Chinese
是的，念诵的力量也会产生，这些的朵玛遣除，也有时候会进行修持，所以我稍微有点收敛了。因此，在六十朵玛的猛厉遣除时，从佐卡德通四法中，此时没有工作死者的阻碍。如果愿意，可以按照各自适合的方式组合其他三者，如果重要的事情需要强大的力量，那么四者都完成就非常好了。陈设方面，在六十朵玛前陈设法王，右边是黑怙主，左边是吉祥天母，后面是自在天，或者在前面全部陈设。或者右边陈设阎罗和怙主，左边陈设天母和自在天也可以。而且，如果所有仪轨僧众都知道并且有兴趣和时间，那么全部都一起念诵四法。如果不是那样，那么也可以分别修持德通四组，但现在要实际应用的话，如果全部都有四法就很好。如果不是那样，那么就把所有关于工作死者的部分放在一起，其他三者各自念诵本尊咒语后，轮流开始，分别分配修持也不会不好。全部四法依次修持时，在根本朵玛供养的时候，各自的根本朵玛，以及猛厉供养的时候，各自进行猛厉朵玛等穿插进行也很好，但因为有实践混乱和不舒服的危险，所以在根本朵玛仪轨的这个时候，将后面三个德通的仪轨全部完成。在抛朵玛的时候，在各自的祈请文的最后抛一个朵玛，或者祈请文依次不断地进行，之后同时抛朵玛，两种实践方式选择哪个方便就用哪个。佐卡四法的先后顺序，根据神祇主要程度的大小，首先是吉祥黑怙主，然后是吉祥天母，然后是天神，然后是阎罗。自己一个人修持的时候，自己主要修持哪个就先修持哪个就可以了。即使那样，现在仪轨僧众的类别中，本尊、护法、法王三者仪轨混合出现，因为是不可分割的关系，法王的仪轨要正直，虽然是人类主要国王，但写字方面要以书写者为主。
English
Yes, the power of recitation will also arise, and the Torma removal of these is also sometimes practiced, so I am a little restrained. Therefore, during the fierce Torma removal of the Sixty Torma, from the four Zhurka Detung, there is no obstruction from the working dead at this time. If you wish, you can combine the other three in a way that suits each, and if important matters require great power, it would be very good if all four were accomplished. As for the arrangement, Dharma King is arranged in front of the Sixty Torma, Black Mahakala on the right, Palden Lhamo on the left, and Ishvara behind, or all four are arranged in front. Alternatively, Yama and Mahakala can be arranged on the right, and Lhamo and Ishvara on the left. Moreover, if all the monks of the ritual know and have interest and time, then all recite the four practices together. If not, then it is also possible to practice the four Detung groups separately, but now, if all have the four practices for practical application, it would be good. If not, then put all the parts about the working dead together, and after the other three have recited their respective deity mantras, take turns to start, and it will not be bad to practice separately. When practicing all four in sequence, during the main Torma offering, it is good to alternate with each of their main Tormas, and during the fierce offering, each performing their fierce Torma, etc., but because there is a risk of confusion and discomfort in practice, at this time of the main Torma ritual, complete all the other rituals of the latter three Detungs. When throwing the Torma, throw one Torma at the end of each of their invocations, or perform the invocations in sequence without interruption, and then throw the Torma at the same time, choose whichever of the two practices is convenient. The order of the four Zhurkas is based on the degree of importance of the deities, first the glorious Black Mahakala, then the glorious Palden Lhamo, then the Deva, and then Yama. When practicing alone, you can practice whichever you mainly practice first. Even so, in the category of ritual monks nowadays, the Yidam, Dharmapala, and Dharma King rituals appear mixed, because they are inseparable, the Dharma King's ritual must be upright, although he is the main king of humans, but in terms of writing, the scribe is the main one.
Chinese
是说的例子。在护法之后，首先进行法王的朵玛供养。在那之后，其他列登通三者中的任何一个，或者两个，或者三个的仪轨都要圆满完成。而且，法王以上的部分结束后，剩余的根本朵玛仪轨的场合，必须从大的神灵开始供养。供养的顺序是：贡波纳嘎（མགོན་ནག，梵文天城体，梵文罗马拟音，汉语字面意思），女神，大神。如果做两个，就供养贡波纳嘎和自在天，或者女神和自在天，或者贡波纳嘎和女神的顺序来供养。因为四者都要委任工作，所以在业力死主的三千世界时，法王死主众，佛像黑袍大士，欲界主母热玛德，作者大能自在天，母曜死主等，做什么就改变那个的念诵。扔朵玛的时候，有从大神开始扔，从小神开始扔，自己主要做哪个就首先扔，或者像那样最后扔等等，有多种不同的实践。但这里的口诀是：为了事业母曜引导的缘故，首先扔女神的朵玛。那之后，为了不共的缘故，必须扔贡波纳嘎和拉贡两个，其中首先扔贡波纳嘎很重要。那之后扔死主的朵玛，和六十四尊一起供养是实践的传承，六十四尊之后必须扔。而且，在朵玛劝请的时候，业力死主及其眷属，今晚做诅詈的事业吧！大神吉祥炽燃黑袍者，今晚……！黑女神三界主，今晚……！具善猛厉大神也，今晚……！像这样做什么就改变那个的念诵。还有，加害的魔障之上 བྷྱོཿ （藏文，梵文天城体，梵文罗马拟音，摧毁）！到这以上是共同的，从“遣除恶事”到“在法界中清净”之间念诵是仅仅遣除的场合。仅仅遣除的时候，列登通三者各自的劝请也不做，扔朵玛就可以了。如果是诛杀业，在“魔障之上 བྷྱོཿ （藏文，梵文天城体，梵文罗马拟音，摧毁）！”之后，列登通三者的劝请按顺序进行，做“不驯暴恶罪恶者”等等。后面的诅咒语是死主方面。
English
This is an example. Immediately after the directional protectors, first perform the Torma offering to the Dharma King. After that, any one of the other three, Leden, Tung, or all three, should be completely performed. Moreover, after the part above the Dharma King is finished, in the case of the remaining root Torma ritual, it is necessary to offer from the great deities. The order of offering is: Gonpo Nagpo (Protector Black, མགོན་ནག，梵文天城体，梵文罗马拟音，汉语字面意思), Goddess, Great God. If doing two, offer in the order of Gonpo Nagpo and Ishvara, or Goddess and Ishvara, or Gonpo Nagpo and Goddess. Because all four must be entrusted with work, in the case of the three thousand worlds of the Karma Yama, Dharma King Yama's assembly, Buddha image Black Cloak Great Being, Desire Realm Mistress Remati, Author Great Power Ishvara, Mother Demon Yama, etc., whatever is done, change that recitation. When throwing the Torma, there are many different practices such as throwing from the great deities, throwing from the small deities, throwing first what one mainly does, or throwing like that at the end. But here the oral instruction is: Because of the Karma Mother Demon's guidance, first throw the Goddess's Torma. After that, for the sake of being uncommon, it is necessary to throw both Gonpo Nagpo and Lhagon, among which it is important to throw Gonpo Nagpo first. After that, throw the Yama's Torma, and offering with the sixty-four is the lineage of practice, and it must be thrown after the sixty. Moreover, at the time of the Torma exhortation, Karma Yama and his retinue, do the work of Zhor tonight! Great God Glorious Burning Black One, tonight...! Black Goddess, Mistress of the Three Realms, tonight...! Excellent and Powerful Great God also, tonight...! Like this, whatever is done, change that recitation. Also, above the harmful obstacles BHYOH (藏文，梵文天城体，梵文罗马拟音，摧毁)! Up to this is common, reciting from "Avert evil" to "Purify in the Dharmadhatu" is only in the case of averting. When only averting, it is enough to throw the Torma without doing the exhortation of each of the three, Leden, Tung. If it is a killing action, after "Above the obstacles BHYOH (藏文，梵文天城体，梵文罗马拟音，摧毁)!", the exhortations of the three, Leden, Tung, proceed in order, doing "Untamed, violent, sinful one", etc. The latter curse words are on the Yama side.
Chinese
是连同护法一起的事业差遣。虽然地位是这样，如果必须向危害佛法者投掷，比起仅仅遣除，遣除和诛杀相结合才是关键。所以在邪魔之后，加上“བྷྱོཿ”（藏文，भ्योः，bhyoḥ，摧毁），从“遣除恶事”到“令其清净”之间，所有遣除的词语念完，以及短棒三次的差遣，以及“不容忍的暴怒者”等等，连同业和阎罗王护法一起差遣，才是投掷。现在如果需要为当今的部落首领等心怀叵测的恶人做仪轨，那么陈设的铺张、身体的姿态、喉咙的音量、服装乐器等场面要讲究，但是密诀的要点和实修不混淆也很重要，不做也可以，做了反而对修行者自己有大的反噬。罪人得势，除了危害佛法和众生之外没有别的。名为施主的人们，也不懂得以虚假欺骗他们自己，以及如法实修的差别，所以也不会记得如法守护遣除的恩德。在阿踰陀国，比起智者，疯子更受欢迎。是这样的。那些人无论从内外中间三个方面，总是会有人不断地欺骗他们，而且也确实需要这样。这里有一个实修的类别，似乎有投掷朵玛时收摄坛城的传统。六十四坛城，除了结行时收摄之外，这里不收摄反而更好。其他也大体相同。如果因为机会宽裕等原因必须收摄，那么只取经办人和个别修法的补充即可，此时收摄也没有大的过失。如果是这样，那么首先陈设时，会供朵玛等都必须陈设在朵玛的行列中。之后在向外拿出猛朵玛时，进行供养赞颂、念诵百字明、忏悔祈请，如果有画像，那么将各个坛城的主尊融入画像的心间，其他都升到空中。收摄坛城和供品，加持在各自的朵玛上。朵玛的脸需要转换的，此时转换脸，或者投掷时转换都可以。
English
It is a task that includes dispatching protectors. Although the status is like this, if it is necessary to throw at those who harm the Dharma, combining repulsion and killing is more important than just repelling. So after the obstacle, add "BHYOḤ" (Tibetan, भ्योः, bhyoḥ, destroy), from "repelling evil" to "making it pure," all the words of repulsion are completed, and the dispatch of the three short sticks separately, and from "intolerable wrathful one," etc., dispatching Yama and the protectors together, is the throwing itself. Nowadays, if it is necessary to perform rituals for tribal leaders and other black-hearted, untrustworthy people, then the extravagance of the arrangement, the posture of the body, the volume of the throat, the costumes, musical instruments, etc., must be emphasized in the scene, but it is also important not to confuse the key points of the secret instructions and the practice, and it is okay not to do it, but if you do, it will have a great backlash on the practitioner himself. If sinners become powerful, there is nothing but harm to the Dharma and sentient beings. Those who are called patrons also do not know the difference between deceiving themselves with falsehoods and practicing purely, so they will not remember the kindness of protecting and repelling properly. In the kingdom of Ayuta, madmen are more popular than wise men. That's how it is. Those people, from all three aspects of inner, outer, and middle, will always have someone constantly deceiving them, and that's what they need. Here is a category of practice, it seems that there is a tradition of collecting the mandala when throwing the ZOR. The sixty-four mandalas, except for collecting at the end of the ritual, it is better not to collect here. The others are generally the same. If you have to collect because of ample opportunities, etc., then only take the manager and the individual practice supplements, and there is no great fault in collecting at this time. If so, then first, when arranging, the Tsok offering and Torma, etc., must be arranged in the row of Torma. Afterwards, when taking out the wrathful Torma, make offerings and praises, recite the Hundred Syllable Mantra, confess and pray, and if there is a painted image, then dissolve the main deities of each mandala into the heart of the painted image, and the others rise into the sky. Collect the mandala and offerings, and bless them on their respective Tormas. If the face of the Torma needs to be changed, change the face at this time, or change it when throwing.
Chinese
安乐啊！ 再者，吉祥金刚怖畏大尊的自生仪轨先行，前生本尊轮的仪轨都念诵后，守护方根本食子的供养一定要做。六十四尊轮等，东方极怖等，守护方的誓言催请抛弃。守护方十尊为首的，这句，以八部主尊为首的，像这样念诵改变，要以智慧观察。如果也安立差使，就变成不是六十尊的法王事业阎摩的食子遣除，像这样本尊的轮和守护方的根本食子都念诵后，舍弃事业阎摩的轮等。像这个文字一样，仅仅抛掷黑怙主的食子朵玛，像这样，如果也取用拉康和吉祥天母各自的轮等，就变成那个和那个的食子遣除，或者诛杀事业，所以如果按照喜欢的那样修持，就变得有意义了。各自单独做的时候，这里也可以抛掷单独的食子。如果四者都成就一切朵玛的种类，那是最好的。如果不成就，就对怙主供橛朵玛，对天母供血朵玛，对自在供箭朵玛和角朵玛，对法王供颅朵玛，这是称赞。在千供仪轨中，将下面的念诵改变，依靠上面所说的，以智慧观察。如果怙主和天母各自成就一次圆满供养，那是极好的。法王和拉康没有圆满供养或者广大供养仪轨的旧本，新本也没有见到拉康的。法王倒是存在，但这二者如果改变念诵怙主的这个，也可以。 也就是这样： 吽。大天吉祥炽燃眷属等，我所供养的供品是，十方三时世间界，器情化现为大安乐，种姓不间断的，所有悦意的陈设和，坛城鲜花各种散布，各种图案燃烧的这个，圆满怙主的誓言圆满，欢喜且具有威力，遣除一切障碍和，成办所欲的一切意义，请作守护法轮的事业。血的阏伽和洗足，以及五根的花。