English
Yakshini Ishvari Rupini Mahapralaya Nirnade Kama Rupini Tram Tra Da Da Hum. Also recite the eight auspicious signs to the chief of the nine pleasing deities, and especially recite the complete mantra of the garland of Chakrasamvara as much as possible, and realize it separately. If you want to offer a torma during the session break, bless the torma like the inner offering. All the deities of the mandala of the five tantra classes, together with their retinues, appear in the sky in front of you in an instant. During the recitation, as taught, add the syllable "A" at the end of each mantra. Offer seven times each to the main deities, and once each to the retinues. Offer outer, inner, and secret offerings as before when offering to the wisdom beings. Praise them with their respective praises as if you were generating yourself. Pray for your wishes by saying, "Please accept this offering and food," etc. Offer the torma to the Swift-Acting Wisdom Protector here. Then, the common torma: Again, in the sky outside the palace, in the center of the three-tiered Dharma source, a blue lotus with eight petals arises from Pam. In the upper layer, a white lotus with eight petals arises from Pam. In the lower layer, a red lotus with eight petals arises from Pam. On the lotus heart of the central lotus, there is the Vajra of the Bhagavan's Mind. On its eight petals, in the east, white Indra arises from Im, riding an elephant, holding a vajra and a bell. In the south, dark blue Yama arises from Yam, riding a buffalo, holding a staff and a hammer. In the west, reddish-yellow Varuna arises from Vam, riding a makara, holding a snake lasso and a lotus. In the north, yellow Yaksha arises from Yam, riding a horse, holding a fruit and a mongoose. In the northeast, white Bhuta arises from Bham, with three eyes, riding a bull, holding a trident and a lasso. In the southeast, red Agni arises from Ram, riding a ram, holding a rosary and a water pot. In the southwest, black Rakshasa arises from Nam, riding a corpse, holding a sword and a skull cup. In the northwest, green Vayu arises from Vam, riding a deer, holding a banner and a lasso. The retinue is surrounded by a multitude of Yakshas. In the center of the upper lotus, there is the Vajra of the Bhagavan's Body. On the eight petals, in the east, white Indra arises from Sham, holding a vajra and a bell. In the south, yellow Brahma arises from Om, riding a swan, holding a water pot and a rosary.ེ་གསུམ། In the west, from biṃ, Vairocana, red-yellow, holding a wheel and a conch. In the north, from truṃ, blue-black Īśvara, holding a trident and a skull. In the northeast, from kaṃ, white Kumāra, holding a bow and arrow. In the southeast, from gaṃ, white Gaṇapati, holding a radish and a container of ladu. In the southwest, from bhriṃ, red Bhṛkuṭī, holding a spear and an arrow. In the northwest, from kaṃ, black Lekden, holding a sword and a shield. All of them are seated on a lotus and moon seat, surrounded by the gods of the desire realm. In the center of the eight lower petals is the Vajra of Speech of the Bhagavan. On the eight petals: In the east, from phaṃ, yellow Gāpo. In the south, from phiṃ, white Conch Holder. In the west, from phuṃ, blue Boundless. In the north, from pheṃ, green Lineage Holder. In the northeast, from phoṃ, white Great Lotus. In the southeast, from phūṃ, red Jopo. In the southwest, from phīṃ, mottled Son of Wealth. In the northwest, from phaiṃ, white Lotus. All of them are seated on a lotus and moon seat, having seven snake heads, the upper part with the head of a god, the lower part a snake with coiled tail, the right hand holding a snake, and the left holding a lotus, surrounded by the three lower realms. All twenty-four emanations are adorned with jewels, together with countless retinues of sons and consorts. Thus, generate them, each with their respective mudras. By reciting "Gaurī Ākarṣaya Jaḥ," five-colored rays of light in the form of iron hooks emanate from the heart of Gaurī, pervading the limits of the sky, and summon the guardian deities, nāgas, and retinues of the directions to the front. Cauri Praveśaya Hūṃ enters into the samaya being. Bhaitali Bandha Vaṃ merges them into non-duality. Ghasmārī Vaśaṃ Kuru Hoḥ, experiencing the taste of bliss as if in union, they dissolve. The guardian deities and retinues of the center transform into a blue Hūṃ bindu. The great gods and retinues above transform into a white Oṃ bindu. The great nāgas and retinues below transform into a red Āḥ bindu. From the intermediate Hūṃs, Akṣobhya, holding a vajra and bell, blue in color, arises with his consort. From the eight upper Oṃs, Vairocana, white in color, holding a vajra and bell, arises with his consort. From the eight lower Āḥs, Amitābha,
Tibetan
་རྗེ་དྲིལ་བུ་འཛིན་པ་ཡུམ་དང་བཅས་པར་གྱུར། ཐམས་ཅད་དུར་ཁྲོད་ཀྱི་རྒྱན་ཅན་ ཞབས་གཡས་བརྐྱང་གཡོན་བསྐུམ་གྱིས་བཞུགས་པའོ། །གཽ་རཱ་ཛཿཞེས་པས་རང་བཞིན་གྱི་ གནས་ནས་སྐུ་གསུང་ཐུགས་ཀྱི་ལྷ་ཚོགས་ཡེ་ཤེས་པ་བཀུག་ཙཽ་རི་ཧཱུཾ་གིས་སོ་སོར་གཞུག །བཻ་ ཏཱ་ལི་བཾ་གྱིས་གཉིས་མེད་དུ་བསྟིམས། གྷསྨ་རཱི་ཧོཿ་ཡིས་དགྱེས་པར་བྱས། གོང་བཞིན་སྐྱེ་མཆེད་ དང་སྐུ་གསུང་ཐུགས་ཀྱི་བྱིན་རླབས་ནས་དབང་གི་ལྷ་སྤྱན་དྲངས། མཆོད་དབང་བསྐུར་བར་གསོལ་བ་བཏབ་པས་དབང་བསྐུར། སྡིག་སྒྲིབ་སྦྱངས། ཆུའི་ལྷག་མ་གྱེན་དུ་འཁྱིལ་བས། བར་མ་རྣམས་ལ་མི་བསྐྱོད་པ། སྟེང་མ་རྣམས་ལ་རྣམ་ སྣང་། འོག་མ་རྣམས་ལ་སྣང་མཐའ་ཆགས་བྲལ་གྱི་ཆ་ལུགས་ཅན་རྣམས་ཀྱིས་དབུ་བརྒྱན་ པར་བསམ་མོ། ། བསྡུས་པར་བྱེད་ན། རང་གི་སྙིང་ཀ་ནས་འོད་ཟེར་འཕྲོས། ཕྱོགས་སྐྱོང་བཅུ་ལ་སྲིད་པ་ གསུམ་གྱི་འབྱུང་པོའི་ཚོགས་ཐམས་ཅད་ཀྱིས་བསྐོར་བ་བཛྲ་ས་མ་ཛཿ རང་གི་སྙིང་ག་ནས་ འོད་ཟེར་འཕྲོས། གཏོར་མགྲོན་རྣམས་ལ་ཕོག་པས་སྐད་ཅིག་གིས་འོད་གསལ་དུ་བཅུག་ པའི་སྐུ་གསུང་ཐུགས་རྡོ་རྗེའི་སུ་འགྱུར། ཅེས་སོ། །ༀ་ཨིན་ད། ཛ་མ་ཛ་ལ། ཛཀྑ་བྷུ་ཏ། བ་ཧི་ ན་བཱ་ཨུ། རཀྑ་ཙནྡ། སུཛྫ། མཱ་ཏ་བསྤ་ཏཱ་ལ་པ་ཏཱ་ལ། ཨརྠ་པལྤ་སྭཱ་ཧཱ། ཨེ་དཾ་བ་ལིཾ་བྷུ་ཛ་ཛི་ གྷ། ཕུལླ་དྷུ་པ་མཾ་ས། སིཾ་གྷ། ཨཾ་བ། སསྤ། ཀཛྫ། མཱ་ད་ཁནྚི་ཁུ་ཎི་ཕེ་ཊ་ག་ཏ། ༀ་ཨཱ་ཀ་རོ་ སོགས་ལན་གསུམ་གྱིས་འབུལ། ཨརྒྷཾ་ལ་སོགས་པས་མཆོད། ༀ་ཨཱཿཧཱུཾ་གིས་ནང་མཆོད་ཕུལ། མི་བསྐྱོད་པ་ནི་ཡེ་ ཤེས་ཆེ། །རྡོ་རྗེ་དབྱིངས་ནི་མཁའ་ཆེན་པོ། །རྡོ་རྗེ་གསུམ་མཆོག་དཀྱིལ་འཁོར་གསུམ། །རྡོ་ རྗེ་མཁའ་འགྲོ་ཕྱག་འཚལ་བསྟོད། །རྣམ་པར་སྣང་མཛད་རབ་ཏུ་དག །རྡོ་རྗེ་ཞི་བ་དགའ་ ཆེན་པོ། །རང་བཞིན་གྱིས་ནི་འོད་གསལ་མཆོག །སངས་རྒྱས་མཁའ་འགྲོ༴ །རིན་ཆེན་རྒྱལ་ 21-129 པོ་རབ་ཏུ་ཟབ། །མི་རྟོག་ནམ་མཁའ་དྲི་མ་མེད། །དངོས་འཛིན་དག་པས་གོས་པ་མེད། །རིན་ ཆེན་མཁའ་འགྲོ༴ །རྡོ་རྗེ་མི་འཆི་འདོད་ཆགས་ཆེ། །མི་རྟོག་ནམ་མཁའ་རྡོ་རྗེ་འཛིན། །འདོད་ ཆགས་ཕ་རོལ་ཕྱིན་པ་བརྙེས། །པདྨ་མཁའ་འགྲོ༴ །རྡོ་རྗེ་དག་པ་གདོད་མི་ཟ། །བསམ་པ་ ཐམས་ཅད་རྫོགས་མཛད་པ། །སངས་རྒྱས་ངོ་བོ་ཉིད་ལས་བྱུང་། །སྣ་ཚོགས་མཁའ་འགྲོ༴། བླ་མ་ཡི་དམ་མཁའ་འགྲོ་དང་། །སངས་རྒྱས་བྱང་སེམས་ཆོས་སྐྱོང་ལ། །བདུད་རྩི་འབར་ བའི་གཏོར་མ་དང་། །ཕྱི་ནང་གསང་བའི་མཆོད་པ་འབུལ། །རྣལ་འབྱོར་བདག་ཅག་འཁོར་
Chinese
是持铃者及其眷属。一切都具有尸林地的庄严，右足伸展，左足弯曲而坐。以“gAu rA jaH”从自性之处，迎请身语意之本尊众，以“佐raI hUM”安住于各自位置。以“白达利 榜”融入二无分别。以“嘎思玛日 吼”令欢喜。如上，从生处和身语意的加持中，迎请灌顶之本尊。祈请赐予供养和灌顶，从而赐予灌顶，清净罪障。观想水的剩余向上回旋，中间者以不动佛，上方者以毗卢遮那佛，下方者以无量光佛，以具有无贪执之相者们为头饰。 若作归纳，从自己心间放射光芒，十方护法被三界的一切生灵围绕，班匝萨玛匝。从自己的心间放射光芒，击中食子供养的宾客，刹那间融入光明，成为身语意金刚。如是说。嗡 因达 匝玛匝拉 匝卡布达 巴嘿 纳巴吾 惹卡赞达 苏匝 玛达巴斯巴达拉巴达拉 阿尔塔巴拉 梭哈。诶当 巴林 布匝 匝嘎。普拉 杜巴 玛萨 僧哈 昂巴 萨斯巴 卡匝 玛达堪迪 库尼 佩达嘎达。嗡 阿嘎若等念诵三遍后供养。以供水等供养。以嗡 阿 吽 供养内供。不动佛乃大智慧。金刚界乃大虚空。金刚三殊胜，坛城三。金刚空行我顶礼赞。毗卢遮那极欢喜。金刚寂静大喜乐。自性本净光明胜。佛陀空行……。珍宝国王极甚深。无分别虚空无垢染。无有实执所沾染。珍宝空行……。金刚不坏大贪欲。无分别虚空金刚持。已证贪欲波罗蜜。莲花空行……。金刚清净本不生。圆满一切诸希愿。从佛陀自性中出生。杂色空行……。 上师本尊空行母，以及佛陀菩萨护法众，奉献燃烧甘露之食子，以及外内秘密之供品。瑜伽士我等眷属
English
Is the one holding the bell and his retinue. All are adorned with the ornaments of the charnel ground, sitting with the right leg extended and the left leg bent. With "gAu rA jaH," from the state of self-nature, invite the assembly of deities of body, speech, and mind, and with "tsau ri hUM" seat them in their respective positions. With "bai tA li baM" merge them into non-duality. With "ghasma rI hoH" make them pleased. As above, from the source of birth and the blessings of body, speech, and mind, invite the deities of empowerment. Pray for the bestowal of offerings and empowerment, thereby bestowing empowerment and purifying obscurations. Visualize the remaining water swirling upwards, with Akshobhya for the intermediate ones, Vairochana for the upper ones, and Amitabha for the lower ones, adorned with those who have a non-attached demeanor as head ornaments. To summarize, rays of light emanate from one's own heart, the guardians of the ten directions are surrounded by all the beings of the three realms, vajra sama jaH. Rays of light emanate from one's own heart, striking the guests of the torma offering, instantly dissolving into luminosity, becoming the vajra of body, speech, and mind. Thus it is said. Om inda dzama dzala dzakkha bhuta bahi naba au raksha tsanda sudzda mata baspa patala patala arta balpa svaha. EdaM baliM bhudza dziggha. Pulla dhupa maMsa siMgha aMba sasp kadzdza mada khanti khuni pheta gada. Om Akaroh, etc., offer by reciting three times. Offer with argham, etc. Offer the inner offering with Om Ah Hum. Akshobhya is great wisdom. Vajradhatu is the great space. The three supreme vajras, the three mandalas. Vajra dakini, I prostrate and praise. Vairochana is exceedingly joyful. Vajra peaceful, great bliss. By nature, the supreme luminosity. Buddha dakini... Jewel king, exceedingly profound. Undiscerning sky, without stain. Unstained by clinging to reality. Jewel dakini... Vajra immortal, great desire. Undiscerning sky, vajra holder. Has attained the perfection of desire. Padma dakini... Vajra pure, originally unborn. Accomplishing all thoughts. Born from the essence of the Buddha. Variegated dakini... To the guru, yidam, dakini, and the Buddhas, bodhisattvas, and dharma protectors, offer the burning nectar torma and the outer, inner, and secret offerings. The yogi and our retinue