English
Oṃ Oṃ. Oṃ Vajra Ḍākinī Pratīccha Imaṃ Bāliṃ Hūṃ Hūṃ. (Tibetan: ཨོཾ་བཛྲ་ཌཱ་ཀི་ནཱི་པྲ་ཏཱིཙྪ་ཨི་མཾ་བཱ་ལིང་ཧཱུཾ་ཧཱུཾ།, Sanskrit Devanagari: ॐ वज्र डाकिनी प्रतीच्छ इमं बालिं हुं हुं, Sanskrit Romanization: oṃ vajra ḍākinī pratīccha imaṃ bāliṃ hūṃ hūṃ, Literal Chinese Meaning: Oṃ, Vajra Ḍākinī, receive this bali, Hūṃ Hūṃ.) Oṃ Ratna Ḍākinī Pratīccha Imaṃ Bāliṃ Hūṃ Traṃ. (Tibetan: ཨོཾ་རཏྣ་ཌཱ་ཀི་ནཱི་པྲ་ཏཱིཙྪ་ཨི་མཾ་བཱ་ལིང་ཧཱུཾ་ཏྲཾ།, Sanskrit Devanagari: ॐ रत्न डाकिनी प्रतीच्छ इमं बालिं हुं त्रं, Sanskrit Romanization: oṃ ratna ḍākinī pratīccha imaṃ bāliṃ hūṃ traṃ, Literal Chinese Meaning: Oṃ, Ratna Ḍākinī, receive this bali, Hūṃ Traṃ.) Oṃ Padma Ḍākinī Pratīccha Imaṃ Vāliṃ Hūṃ Hrīḥ. (Tibetan: ཨོཾ་པདྨ་ཌཱ་ཀི་ནཱི་པྲ་ཏཱིཙྪ་ཨི་མཾ་ཝཱ་ལིང་ཧཱུཾ་ཧྲིཿ, Sanskrit Devanagari: ॐ पद्म डाकिनी प्रतीच्छ इमं बालिं हुं ह्रीः, Sanskrit Romanization: oṃ padma ḍākinī pratīccha imaṃ vāliṃ hūṃ hrīḥ, Literal Chinese Meaning: Oṃ, Padma Ḍākinī, receive this bali, Hūṃ Hrīḥ.) Oṃ Biśva Ḍākinī Pratīccha Imaṃ Bāliṃ Hūṃ A. (Tibetan: ཨོཾ་བི་ཤྭ་ཌཱ་ཀི་ནཱི་པྲ་ཏཱིཙྪ་ཨི་མཾ་བཱ་ལིང་ཧཱུཾ་ཨ།, Sanskrit Devanagari: ॐ विश्व डाकिनी प्रतीच्छ इमं बालिं हुं अ, Sanskrit Romanization: oṃ viśva ḍākinī pratīccha imaṃ bāliṃ hūṃ a, Literal Chinese Meaning: Oṃ, Viśva Ḍākinī, receive this bali, Hūṃ A.) Offer each separately like this. Oṃ Sarva Ḍākinī Pratīccha Imaṃ Bāliṃ Hūṃ Hūṃ. (Tibetan: ཨོཾ་སརྦ་ཌཱ་ཀི་ནཱི་པྲ་ཏཱིཙྪ་ཨི་མཾ་བཱ་ལིང་ཧཱུཾ་ཧཱུཾ།, Sanskrit Devanagari: ॐ सर्व डाकिनी प्रतीच्छ इमं बालिं हुं हुं, Sanskrit Romanization: oṃ sarva ḍākinī pratīccha imaṃ bāliṃ hūṃ hūṃ, Literal Chinese Meaning: Oṃ, Sarva Ḍākinī, receive this bali, Hūṃ Hūṃ.) Haha Hihi. Jaḥ Hūṃ Vaṃ Hoḥ. (Tibetan: ཛཿཧཱུཾ་བཾ་ཧོཿ, Sanskrit Devanagari: जः हुं वं होः, Sanskrit Romanization: jaḥ hūṃ vaṃ hoḥ, Literal Chinese Meaning: Jaḥ Hūṃ Vaṃ Hoḥ.) Sarva Vajra Yoginī Samaya Stvaṃ Dṛśya Rakṣa Rakṣa Ho. (Tibetan: སརྦ་བཛྲ་ཡོ་གི་ནཱི་ས་མ་ཡ་སྟྭཾ་དྲྀ་ཤྱ་རཀྵ་རཀྵ་ཧོ།, Sanskrit Devanagari: सर्व वज्र योगिनी समय स्त्वं दृष्य रक्ष रक्ष हो, Sanskrit Romanization: sarva vajra yoginī samaya stvaṃ dṛṣya rakṣa rakṣa ho, Literal Chinese Meaning: All Vajra Yoginīs, Samaya, You, Appear, Protect, Protect, Ho.) This is the mantra for making requests. If there is only one bali, offer it by connecting all the mantras and reciting them three times. If there are five, connect the action mantra and the mantra of each ḍākinī, as well as the three mantras for general requests, and offer them separately, reciting each three times. Finally, perform outer offerings such as arghaṃ, inner offerings with the three syllables, and praise the glorious Vajra Ḍākinī, etc. Pray for the fulfillment of wishes by saying, "Please accept this offering bali." Recite the hundred-syllable mantra for forgiveness. The departure offering is the same as usual. If you want to expand the blessing of the bali, although there is a method like that of Nāro Ḍākinī, it seems that only this one summarizes the meaning of the Indian treatises and ancient texts. After gaining some stability in visualization, offer the bali only through visualization. Because one wishes to take disciples through the door of this blessing, in front of a painted image, etc., a maṇḍala dharma-arising, a red triangle, on top of which is drawn a white eight-petaled lotus, place a skull cup filled with nectar. On top of that, place a mirror with an image of the noble mother in the center of the dharma-arising, along with flames. Also draw two mountains, trees, and buildings, etc. Arrange four joyful wheels in the four directions. Cover the top with a red silk tent. Place two water offerings, five sensual offerings, and eight balis adorned with flesh and blood. Fill five of ten skull cups or any containers with meat and five with alcohol. Place a vase that is the same as usual, and in the four directions of the vase, place four skull shapes or conch shells filled with nectar water. In front of oneself, place a vajra bell, inner offering, ḍāmaru, preliminary balis, and all the necessary items for them. According to the Cakrasaṃvara ritual, perform the preliminary bali, the blessing of the place and items, the request and offering, and the visualization and recitation of Vajrasattva. From the blessing of nectar to the recitation, the same as above.
Chinese
如是教导。自身生起和前方生起进行净化。从空性中，以不动佛为顶严之间，自身生起就已足够，然后专注于脐轮的咒轮光芒的放出和收摄。进行念诵。供养加持，以及供养赞颂如那若空行之时的讲述一样进行。将朵玛以广大的加持仪轨进行加持后，每一个朵玛都念诵三遍“嗡啊吽”。第一个朵玛观想为上师和坛城主尊无二无别，念诵三遍“嗡”。念诵“嗡 班扎 阿Ra力 吽 (嗡 वज्र अरलि होः，oṃ vajra arali hoḥ，嗡，金刚，阿拉利，吼) 匝 吽 班 霍 (जः हुं बं होः，jaḥ hūṃ baṃ hoḥ，匝，吽，班，霍) 班扎 达吉尼 萨玛 雅 斯德旺 德热夏 霍 (वज्र डाकिनी सम य स्त्वं दृशय होः，vajra ḍākinī sama ya stvaṃ dṛśaya hoḥ，金刚，空行母，萨玛雅，斯德旺，德热夏，霍) ”七遍后献供。进行供养赞颂，以及以度母等进行祈祷。第二个朵玛献给黑袍金刚等超世间的护法们。然后如上所示，将五个朵玛献给五部空行母，最后以阿嘎等进行外供，以三字进行内供，并以五者进行赞颂。祈祷供施朵玛等所求之事。最后一个朵玛首先献给地神，剩余的以阿嘎绕回向给六道众生。如果愿意，也可以在外面以空行母总供朵玛的仪轨，向鬼神众献供朵玛。然后手持金刚铃杵，伴随着香，念诵：至尊智慧空行母，向持明空行母顶礼。大悲自性坛城中，如果想要引入弟子，如诸佛所加持您，成为智慧之海，如是智慧嬉戏，加持此有情。念诵三遍，为了弟子的利益而祈祷。然后是瓶的生起。那若空行之时所说的仪轨，在此念诵即可。此时进行会供，连同剩余朵玛一起，布施世间朵玛，将超世间的朵玛为了守护而放置。然后是对待弟子的次第。上师自己以自入的方式接受。弟子们沐浴后入座，明观发心，进行说法。献曼扎，遮眼，给予鲜花，以松巴驱逐障碍，月亮金刚心。
English
As taught. Purify the self-generation and the front generation. From the state of emptiness, with Akshobhya as the crown ornament, self-generation itself is sufficient, then focus on the emission and absorption of the mantra wheel light at the navel. Recite. Offerings and blessings, and offerings and praises are performed as described in the Naro Khechara. After blessing the tormas with the extensive blessing ritual, recite "Om Ah Hum" three times for each torma. Visualize the first torma as inseparable from the lama and the main deity of the mandala, and recite "Om" three times. Recite "Om Vajra Arali Ho (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Ja Hum Bam Hoh (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Vajra Dakini Sama Ya Tvam Drishaya Hoh (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" seven times and offer it. Perform offerings and praises, and pray with Tara, etc. Offer the second torma to Mahakala and other transcendent Dharma protectors. Then, as shown above, offer the five tormas to the five classes of dakinis, and finally make outer offerings with argham, etc., inner offerings with the three syllables, and praises with the five. Pray for the desired purpose of offering tormas, etc. First offer the last torma to the earth deity, and dedicate the remainder to the six realms in general with Akaro. If you wish, you can also offer tormas to the assembly of spirits outside with the ritual of the general dakini torma. Then, holding the vajra bell and incense, recite: Supreme Blessed Wisdom Queen, I prostrate to the Vidhyadhari Queen. In the mandala of compassion, if you want to introduce disciples, as all the Buddhas have blessed you, to become an ocean of wisdom, so too, play with wisdom and bless this sentient being. Recite three times, praying for the benefit of the disciples. Then there is the generation of the vase. The rituals described at the time of Naro Khechara can be recited here. At this time, perform the tsok offering, and along with the remaining torma, give the worldly torma, and place the transcendent torma for protection. Then there are the steps of how to treat the disciples. The master himself accepts it in the manner of self-entry. The disciples bathe and sit in rows, clarify the generation of bodhicitta, and give Dharma teachings. Offer a mandala, blindfold, give flowers, dispel obstacles with Sumba, Moon Vajrasattva.