English
ī nī pratīccha imaṃ bāliṃ hūṃ hūṃ. haha hihi. jaḥ hūṃ vaṃ hoḥ sarva vajra yoginī samaya stvaṃ dṛ́śya rakṣa rakṣa ho. This is the mantra for requesting. If there is only one torma, offer it by reciting all (mantras) connected three times. If there are five, connect the action mantra and the mantra of each dakini, and the three mantras for general request, and offer them separately three times each. Finally, perform outer offerings such as argham, inner offerings with the three syllables (om ah hum), and praise the glorious Vajra Dakini, etc. Pray, saying: Please accept this offering torma, etc., and request fulfillment of wishes. Recite the Hundred Syllable Mantra for confession. Inviting the (wisdom deities) to descend, etc., is the same as the usual ritual. If you want to extensively bless the torma, although there is a method of doing it like Naropa's Khachod, it seems that only this method, which combines the meaning of Indian treatises and ancient texts, is apparent. After gaining some stability in visualization, offer the torma solely through visualization. Because you want to take disciples through the door of this blessing, in front of a painted image, etc., on a mandala with a red triangular dharma source, draw a white eight-petaled lotus, and on top of it place a skull cup filled with nectar. On top of that, place a mirror with an image of the venerable mother and flames in the center of the dharma source. Also draw two mountains, trees, and mansions, etc. Also arrange four joy swirls in the four directions. Cover it with a red silk tent from above. Place two water offerings, five sensual offerings, and eight tormas decorated with meat and blood. Fill five of the ten skull cups or any containers with meat and five with alcohol. Place four skull-shaped or conch-shaped vessels filled with nectar water in the four directions of a vase that is consistent with the usual ritual. In front of yourself, place a vajra bell, inner offering, damaru, all the preliminary tormas, and all the necessary implements. According to the Chakrasamvara ritual, perform the preliminary torma's placement, blessing, request, offering, and the visualization and recitation of Vajrasattva. From the nectar blessing to the recitation, as shown above. Perform self-generation and front-generation, and purification. From emptiness, to the adornment of the head with Akshobhya, only visualize self-generation, and burn incense. Focus on the radiating and gathering of light from the mantra wheel at the navel, and perform the recitation. Perform the offering blessing, and the offering praise to Naropa Khachod.
Chinese
按照修行的时候所说的那样进行，将朵玛用广大的加持仪轨加持后，每个朵玛都念诵三遍 嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：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（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡） 班匝 阿热利 吽（藏文：བཛྲ་ཨ་རལླི་ཧོ，梵文天城体：वज्र अरल्लि हो，梵文罗马拟音：vajra aralli ho，汉语字面意思：金刚 阿热利 吽）。扎 吽 邦 霍（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हूँ बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：扎 吽 邦 霍） 金刚 达吉尼 萨玛 雅 斯德旺 哲雅 霍（藏文：བཛྲ་ཌཱ་ཀི་ནཱི་ས་མ་ཡ་སྟྭཾ་དྲྀ་ཤྱ་ཧོ，梵文天城体：वज्र डाकिनी समय स्त्वं दृष्य हो，梵文罗马拟音：vajra ḍākinī samaya stvaṃ dṛṣya ho，汉语字面意思：金刚空行母 誓言 你 显现 霍），这样念诵七遍后供养。进行供养赞颂，以及用度母赞等祈祷。第二个朵玛供养给黑袍金刚等出世间的护法们。然后如上所示，将五个朵玛供养给五部空行母，最后用涂香等进行外供，用三字明进行内供，用五种妙欲赞颂。祈祷供施朵玛等，满足所愿。最后一个朵玛首先供养给地祗神，剩下的用阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字施给六道众生。如果愿意，也可以在外面用空行母总供朵玛的仪轨，向鬼神众供施朵玛。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，祈请引入诸弟子，如诸佛陀皆已将，您于智慧海中加持，如是亦于智慧中，加持此等有情众。这样为了弟子的利益念诵三遍祈祷。然后是瓶的生起：那若空行的时候所说的仪轨，将念诵的部分移到这里就可以了。这个时候进行会供，将剩余的朵玛和世间朵玛一起抛弃，将出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。弟子们沐浴后就座，明观发心，进行说法。献曼扎，遮眼，给花，用松巴驱逐魔障，像月亮金刚萨埵发心和秘密窍诀那若空行一样做。扎 吽 邦 霍（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हूँ बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：扎 吽 邦 霍），这样放入帷幕中。然后弟子向喇嘛献三次曼扎，祈祷说：如金刚萨埵，众生菩提成就之方便，智慧吉祥金刚瑜伽母，一切
English
As it is said during the practice, after blessing the tormas with the extensive blessing ritual, recite Om（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om）, Ah（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah）, Hum（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum） three times for each torma. Visualize the first torma as inseparable from the guru and the main deity of the mandala, and recite Om（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om） three times. Om（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om） Vajra Aralli Ho（藏文：བཛྲ་ཨ་རལླི་ཧོ，梵文天城体：वज्र अरल्लि हो，梵文罗马拟音：vajra aralli ho，汉语字面意思：Vajra Aralli Ho）. JAH HUM BAM HOH（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हूँ बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：JAH HUM BAM HOH） Vajra Dakini Samaya Tvam Drishya Ho（藏文：བཛྲ་ཌཱ་ཀི་ནཱི་ས་མ་ཡ་སྟྭཾ་དྲྀ་ཤྱ་ཧོ，梵文天城体：वज्र डाकिनी समय स्त्वं दृष्य हो，梵文罗马拟音：vajra ḍākinī samaya stvaṃ dṛṣya ho，汉语字面意思：Vajra Dakini Samaya Tvam Drishya Ho）, offer it after reciting it seven times. Make offerings and praises, and pray with Tara praises, etc. Offer the second torma to the worldly Dharma protectors such as Mahakala. Then, as shown above, offer the five tormas to the five classes of dakinis. Finally, make outer offerings with argham, etc., inner offerings with the three syllables, and praises with the five objects of desire. Pray for the fulfillment of wishes with offerings, generosity, tormas, etc. First, offer the last torma to the local deities, and dedicate the remainder to all six realms with the syllable A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A）. If desired, you can also offer tormas to the assembly of spirits outside with the ritual of the general torma offering to the dakinis. Then, holding the vajra and bell with incense, recite: Supreme Bhagavati Jnana Queen, I prostrate to the Vidyadhara Queen. In the mandala of the essence of compassion, I request to introduce the disciples. Just as all the Buddhas have blessed you in the ocean of wisdom, likewise, in wisdom, bless these sentient beings. In this way, pray three times for the benefit of the disciples. Then, for the generation of the vase: The rituals mentioned in the Naropa Khechara can be used here by moving the recitation parts. At this time, perform the tsok offering, and discard the worldly tormas together with the leftover torma, and place the transcendental torma for protection. Then, the order of how to treat the disciples: The guru himself takes it in the manner of self-entry. The disciples bathe and sit in a row, clarify the generation of bodhicitta, give Dharma teachings, offer the mandala, blindfold, give flowers, dispel obstacles with Sumba, and do the generation of bodhicitta like the moon vajra sattva and the secret instructions of Naropa Khechara. JAH HUM BAM HOH（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हूँ बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：JAH HUM BAM HOH）, and put them inside the curtain. Then the disciple offers the mandala to the lama three times and prays: Just like Vajrasattva, the means to achieve enlightenment for beings, Jnana Shri Vajrayogini, all
Tibetan
ད་རིག་པ་རང་གིས་སྦྱིན། །དེ་བཞིན་བདག་ལའང་མགོན་པོ་ཀྱཻ། །ད་ལྟར་ཉིད་དུ་སྦྱིན་པར་རིགས། །ཞེས་ལན་གསུམ། སློབ་མ་དཀྱིལ་འཁོར་གྱི་ཕྱོགས་བཞི་ནས་མཎྜལ་རེ་རེ་དང༌། གསོལ་བ་རེ་གདབ་ཏུ་འཇུག་སྟེ། ལྷ་མོ་ལུས་ངག་ཡིད་ཀྱིས་སུ། །ཡེ་ཤེས་རྒྱ་མཚོ་ཁྱོད་ཕྱག་འཚལ། ཇི་ལྟར་སངས་རྒྱས་སྟོབས་ཆེན་གྱིས། །ཐམས་ཅད་ཡེ་ཤེས་བྱིན་རླབས་པ། །དེ་བཞིན་བདག་རྒྱུད་དག་པ་ལ། །ཡེ་ཤེས་རྒྱུན་གྱིས་མཛད་དུ་གསོལ། །ཞེས་སོ། །དེ་ནས་མདུན་བསྐྱེད་ཀྱི་བཞུགས་ཚུལ་རྣམས་ལྷ་ངོ་བསྟན་ལ། མེ་ཏོག་འབུལ་གནང་དང༌། མིག་དར་བཀྲོལ་བ་ནཱ་རོ་མཁའ་སྤྱོད་ཀྱི་སྐབས་བཞིན་བྱ། དེ་ནས་སློབ་མ་ལ་ཡུངས་ཀར་བྲབ། གུ་གུལ་བདུག བུམ་ཆུ་གཏོར་ཞིང༌། སུམ་བྷ་བཟླས་པས་བགེགས་བསྐྲད། ཆོས་ཐམས་ཅད་མི་དམིགས་པར་སྦྱངས་ཏེ། སྟོང་པའི་ངང་ལས་མངོན་རྟོགས་བཞིན་གཙོ་མོར་བསྐྱེད་ལ། གོ་ཆ་བགོ །གནས་གསུམ་བྱིན་རླབས་བྱ། མིག་སོགས་བུ་ག་ཐམས་ཅད་ལ་ཧཱུཾ་རེ་རེ་གསལ་བཏབ། མངོན་རྟོགས་ལྟར་དབང་བསྐུར་རྒྱས་བཏབ་ཀྱི་དམིགས་པ་ཕོག་ལ། དངོས་སུ་བུམ་པའི་ཆུས་ དབང་བསྐུར། དེ་ནས་མཆོད་པ་ལྔས་མཆོད། དེ་ནི་བུམ་དབང་གི་དོད་ཡིན། ཤ་ཆེན་ནམ་མ་རྙེད་ན་ཤ་ཕལ་པ་མར་དུ་བཙོས་པ་ལག་པ་གཡས་སུ་གཏད། ཆང་ལ་བདུད་རྩི་སྦྱར་བ་གཡོན་དུ་གཏད་དེ། ཨོཾ་གསུམ་མའི་མཐར། འབྲུ་གསུམ་གཏགས་པས་བྱིན་གྱིས་བརླབས་ནས། ཟ་ཞིང་འཐུང་དུ་བཅུག གསང་དབང་གི་དོད་ཡིན། བྱིན་རླབས་ཀྱི་དངོས་གཞི་ནི། སློབ་མ་དཀྱིལ་འཁོར་གྱི་ནུབ་ནས་ཤར་དུ་བལྟས་པ་འདུག་ལ། སྙིང་གའི་བཾ་ལས་འོད་ཟེར་འཕྲོས། ཁམས་གསུམ་སྣོད་བཅུད་འོད་དུ་ཞུ། ཞེས་པ་ནས། བཞུགས་པ་པོའི་བར་སྒྲུབ་ཐབས་བཞིན་དམིགས་པ་ཕོག སློབ་དཔོན་གྱིས་ལག་པ་གཡོན་པ་སློབ་མའི་མགོ་བོར་བཞག་སྟེ་སེ་གོལ་གཏོགས་ལ་རྐང་བརྒྱད་ཚར་གཅིག་བརྗོད་པས་བྱིན་གྱིས་བརླབས། མདུན་བསྐྱེད་ཀྱི་ཐོད་པའི་བདུད་རྩི་ནས་མཐེབ་སྲིན་གྱིས་བླངས་ཏེ། སློབ་མའི་ལུས་ལ་གཏོར། ལུས་ཐམས་ཅད་གང་བདེ་བ་ཆེན་པོའི་ཡེ་ཤེས་རྒྱས་པར་བསམ། དེ་ནས་རིམ་པ་ལྔས་བྱིན་གྱིས་བརླབས་པར་བྱ་བ་ལས། ཐམས་ཅད་ཀྱང་སློབ་དཔོན་རིག་མ་དང་བཅས་པ་ཡིན་ན། སློབ་དཔོན་ཡབ་ཡུམ་གཉིས་ཀར་རྡོ་རྗེ་རྣལ་འབྱོར་མ་དངོས་ཡིན་སྙམ་དུ་མོས་གུས་བསྐྱེད། མིན་ན་སློབ་དཔོན་ཉིད་དཔལ་ཧེ་རུ་ཀའི་ཡུམ་དུ་མོས་ལ་མོས་གུས་དུང་དུང་བྱེད་པ་དང༌། ཆོས་ཐམས་ཅད་སྒྱུ་མ་ལྟར་ཤེས་པ་རེ་རེ་བཞིན་སྦྱར་ནས། དང་པོ་ནི་གོང་བུ་བསྡུ་བ་སྟེ། གོང་དུ་བཤད
Chinese
现在请您亲自赐予智慧，同样也请您慈悲垂顾我。现在正是赐予智慧之时，如是念诵三遍。让弟子从坛城的四个方向各献上一个曼扎，并作祈请： 圣妙天女以身语意，向您智慧之海顶礼膜拜。 犹如大能大力之诸佛，以智慧加持一切众生， 祈请您亦以智慧之流，清净我的相续。 如是祈请。之后，将本尊安住之法，指示弟子认识本尊，献花，解开眼罩，如那若空行母之仪轨。然后，向弟子撒芥子，燃烧熏香，洒净瓶水，念诵桑巴（藏文：སུམ་བྷ་），驱除邪魔。将一切法观为空性，从空性中如现观般生起主尊，披甲，加持三处，在眼等一切孔窍处，各安立一个吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。如现观般作灌顶增益之观想，实际以瓶之水作灌顶。之后，以五供供养。这是瓶灌顶之替代。若无大肉，则以普通肉用酥油煎炸后置于右手。酒中掺入甘露置于左手，于嗡（藏文：ཨོཾ།，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）三字之后，加持三字真言，令其食用饮用。这是秘密灌顶之替代。加持之正行是：弟子面向坛城从西向东而坐，从心间的邦（藏文：བཾ།，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字放出光芒，三界情器化为光，从“如是”至“安住者”之间，如修法仪轨般观想。上师将左手置于弟子头顶，摇动手鼓，念诵八句偈颂一遍以作加持。从本尊头盖骨中的甘露中，以拇指和食指取出，洒在弟子身上。观想身体充满大乐之智慧增长。之后，应以五次第作加持，如果一切都是上师和明妃，则对上师父母二人观想为金刚瑜伽母真身，生起极大之敬信心。否则，观想上师自己为吉祥黑汝嘎之母，生起猛烈之敬信心，并将一切法观为如幻如梦，一一结合起来。首先是收摄总集，即如前所说。
English
Now, please bestow wisdom yourself. Likewise, please have compassion on me as well. Now is the time to bestow wisdom. Recite this three times. Have the disciples offer a mandala each from the four directions of the mandala and make a request: O goddess, with body, speech, and mind, I prostrate to you, the ocean of wisdom. Just as the powerful Buddhas have blessed all with wisdom, may you also grant a continuous stream of wisdom to purify my lineage. Thus, they pray. Then, show the disciples the way the deities are seated in the front generation and offer flowers, and remove the blindfold as in the case of Naropa's practice of the Dakini. Then, sprinkle mustard seeds on the disciples, burn incense, sprinkle vase water, and dispel obstacles by reciting Sumbha (Sumbha). Purify all dharmas by making them non-objective. From emptiness, generate the main deity as in the Abhisamaya, put on armor, bless the three places, and clearly establish a Hum (Hūṃ) at each of the openings such as the eyes. Visualize the empowerment being conferred and expanded as in the Abhisamaya. Actually empower with the water of the vase. Then, offer with the five offerings. This is the substitute for the vase empowerment. If there is no large meat, then ordinary meat fried in butter is placed in the right hand. Nectar mixed with alcohol is placed in the left hand. After the three syllables Om (Oṃ) , bless them by adding the three seed syllables, and have them eat and drink. This is the substitute for the secret empowerment. The actual basis of the blessing is: the disciple sits facing east from the west of the mandala, and rays of light emanate from the Bam (Vaṃ) syllable in the heart, and the outer and inner worlds of the three realms dissolve into light. From "Thus" to "the one who dwells," visualize as in the sadhana ritual. The teacher places his left hand on the disciple's head, shakes the hand drum, and blesses by reciting the eight-line verse once. Taking the nectar from the skull cup of the front generation with the thumb and forefinger, sprinkle it on the disciple's body. Visualize the entire body being filled and the wisdom of great bliss increasing. Then, the blessing should be done in five stages. If everything is the teacher with the consort, then generate great devotion, thinking that both the teacher and the consort are the actual Vajrayogini. Otherwise, visualize the teacher himself as the mother of glorious Heruka and generate intense devotion, and combine each one with the understanding that all dharmas are like illusions. First is the collection of the lump, which is as previously explained.