English
E. Hāgyu. Prajñādhṛk, the one who holds the siddhi wisdom sword. Tāṃgyu. Vajrarati, the jealous joyful one, the samaya Tārā. Burn with Oṃ (Tibetan, Devanagari: ओṃ, Romanization: oṃ, Literal meaning: Om). Purify with Āḥ (Tibetan, Devanagari: आः, Romanization: āḥ, Literal meaning: Ah). Bless with Hūṃ (Tibetan, Devanagari: हुṃ, Romanization: hūṃ, Literal meaning: Hum). Sarva (Tibetan, Devanagari: सर्व, Romanization: sarva, Literal meaning: All) all, pañca (Tibetan, Devanagari: पञ्च, Romanization: pañca, Literal meaning: Five) five, amṛta (Tibetan, Devanagari: अमृत, Romanization: amṛta, Literal meaning: Nectar) nectar. Hūṃ (Tibetan, Devanagari: हुṃ, Romanization: hūṃ, Literal meaning: Hum) the wisdom that has five parts. Hrīḥ (Tibetan, Devanagari: ह्रीः, Romanization: hrīḥ, Literal meaning: Hrih) the seed syllable of Hayagrīva. Thā (Tibetan, Devanagari: था, Romanization: thā, Literal meaning: Tha) the melting of nectar. Moreover, from the eight sections: "The left hand is extended, the thumb and forefinger are bent to the middle. A full measure of vajra alcohol is put in. Samādhi is like fire. Recitation is like wind. Do not interrupt with swallowing and numbness. These bends are counted as japa." Thus, the left hand is extended over the nectar. The tips of the thumb and forefinger touch. Vajra alcohol is put in. Then, a rosary is placed on it. The essence of the nectar of the five families of fathers and mothers, nine rolled pills, one hundred or twenty-one or seven are taken out. Then, when the rays dissolve into light, the tip of the vajra touches the center and the four directions of the medicine. The five families of fathers and mothers make enjoyment, so all the five families of fathers and mothers, except for Hayagrīva, the mothers also dissolve into light, and contemplate the nectar having a white and red luster, like a flawless white pearl, filling the bhaṇḍa. Stir the vajra three times, and think that the body, speech, and mind are inspiring the lineage. Recite: Oṃ (Tibetan, Devanagari: ओṃ, Romanization: oṃ, Literal meaning: Om) Āḥ (Tibetan, Devanagari: आः, Romanization: āḥ, Literal meaning: Ah) Hūṃ (Tibetan, Devanagari: हुṃ, Romanization: hūṃ, Literal meaning: Hum) Sarva (Tibetan, Devanagari: सर्व, Romanization: sarva, Literal meaning: All) Pañca (Tibetan, Devanagari: पञ्च, Romanization: pañca, Literal meaning: Five) Amṛta (Tibetan, Devanagari: अमृत, Romanization: amṛta, Literal meaning: Nectar) Hūṃ (Tibetan, Devanagari: हुṃ, Romanization: hūṃ, Literal meaning: Hum) Hrīḥ (Tibetan, Devanagari: ह्रीः, Romanization: hrīḥ, Literal meaning: Hrih) Ṭha (Tibetan, Devanagari: ठः, Romanization: ṭhaḥ, Literal meaning: Thah). The third is: Then, pour the medicinal water into the palm with the vajra, and think of the thumb and forefinger as the scoop of the sun and moon, and sprinkle it. Recite: Oṃ (Tibetan, Devanagari: ओṃ, Romanization: oṃ, Literal meaning: Om) Āḥ (Tibetan, Devanagari: आः, Romanization: āḥ, Literal meaning: Ah) Hūṃ (Tibetan, Devanagari: हुṃ, Romanization: hūṃ, Literal meaning: Hum) Bless the root lineage lamas, the root of accomplishment, the yidam deities, the root of activity, the Dharma protectors, the root of practice, the mothers and ḍākinīs, the Dharma protectors, the messengers who carry out the orders, and all their retinues, Sarva (Tibetan, Devanagari: सर्व, Romanization: sarva, Literal meaning: All) Pañca (Tibetan, Devanagari: पञ्च, Romanization: pañca, Literal meaning: Five) Amṛta (Tibetan, Devanagari: अमृत, Romanization: amṛta, Literal meaning: Nectar) Lākha Hi. After reciting, offer a little bit with saliva. When actually offering the lower part, think of the thumb and forefinger as the scoop of the sun and moon and sprinkle it, or think of the goddesses holding the scoop of the sun and moon and offering it. The fourth is: Think of the forefinger of the left hand of the vajra as a five-pronged golden vajra, and sprinkle the nectar in all ten directions with a full palm, thinking that it hits the yoginī sisters and friends, purifying sins and obscurations. Thinking that it hits the offerings, the essence of the offerings is damaged and the
Chinese
观想一棵大树。观想其中充满普通血的外、内、密三种。然后，从自己的心间发出吽（藏文：རྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），变成无与伦比的力量，焚烧并消灭所有普通的血。然后，从自己的心间化现出一个红色的精华之物，落入班杂（bhaṃ ḍའི་）之中，从中发出无量的光芒，遍布于世间，净化众生身语意的罪障。光芒照耀到色究竟天，向诸佛献上令其欢喜的供养。色究竟天以血加持，世间的地血、石血、草血、木血、以及从生物中产生的血等所有精华都汇集融入于酒中。酒融化为光，在班杂（bhaṃ ḍའི་）之中化为血海，形成如须弥山般的血泡。从血泡中出现无数的红色血女神，手持盛满血的班杂（bhaṃ ḍའི་）。东方的波浪涌向西方，西方的波浪涌向东方，南方的波浪涌向北方，北方的波浪涌向南方，波浪翻滚。血泡堆积如须弥山，田地的精华涌动，小田地的表面凝结，巨大的脂肪形成疙瘩和丝绸，从发出无量光芒的顶端，观想五种兵器的轮子旋转。嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）是咒语的开端，伟大的玛哈（mahā）！血（rakta）！火焰（jvāla）！坛城（maṇḍala）！吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），将慈悲的身语意融入其中！啪（藏文：ཕཊ྄，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）是度脱之意！以三界血海的巨大火焰坛城，以供养的集聚，融入身语意之中！度脱！这样念诵直到禅定清晰，最后以此供养诸如来，观想身语意的相续得到欢喜和满足。以此供养护法，观想誓言得以圆满。以此击打八万魔障，观想其化为灰烬。自己取三份。在心间做一个血滴月亮。在下面的供养时，观想手持颅碗的血女神们进行供养。这个血加持也是毗玛拉的仪轨。详细的外、内、密三种加持仪轨另有说明。朵玛
English
Imagine a large tree. Imagine it filled with ordinary blood, outer, inner, and secret. Then, from your heart, let Hūṃ (藏文：རྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) arise as an unparalleled force, burning and destroying all ordinary blood. Then, from your heart, emanate a red essence, falling into the bhaṃ ḍa, from which immeasurable rays of light spread throughout the world, purifying the sins and obscurations of beings' body, speech, and mind. The light radiates to Akanishta, offering pleasing offerings to the Buddhas. Akanishta blesses the blood, and in the realms of the world, the essence of earth blood, stone blood, grass blood, wood blood, and blood from living beings, etc., are all gathered and dissolved into alcohol. The alcohol dissolves into light, transforming into an ocean of blood within the bhaṃ ḍa, forming blood bubbles as large as Mount Meru. From within the bubbles, countless red blood goddesses appear, holding bhaṃ ḍas filled with blood. The waves of the east surge to the west, the waves of the west surge to the east, the waves of the south surge to the north, the waves of the north surge to the south, the waves churn. Blood bubbles accumulate like Mount Meru, the essence of fields surges, the surface of small fields congeals, and large fats form lumps and silks, from the top of which immeasurable rays of light radiate, visualize the wheel of five weapons spinning. Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) is the beginning of the mantra, the great Mahā! Blood (rakta)! Flame (jvāla)! Mandala (maṇḍala)! Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), gather the compassionate body, speech, and mind into it! Phaṭ (藏文：ཕཊ྄，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪) is the meaning of liberation! With the great fiery mandala of the three realms' ocean of blood, with the gathering of offerings, gather into body, speech, and mind! Liberate! Recite this until the samadhi is clear, and finally, by offering this to the Tathagatas, visualize that the continuum of body, speech, and mind is pleased and satisfied. By offering this to the Dharma protectors, visualize that the vows are fulfilled. By striking the eighty thousand obstacles with this, visualize them being reduced to dust. Take three portions yourself. Make a blood drop moon at your heart. During the subsequent offering, visualize the blood goddesses holding skull bowls making offerings. This blood blessing is also according to the tradition of Vimala. The detailed outer, inner, and secret three-fold blessing tradition is known separately. Torma
Chinese
未加持分为两种。第一，供养朵玛与不供养朵玛的过患和功德。莲花生大师说：供养与不供养的功德过患，分为两组五项和两组十项。第一组五项功德是：此生空行母加持，获得成就和补充，未衰退者不衰退，来世转为菩提之因，此为五项。第二组不供养的五项过患是：此生空行母断绝，会供不圆满，魔障制造障碍，所想不成功，念诵浪费，来世任何成就皆不成功，此为五项。第三组过患的十项是：与天神联系断绝，无法获得空行母的成就，八部不听从命令，障碍魔众无法平息，人与非人疾病侵扰，无法净化六道众生，无法完成利他之事，无法自然成就自利，无论做什么，都无法消除道路上的障碍，最终无法获得菩提，此为十项。第四组功德的十项是：接近成就，由此加持，本母和空行母给予成就，八部听从命令等，逆转十种过患即是功德。总的来说，朵玛的必要性是：朵玛是所有事业中最殊胜的，是所有事业的先导，是所有佛法的根基，也是所有修持的基础。如是说。又，如果破坏朵玛，会成为违背誓言之处，或者无力供养，或者没有其他朵玛而努力。如是说。朵玛会供海续中说：朵玛水倾倒后用手触摸，之后就不能享用加持。此地居住的任何鬼，据说会得到那个朵玛。如是说。以上讲述了过患和功德。第二，真实的加持是：从自己的心间发出一个各种颜色的嗡（藏文：བྷྲཱུྃ，梵文天城体：भ्रूम，梵文罗马拟音：bhrūṃ，汉语字面意思：嗡），击中朵玛，化为光芒，从中出现班杂（藏文：བྷན་དྷ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）的宫殿，外部由五种珍宝组成，认为方向和颜色混合。在此，按照仪轨，方向颜色内部如无垢的白色珍珠。观想绘制四个点，具备所有圆满的部分。认为那是力量的终结，或者认为是点的脊柱
English
There are two types of non-blessing. First, the faults and merits of offering or not offering torma. Master Padmasambhava said: The merits and faults of offering and not offering are divided into two sets of five and two sets of ten. The first set of five merits is: In this life, dakinis bless, attain accomplishments and fulfillment, those who have not declined do not decline, and in the next life, it transforms into the cause of enlightenment, these are the five. The second set of five faults of not offering is: In this life, dakinis cut off, the gathering is not complete, enemies and obstacles create hindrances, thoughts do not succeed, recitations are wasted, and in the next life, no accomplishments succeed, these are the five. The third set of ten faults is: The connection with the gods is severed, the accomplishments of dakinis cannot be obtained, the eight classes do not obey orders, obstacles and demons cannot be pacified, humans and non-humans are afflicted by diseases, the six realms of beings cannot be purified, the benefit of others cannot be completed, self-benefit cannot be naturally accomplished, and whatever is done, the obstacles on the path cannot be removed, and ultimately enlightenment cannot be obtained, these are the ten. The fourth set of ten merits is: Approaching accomplishment, thereby blessing, the original mother and dakinis grant accomplishments, the eight classes obey orders, etc., reversing the ten faults is merit. In general, the necessity of torma is: Torma is the most supreme of all activities, it is the leader of all activities, it is the foundation of all Dharmas, and it is also the basis of all practices. Thus it is said. Also, if the torma is broken, it becomes a place of breaking vows, or there is no power to offer, or there is no other torma to strive for. Thus it is said. In the Tantra of the Ocean of Torma Gatherings it is said: If the torma water is poured out and touched by hand, then blessings cannot be enjoyed thereafter. Whatever ghost dwells in that place, it is said that it will receive that torma. Thus it is said. The above explained the faults and merits. Second, the actual blessing is: From one's own heart, emanate a multi-colored BHRUM (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूम, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: BHRUM), striking the torma, transforming into light, from which appears the palace of the Bhum (Tibetan: བྷན་དྷ, Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, Chinese literal meaning: Vajra), the exterior is made of five precious jewels, and it is thought that the directions and colors are mixed. Here, according to the practice, the direction and color inside are like a flawless white pearl. Visualize drawing four dots, possessing all the complete parts. It is thought that it is the end of power, or it is thought to be the spine of the dots.