bse's children, etc., according to the tradition. Then, offer to the Vidyadharas, Hermits, Dharma Protectors, and all appropriate guests. Third, confession should be done with self-awareness and wisdom. Taking the Siddhi: From the body, speech, and mind of the deities above, the nature of Siddhi (Tibetan: སིདྡྷི, Sanskrit Devanagari: सिद्धि, Sanskrit Romanization: siddhi, Literal Chinese Meaning: accomplishment), the three syllables Om (Tibetan: ཨཱོྂ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese Meaning: Om), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese Meaning: Ah), and Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum) arise within the nectar. Recite the four words "Glorious Vajra," take it with the thumb and forefinger, and place it on the tongue. Recite Kaya Siddhi, etc., and as it dissolves into the crown, throat, and heart, contemplate receiving the Siddhi of body, speech, and mind. Fourth, the secret suppression: Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum). Mix the words "Five Poisons Nectar" and the mantra into the torma and offer it. Fourth, the Puja of Torma: Visualize the offering torma as the five desire goddesses and contemplate them dissolving into the five lords of the mandala deities. Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum). Offer with the six words "Slaughter Torma" and the mantra. Fifth, the Puja of Damtshig substance Rakta: Outwardly, visualize Rakta as a goddess of desire and offer it. Inwardly, visualize it as the flesh and blood of enemies and obstacles and offer it. According to the order of the words "One Father Manjushri," offer each of your own Damtshig substances and Rakta. Sixth, the Puja of the Five Poisons Purified: Mix the substance of Rakta with the objects of enemies and obstacles. Offer ignorance as flesh, desire as blood, hatred as bones, pride as bile, and jealousy as essence to the deities of the mandala. By purifying the five afflictions to be subdued, contemplate that I have obtained the five kinds of Siddhi of body, speech, mind, qualities, and activities. Thus, combine both the environment and the mind.
Chinese
纠正诸如昏沉等的过失，应知“吽”字的五种法。如果修禅感到厌倦，就应精进于念诵。如果念诵感到疲惫，就以“我等此誓言”来忏悔增减。之后，以顶礼的方式赞颂阎魔敌父尊和母尊。以光荣炽燃自在赞颂主尊。以“文殊心要”赞颂眷属。之后，摇动钹，向所欲之义祈祷，并立下誓愿：顶礼！十方三世的一切如来和薄伽梵阎魔敌的诸神众，请知晓并垂念我。愿我所作的胜者之教的真谛得以成就。愿获得殊胜和共同的成就。愿我守护佛陀的教法。最终，愿获得无上的佛果。获得之后，愿成办有情众生的利益。如是念诵三遍。有时也应作会供。抛掷食子。为了消除常边的过失，收摄坛城。为了消除断边的过失，观想诸尊圆满。穿戴盔甲，守护身体。无论行住坐卧、饮食行走，一切行为都不要从本尊的慢心中散乱。在近修的时候，也称为成就验相的近修。也称为智慧本尊的近修。如前一样，从身语意的处所放出光芒，劝请如来的誓言，增长持明男女的光彩，摄持空行母，役使一切傲慢者为仆。再次聚集，观想比以前更具光彩，这就是近修的咒语：嗡 希利 曼殊 亚玛 惹杂 玛玛 诶嘎 匝德 匝 匝 （藏文：ཨཱོྂ་ཤྲཱི་མཉྫུ་ཡ་མ་རཱ་ཛ་མ་མ་ཨེ་ཀ་ཛཱ་ཏི་ཛ་ཛཿ，梵文天城体：ओṃ श्री मञ्जु यम राज मम एक जति ज जः，梵文罗马拟音：oṃ śrī mañju yama rāja mama eka jāti ja jaḥ，汉语字面意思：嗡，吉祥，文殊，阎魔，国王，我的，我的，独生子，生，生）。如是念诵。念诵的数量是一百万遍。念诵的验相是，知道有七种暖相。共修的行持与前相同。这样近修圆满后，就进行修法。大修法如修法仪轨中所说的那样进行。事业的意趣是，应知事业结合之时。第六，结合会供是六种，即：陈设会供品，清扫并加持，会供的坛城
English
Correcting faults such as drowsiness, one should know the five dharmas of the syllable Hūṃ. If you are weary of meditation, you should strive in recitation. If you are tired from recitation, then confess excesses and deficiencies with "We this samaya." Then, with prostrations, praise Yamāntaka, the father and mother. Praise the main deity with glorious, blazing power. Praise the retinue with "Mañjuśrī's Mind." Then, shake the hand drum and pray for the desired meaning, and make aspirations: Homage! All the Tathāgatas of the ten directions and three times, and the deities of the Blessed Destroyer of Death, know and consider me. May this truth of the Victorious One's command be accomplished. May I attain supreme and common siddhis. May I protect the Buddha's teachings. Ultimately, may I attain unsurpassed Buddhahood. Having attained it, may I benefit sentient beings. Say this three times. Sometimes, a tsok puja should also be performed. Throw the torma. To eliminate the extreme of permanence, gather the mandala. To eliminate the extreme of annihilation, generate the deities in a complete manner. Put on armor and protect the body. Whatever you do—walking, sleeping, sitting, staying, eating, walking, or any activity—do not be distracted from the pride of the deity. During the time of close retreat, it is also called the close retreat of the signs of accomplishment. It is also called the close retreat of the wisdom deity. As before, rays of light emanate from the place of body, speech, and mind, arousing the samaya of the Tathāgatas, increasing the splendor of vidyādharas, male and female, subduing the mamos and dakinis, and employing all arrogant ones as servants. Gathering again, meditate on being more glorious than before. The mantra for close retreat is: Oṃ Śrī Mañju Yama Rāza Mama Eka Zati Za Za (藏文：ཨཱོྂ་ཤྲཱི་མཉྫུ་ཡ་མ་རཱ་ཛ་མ་མ་ཨེ་ཀ་ཛཱ་ཏི་ཛ་ཛཿ，梵文天城体：ओṃ श्री मञ्जु यम राज मम एक जति ज जः，梵文罗马拟音：oṃ śrī mañju yama rāja mama eka jāti ja jaḥ，汉语字面意思：嗡，吉祥，文殊，阎魔，国王，我的，我的，独生子，生，生). Recite this. The number of recitations is one hundred thousand. The sign of recitation is to know that there are seven kinds of warmth. The conduct of harmonious retreat is the same as before. Having completed the close retreat in this way, perform the practice. The great practice should be done as it appears in the practice manual. The intention of applying to activity is to know the time of combining activity. Sixth, combining the tsok puja is sixfold: arranging the tsok offerings, cleansing and blessing, the mandala of the tsok