English
Endowed with power, standing with two hands holding a skull cup filled with blood and a mongoose. The three syllables (Om, Ah, Hum) at the three places (body, speech, mind) infuse wisdom with light. The power deity bestows empowerment, becoming the crown ornament of the family lord. The five syllables on the moon on one's own palm, the nectar stream (10) from the melting of the five families (Buddha family, Vajra family, Ratnasambhava family, Lotus family, Karma family), pacifies the stinging pain of wounds and fire. Om Jambhala Jalandhraye Svaha. (Tibetan: ཨོཾ་ཛཾ་བྷ་ལ་ཛ་ལེནྡྲཱ་ཡེ་སྭཱ་ཧཱ།, Sanskrit Devanagari: ॐ जम्भल जलेंद्राय स्वाहा, Sanskrit Romanization: oṃ jambhala jalendrāya svāhā, Literal Chinese meaning: Om, Jambhala, Water Lord, Svaha.) Recite: Om Indrani Mukham Bhramari Svaha. (Tibetan: ཨོཾ་ཨིནྡྲ་ནི་མུ་ཁཾ་བྷྲ་མ་རི་སྭཱ་ཧཱ།, Sanskrit Devanagari: ॐ इन्द्रनि मुखं भ्रमरि स्वाहा, Sanskrit Romanization: oṃ indrani mukhaṃ bhramari svāhā, Literal Chinese meaning: Om, Indrani, Face, Bhramari, Svaha.) Om Jam Khum Svaha. (Tibetan: ཨོཾ་ཛམྑུཾ་སྭཱ་ཧཱ།, Sanskrit Devanagari: ॐ जं खुं स्वाहा, Sanskrit Romanization: oṃ jaṃ khuṃ svāhā, Literal Chinese meaning: Om, Jam, Khum, Svaha.) Argham etc. I prostrate and praise the Yaksha Lord of Wealth, pacify the suffering of sentient beings' poverty. Jam Siddhi Phala Alala Ho. (Tibetan: ཛཾ་སིདྡྷི་ཕ་ལ་ཨ་ལ་ལ་ཧོ།, Sanskrit Devanagari: जं सिद्धि फल अलल हो, Sanskrit Romanization: jaṃ siddhi phala alala ho, Literal Chinese meaning: Jam, Accomplishment, Fruit, Alala, Ho.) Merge into the place and support. The Debt-Clearing Torma made by Phadampa: Om Vajra Amrita cleanse. (Tibetan: ཨོཾ་བཛྲ་ཨ་མྲྀ་ཏས་བསང་།, Sanskrit Devanagari: ॐ वज्र अमृतेन, Sanskrit Romanization: oṃ vajra amṛtena, Literal Chinese meaning: Om, Vajra, Amrita.) Svabhava purify. (Tibetan: སྭ་བྷཱ་ཝས་སྦྱངས།, Sanskrit Devanagari: स्वभावेन, Sanskrit Romanization: svabhāvena, Literal Chinese meaning: Svabhava.) From emptiness, from Bhrum (Tibetan: བྷྲཱུྃ།, Sanskrit Devanagari: भ्रूम, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: Bhrum) arises a vast and spacious vessel made of jewels, filled with song tormas, wish-fulfilling jewels, perfectly complete. Om Aki Be Hum Sra Tha. (Tibetan: ཨོཾ་ཨཱ་ཀི་བྷེ་ཧཱུྃ་སྲ་ཐ།, Sanskrit Devanagari: ॐ आकि बे हुं स्र थ, Sanskrit Romanization: oṃ āki be hūṃ sra tha, Literal Chinese meaning: Om, Aki Be Hum Sra Tha.) Nama Sarva Tathagata Avalokite Om Sambhara Sambhara Hum. (Tibetan: ན་མ་སརྦ་ཏ་ཐ་ག་ཏ་ཨ་ཝ་ལོ་ཀི་ཏེ་ཨོཾ་སཾ་བྷ་ར་སཾ་བྷ་ར་ཧཱུྃ།, Sanskrit Devanagari: नमः सर्व तथागत अवलोकिते ॐ सम्भर सम्भर हुं, Sanskrit Romanization: namaḥ sarva tathāgata avalokite oṃ sambhara sambhara hūṃ, Literal Chinese meaning: Homage to all Tathagatas, Avalokite, Om Sambhara Sambhara Hum.) I prostrate to the Tathagata Ratnasambhava (11), I prostrate to the Tathagata Supreme Beautiful Form, I prostrate to the Tathagata with the Boundless Body..., I prostrate to the Tathagata who is completely free from all fears.... This offering torma, endowed with the five desirable qualities of form, sound, smell, taste, and touch, I give to all beings who have become guests due to debts and karmic debts from beginningless time until now. The high places are debts repaid with castles, the low places with land, debts of parents and children, debts of relatives near and far, debts of friends and companions, debts of killing, debts of beating and sickness, debts of stealing wealth, debts of carrying loads, debts of plowing, debts of milking, debts of shearing wool, debts of riding (12), etc., may all debts be purified. By the power of my pure intention, the power of the Tathagata's generosity, and the power of the Dharmadhatu, in order to make offerings to the noble ones and benefit all sentient beings, whatever things are thought of in the mind, may all of them come to pass as desired, may all the worlds appear without obstruction. Giving water with one scoop: Oneself transforms into Great Compassionate Avalokiteshvara, the noble Avalokiteshvara, with the stream of milk flowing from his hand, satisfies all the hungry ghosts.
Chinese
令，沐浴已恒常清凉！嗡 嘛呢 贝美 吽 (藏文：ཨོཾ་མ་ི་པདྨེ་ཧཱུྃ།，梵文天城体：，梵文罗马拟音：oṃ maṇi padme hūṃ，汉语字面意思：嗡 嘛呢 贝美 吽)！嗡 阿 吽 舍 (藏文：ཨོཾ་ཨཱཿཧཱུྃ་ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ hrīḥ，汉语字面意思：嗡 阿 吽 舍)！如是说，念诵桑巴（13）七遍，摇动一次钹。在没有糌粑的器皿中，滴入一滴水，念诵一次咒语，摇动左手的钹一次，如此七遍左右。嗡 扎拉 米当 萨瓦 贝达 贝 萨瓦哈 (藏文：ཨོཾ་ཛྭ་ལ་མི་དཾ་སརྦ་པྲེ་ཏེ་བྷྱཿསྭཱ་ཧཱ།，梵文天城体：，梵文罗马拟音：oṃ jvāla midaṃ sarva prete bhyaḥ svāhā，汉语字面意思：嗡 扎拉 米当 萨瓦 贝达 贝 萨瓦哈)！这后一个（咒语）只需在饭前念诵。以此布施之善业，愿彼等如影随形般前往饿鬼道。愿从极度恐怖的饿鬼世界中，迅速解脱！愿一切如虚空藏般，受用无尽！愿无争无害，自在受用！嗡 耶达玛 嘿度 扎巴瓦，嘿敦 德达 塔塔嘎多 雅瓦达，德萨 嘉 尼若达 诶旺 巴迪 玛哈 萨玛耶 梭哈 (藏文：ཨོཾ་ཡེ་དྷརྨཱ་ཧེ་ཏུ་པྲ་བྷ་ཝ། ཧེ་ཏུ་ཥྟེནྟ་ཐ་ག་ཏོ་ཧྱ་བ་ད་ཏ། ཏེཥཱཉྩ་ཡོ་ནི་རོ་དྷ་ཨེ་ཝཾ་བཱ་དི་མ་ཧ་ཤྲ་མ་ིཿསྭཱ་ཧཱ།，梵文天城体：，梵文罗马拟音：oṃ ye dharmā hetu prabhava hetu teṣāṃ tathāgato hyavadat teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ svāhā，汉语字面意思：嗡 诸法 因生 彼因 佛宣说 彼灭 亦如是 大沙门说 梭哈)！(14)布施广大等，以此善业等，愿从有海中救度众生！回向发愿。印度人的仪轨与印度经文的渊源有关，即水施文殊法和释迦能仁法两种。前者稍微难以修持，后者则简便易行。即使没有许多不纯净的念诵，如果能清净地实践这些，也会有很大的利益。降扎朵和水施是佛陀的行为，以教令和印记作为印证，因此作为胜者的追随者，不应轻视这些。善哉！ (15)拙火饮用，乐暖和合之法等安住。 (16)那摩 咕噜。正行是拙火饮用，以乐暖进行和合。其中有四：祈请、持风、转轮、观想。第一，祈请：在自己的头顶观想上师瑜伽，祈请上师仁波切加持我生起乐暖之殊胜三摩地于相续中！加持我生起乐空之三摩地于相续中！如此祈请并生起敬信。第二(17)是：如所说“语之事业为持风”，清晰地呼出三次或九次风，然后轻轻地压住气息，吸气后将上方的气息向下压，与此同时
English
May you always be cool after bathing! Om Mani Padme Hum (藏文：ཨོཾ་མ་ི་པདྨེ་ཧཱུྃ།，梵文天城体：，梵文罗马拟音：oṃ maṇi padme hūṃ，汉语字面意思：Om Mani Padme Hum)! Om Ah Hum Hrih (藏文：ཨོཾ་ཨཱཿཧཱུྃ་ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ hrīḥ，汉语字面意思：Om Ah Hum Hrih)! Saying this, recite Sambhara (13) seven times, and strike the cymbals once. Drip a drop of water into a container without zan grains, recite a mantra, and strike the left cymbal once, about seven times. Om Jvala Midam Sarva Prete Bhya Svaha (藏文：ཨོཾ་ཛྭ་ལ་མི་དཾ་སརྦ་པྲེ་ཏེ་བྷྱཿསྭཱ་ཧཱ།，梵文天城体：，梵文罗马拟音：oṃ jvāla midaṃ sarva prete bhyaḥ svāhā，汉语字面意思：Om Jvala Midam Sarva Prete Bhya Svaha)! This latter (mantra) is only needed before eating. May whatever merit comes from this offering go to the pretas like a shadow. May they quickly be liberated from the terrifying preta realm! May all have inexhaustible enjoyment like the treasury of space! May they enjoy freely, without strife or harm! Om Ye Dharma Hetu Prabhava Hetu Tesham Tathagato Hyavadat Tesham Cha Yo Nirodha Evam Vadi Mahashramanah Svaha (藏文：ཨོཾ་ཡེ་དྷརྨཱ་ཧེ་ཏུ་པྲ་བྷ་ཝ། ཧེ་ཏུ་ཥྟེནྟ་ཐ་ག་ཏོ་ཧྱ་བ་ད་ཏ། ཏེཥཱཉྩ་ཡོ་ནི་རོ་དྷ་ཨེ་ཝཾ་བཱ་དི་མ་ཧ་ཤྲ་མ་ིཿསྭཱ་ཧཱ།，梵文天城体：，梵文罗马拟音：oṃ ye dharmā hetu prabhava hetu teṣāṃ tathāgato hyavadat teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ svāhā，汉语字面意思：Om All dharmas arise from a cause, and the Tathagata has explained their cause, and also their cessation; this is the doctrine of the Great Ascetic Svaha)!(14) May the great offering, etc., and this merit, etc., liberate beings from the ocean of existence! Dedicate and make aspirations. The Indian practice is related to the source of Indian texts, namely the water offering of Manjushri and Shakyamuni. The former is slightly difficult to practice, while the latter is simple and easy. Even without many impure recitations, if one practices these purely, there will be great benefits. The Jamtor and water offering are the actions of the Buddha, sealed with teachings and symbols, so as followers of the Victorious One, one should not despise these. Good! (15) The practice of drinking Tummo, the union of bliss and warmth, etc., resides here. (16) Namo Guru. The main practice is drinking Tummo, uniting bliss and warmth. There are four aspects to this: supplication, holding the breath, turning the wheel, and visualization. First, supplication: visualize the Guru Yoga on the crown of your head, and supplicate the precious Guru to bless me to generate the special samadhi of bliss and warmth in my continuum! Bless me to generate the samadhi of bliss and emptiness in my continuum! Thus supplicate and generate devotion. Second (17) is: As it is said, "The action of speech is holding the breath," exhale the breath clearly three or nine times, then gently press down on the breath, inhale, and push the upper breath downwards, at the same time
Chinese
然后稍微吸入下方的气，并合拢气口进行禅修。第三是身体的活动，进行拙火轮。如是说，要做粗木母和迁转轮等。第四是意念的活动，禅修所缘。如是说，自己外观是圣救度母的形象，内部空空荡荡（18），像用肺吹胀的皮囊一样薄而透明，颜色红色，触感炽热，像铜盆被火烧灼一样观想。从那的中央向上，中脉向上端插入梵穴，下端到达脐下四指处，观想具有四法。在那旁边，向上右边的罗玛脉和左边的江玛脉，上端到达两个鼻孔，下端从脐下四指处稍微进入中脉。中脉内三脉的长度中，观想阿短（藏文：ཨ་ཐུང་།）像用尺子切割的荆棘一样，根部粗大朝上，尖端纤细朝下，颜色红色，触感炽热，燃烧着。脐轮是化身轮，六十二个脉瓣像伞的骨架一样朝上。在那的中央，观想中脉内一个红色的阿（藏文：ཨ་）。（19）同样，心间是法轮，八个脉瓣稍微朝下。在那的中央，观想一个蓝色的吽（藏文：ཧཱུྃ།）。喉间是受用轮，十六个脉瓣稍微朝上。在那的中央，观想黄色的嗡（藏文：ཨོཾ།）。头顶是大乐轮，三十二个脉瓣稍微朝下。在那的中央，观想一个白色的杭（藏文：ཧཾ།）字，头部朝下，堵住梵穴。三岔路口和肛门处观想扬（藏文：ཡཾ།）字。然后好好地排出废气，气息的力量完尽时，从两个鼻孔缓缓吸入。在左右二脉中，像吹胀羊肠一样进入，从中脉内向上升起。因为阿短（藏文：ཨ་ཐུང་།）粗糙，所以专注于阿短（藏文：ཨ་ཐུང་།）的火性（20），鲜红欲燃的状态。对此进行一次专注的旋转。然后收缩肛门，吸入下气，扬（藏文：ཡཾ།）字处的气息震动。气息触及三岔路口的让（藏文：རཾ།）字，让（藏文：རཾ།）字处燃起火焰。触及阿短（藏文：ཨ་ཐུང་།）时，阿短（藏文：ཨ་ཐུང་།）燃起火焰，顶端和根部纤细，腰部膨胀，呈现出女性生殖器的形状，观想红色光芒显现，并专注于此。
English
Then, slightly inhale the lower air and meditate by closing the air passages. Third, as a physical activity, perform the Tsa Lung wheel. As it is said, perform the coarse wood mother and transference wheel, etc. Fourth, as a mental activity, meditate on the object of focus. As it is said, visualize oneself externally as the form of Arya Tara, internally empty (18), thin and transparent like a leather bag inflated by the lungs, red in color, hot to the touch, like a copper basin scorched by fire. From the center of that, upwards, the central channel pierces upwards to the Brahma aperture at the top, and the lower end reaches four fingers below the navel. Contemplate it as possessing four qualities. Beside that, upwards, the right Romā channel and the left Kyangma channel, the upper ends reach the two nostrils, and the lower ends enter the central channel slightly from four fingers below the navel. Within the central channel, in the span of the three channels, visualize the A-thung (Tibetan: ཨ་ཐུང་།) like a thorn bush cut by a ruler, with the thick root facing upwards, the thin tip facing downwards, red in color, hot to the touch, and blazing. The navel chakra is the emanation wheel, with sixty-two petals facing upwards like the ribs of an umbrella. In the center of that, visualize a red A (Tibetan: ཨ་) within the central channel. (19) Similarly, the heart is the Dharma wheel, with eight petals facing slightly downwards. In the center of that, visualize a blue Hūṃ (Tibetan: ཧཱུྃ།). The throat is the enjoyment wheel, with sixteen petals facing slightly upwards. In the center of that, visualize a yellow Oṃ (Tibetan: ཨོཾ།). The crown of the head is the great bliss wheel, with thirty-two petals facing slightly downwards. In the center of that, visualize a white Haṃ (Tibetan: ཧཾ།) syllable, with its head facing downwards, blocking the Brahma aperture. At the tri-junction and the anus, visualize the Yaṃ (Tibetan: ཡཾ།) syllable. Then, expel the stale air well, and when the force of the breath is exhausted, inhale slowly through both nostrils. In the two side channels, it enters like inflating a sheep's intestine, and rises upwards from within the central channel. Because the A-thung (Tibetan: ཨ་ཐུང་།) is coarse, focus on the fiery nature of the A-thung (Tibetan: ཨ་ཐུང་།) (20), in a bright red, almost blazing state. Perform one focused rotation on this. Then, contract the anus and inhale the lower air, causing the air to vibrate at the Yaṃ (Tibetan: ཡཾ།) syllable. When the air touches the Raṃ (Tibetan: རཾ།) syllable at the tri-junction, fire blazes from the Raṃ (Tibetan: རཾ།) syllable. When it touches the A-thung (Tibetan: ཨ་ཐུང་།), fire blazes on the A-thung (Tibetan: ཨ་ཐུང་།), with the tip and root thin, the waist swollen, appearing in the shape of a female vulva, visualize the red light appearing, and focus on this.