English
If wealthy and capable, then at the end of each session (of practice), Not directly indicated, these are two ways of supplementing from the tantra. The first is: the yoga of the torma, the yoga of recitation, and the armor yoga of entering the session interval. Although the actual practice is to recite first, the direct instruction of the text is the order of explanation. Among them, the ritual of the torma is: from the ten substances, previously contemplate, the vessel arising from the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: no), with wind (power) on the mandala of fire, make it boil with the palm, perfectly possessing the first vowel letter, burning and watching at that moment, the reversing letters combined together, contemplate the mantra of the tantra. With the letter Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) make everything bright, correctly recite it three times. If you meditate like that, the goddess, will grant the excellent accomplishment of substances. With this yoga accomplishment, it will also be blessed. Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: no) Ra (Tibetan: ར, Sanskrit Devanagari: र, Sanskrit Romanization: ra, Chinese literal meaning: dustless) Lli (Tibetan: ལླི, Sanskrit Devanagari: ल्लि, Sanskrit Romanization: lli, Chinese literal meaning: combined) Hoh (Tibetan: ཧོཿ, Sanskrit Devanagari: होः, Sanskrit Romanization: hoḥ, Chinese literal meaning: exclamation) Jah (Tibetan: ཛཿ, Sanskrit Devanagari: जः, Sanskrit Romanization: jaḥ, Chinese literal meaning: birth) Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: wrathful) Bam (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: water) Hoh (Tibetan: ཧོཿ, Sanskrit Devanagari: होः, Sanskrit Romanization: hoḥ, Chinese literal meaning: exclamation) Sa (Tibetan: ས་, Sanskrit Devanagari: स, Sanskrit Romanization: sa, Chinese literal meaning: possessing) Ma (Tibetan: མ་, Sanskrit Devanagari: म, Sanskrit Romanization: ma, Chinese literal meaning: having) Ya (Tibetan: ཡ, Sanskrit Devanagari: य, Sanskrit Romanization: ya, Chinese literal meaning: holding) Stvam (Tibetan: སྟྭཾ, Sanskrit Devanagari: स्त्वं, Sanskrit Romanization: stvaṃ, Chinese literal meaning: you)! Dri (Tibetan: དྲི, Sanskrit Devanagari: द्रि, Sanskrit Romanization: dri, Chinese literal meaning: firm) Shya (Tibetan: ཤྱ, Sanskrit Devanagari: श्य, Sanskrit Romanization: śya, Chinese literal meaning: seeing) Hoh (Tibetan: ཧོཿ, Sanskrit Devanagari: होः, Sanskrit Romanization: hoḥ, Chinese literal meaning: exclamation)! Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Vajra (Tibetan: བཛྲ, Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, Chinese literal meaning: vajra) Dakini (Tibetan: ཌཱ་ཀཱི་ནི, Sanskrit Devanagari: डाकीनि, Sanskrit Romanization: ḍākinī, Chinese literal meaning: dakini)! Kha (Tibetan: ཁ་, Sanskrit Devanagari: ख, Sanskrit Romanization: kha, Chinese literal meaning: space) Kha (Tibetan: ཁ་, Sanskrit Devanagari: ख, Sanskrit Romanization: kha, Chinese literal meaning: space) Kha (Tibetan: ཁཱ་, Sanskrit Devanagari: खा, Sanskrit Romanization: khā, Chinese literal meaning: emptiness) Hi (Tibetan: ཧི་, Sanskrit Devanagari: हि, Sanskrit Romanization: hi, Chinese literal meaning: is) Kha (Tibetan: ཁཱ་, Sanskrit Devanagari: खा, Sanskrit Romanization: khā, Chinese literal meaning: emptiness) Hi (Tibetan: ཧི, Sanskrit Devanagari: हि, Sanskrit Romanization: hi, Chinese literal meaning: is)! I (Tibetan: ཨི་, Sanskrit Devanagari: इ, Sanskrit Romanization: i, Chinese literal meaning: this) Mam (Tibetan: མཾ་, Sanskrit Devanagari: मं, Sanskrit Romanization: maṃ, Chinese literal meaning: me) Baliṃ (Tibetan: ལིཾ་, Sanskrit Devanagari: लिं, Sanskrit Romanization: liṃ, Chinese literal meaning: anointing) Bhunjatha (Tibetan: བྷུཉྫ་ཐཱ, Sanskrit Devanagari: भुञ्ज था, Sanskrit Romanization: bhuñja thā, Chinese literal meaning: enjoy)! Pipātha (Tibetan: པི་པཱ་ཐཱ, Sanskrit Devanagari: पा था, Sanskrit Romanization: pā thā, Chinese literal meaning: drink)! Ma (Tibetan: མ་, Sanskrit Devanagari: म, Sanskrit Romanization: ma, Chinese literal meaning: not) Ma (Tibetan: མ་, Sanskrit Devanagari: म, Sanskrit Romanization: ma, Chinese literal meaning: not) Kārya (Tibetan: ཀཱ་རྱ, Sanskrit Devanagari: कार्य, Sanskrit Romanization: kārya, Chinese literal meaning: action)! Sā (Tibetan: སཱ་, Sanskrit Devanagari: सा, Sanskrit Romanization: sā, Chinese literal meaning: she) Bhaya (Tibetan: བྷ་ཡ, Sanskrit Devanagari: भय, Sanskrit Romanization: bhaya, Chinese literal meaning: fear) Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: ah) Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: wrathful) Phem (Tibetan: ཕཻཾ་, Sanskrit Devanagari: फें, Sanskrit Romanization: pheṃ, Chinese literal meaning: phem) Phem (Tibetan: ཕཻཾ་, Sanskrit Devanagari: फें, Sanskrit Romanization: pheṃ, Chinese literal meaning: phem) Svaha (Tibetan: སྭཱ་ཧཱ།, Sanskrit Devanagari: स्वाहा, Sanskrit Romanization: svāhā, Chinese literal meaning: may it be well)!” Thus it is said. Among them, the first is blessing the substances, to this, some recite and write “ten grounds are contemplated as five grounds,” considering five as the number five, explaining it as the seeds of the five wisdoms. Others write and recite “ten substances are contemplated as mantras,” the meaning is the same as the former. Both of these are emphasizing the literal meaning due to Tibetan errors. According to the usual translation, it should be explained as: after that, it is necessary to contemplate the ten substances, before that, what needs to be contemplated are the vessel, wind, and fire. However, at this time, the Ra translation says: “First, arising from the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: no), contemplate the ten substances in the skull cup, with the mandala of wind and fire, burning and heating,” saying it like this is easier to understand, and the meaning should also be explained like that. Among them, the time for giving the torma, if wealthy and capable, then at the end of the four sessions (of practice), if not wealthy and not capable, then it is necessary to do it in the last session. In the “Vocabulary” it says: “According to the order of this ritual, give it in the four intervals,” and “Residing facing south, give the torma at midnight,” thus it is said. Like that charnel ground.
Tibetan
་དུ། །གནོད་སྦྱིན་རོ་ལངས་སྲིན་པོ་ལ། །ཧེ་རུ་ཀ་ཡི་ གཟུགས་བསྒོམས་ནས། །དེར་ནི་གཏོར་མ་སྦྱིན་བྱ་སྟེ། །ཅང་ཏེའུ་རྡོ་རྗེ་དྲིལ་བུ་དང་། །སིལ་ སྙན་གར་རྣམས་རབ་ཏུ་བྱ། །ཕྱོགས་ཀྱི་གོས་ཅན་ཕྱག་རྒྱ་སྦྱོར། །ཧཱུཾ་ཕཊ་ཅ་ཅོའི་སྒྲ་འབྱིན་ ཞིང་། །ཞབས་གཡས་བརྐྱང་བའི་སྦྱོར་བ་ཡིས། །འབར་བའི་ཕྱག་རྒྱ་བཅིངས་ནས་སུ། ཁ་ནི་ དམ་ཚིག་གིས་བསྐངས་ནས། །གསང་སྔགས་འདི་ནི་རྗེས་དྲན་བྱ། །ཞེས་དུར་ཁྲོད་གནས་པ་ རྣམས་ལ་གཏོར་མ་སྦྱིན་པ་དང་། རང་ལྷའི་ང་རྒྱལ་དང་། འདུག་སྟངས་དང་། ཕྱག་རྒྱ་དང་། དམ་རྫས་བཟའ་བ་དང་། རོལ་མོའི་སྒྲ་དང་། དྲག་ཤུལ་གྱི་སྔགས་དང་། གཏོར་སྔགས་ གསུངས་པ་ལྟར་ཀུན་སྤྱོད་ཀྱི་ཡང་དགོངས་པ་ཡིན་ནོ། །དེས་ན་དུར་ཁྲོད་ལ་སོགས་པ་དངོས་ སམ། དུར་ཁྲོད་ཆེན་པོ་བརྒྱད་ཀྱི་ས་གཞི་ལ་འདུག་པར་མོས་ལ། བདག་བསྐྱེད་དཀྱིལ་ 8-232 འཁོར་མ་བསྡུས་པའི་སྐབས་ཡིན་ནམ། དཀྱིལ་འཁོར་སྒྲུབ་མཆོད་ལྟ་བུ་ལ་བདག་མདུན་ བསྲེས་གྲུབ་པའི་སྐབས་ཡིན་ན། དཀྱིལ་འཁོར་གྱི་གཙོ་བོའི་ཐུགས་ཀ་ནས་ལས་ཀྱི་ཧེ་རུ་ཀ་ བྱེ་བར་མོས། དེ་ལ་ང་རྒྱལ་གཙོ་བོར་འཇུག་ཅིང་། དུར་ཁྲོད་དུ་སོང་བར་མོས་པ་ཡིན་ནོ། ། ཐུན་བར་དུ་འབུལ་བ་ཡིན་ན། ཐུན་མཚམས་ཀྱི་ལྷའི་ང་རྒྱལ་ཉིད་ཀྱིས་ཆོག་གོ །གང་ལྟར་ ཡང་གཅེར་བུ་སྐྲ་གྲོལ་བ་ཁ་ལྷོ་ཕྱོགས་སུ་བལྟ་ཞིང་། རིག་མས་འཁྱུད་པའི་ལུས་ཅན་དུ་ བསམ་པ་སླར་ཡང་ཧེ་རུ་ཀ་ཕྱག་གཉིས་པའམ་ཕྱག་མང་གི་ང་རྒྱལ་གསལ་བཏབ་ནས་བདུད་ རྩི་རིལ་བུའམ་ཤ་ཆེན་མུར་བཞིན་པའམ། མེད་ན་མོས་པ་བྱས་ཏེ་གཏོར་མའི་ཆོ་ག་ལ་འཇུག་ གོ །གཏོར་མའི་སྣོད་ནི། རབ་དངོས་སུ་ཡང་ཐོད་པར་བཤམ་མོ། །མ་རྙེད་ན་སྣོད་གང་ཡང་ རུང་བར་བཤམ་མོད་ཀྱི། ཁ་ཅིག་ལྕགས་སྣོད་དང་། བསེ་སྣོད་དུ་མི་བྱ་ཟེར་བ་ནི་ཕྱི་གཏོར་ལ་ དེ་ལྟར་གྲགས་ཀྱང་། འདི་དག་ནང་གཏོར་ཡིན་པས་ངེས་པ་མི་དགོས་སོ། །ཇི་ལྟར་ཡིན་ཡང་ ཡིད་ཀྱི་དམིགས་པས་ཐོད་པའི་སྣོད་དུ་བསམ་སྟེ། གྲུབ་ཐོབ་ཛ་ལནྡྷ་རི་པས་ཕག་མོའི་སྒྲུབ་ ཐབས་སུ་དུམ་བུ་གཅིག་པ་དང་། གཉིས་པ་དང་། གསུམ་པ་གང་རུང་གིས་ཆོག་པར་བཤད། སྡོམ་འབྱུང་ལས། དུམ་གསུམ་སྒྲུབ་པའི་དངོས་གྲུབ་མཆོག །ཅེས་འབྱུང་བའི་དབང་དུ་མཛད་ ནས། བླ་མ་གོང་མ་རྣམས་དུམ་བུ་གསུམ་པ་གཙོ་བོར་མཛད་དོ། །མངོན་བརྗོད་ལས། ཐོད་ པར་དེ་རྣམས་ལ་ཡང་སྦྱིན། །ཞེས་འབྱུང་བས། དངོས་སམ་ཡིད་ཀྱིས་བསམས་པའི་ཐོད་པའི་ སྣོད་དགོས་སོ། །གཏོར་མའི་རྫས་ནི། ཤ་ད
Chinese
于彼处，对于危害者、僵尸、罗刹，观想黑汝嘎之身，在那里布施食子，敲击钲、金刚铃、手鼓，尽力做出钹的乐舞，结立袒露身体者的手印，发出“吽 啪 杂 咒”的声音，以右腿伸展的姿势，束缚燃烧的手印后，以誓言充满口，忆念此秘密真言。如是对于安住于尸林者布施食子，以及自身本尊的慢，安住方式，手印，享用誓言物，乐器的声音，猛烈的咒语，如所说食子咒的行持，也是一切行为的甚深密意。因此，对于真实的尸林等，或者意乐安住于八大尸林之地。是自生坛城未收摄之时，还是坛城修供等自前融合的时刻，观想从坛城主尊的心间，化出事业黑汝嘎。对此，慢是主要的，并且意乐前往尸林。若于座间供养，仅以座间之神的慢即可。无论如何，裸身散发面向南方，思维为明妃所拥抱之身，再次清晰生起二臂或多臂黑汝嘎的慢，享用甘露丸或大块肉，或者没有则意念，而进入食子仪轨。食子的容器是，最好真实地陈设于颅器中。若未找到，则陈设于任何容器中，但有些人说不能用铁器和皮革容器，那是外食子的说法，这些是内食子，所以没有必要。无论如何，以意念观想为颅器，成就者扎烂达惹巴于猪母的修法中说，一个、两个、三个都可以。集密经中说：“三段修持之悉地胜。”依此而行，历代上师们主要使用第三个。名相集中说：“于颅器中亦施彼。”如是说，需要真实或意念观想的颅器。食子的材料是，肉等。
English
There, for the harm-doers, zombies, and ogres, contemplate the form of Heruka, and there offer the torma. Strike the cymbals, vajra bell, and hand drum, and perform the music and dance of the cymbals to the best of your ability. Make the mudra of the naked one, and utter the sound of "Hum Phat Tsa Tso," and with the posture of extending the right leg, bind the blazing mudra, and fill your mouth with the samaya, and remember this secret mantra. Thus, offering the torma to those who dwell in the charnel ground, as well as the pride of one's own deity, the manner of dwelling, the mudras, the consumption of samaya substances, the sound of musical instruments, the fierce mantras, and the conduct according to the spoken torma mantra, are also the profound intentions of all actions. Therefore, for real charnel grounds, etc., or with the intention of dwelling in the land of the eight great charnel grounds. Is it the time when the self-generation mandala has not been gathered, or is it the time when the mandala is being performed, such as the self-front merging, visualize the activity Heruka emanating from the heart of the main deity of the mandala. To this, pride is the main thing, and it is the intention to go to the charnel ground. If offering during the session, the pride of the deity of the session is sufficient. In any case, naked with loose hair facing south, thinking of the body embraced by the consort, again clearly generate the pride of the two-armed or multi-armed Heruka, enjoying nectar pills or large pieces of meat, or if not, visualize it, and enter the torma ritual. The container for the torma is, it is best to actually arrange it in a skull cup. If not found, then arrange it in any container, but some say that iron and leather containers should not be used, that is the saying for outer tormas, these are inner tormas, so it is not necessary. In any case, with the mind's focus, think of it as a skull cup, the accomplished Jalendharipa said in the practice of Vajravarahi that one, two, or three sections are all right. The Compendium of Origins says, "The supreme accomplishment of the three-section practice." Acting according to this, the previous lamas mainly used the third section. The Thesaurus says, "In the skull cup, also give to them." As it says, a real or mentally visualized skull cup is needed. The material for the torma is meat, etc.