English
This is bestowing the essence of accomplishment. Second, through absorption, offering alternately with four goddesses, performing the actions of summoning, sending, binding, and intoxicating with the letters of the four gates, thereby blending the Samaya-being and the Wisdom-being. To explain its meaning slightly: From where is the invitation made? It is invited from Akanishta. Where to? It is invited to the mandala of Samadhi and the place of practice. The place of practice is also determined in a wrathful manner, such as the place of the flesh-eating Rakshasa, the place of the solitary tree Gandharva, the place of the wrathful Yaksha, the place of the spring Naga, the place of the charnel ground Matri Dakini, etc. Although many are mentioned, here it refers to the place where the yogi practices. By whom is the invitation made? By the Samaya-holder. Who is invited? The Wisdom-beings of the three mandalas are invited. The purpose is to accomplish the Vajrakilaya, for the sake of all sentient beings of the three realms or three existences, and to receive empowerment and attainments. What empowerment is received? The empowerment of realizing the nature of reality, the empowerment of awareness skills, the empowerment of liberating the three realms, and the empowerment of wrathful actions are received. What attainments are received? The supreme attainment is Buddhahood, the intermediate attainment is Vidyadhara, the lowest attainment is eye medicine, etc., or to receive worldly and transcendental attainments. The reason why the deities to be invited are called Wisdom Wrathful Ones is: Wisdom is knowing things as they are and as many as they are, and one who possesses this is a Wisdom-being. Wrathful is fierce and majestic, that is, a Wisdom-being but not wrathful, like the peaceful five families. Not a Wisdom-being but wrathful, like demons and Rakshasas. Neither a Wisdom-being nor wrathful, like sentient beings of the six realms, these are not the objects of invitation here. Both a Wisdom-being and wrathful, like the playful deities of Vajrakumara activity Kilaya, these are the objects of invitation, therefore these are called Wisdom Wrathful Ones. After inviting, what actions are performed? They perform the actions of showing signs and indications. The signs are: the best shows the face, the intermediate Kilaya flies in the sky, the lowest shows dream omens, or the body becomes light, speech becomes virtuous, and the mind becomes blissful. The indications are the arising of non-conceptual wisdom. These key points are not limited to this, but in general, understanding is very important. Three
Chinese
朵玛食子供养是：以大誓言供养主尊，以大幻化供养十方忿怒尊，以大手印供养二十首，以豺狼或狗面者供养四豺狼，以大自在供养ra ma ti，以地主供养四bswe mo，以您的誓言供养林伽。第四，药物供养有五：述说药物的功德，真实的药物供养，忏悔，获取成就，发愿，以这些意义，以清净的世间甘露使之欢喜。第五，三次血供是：第一，为了使之听从教令而供养；第二，为了使具誓者处于要害而供养；第三，为了夺取威力与神通而供养。此外，五毒三毒的供养等也应从文义中得知。第六，交合解脱的供养是：交合是忿怒尊父母平等进入，解脱是诛杀怨敌魔障，父母的空密处，以金刚燃烧的杵和锤，勾召怨敌魔障，以嬉戏的姿态击打，菩提心以火焰焚烧，贪嗔痴的自性，血肉骨三者无余地，与主眷幻化及又幻化者之口中交合，以令心意欢喜的笑声，连同庸俗的贪嗔之种子一起彻底摧毁，这就是它的自性。第七，祈请所愿是：以大誓言等所显示的意义，明咒持有者们，为了成就菩提，所有修持的魔障和阻碍，二取颠倒妄想的错觉的自相之显现全部融入法界中，五烦恼转化为五智慧。违越金刚秘密之教令，对于作恶有害者，从其内部燃起火焰，以违越教令的猛烈惩罚折磨，如其法性般体验痛苦。祈请对于明咒持有者的修行者们，降下殊胜共同成就之无尽大宝藏的雨，使二利任运成就。虽然对此以三根本的密意作了许多解释，但这是意义的简略归纳。之后，将三坛城之本尊圣众的伟大功德作为所言说的对境，以能言说的歌
English
The offering of the Torma is: offering the main deity with great vows, offering the ten directions of wrathful deities with great emanations, offering twenty heads with great hand gestures, offering four jackals with jackal or dog-faced ones, offering ra ma ti with great self, offering four bswe mo with the earth lords, and offering lingas with your vows. Fourth, the medicine offering has five parts: stating the greatness of the medicine, the actual medicine offering, confession, obtaining accomplishments, and aspiration, with these meanings, causing joy with the pure nectar of existence. Fifth, the three rakta offerings are: first, offered to make them listen to the commands; second, offered to place the oath-bound ones in a crucial position; third, offered to seize power and magical abilities. Furthermore, the offerings of the five poisons and three poisons should also be understood from the meaning. Sixth, the offering of union and liberation is: union is the wrathful deities, father and mother, entering into equality, and liberation is the killing of enemies and obstacles. The father and mother's secret space, with the vajra burning pestle and hammer, summoning enemies and obstacles, striking with a playful posture, the bodhicitta burning with flames, the nature of desire, hatred, and ignorance, flesh, blood, and bones, without remainder, uniting into the mouths of the main retinue, emanations, and further emanations, with laughter that pleases the mind, completely destroying even the seeds of ordinary desire and hatred, this is its nature. Seventh, the supplication of wishes is: the meaning shown by the great vows, etc., for the vidyadharas, in order to accomplish enlightenment, all the appearances of the self-image of delusion, the obstacles and hindrances of practice, the dualistic and inverted thoughts, dissolve into the dharmadhatu, the five afflictions are purified into the five wisdoms. Violating the vajra secret command, for those who are sinful and harmful, may they be tormented by the fierce punishment of violating the command, with fire blazing from within them, experiencing suffering as is their nature. May the practitioners of the vidyadharas, by pouring down the rain of the inexhaustible great treasure of supreme and common siddhis, spontaneously accomplish the two benefits. Although many explanations have been given on this with the intention of the three gurus, this is a brief summary of the meaning. Then, the great qualities of the deities of the three mandalas are made the object of speech, with the song of expression.
Chinese
我以悦耳、庄严、威猛、加持的赞颂，特别是令黑汝迦欢喜的，宏伟威慑的声音，超越舌根运作意识的，显现为自生不灭之音的自声，也生起欢喜。第八，以修持获得成就的精华，即修持念诵，分为三：念诵处所的区分，念诵，念诵赞颂。第一，分为四种誓言。中间念诵，有外念诵，内念诵，秘密念诵。每一个又分为身、语、意、功德、事业念诵。这些的详细分类在其他地方有详细解释，这里省略。念诵赞颂是念诵数量圆满后，以空性之词供养赞颂。第八，会供的供养，嘎纳扎智的仪轨有八：集会三，积聚三，清净三，净化三，加持三，生起三，处所三，誓言三。第一，集会三：兜率天众，欢喜天人众，富裕受用之众。也就是第一是与天神一致，第二是誓言根本相同，第三是资具丰盛。第二，积聚三：在坟墓等处，积聚成就者的上师，积聚与本尊数量相同的男女瑜伽士，积聚五种欲妙的受用。第三是：首先清净自己，第二清净道友，第三清净会众。第四，净化三：从让（藏文：རྃ，梵文天城体：रं，梵文罗马拟音：raṃ，火），扬（藏文：ཡྃ，梵文天城体：यं，梵文罗马拟音：yaṃ，风），康（藏文：ཁྃ，梵文天城体：खं，梵文罗马拟音：khaṃ，空）的种子字中生出的火、风、水，清净不净。第五是：从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，种子字）, 阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，生起）, 嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，圆满）三字融化，加持成为甘露的自性，具有蓝、红、白的光彩。第六是：在供养时，显现或知晓为五种欲妙；在忏悔时，显现或知晓为五种智慧；在降伏时，显现或知晓为敌人魔障的血肉心髓。第七，处所是：供养上师金刚持们，本尊坛城的诸神，勇士空行母们。第八，誓言是：不该做的三，不该说的三，不该想的三，不该离的三等，在其他地方有详细说明。在实践中，根本续部说：驱逐魔障，加持，迎请，供养，圆满，遮止等，都是上部的行为。
English
I generate joy through the praise that is melodious, majestic, powerful, and blessed, especially pleasing to Heruka, the great and awe-inspiring sound, the self-sound that manifests as the spontaneously arising, indestructible nada, beyond the consciousness of the tongue and palate's efforts. Eighth, to take the essence of accomplishment through recitation, which is recitation practice, is threefold: distinguishing the place of recitation, reciting, and praising with recitation. First, there is the division into four samayas. In between, there is recitation, which includes outer recitation, inner recitation, and secret recitation. Each of these is recited according to body, speech, mind, qualities, and activities. The detailed classifications of these are explained extensively elsewhere, so they are summarized here. Praising with recitation is offering praise with empty words after the number of recitations is completed. Eighth, the feast offering, the Ganachakra ritual, has eight aspects: three assemblies, three accumulations, three cleansings, three purifications, three blessings, three generation, three places, and three vows. First, the three assemblies are: the assembly of the Tushita gods, the assembly of the joyful humans, and the assembly of affluent enjoyment. That is, the first is being in harmony with the gods, the second is having the same root samaya, and the third is having abundant resources. Second, the three accumulations are: accumulating the gurus of accomplished ones in places like charnel grounds, accumulating male and female yogis equal to the number of deities, and accumulating the enjoyment of the five desirable qualities. The third is: first, cleansing oneself; second, cleansing one's spiritual friends; and third, cleansing the assembly. Fourth, the three purifications are: purifying impurities with fire, wind, and water arising from the seed syllables ram（藏文：རྃ，梵文天城体：रं，梵文罗马拟音：raṃ，fire）, yam（藏文：ཡྃ，梵文天城体：यं，梵文罗马拟音：yaṃ，wind）, and kham（藏文：ཁྃ，梵文天城体：खं，梵文罗马拟音：khaṃ，space）. Fifth, the three blessings are: blessing the nature of nectar with blue, red, and white radiance from the melting and dissolving of hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，seed syllable）, ah（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，arising）, and om（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，completion）. Sixth, at the time of offering, the five desirable qualities are manifested or known; at the time of confession, the five wisdoms are manifested or known; at the time of subjugation, the flesh, blood, heart, and essence of enemies and obstacles are manifested or known. Seventh, the places are: offering to the gurus, the Vajradharas, the deities of the mandala of the yidam, and the heroes and dakinis. Eighth, the vows are: the three things not to do, the three things not to say, the three things not to think, and the three things not to separate from, etc., which are explained in detail elsewhere. In practice, the root tantra says: "Expelling obstacles, blessing, invoking, offering, fulfilling, and averting, etc., are the activities of the upper part."
Chinese
应当知晓。舍弃和布施，忏悔，以及广大的祈愿，应当知晓，这些都是低劣的行为。如是宣说后，应当付诸实践。瑜伽修行者应当收集残食，加持后，以教令的方式施与游荡在门前的众生，如拉多、金朗、埃玛、旺秋等，然后以甚深祈愿和金刚歌赞叹觉性等，这些都出自实修的行持法本和禅修意义等。此处不再赘述。如是，这些是：密续中说：“萨曼扎 雅（藏文：ས་མན་ཛཿཡ，梵文天城体：समन्त जःय，梵文罗马拟音：samanta jaḥ ya，汉语字面意思：普遍胜利）”如是祈请，以四手印迎请，以“底叉 瓦日拉（藏文：ཏིཥྛ་བཛྲ，梵文天城体：तिष्ठ वज्र，梵文罗马拟音：tiṣṭha vajra，汉语字面意思：安住金刚）”稳固，以大喜悦顶礼，如先前一般进行供养次第，如此则一切事业无余成办。如是所说之义。此外，按照宁玛派密法的普遍仪轨，对所有和个别的誓言护法，进行酬补供养和朵玛施食。从根本上策励三根本、无量坛城轮之本尊众生起大悲心。对安住于教令和誓言的三部傲慢众，宣告教令惩罚的誓言。为了守护卫藏边境，阻断四方蛮族的恶行，以慑服显有之力的莲花生大士所委派，显现为魔和药叉女形象的十二地母，再次策励往昔的严厉誓言，以洗涤水的甘露来滋养作为事业的食子。将误入歧途的魔和誓言鬼，镇压在明观如须弥山的朵玛坛城之下，使其无法起身。摄取两种成就的精华。再次对坛城进行供养和赞颂。忏悔过失。请诸佛返回或安住。为了消除生起次第坛城的相，将其收摄于光明之中。为了舍弃断边，升起为本尊身。将善根回向于利他，以大乘发心，并以优良的祈愿来庄严甚深广大的意义。吉祥之语的妙音遍布三界，从而使善妙增上，这些都是仪轨的结尾部分。此处，按照密续来讲解密续的意义正当其时，因此以金刚语来宣说生圆次第的甚深根本。