Chinese
将遣回的顶端朝向腋窝。左手拿着忿怒尊的铃铛，靠在腰间带回来。穿着大象的上衣，田地的腰带，老虎的下裙，这是三种装饰。戴着由五十一个湿头盖骨串成的项链。用五个干头盖骨做头饰。用人骨做臂环，也就是三圈头盖骨。此外，在词句的根本中，用人骨制成的项链用田地的筋腱连接。这是两种佩戴的装饰。油脂的图案，血的滴，大灰的堆，这是三种涂抹的装饰。像这样，用八种光荣的装饰来装饰，观想在其心间月亮之上，班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里面充满着吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。观想在其周围环绕着嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 达度（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 卓地（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 希瓦热（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 德威（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 秀达尼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 萨达那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 嘉那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），口中念诵二十一遍。咒语的意义是：嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以具有五种智慧的咒语为首。班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）金刚。达度（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）界。卓地（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）忿怒母。希瓦热（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）自在。德威（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）种种。秀达尼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）清净。萨达那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）救度。嘉那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）智慧。吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）将身语意融入其中。金刚界的忿怒自在母啊，将执着于四大的好坏，从一开始就完全清净的行为，在五种智慧的境界中救度吧！融入诸佛的身语意中。念诵咒语时的观想是：从界自在母的心间发出光芒，照射到四大上。四大变成四位女神：地变成佛眼佛母，水变成嘛嘛嘎佛母，火变成白衣佛母，风变成誓言度母。观想融入界自在母的心间，观想持续不断。最后，界自在母化为光，变成法界的自性，观想成为没有执着的清水。用金刚杵将第一滴水洒向住所，住所就变成所修的寂静或忿怒本尊的宫殿，加持它。将第二滴水洒向自己和道友，自己就显现为寂静或忿怒本尊的主尊。加持其他的眷属。第三次洒向供品，清净供品的物质为空性。༈。供养加持的真实是：出自《拉嘎根本续》中，陈设和加持五种和三种供品。
English
Turning the tip of the reversion towards the armpit. Holding the wrathful bell in the left hand, leaning it against the waist and bringing it back. Wearing an elephant's upper garment, a field's waistband, and a tiger's lower skirt, these are the three ornaments. Wearing a necklace made of fifty-one fresh skulls. Adorning the head with five dry skulls. Arm ornaments made of human bones, that is, three circles of skulls. Furthermore, in the root verses of the words, necklaces made of human bones are connected with field tendons. These are the two ornaments to wear. Patterns of grease, drops of blood, piles of great ashes, these are the three ornaments to smear. Thus, adorned with eight glorious ornaments, meditate that in the heart of that deity, on top of the moon, is a bhaṃ (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning), filled with hūṃ (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning). Visualize around it the mantra oṃ (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) vajra (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) dhātu (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) kroti (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) śvari (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) devi (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) śodhana (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) sthana (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) jñāna (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) hūṃ (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) hūṃ (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) hūṃ (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning), and recite it twenty-one times. The meaning of the mantra is: oṃ (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) is the beginning with the mantra possessing five wisdoms. Vajra (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) is the vajra. Dhātu (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) is the realm. Kroti (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) is the wrathful mother. Śvari (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) is the powerful one. Devi (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) is the various. Śodhana (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) is the purification. Sthana (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) is the liberation. Jñāna (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) is the wisdom. Hūṃ (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) hūṃ (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) hūṃ (Tibetan, Devanagari script, Romanized Sanskrit, literal Chinese meaning) is to gather into the state of body, speech, and mind. O wrathful powerful mother of the vajra realm, liberate this clinging to the good and bad of the four elements, which is pure from the beginning, in the state of five wisdoms! Gather into the body, speech, and mind of the Buddhas. The visualization during the mantra recitation is: light radiates from the heart of the realm's powerful mother and strikes the four elements. The four elements transform into four goddesses: earth becomes Buddha Locana, water becomes Māmakī, fire becomes Pāṇḍaravāsinī, and wind becomes Samaya Tārā. Meditate that they dissolve into the heart of the realm's powerful mother, and maintain the visualization continuously. Finally, the realm's powerful mother dissolves into light and becomes the nature of the dharmadhātu, and visualize it as water free from clinging. By sprinkling the first water with the vajra into the dwelling, the dwelling itself transforms into the palace of the peaceful or wrathful deity being meditated upon, and bless it. By sprinkling the second water on oneself and one's Dharma friends, one becomes clear as the main deity, whether peaceful or wrathful. Bless the other retinue. By sprinkling the third time on the offerings, purify the substance of the offerings into emptiness. ༈. The actual blessing of the offering is: from the root text of Rāga, arrange and bless the five and three offerings.
Chinese
因此，根本内部的供赞加持和支分总体的供赞加持两种显现。此处，首先对支分或总体的五种供品进行加持，如《无垢友加持鬘》中所说：从不观想供品，而是从自己的心间放出白色、黄色、红色、绿色、蓝色等“吽”字，触及供品。 嗡，种子字相同。班杂 阿尔刚（藏文：རྡོ་རྗེ་མཆོད་ཡོན་，梵文天城体：वज्र अर्घं，梵文罗马拟音：vajra argham，汉语字面意思：金刚 供品），阿 吽，从无生之性中，娑婆诃是成为基础。从白色“吽”字中，生出白色供养双足水天女，手中拿着供养双足水，无量加持。嗡 班杂 杜贝（藏文：བདུག་སྤོས་，梵文天城体：वज्र धूपे，梵文罗马拟音：vajra dhupe，汉语字面意思：金刚 香），阿 吽 娑婆诃。从蓝色“吽”字中，生出蓝色香天女，手中拿着香。嗡 班杂 布贝（藏文：མེ་ཏོག་，梵文天城体：वज्र पुष्पे，梵文罗马拟音：vajra pushpe，汉语字面意思：金刚 花），阿 吽。从黄色“吽”字中，生出黄色花天女，手中拿着花。嗡 班杂 阿洛给（藏文：མར་མེ་，梵文天城体：वज्र आलोके，梵文罗马拟音：vajra aloke，汉语字面意思：金刚 灯），阿 吽。从红色“吽”字中，生出白色灯天女，手中拿着灯。嗡 班杂 根德（藏文：དྲི་ཆབ，梵文天城体：वज्र गन्धे，梵文罗马拟音：vajra gandhe，汉语字面意思：金刚 香水），阿 吽。从绿色“吽”字中，生出绿色香水天女，手中拿着香水海螺。嗡 班杂 尼瓦德亚（藏文：ཞལ་ཟས，梵文天城体：वज्र नैवेद्य，梵文罗马拟音：vajra naivedya，汉语字面意思：金刚 食物），阿 吽。从蓝色“吽”字中，生出蓝色食物天女，手中拿着食物。嗡 班杂 夏布达（藏文：རོལ་མོ，梵文天城体：वज्र शब्द，梵文罗马拟音：vajra shabda，汉语字面意思：金刚 声音），阿 吽。从杂色“吽”字中，生出杂色乐器天女，手中拿着乐器。无量加持。 供养时，供养双足水洗脸和洗脚，香供鼻子，花供身体，灯供眼睛，香水涂抹全身，食物供嘴，乐器供耳朵。或者，像供云大海一样加持的方法如下：供养双足水的容器从“阿”字化为月亮，精华从白色“嗡”字化为一体，从中放出光芒，触及众生，洗净水垢的分别念。触及佛，供养令其欢喜的供品，再次收回。观想水为功德，从密严刹土的水中，玛玛格佛母的加持汇集，融入根本，化为光芒，念诵嗡 班杂 阿尔刚，外在观想为具有八支功德的水，内在观想为甘露大海。香、花、灯、香水四种的容器观想为日月冰片，精华观想为香的黄色烟，花的蓝色莲花，灯的红色光，香水的绿色香。首先，光芒从烟中放出，触及众生，香气消除分别念，为佛供养令其欢喜的供品，再次收回。众
English
Thus, there appear to be two ways to bless the inner root puja and the general branch puja. Here, the first is to bless the five branch or general offerings, as stated in the Garland of Blessings by Vimala: Without focusing on the offering substances, emanate white, yellow, red, green, and blue Hūṃs from your heart, touching the offerings. Oṃ, the seed syllables are the same. Vajra Argham (Tibetan: རྡོ་རྗེ་མཆོད་ཡོན་, Sanskrit Devanagari: वज्र अर्घं, Sanskrit Romanization: vajra argham, Literal Chinese Meaning: Diamond Offering), Āḥ Hūṃ, from the unborn nature, Svāhā is to become the foundation. From the white Hūṃ, emanate the white goddess of foot-washing water, holding foot-washing water in her hand, immeasurably blessed. Oṃ Vajra Dhūpe (Tibetan: བདུག་སྤོས་, Sanskrit Devanagari: वज्र धूपे, Sanskrit Romanization: vajra dhupe, Literal Chinese Meaning: Diamond Incense), Āḥ Hūṃ Svāhā. From the blue Hūṃ, emanate the blue incense goddess, holding incense in her hand. Oṃ Vajra Puṣpe (Tibetan: མེ་ཏོག་, Sanskrit Devanagari: वज्र पुष्पे, Sanskrit Romanization: vajra pushpe, Literal Chinese Meaning: Diamond Flower), Āḥ Hūṃ. From the yellow Hūṃ, emanate the yellow flower goddess, holding a flower in her hand. Oṃ Vajra Aloke (Tibetan: མར་མེ་, Sanskrit Devanagari: वज्र आलोके, Sanskrit Romanization: vajra aloke, Literal Chinese Meaning: Diamond Light), Āḥ Hūṃ. From the red Hūṃ, emanate the white lamp goddess, holding a lamp in her hand. Oṃ Vajra Gandhe (Tibetan: དྲི་ཆབ, Sanskrit Devanagari: वज्र गन्धे, Sanskrit Romanization: vajra gandhe, Literal Chinese Meaning: Diamond Scented Water), Āḥ Hūṃ. From the green Hūṃ, emanate the green scented water goddess, holding a conch shell of scent in her hand. Oṃ Vajra Naivedya (Tibetan: ཞལ་ཟས, Sanskrit Devanagari: वज्र नैवेद्य, Sanskrit Romanization: vajra naivedya, Literal Chinese Meaning: Diamond Food), Āḥ Hūṃ. From the blue Hūṃ, emanate the blue food goddess, holding food in her hand. Oṃ Vajra Śapta (Tibetan: རོལ་མོ, Sanskrit Devanagari: वज्र शब्द, Sanskrit Romanization: vajra shabda, Literal Chinese Meaning: Diamond Sound), Āḥ Hūṃ. From the variegated Hūṃ, emanate the variegated music goddess, holding a musical instrument in her hand. Immeasurably blessed. When offering, the foot-washing water washes the face and feet, the incense is offered to the nose, the flower is scattered on the body, the lamp is offered to the eyes, the scented water is applied to the body, the food is offered to the mouth, and the music is offered to the ears. Alternatively, the method of blessing like an ocean of offering clouds appears as follows: The vessel of foot-washing water transforms from Āḥ into a moon, and the essence transforms from the white Oṃ into one. From that, rays of light emanate, touching sentient beings, purifying the conceptualizations of water stains. Touching the Buddha, offer offerings that please him, and then gather them back. Contemplate the water as merit, and from the water of Akanishta, the blessings of the Māmaki deity are gathered, dissolving into the root, transforming into light. By reciting Oṃ Vajra Argham, outwardly contemplate the water as having eight qualities, and inwardly contemplate it as an ocean of nectar. Contemplate the vessels of the four: incense, flowers, lamps, and scented water, as sun and moon camphor. Contemplate the essence as yellow smoke for incense, blue lotus for flowers, red light for lamps, and green fragrance for scented water. First, rays of light emanate from the smoke, touching sentient beings, the fragrance eliminates conceptualizations, offer offerings that please the Buddha, and then gather them back. Senti