English
BHRŪṂ (Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Seed syllable) radiates within the vessel of the skull. HŪṂ (Tibetan, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Seed syllable) radiates, purifying discursive thoughts. ĀḤ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Seed syllable) red transforms into wisdom nectar. OṂ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Seed syllable) white fills all desires and existence. HRĪḤ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: Seed syllable) the letter of five colors melts. It becomes the substance that pleases the deities. OṂ ĀḤ HŪṂ HRĪḤ (Tibetan, Devanagari: ॐ आः हूं ह्रीः, Romanized Sanskrit: oṃ āḥ hūṃ hrīḥ, Literal Chinese meaning: Om Ah Hum Hrih) Thus, having purified in general, the five that are blessed separately. The nectar: ĀḤ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Seed syllable) The skull is the palace that pervades all existence. The bodhicitta of the union of the five families of fathers and mothers swirls. Light radiates, the nectar of the past and the not-past worlds is summoned and absorbed, the deities dissolve into the nectar. From that, like a water bubble, the empowerment of Hayagriva, also transforms into the four mothers, melting with color, smell, and taste, the great ocean of nectar with perfect power and strength, filling all the realms of the Dharma realm and space. OṂ ĀḤ HŪṂ SARVA PAÑCA AMRITA HŪṂ HRĪḤ ṬHĀḤ (Tibetan, Devanagari: ॐ आः हूं सर्व पञ्च अमृत हूं ह्रीः ठः, Romanized Sanskrit: oṃ āḥ hūṃ sarva pañca amṛta hūṃ hrīḥ ṭhāḥ, Literal Chinese meaning: Om Ah Hum, all five nectars, Om Hrih Phat) Recite a hundred or twenty-one times. The blood: A. The vessel of the skull is the container that pervades three thousand worlds, the blood that liberates beings from afflictions, the root blood of the twelve links of interdependence, the pure lotus blood of space, the great ocean of blood that subdues enemies and obstacles, the goddess Rakta Mo born from Ra, the three syllables merge and dissolve into nectar. OṂ ĀḤ HŪṂ MAHĀRAKTA JVĀLA MAṆḌALA HŪṂ HRĪḤ ṬHĀḤ (Tibetan, Devanagari: ॐ आः हूं महारक्त ज्वाला मण्डल हूं ह्रीः ठः, Romanized Sanskrit: oṃ āḥ hūṃ mahārakta jvāla maṇḍala hūṃ hrīḥ ṭhāḥ, Literal Chinese meaning: Om Ah Hum, great red flame mandala, Om Hrih Phat) Recite three times. The Torma: A. The vessel of appearance is the skull of the world, the five meats, the nature of nectar, piled up like a mountain, the light of the three letters gathers into an ocean of nectar, filling the endless expanse of the Dharma realm and space. OṂ ĀḤ HŪṂ MAHĀ BALINTA TE JVĀ BALINTA BALA BATE GUHYA SAMAYE SVĀHĀ (Tibetan, Devanagari: ॐ आः हूं महा बलिन्त ते ज्वा बलिन्त बल बते गुह्य समये स्वाहा, Romanized Sanskrit: oṃ āḥ hūṃ mahā balinta te jvā balinta bala bate guhya samaye svāhā, Literal Chinese meaning: Om Ah Hum, great offering, bright offering, power, secret commitment, Svaha) Recite three times. The outer offerings: Offering water, foot washing, filled with an ocean of nectar, divine flowers spread across the earth and sky, the smoke clouds of incense, filling the space between heaven and earth, the garland of butter lamps, blazing with light in the three thousand worlds, the pool of scented water, filling all of existence, the essence of delicious nectar, filling the empty realm, the music of gods and humans, the sweet sound vibrating in the three realms, transforming into a mass of Samantabhadra's offering clouds. OṂ VAJRA ARGHAM. PĀDYAṂ. PUSHPE. DHŪPE. ĀLOKE. GANDHE. NAIVIDYE. SHABDA PŪJA HOḤ (Tibetan, Devanagari: ॐ वज्र अर्घं पाद्यं पुष्पे धूपे आलोके गन्धे नैविद्ये शब्द पूज होः, Romanized Sanskrit: oṃ vajra arghaṃ pādyaṃ puṣpe dhūpe ālok gandhe naividye śabda pūja hoḥ, Literal Chinese meaning: Om, Vajra, offering water, foot washing, flower, incense, light, perfume, food, sound, offering, Hum) The inner offering: In the pure charnel ground, the supreme place of the three realms, the flowers of the five senses piled up like mountains, the smoke clouds of great incense everyw
Chinese
嗡。巨量油脂的灯火如末劫之火般燃烧，殊胜的油脂涂抹汇集成海。巨大的血肉甘露食物充满世界，遍布三界的骨骸如岩石般闪耀。牛黄充满天空的广阔，胫骨号角颅骨鼓的声音响彻三千世界。无量的内在供养无与伦比，将嬉戏的智慧物加持为实物。嗡 玛哈 若达 肯 尼日底 玛哈 班杂 布杂 吽。（藏文：ༀ་མ་ཧཱ་རཀྟ་ཀེཾ་ནི་རི་ཏི་མ་ཧཱ་པཉྩ་པཱུ་ཛ་ཧོཿ，梵文天城体：ॐ महारक्त केम् निरिति महापञ्चपूजा होः，梵文罗马拟音：oṃ mahārakta keṃ niriti mahāpañcapūjā hoḥ，汉语字面意思：嗡，大红，肯，尼日底，大五供，吽。）为了度母供养，对灵嘎进行勾招和遣返敌魔，这是加持供养的次第。
English
Om. The great wax candle burns like the fire at the end of time. The supreme ointment of fat pools into an ocean. The great flesh nectar food fills the world. The skeletons pervading the three realms shine like rocks. Gorocana fills the expanse of the sky. The sound of the shinbone trumpet and skull drum resounds throughout the three thousand worlds. The immeasurable inner offering is unsurpassed. Bless the playful wisdom substance as reality. Oṃ Mahārakta Keṃ Niriiti Mahāpañcapūjā Hoḥ. (Tibetan: ༀ་མ་ཧཱ་རཀྟ་ཀེཾ་ནི་རི་ཏི་མ་ཧཱ་པཉྩ་པཱུ་ཛ་ཧོཿ, Sanskrit Devanagari: ॐ महारक्त केम् निरिति महापञ्चपूजा होः, Sanskrit Romanization: oṃ mahārakta keṃ niriti mahāpañcapūjā hoḥ, Literal Chinese Meaning: Om, Great Red, Kem, Nirti, Great Five Offerings, Hum.) For the sake of Tara's offering, the method of summoning and sending back enemies and obstacles to the linga is the order of blessing the offering.
Chinese
于智慧自显中，内为尸林之坛城，以干湿头颅为墙壁，皆从眼中燃火，鼻中喷出烟云，口中流淌血之涎水，其间以大块血肉涂抹。以地神男女为柱基，以八大胜乐为柱子，于日月燃烧之柱梁上，绘有梵天四面多眼。大洲小洲排列整齐，以生皮为顶棚和帷幔，悬挂着湿肠、脂肪和心髓。骷髅头鬘以网状装饰，四门为四十四条黑蛇，以鹏鸟和乌龟的上下门槛极为壮丽。于凶猛摩羯的门槛中，以洲皮为门扇。四大洲之幢幡竖立于四方，飘扬着四种湿润的旗帜，肠子的幡带飘向十方，以湿润的明点（梵文：citta）为顶饰。五种智慧之火焰燃烧，以金刚火焰之栅栏环绕。八大恐怖尸林，新旧尸体充满其中，众多僵尸跳舞，骷髅燃火奔跑跳跃，被明木刺穿的尸体，有的悬挂于树上，有的僵硬，有的腐烂，有的烧焦，头颅、血肉、骨骼、肢体散落。秃鹫拍打翅膀，狐狼嚎叫，护方、护洲之神和龙，鬼、食肉鬼、罗刹等，发出巨大的恐怖喧嚣声，与火、水、树木和佛塔云，以及沸腾的血海等一起，被空行母所掌控，极为恐怖，令人毛骨悚然，是成就瑜伽士游历之地，为八焰所围绕之大坛城圆满成就。嗡（藏文：བྷྲཱུཾ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字），比湿嚩（藏文：བི་ཤྭ，梵文天城体：विश्व，梵文罗马拟音：viśva，汉语字面意思：一切），比舜第（藏文：བི་ཤུདྡྷེ་，梵文天城体：विशुद्धे，梵文罗马拟音：viśuddhe，汉语字面意思：完全清净），班札（藏文：བྷཉྫ，梵文天城体：भञ्ज，梵文罗马拟音：bhañja，汉语字面意思：摧毁），嘉纳扎格拉曼扎拉（藏文：ཛྙཱ་ན་ཙཀྲ་མཎྜ་ལ་，梵文天城体：ज्ञानचक्रमण्डल，梵文罗马拟音：jñānacakramaṇḍala，汉语字面意思：智慧轮坛城），嗡（藏文：བྷྲཱུཾ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）。其中心为深蓝色三角形“ཨེ”字，具有三个弯月形的血海。具有燃烧之十辐轮，周围环绕着头颅栅栏。第三为生起座垫，念诵嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）松巴尼（藏文：སུམྦྷ་ནི་，梵文天城体：सुम्भनि，梵文罗马拟音：sumbhani，汉语字面意思：降伏者）等。从心间发出许多手持铁钩和铁锤的忿怒尊，从大自在天男女和护方神的胸口，用铁钩抓住，用铁锤横击，观想放置于中央和十辐处。扎（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：降临）。自我本尊心间，以燃烧忿怒之光芒，降伏傲慢之男女大神
English
In the self-appearance of wisdom, the interior is the charnel ground palace. The walls are made of dry and wet skulls. From everyone's eyes, fire blazes; from their noses, clouds of smoke billow. From their mouths, streams of blood flow. In between, large pieces of flesh are used as plaster. The male and female earth lords serve as pillar bases. The eight great supreme ones serve as pillars. On the burning pillar arches of the sun and moon, the four faces of Brahma with many eyes are painted. The great and small continents are arranged in rows. Raw hides serve as roofs and canopies. Wet intestines, fat, and heart essence hang down. Skeletons and skull garlands adorn the netting. The four doors are each guarded by forty-four black snakes. The upper and lower lintels of garudas and turtles are exceedingly magnificent. In the mouths of fierce makaras, the doors are made of continental hides. Banners of the great continents are raised in the four directions. Wet banners of the four streams of wealth flutter. Streamers of intestines wave in the ten directions, marked with wet citta tops. The fire armies of the five wisdoms blaze. It is surrounded by a fence of vajra flames. The eight great terrifying charnel grounds are filled with new and old corpses. Many zombies dance, and burning skeletons run and leap. Corpses are pierced by bright wooden stakes. Some are hung on trees, some are stiff, some are rotting, some are burned, and heads, flesh, bones, and limbs are scattered. Vultures flap their wings, and jackals howl. Directional guardians, continental guardians, gods, and nagas, demons, flesh-eaters, and rakshasas, utter great terrifying noises, together with fire, water, trees, stupa clouds, and boiling seas of blood, are controlled by dakinis, utterly terrifying, causing goosebumps, a place where accomplished yogis roam, a great mandala surrounded by eight flames, perfectly accomplished. Bhrūṃ viśva viśuddhe bhañja jñānacakramaṇḍala bhrūṃ. In its center is a dark blue triangle with the syllable "E," possessing three crescent-shaped seas of blood. It has a burning ten-spoked wheel, surrounded by a fence of skulls. The third is the generation of the seat: By reciting Oṃ sumbhani, etc., from one's heart emanate many wrathful deities holding iron hooks and hammers. From the hearts of the great powerful male and female deities and the directional guardians, they are seized with iron hooks and struck horizontally with hammers, visualizing them placed in the center and on the ten spokes. Jaḥ. From the heart of the glorious self-deity, with the emanation of burning wrathful deities, subdue the arrogant great gods, male and female.
English
Then, placing the guardian deities on the seat. Pam, lotus mandala. A, moon mandala. Ma, sun mandala. Mahadeva Dza. Uma Devi Dza. Brahmana Dza. Indra Ye Dza. Agneye Dza. Yama Ye Dza. Nairitya Dza. Varunaya Dza. Vayabe Dza. Kuberaye Dza. Ishanaya Dza. Bhumipati Dza. Mara Dza. By reciting these, visualize placing the Mahadeva couple on the main seat in the center, placing the guardian deities on the spokes, and placing the wrathful deities on the seats. The third is relying on the deity to generate, there are three: generating the self-generated root mandala, the ten directions wrathful deity mandala, and the phurba substance mandala. First, generating the self-generated root mandala also has three, the first is the actual generation: Hum Vajra Kili Kilaya. From the self-sound of the emptiness of dharmata, the seed of the cause is the letter Hum. It becomes a vajra marked with Hum. It falls on the seat in the center, radiates light, accomplishes benefit, and then withdraws, Om Vajra Kili Kilaya Sarva Bighnam Bam Hum Phet. Appearance-emptiness vajra dharmakaya, the great glorious wrathful king is a youth, with a terrifying face of blue-black-white-red, holding a nine-pointed and five-pointed vajra, flames, and khatvanga. Coiled like Mount Meru, extremely terrifying, with the form of a wrathful rakshasa, possessing the ornaments of a burning charnel ground, vajra wings spread in the sky, decorated with white-red-green-black great snakes on the head, wearing a tiger skin skirt, hands and feet completely adorned, the five buddha families are complete on the head, the four feet trample the arrogant in a throwing posture, residing in the wisdom kalpa fire, possessing the demeanor of nine dances, is a great hero. In the heart is a heruka identical to oneself, of smoky black burning color, in the heart is a vajra with Hum, surrounded by Kilaya. In the heart is an eight-cornered jewel, like a half-moon shaped single door, the doorkeeper appears as Hayagriva. My aggregates, elements, and sources, as well as hair and body hair, are all vajra youths identical to myself, proclaiming the sound of Kilaya, filling without gaps. Om Dipta Chakra Hana Hana Hum Phet. The great mother, the expanding wheel, the wheel and skull blood embrace the father, decorated with leopard skin and five mudras, skull ornaments and necklaces hanging down, completing all the ornaments of the wrathful deities.