English
Then, the child should be fumigated with incense burned with fierce charcoal fire, that is, the fire of cremation or ash. Here, "hair" refers to the hair of Zami's Kosako; in the 'Varying Garlands' it refers to female pubic hair; some think it refers to crow feathers, but using human hair is best. Thus, after the child is born, until the eleventh month, in order to grow without obstacles, all the mentioned five kinds of ripe food, etc., should be offered as torma to the Dakinis in the four directions and in the center of the village. Then, the ritual of torma offering to the older women is explained. Here, the month after the completion of eleven months should be considered as belonging to the category of older women. The so-called "five foods" are five kinds of tsampa made with mustard and other ingredients in yellow, white, red, black, and green colors; the "five items" are five fruits, that is, the five kinds of ripe food mentioned earlier, as well as fish meat soaked in water, other meats, incense, flowers, and five kinds of butter lamps, as well as alcohol, and the incense of cow's teeth, etc., mentioned earlier, and washing with five kinds of leaves, etc. Likewise, the so-called tormas for the four directions refer to offering tormas according to the number of days and nights in the four directions, that is, ten, upwards, downwards, and in the four corners, in the center of the town or at the crossroads. In addition, all the utensils for the torma are placed in bamboo tubes, and the child is sent out by offering the torma with butter lamps, reciting the six-syllable mantra or the burning mantra three times. These rituals are done to make the child healthy and grow in the world, O King of Men. Thus, from the time of conception until the fifth or third year, it is necessary to offer to those sixty-three Yoginis, and if this is not done, the children will not be peaceful and grow. This is the rule that Yoginis must be offered in order to raise children. Here, in the torma offering ritual, contemplate the protection wheel, the Abhisamaya, the extensive and concise methods, and bless the torma. Visualize inviting those Yoginis from the light of the seed syllable in your heart, and with offerings as the preliminary, Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), Ho (藏文：ཧོ་，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍), Daśa Matris Parivara.
English
ebhyaḥ edam baling, etc., are offered. These are the ten Mamos, and similarly, they can be applied to anything else appropriate. The detailed sadhana can be understood by referring to the sadhana chapter, etc. Then, the characteristics of the faults of those possessed by the Mamo demons are explained. If a child is possessed by a Mamo, their limbs will repeatedly stretch out, and their eyes will hurt. Their mouth, hands, and feet will turn yellow. Their urine will be yellow, and they will develop a fever in their body. They will vomit, their body will become thin, and they will occasionally faint. By these signs, one can know that the child is possessed by a Mamo. To pacify these diseases and malicious demons, one should perform mandalas, fire offerings, bathing, and torma offerings, etc. If torma offerings are not given to the Mamos, the child will not be released. This is because the Mamos born from the five elements of nature, qualities, and power also have the power to control in the same way. Then, the one called 'Rigdenma,' the sixty-four Mamos, exists as the nature that pervades the wombs, days and nights, months, and years of all twenty-three Yoginis. If a child is possessed by Rigdenma, all of their limbs will turn white, and oh, lord of men, very tiny mustard seed-like rashes will cover their body. Their neck and body will be crooked, and blood will flow from their mouth, genitals, and anus. For such a child, offerings should not be made to protect them. Why? Because any mantra practitioner who is confused about the characteristics of a child who cannot be cured, their reputation will become diminished or small. Even if they claim to be able to cure the child out of attachment to wealth and strive to protect and heal them, they will not be able to cure them and will become the subject of gossip in the world. A child who has all the signs of being possessed by Rigdenma will certainly die, because neither gods, humans, nor nagas who move with their hands can protect them. In this world, neither nagas, yakshas, nor any planets that wander in the constellations in the sky, nor rakshasas and pretas born in the race of asuras
Chinese
以及喜好血肉的食肉者们，名为སཱི་ཀ༷ཾ་ནྱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的以角知事的母神，以及以嘎绕达称呼的作祟者。作祟是指以能使人作祟的明咒所驱使而作祟的那些。名为恶毒衣母的食肉美貌母神，以及喜好人血且于空中行走的空行母，以及变幻成各种形象的食肉母，残害生命的具形母们，以及夜叉的形象，具有如葫芦果实般的葫芦耳等等的容器，以及具有铃铛耳朵等的守护田地的具神通者们，以及诸部多众之主，以及足向后视且具饥饿的饿鬼之鬼，以及僵尸之鬼们，以及明咒成就之鬼，以及伴随遗忘之鬼，以及空行之主，鹏鸟之鬼。 各自绘制坛城，并供养彼等，则会带来极大的安乐。要知道被诸部多鬼所缠身的征相，如诸部多续中所述。在此修法品中，将要讲述的诸部多的手印，要知道从所结手印中，是何鬼或部多所侵扰的征相。然后，为了供养那些凶暴者，就绘制坛城，那便是，唉！人的君主啊，在村庄之外，在任何树木的阴影无法投射到的，独自存在的树木之处，以及墓地，以及大神殿，空旷的寺庙，或者河流汇合的岸边等地，制作坛城。那坛城的尺寸，一肘或者两肘，以及从四肘到千肘之间，都应绘制。九尊神，十三尊神，以及人主即十六尊神等的尺寸，如上依次对应。九尊神为一肘，十三尊神为两肘，十六尊神为四肘，如最初佛陀星宿坛城一般，根据财力可达千肘。并且，所有坛城的中央，都变化成八辐轮或莲花，寂
English
And the flesh-eaters who delight in flesh and blood, and the mother who knows by horns, called sI.k.m.nya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and the one called garoḍa who causes bewitchment. Bewitchment is the one who harms by being driven by the vidyā-mantra that causes bewitchment. The one called the cruel-clothed mother, the flesh-eating beautiful mother, and the ḍākinī who delights in human blood and travels in the sky, and the flesh-eating woman who transforms into various forms, the embodied mothers who harm life, and the form of pretas, with gourd-like fruits, gourd ears, etc., and those with bell ears, etc., the field-protecting possessors of magical powers, and the lord of the bhūta assembly, and the preta ghost with feet turned backward and full of hunger, and the zombie ghosts, and the ghost of accomplished vidyā-mantras, and the one accompanied by the forgetfulness ghost, and the lord of ḍākinīs, the garuḍa ghost. Having drawn individual maṇḍalas for each of them, and having made offerings to them, it will become supremely blissful. The signs of being seized by those bhūta ghosts should be known as stated in the bhūta tantra. In this sādhana chapter, from the many bhūta mudrās that will be explained, one should know the signs of which ghost or bhūta is afflicting from which mudrā is bound. Then, for the purpose of offering to those unruly ones, one should draw a maṇḍala, and that is, alas! O lord of men, outside the village, at the place of a single tree where the shadow of another tree does not fall, and in cemeteries, and great deva temples, empty temples, or on the banks where rivers meet, one should make a maṇḍala. The size of that maṇḍala should be drawn as one cubit or two cubits, and from four to a thousand cubits. The size of the nine deities, the thirteen deities, and the sixteen deities who are lords of men, etc., should be applied in order as above. One cubit for the nine deities, two cubits for the thirteen deities, four cubits for the sixteen deities, and like the maṇḍala of the first Buddha constellation, it should be done according to wealth up to a thousand cubits. And in the center of all maṇḍalas, it transforms into an eight-spoked wheel or lotus, peaceful.
Tibetan
རྒྱས་ཀྱི་རིགས་ཀྱི་དབང་གིས་དཀྱིལ་འཁོར་དག་ལས་ཕྱེད་ཀྱི་ཆ་ཤས་ཀྱིས་སོ། །སྒོ་ནི་དཀྱིལ་འཁོར་འཁོར་ལོའི་བརྒྱད་ཆར་འགྱུར་ཏེ། ངེས་པར་སྒོ་དེ་ཡི་ཕྱེད་ཀྱིས་སྟེགས་བུའམ་ཁ་ཁྱེར་དག་དང་དོ་ཤལ་ལོ་ཞེས་པ་དོ་ཤལ་གྱི་ས་ལའོ་རྩིག་པའི་ར་བ་རེ་ཁཱ་ལྔ་པ་དང་རིན་པོ་ཆེའི་སྣམ་བུ་དག་ནི་ཁ་ཁྱེར་གྱི་ཕྱེད་ཀྱི་ཚད་དེ། སྒོའི་ཚད་ཀྱིས་སྒོ་འཁྱུད་དང་ལོགས་དང་འགྲམ་མོ། །རྟ་བབས་དག་ཀྱང་སྒོ་ཡི་ཚད་ལས་སུམ་འགྱུར་དག་ཏུ་འགྱུར་རོ་ཞེས་དཀྱིལ་འཁོར་གྱི་མཚན་ཉིད་ངེས་པའོ། །དེ་ནས་ ཞི་བའི་ཐབས་གསུངས་པ། ཟླུམ་པོའི་ཐབ་ནི་རྒྱར་མཐོ་གཉིས་དང་ཟབས་སུ་མཐོ་གཅིག་སྟེ་ཆ་གསུམ། སྙིང་པོའི་དབུས་སུ་པདྨ་དཀར་པོའི་རང་བཞིན་དང་། ཁ་ཁྱེར་ལ་པདྨའི་ཕྲེང་བ་དང་། ཕྱི་རོལ་ལོགས་ཀྱི་འོག་ཏུ་པདྨའི་འདབ་མ་རྣམས་ཏེ་དེ་ཐམས་ཅད་དཀར་པོའི་ཚོན་རྣམས་དག་གིས་བཀང་བའམ་གཏམས་པ་སྟེ། དབུས་ཀྱི་པདྨ་དཀར་པོའི་ལྟེ་བ་དང་འདབ་མ་རྣམས་ལ། དཔལ་ལྡན་ཚོན་ཁ་དོག་ལྔ་པོ་དག་གིས་ལྷ་རྣམས་ཀྱི་ནི་རང་རང་གི་ཕྱོགས་ཀྱི་དེ་བཞིན་གཤེགས་པའི་རིགས་ཀྱི་དབང་གིས་རང་རང་གི་མཚན་མ་སོ་སོར་བྱ་བ་ནི། འདི་ལྟར་མཁའ་དང་རྣམ་ཤེས་ཕུང་པོ་དག་པ་ཡེ་ཤེས་ཀྱི་རིགས་ཀྱི་རྡོ་རྗེ་སྔོན་པོ་དབུས་དང་། འདུ་བྱེད་དག་པ་དོན་གྲུབ་ཀྱི་རིགས་རལ་གྲི་ནག་པོ་དབང་པོར་འགྱུར་ཏེ་ཞེས་པ་ཤར་དང་། ཚོར་བ་དག་པ་རིན་འབྱུང་གི་རིགས་ཀྱི་དབང་གིས་ལྷོར་ནི་རིན་ཆེན་དམར་པོའོ། །གཡོན་ཞེས་བྱང་དུ་འདུ་ཤེས་དག་པ་འོད་དཔག་མེད་པའི་རིགས་ཀྱི་དབང་གིས་འདབ་མ་བརྒྱ་དང་བཅས་པའི་པདྨ་དཀར་པོ་དག་དང་། ནུབ་ཏུ་གཟུགས་དག་པ་རྣམ་སྣང་གི་རིགས་འཁོར་ལོའི་མཚན་མ་སེར་པོ་དང་། སྒྲོལ་མ་སོགས་ཡུམ་བཞིའི་མཚན་མ་ནི། མེར་ནི་ང་ཁམས་དག་པའི་གྲི༷་གུག་ནག་པོ་ངེས་པར་པདྨའི་འདབ་མ་ལ་གནས་ཤིང་ལྷ་མིན་ཟུར་དུ་མེ་ཁམས་དག་པ་ལྕགས་ཀྱུ་དམར་པོ་དག་ཏུ་འགྱུར་རོ། །རླུང་དུས་ཁམས་དག་པ་རྡོ་རྗེ་ཞགས་པར་འགྱུར་ཏེ་ཁ་དོག་སེར་པོའོ། །ཀྱེ་མི་ཡི་བདག་པོ་དབང་ལྡན་ནམ་དྲག་པོའི་འདབ་མ་དག་ལ་ཆུ་ཁམས་དག་པའི་མདོག་དཀར་བའི་རྩེ་གསུམ་མོ། །དེ་ལྟར་ལྷ་དགུ་དང་དེ་སྟེང་བཅུ་གསུམ་ལམ་ནི། ཤར་གྱི་སྒོར་ནི་རལ་གྲི༷་ནག་པོའི་སྤྲིན་དང་མཚུངས་པ་དག་ཁྲོ་བོ་ཕྲག་དོག་རྡོ་རྗེ་སྟེ། ལྷོར་ནི་རྡོ་རྗེའི་དབྱུག་པ་དམར་པོ་འདོད་ཆགས་རྡོ་རྗེའོ། །ཆུ་རུ་སྟེ་ནུབ་ཏུ་དཔལ་ལྡན་བེ་ཅོན་སེར་པོ་གཏི་མུག་རྡོ་རྗེ་དག་ཏུ་རབ་ཏུ་འགྱུར་ཏེ་ངེས་པར་བྱང་དུ
Chinese
由于广大种姓的威力，从坛城中分出一半的部分。门是坛城轮的八分之一。确定门的那一半是台阶或边缘，以及被称为花环的地方，花环的位置是五条线的墙壁，珍贵的布料是边缘的一半大小。门的尺寸是门拱、墙壁和边缘。马厩也变成门的三倍大小，这是坛城的确定特征。然后， 宣说寂静的方法。圆形的炉灶，宽和高都是两份，深度是一份，共三份。在中心是白莲花的自性，边缘是莲花的花环，外侧墙壁的下方是莲花的花瓣，所有这些都用白色颜料填充或涂满。中央白莲花的中心和花瓣上，用吉祥的五种颜色，诸神的各自方位，凭借如来种姓的威力，各自的标志是：如此，虚空和识蕴清净，是智慧种姓的蓝色金刚杵在中央。行蕴清净，是成就义利的种姓，黑色的宝剑变成力量，即东方。受蕴清净，是宝生种姓的威力，南方是红色宝。左边，即北方，想蕴清净，是无量光种姓的威力，有百瓣的白莲花。西方，色蕴清净，是毗卢遮那佛种姓的法轮标志，黄色。度母等四母的标志是：在火中，我界清净的黑色弯刀必定位于莲花瓣上，在非天角，火界清净的红色铁钩。风时，界清净变成金刚索，颜色是黄色。唉！人主，在有权势或忿怒的花瓣上，水界清净的白色三尖。如此九尊神，以及其上的十三尊神之路是：东方的门是与黑剑云相似的忿怒嫉妒金刚。南方是红色金刚杵，贪欲金刚。在水中，即西方，吉祥的黄色金刚杵变成愚痴金刚，必定在北方。
English
Due to the power of the vast lineage, half of the portion is separated from the mandalas. The gate is one-eighth of the mandala wheel. It is determined that half of that gate is the platform or edge, and the place called garland, the garland's location is the wall with five lines, and the precious cloth is half the size of the edge. The size of the gate is the archway, walls, and edges. The stables also become three times the size of the gate, which is the determined characteristic of the mandala. Then, The method of pacification is declared. The round stove, the width and height are both two parts, and the depth is one part, a total of three parts. In the center is the nature of a white lotus, the edge is a garland of lotuses, and below the outer wall are lotus petals, all of which are filled or covered with white colors. On the center and petals of the central white lotus, with the auspicious five colors, the respective directions of the deities, by the power of the Tathagata lineage, their respective symbols are: Thus, space and the purification of the aggregate of consciousness, is the blue vajra of the wisdom lineage in the center. The purification of the aggregate of formation, is the lineage of accomplishing meaning, the black sword becomes power, which is the East. The purification of the aggregate of feeling, by the power of the Ratnasambhava lineage, the South is a red jewel. On the left, which is the North, the purification of the aggregate of perception, by the power of the Amitabha lineage, there are white lotuses with a hundred petals. In the West, the purification of the aggregate of form, is the wheel mark of the Vairochana lineage, yellow. The symbols of the four mothers, such as Tara, are: In fire, the black curved knife of the purification of the I-element must be located on the lotus petal, and in the Asura corner, the red iron hook of the purification of the fire element. In the wind time, the purification of the element becomes a vajra lasso, the color is yellow. Alas! Lord of men, on the powerful or wrathful petals, the white trident of the purification of the water element. Thus, the nine deities, and the path of the thirteen deities above them are: The eastern gate is the wrathful jealousy vajra similar to the black sword cloud. The South is the red vajra scepter, the desire vajra. In the water, which is the West, the auspicious yellow vajra scepter becomes the ignorance vajra, and it must be in the North.