English
Oṃ hrīḥ thāḥ oṃ vajra amṛta hūṃ hrīḥ thāḥ, all that appears and exists is transformed into the nectar of wisdom. Oṃ vajra viśva nye rek thor thung ja. Dha amṛte hūṃ phaṭ. Purify the faults of impurity in the offering. Oṃ vajra yakṣa krodha amṛte hūṃ phaṭ. Countless wrathful ones emanate. Banish obstacles. Bhrūṃ padma baliṃta viśva cakra bhrūṃ. The vessel for the practice torma, crescent-shaped, is the palace of power. Hūṃ ha he phaṭ bhyo raṃ. The torma outwardly appears as fifty-eight blood-drinking deities, inwardly as the five deities of Mañjuśrī Yamāntaka, a place of offering and empowerment. Bhrūṃ kapāla baliṃta. The offering torma vessel, bhaṇḍa, is extremely vast inside, filled with the five meats and five nectars of the torma substance. On top of that, mā sūrya maṇḍala hūṃ. The sun is marked with hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Paṃ padma maṇḍala āḥ. The lotus is marked with āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). A candra maṇḍala oṃ. The moon is marked with oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡). Spharaṇa phaṭ. Light radiates from the three syllables. Offer to the noble ones. Stimulate the lineage of the commitment. Saṃ haraṇa hūṃ. Gather the essence of cyclic existence and the nectar of wisdom. Hūṃ, dissolve into light, purify the impurity of matter. Āḥ, dissolve into light, nectar as white and clear as a pearl. Oṃ, dissolve into light, appearing as five goddesses of desirable qualities. The karma torma is a heap of the three poisons, flesh, blood, and bones. Oṃ balidta teja baliṃta bala bate guhya triśvāsa samaya stvaṃ. Bhaṇḍa kapāla bhrūṃ. The jewel vessel bhaṇḍa, extremely vast inside, the lotus mandala, a red lotus with eight petals, marked with the red ra. Spharaṇa phaṭ. Light radiates. Saṃ haraṇa hūṃ. Gather and dissolve into light, the ocean of blood is churned by a vajra ladle, the rays of the waves appear as goddesses of desirable qualities. Oṃ rakta jvāla samunḍa maṇḍala hūṃ. From the state of non-duality, what appears like a bowl is the space of the mother, what appears like a trunk is the secret of the father, what appears like ghee is the great bliss bodhicitta, what appears like light is the essence of the five wisdoms. Oṃ jñāna āloke samaya hūṃ. Hūṃ. Clarify with the four phrases of outer, inner, and secret. Vajra samaya hūṃ jaḥ. Shake the hand-drum crosswise. Invite the guru, yidam, ḍākinīs, and dharma protectors in the sky in front as the object of the gathering. Transform one's own body into emanations as numerous as the dust particles of a field, with the three doors of body, speech, and mind, respectfully.
Chinese
从“文殊金刚”开始，祈请加持。这表明，从会供轮中发出光芒，依次赐予四种灌顶。三门之业障得以清净。所有会供轮融入光中。如是安住于真如之禅定中，一切法之实相，本初以来，自性空性，无有造作，于彼状态中不动摇。 吽 (ཧཱུྃ，हूँ，hūṃ，吽)。“无分别”四字，以及“嗡 大”表明。于彼状态中，周遍显现之禅定，以如虚空般空性且通达一切之大悲，遍及一切未证悟之有情众生，利益有情。“如水中月”四字，以及“法”表明。显空无别之自性中，生起因之禅定。觉性即是红色字母吽 (ཧཱུྃ，हूँ，hūṃ，吽)，显现而无自性，明晰显现。斯帕拉纳 帕特 (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，开展 啪)。从中发出光芒，供养圣众，利益有情。桑哈拉纳 吽 (སཾ་ཧ་ར་ཎ་ཧཱུྃ，संहारण हूँ，saṃhāraṇa hūṃ，收摄 吽)。再次聚集，比之前更加光彩夺目。吽 (ཧཱུྃ，हूँ，hūṃ，吽)。“存在”四字，以及“金刚萨埵”表明。从彼吽 (ཧཱུྃ，हूँ，hūṃ，吽)字中，依次出现埃 (ཨེ，ऐ，ai，埃) 蓝黑色。斯帕拉纳 帕特 (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，开展 啪)。从埃 (ཨེ，ऐ，ai，埃)字发出光芒。桑哈拉纳 吽 (སཾ་ཧ་ར་ཎ་ཧཱུྃ，संहारण हूँ，saṃhāraṇa hūṃ，收摄 吽)。聚集融入光中。自此，普贤佛母之自性，虚空蓝黑色三角形，其广阔无边。其上，出现央 (ཡྃ，यं，yaṃ，央) 绿色。斯帕拉纳 帕特 (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，开展 啪)。从央 (ཡྃ，यं，yaṃ，央)字发出光芒。桑哈拉纳 吽 (སཾ་ཧ་ར་ཎ་ཧཱུྃ，संहारण हूँ，saṃhāraṇa hūṃ，收摄 吽)。聚集融入光中，自此，誓言度母之自性。风之坛城，绿黑色，金刚交杵之形状，其广阔无边。其上，出现让 (རྃ，रं，raṃ，让) 红色。斯帕拉纳 帕特 (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，开展 啪)。从让 (རྃ，रं，raṃ，让)字发出光芒。桑哈拉纳 吽 (སཾ་ཧ་ར་ཎ་ཧཱུྃ，संहारण हूँ，saṃhāraṇa hūṃ，收摄 吽)。聚集融入光中，自此，白衣佛母之自性，火之坛城，红黑色三角形，其广阔无边。其上，出现惹 (ར，र，ra，惹) 红色。斯帕拉纳 帕特 (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，开展 啪)。从中发出光芒。桑哈拉纳 吽 (སཾ་ཧ་ར་ཎ་ཧཱུྃ，संहारण हूँ，saṃhāraṇa hūṃ，收摄 吽)。聚集融入光中，自此，嘛嘛嘎佛母之自性，血海，红色圆形，其广阔无边。其上，出现松 (སུྃ，सुं，suṃ，松) 紫色。斯帕拉纳 帕特 (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，开展 啪)。从松 (སུྃ，सुं，suṃ，松)字发出光芒。桑哈拉纳 吽 (སྃ་ཧ་ར་ཎ་ཧཱུྃ，संहारण हूँ，saṃhāraṇa hūṃ，收摄 吽)。聚集融入光中，自此，佛眼佛母之自性，田野大地，紫色方形，其广阔无边。其上，出现坚 (ཀེཾ，केँ，keṃ，坚) 各种颜色。斯帕拉纳 帕特 (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，开展 啪)。从坚 (ཀེཾ，केँ，keṃ，坚)字发出光芒。
English
From "Manjushri Vajra," I pray for blessings. This shows that light radiates from the assembly mandala, bestowing the four empowerments in sequence. May the obscurations of the three doors be purified. All the assembly supports dissolve into light and are absorbed. Likewise, abiding in the samadhi of Suchness, the reality of all phenomena, the basis of everything, naturally empty from the beginning, unconditioned, remaining unmoving in that state. Hūṃ (ཧཱུྃ，हूँ，hūṃ，Hūṃ). The four words "without concept" and "Om Maha" are clear. From that state, the samadhi of all-pervading appearance, with compassion like the sky, empty and understanding, pervading all sentient beings who have not realized it, benefiting sentient beings. The four words "like a moon in water" and "Dharma" are clear. From the nature of indivisible appearance and emptiness, the samadhi of the cause arises. Awareness itself is the red letter Hūṃ (ཧཱུྃ，हूँ，hūṃ，Hūṃ), appearing but without inherent existence, clearly manifest. Spharaṇa Phaṭ (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，Expanding Phaṭ). From that, light radiates, offering to the noble ones, benefiting sentient beings. Saṃhāraṇa Hūṃ (སཾ་ཧ་ར་ཎ་ཧཱུྃ，संहारण हूँ，saṃhāraṇa hūṃ，Gathering Hūṃ). Reassembled, it becomes even more radiant than before. Hūṃ (ཧཱུྃ，हूँ，hūṃ，Hūṃ). The four words "it exists" and "Vajrasattva" are clear. From that Hūṃ (ཧཱུྃ，हूँ，hūṃ，Hūṃ) in sequence, a dark blue E (ཨེ，ऐ，ai，E) arises. Spharaṇa Phaṭ (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，Expanding Phaṭ). From the E (ཨེ，ऐ，ai，E), light radiates. Saṃhāraṇa Hūṃ (སཾ་ཧ་ར་ཎ་ཧཱུྃ，संहारण हूँ，saṃhāraṇa hūṃ，Gathering Hūṃ). Gathering, it dissolves into light. From that, the nature of Samantabhadrī, a dark blue triangular sky, immeasurably vast. On top of that, a green Yaṃ (ཡྃ，यं，yaṃ，Yaṃ) arises. Spharaṇa Phaṭ (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，Expanding Phaṭ). From the Yaṃ (ཡྃ，यं，yaṃ，Yaṃ), light radiates. Saṃhāraṇa Hūṃ (སཾ་ཧ་ར་ཎ་ཧཱུྃ，संहारण हूँ，saṃhāraṇa hūṃ，Gathering Hūṃ). Gathering, it dissolves into light, from that, the nature of the Samaya Tara. The wind mandala, green-black, in the shape of a crossed vajra, immeasurably vast. On top of that, a red Raṃ (རྃ，रं，raṃ，Raṃ) arises. Spharaṇa Phaṭ (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，Expanding Phaṭ). From the Raṃ (རྃ，रं，raṃ，Raṃ), light radiates. Saṃhāraṇa Hūṃ (སཾ་ཧ་ར་ཎ་ཧཱུྃ，संहारण हूँ，saṃhāraṇa hūṃ，Gathering Hūṃ). Gathering, it dissolves into light, from that, the nature of White-Robed Mother, the fire mandala, red-black triangle, immeasurably vast. On top of that, a red Ra (ར，र，ra，Ra) arises. Spharaṇa Phaṭ (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，Expanding Phaṭ). From that, light radiates. Saṃhāraṇa Hūṃ (སཾ་ཧ་ར་ཎ་ཧཱུྃ，संहारण हूँ，saṃhāraṇa hūṃ，Gathering Hūṃ). Gathering, it dissolves into light, from that, the nature of Mamaki, an ocean of blood, red and round, immeasurably vast. On top of that, a purple Suṃ (སུྃ，सुं，suṃ，Suṃ) arises. Spharaṇa Phaṭ (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，Expanding Phaṭ). From the Suṃ (སུྃ，सुं，suṃ，Suṃ), light radiates. Saṃhāraṇa Hūṃ (སྃ་ཧ་ར་ཎ་ཧཱུྃ，संहारण हूँ，saṃhāraṇa hūṃ，Gathering Hūṃ). Gathering, it dissolves into light, from that, the nature of Buddha Locana, the earth of the realm, a purple square, immeasurably vast. On top of that, a multi-colored Keṃ (ཀེཾ，केँ，keṃ，Keṃ) arises. Spharaṇa Phaṭ (སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，Expanding Phaṭ). From the Keṃ (ཀེཾ，केँ，keṃ，Keṃ), light radiates.
Chinese
一面二手，右手持三叉戟拥抱父尊，左手持颅血喂养主尊，身穿虎皮裙，极其愤怒且威猛，略带微笑的神色注视着父尊，献上交合的普杂。这由“彼与”等四字阐明。主尊的眼、鼻、舌、心口四个位置发出红色的“ཛཿ”（藏文，梵文 देवनागरी，梵文罗马转写 jaḥ，汉语字面意思：渣）。落于四辐轮的座垫上。“སྥ་ར་ཎ་ཕཊ”（藏文，梵文 देवनागरी，梵文罗马转写 spharaṇa phaṭ，汉语字面意思：散发 啪）。从四个“ཛཿ”发出光芒。“སཾ་ཧ་ར་ཎ་ཧཱུྃ”（藏文，梵文 देवनागरी，梵文罗马转写 saṃhāraṇa hūṃ，汉语字面意思：收摄 吽）。复又汇聚融入光中。“པྲ་མ་རཱ་ཛ་ནི་ཛཿ”（藏文，梵文 देवनागरी，梵文罗马转写 pramarājanī jaḥ，汉语字面意思：至尊王女 渣）。东方，在寻香的座垫之上，罗刹母鲁策，右手持钺刀，左手持颅器。“ཡ་མ་རཱ་ཛ་ནི་ཛ”（藏文，梵文 देवनागरी，梵文罗马转写 yamarājanī jaḥ，汉语字面意思：阎摩王女 渣）。南方，在阎罗的座垫之上，阎罗母鲁策，右手持棍棒，左手作忿怒印。“དྷ་ཤ་གྷྲྀ་བ་ཛཿ”（藏文，梵文 देवनागरी，梵文罗马转写 dhaśa ghṛva jaḥ，汉语字面意思：十颈 渣）。西方，在龙的座垫之上，魔母鲁策，右手持宝剑，左手持绳索。“ཀུ་བེ་རཱ་ཛ་ཛཿ”（藏文，梵文 देवनागरी，梵文罗马转写 kuberāja jaḥ，汉语字面意思：俱毗罗王 渣）。北方，在夜叉的座垫之上，夜叉母鲁策，右手持吐宝兽，左手持颅器。所有这些都身红色，一面二手，与自身相同的明妃交合，以尸林装束严饰。这由“无二”等六字阐明。主尊的四个肢体发出红色的“མ་མ་མ་མ་”（藏文，梵文 देवनागरी，梵文罗马转写 ma ma ma ma，汉语字面意思：玛 玛 玛 玛）。落于四方肋侧之海的上方。“སྥ་ར་ཎ་ཕཊ”（藏文，梵文 देवनागरी，梵文罗马转写 spharaṇa phaṭ，汉语字面意思：散发 啪）。从四个“མ་”发出光芒。“སཾ་ཧ་ར་ཎ་ཧཱུྃ”（藏文，梵文 देवनागरी，梵文罗马转写 saṃhāraṇa hūṃ，汉语字面意思：收摄 吽）。复又汇聚融入光中。苏支巴拉，亚瓦吉达，瑜伽自在母，亚玛吉达。东南酥油海的上方，金刚大加持母。西南蜂蜜海的上方，金刚彼加持母。西北血海的上方，金刚秽加持母。东北乳海的上方，金刚亥加持母等身色红色，一面二手，右手持四部自印之手印，左手持颅器，具忿怒母之装束，以尸林装束严饰。这由“妙音眷属”等四字阐明。外院的九男九女，所有这些都身色红色，持有智慧忿怒尊的忿怒尊形象。四门处有四位秽物生者，手中持有铁钩、绳索、铁链、铃。从自身心间发出光芒，劝请所有如来之意，所有都汇聚为五部之自性。
English
One face and two arms, the right hand holding a trident embracing the father, the left hand offering skull blood to the main deity, wearing a tiger skin lower garment, extremely wrathful and majestic, looking at the father with a slightly smiling expression, offering the puja of union. This is clarified by the four words "that and." From the four places of the main deity's eyes, nose, tongue, and heart, red letters "ཛཿ" (Tibetan, Devanagari Sanskrit, Romanized Sanskrit jaḥ, literal Chinese meaning: zha) emanate. They fall on the four-spoked wheel seat. "སྥ་ར་ཎ་ཕཊ" (Tibetan, Devanagari Sanskrit, Romanized Sanskrit spharaṇa phaṭ, literal Chinese meaning: Spreading Phaṭ). Light radiates from the four "ཛཿ". "སཾ་ཧ་ར་ཎ་ཧཱུྃ" (Tibetan, Devanagari Sanskrit, Romanized Sanskrit saṃhāraṇa hūṃ, literal Chinese meaning: Gathering Hūṃ). Again, they gather and dissolve into light. "པྲ་མ་རཱ་ཛ་ནི་ཛཿ" (Tibetan, Devanagari Sanskrit, Romanized Sanskrit pramarājanī jaḥ, literal Chinese meaning: Supreme Queen Jaḥ). In the east, on the seat of the Gandharvas, Rakshasa Marutse holds a chopper in the right hand and a skull cup in the left. "ཡ་མ་རཱ་ཛ་ནི་ཛ" (Tibetan, Devanagari Sanskrit, Romanized Sanskrit yamarājanī jaḥ, literal Chinese meaning: Yama Queen Jaḥ). In the south, on the seat of Yama, Yama Marutse holds a club in the right hand and makes a threatening gesture with the left. "དྷ་ཤ་གྷྲྀ་བ་ཛཿ" (Tibetan, Devanagari Sanskrit, Romanized Sanskrit dhaśa ghṛva jaḥ, literal Chinese meaning: Ten-necked Jaḥ). In the west, on the seat of the Nagas, Mara Marutse holds a sword in the right hand and a lasso in the left. "ཀུ་བེ་རཱ་ཛ་ཛཿ" (Tibetan, Devanagari Sanskrit, Romanized Sanskrit kuberāja jaḥ, literal Chinese meaning: Kubera King Jaḥ). In the north, on the seat of the Yakshas, Yaksha Marutse holds a mongoose spitting jewels in the right hand and a skull cup in the left. All of them are red in color, with one face and two arms, united with their own consorts, adorned with charnel ground ornaments. This is clarified by the six words "non-duality." From the four limbs of the main deity, red letters "མ་མ་མ་མ་" (Tibetan, Devanagari Sanskrit, Romanized Sanskrit ma ma ma ma, literal Chinese meaning: Ma Ma Ma Ma) emanate. They fall on the four rib-side seas. "སྥ་ར་ཎ་ཕཊ" (Tibetan, Devanagari Sanskrit, Romanized Sanskrit spharaṇa phaṭ, literal Chinese meaning: Spreading Phaṭ). Light radiates from the four "མ་". "སཾ་ཧ་ར་ཎ་ཧཱུྃ" (Tibetan, Devanagari Sanskrit, Romanized Sanskrit saṃhāraṇa hūṃ, literal Chinese meaning: Gathering Hūṃ). Again, they gather and dissolve into light. Sutripala, Yavachitta, Yogishvari, Yamachitta. In the southeast, above the sea of ghee, Vajra Great Blessing Mother. In the southwest, above the sea of honey, Vajra That Blessing Mother. In the northwest, above the sea of blood, Vajra Excrement Blessing Mother. In the northeast, above the sea of milk, Vajra Sow Blessing Mother, all red in color, with one face and two arms, the right hand holding the hand symbols of the four families, and the left hand holding a skull cup, with the appearance of wrathful mothers, adorned with charnel ground ornaments. This is clarified by the four words "Manjushri Limb." In the courtyard, the nine male and nine female Gings, all red in color, holding the appearance of wisdom wrathful deities. At the four doors, four excrement-born beings hold iron hooks, lassos, iron chains, and bells in their hands. Light radiates from their own hearts, urging the samaya of all the Tathagatas. All gather into the nature of the five families.