English
May you be my friend and a good dwelling place. By the power of my intention, as well as the giving power of the Tathagatas, and by the power of the Dharmadhatu, in order to make offerings to the noble ones, and to benefit all six realms of beings, whatever intentions are in my mind, may all of these be accomplished accordingly, without any hindrance, in all the realms of the world. Thus it is said. If you wish to perform a water offering to Yellow and Black Jambhala, next to the torma container, the noble Yellow Jambhala arising from the seed syllable ཛཾ་ (Tibetan, Devanagari: जं, Romanized Sanskrit: jaṃ, Literal meaning: seed syllable ཛཾ་), adorned with the Jewel Source Goddess as a headdress, holding a bija-puraka fruit in his right hand, and a treasure mongoose in his left, adorned with silk and jewel ornaments, with feet resting in a playful posture upon conch shells and lotuses, etc., great treasures, surrounded by all the male and female Yaksha wealth deities. Light radiates from one's own heart. Noble Jambhala and his retinue, Vajra Samaja. Padma Kamala Ye Tvam. ཛཿ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal meaning: seed syllable ཛཿ), ཧཱུཾ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: seed syllable ཧཱུཾ་), བཾ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: seed syllable བཾ་), ཧོཿ (Tibetan, Devanagari: होः, Romanized Sanskrit: hoḥ, Literal meaning: seed syllable ཧོཿ). In the palm of one's hand, the nature of the five families, བྷྲཱུཾ་ (Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal meaning: seed syllable བྷྲཱུཾ་), ཧཱུཾ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: seed syllable ཧཱུཾ་), ཨཾ་ (Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: seed syllable ཨཾ་), ཛྲིཾ་ (Tibetan, Devanagari: ज्रिं, Romanized Sanskrit: jriṃ, Literal meaning: seed syllable ཛྲིཾ་), ཁཾ་ (Tibetan, Devanagari: खं, Romanized Sanskrit: khaṃ, Literal meaning: seed syllable ཁཾ་) residing on the moon, melts and becomes a stream of nectar. Om Jambhala Jalen Draye Svaha. Offer the water offering by reciting one hundred and eight times. Om Arya Jambhala Sapariwara Argham Pratitsa, offer from Shabda Ah Hum onwards. You are the lord of wealth, possessing jewel treasures, the lord of many Yaksha wealth holders, the protector Jambhala who protects the north, I prostrate and praise you who grants supreme accomplishments. I am tormented by the fire of miserly actions, I seek refuge in you in life after life. Please pacify the suffering of sentient beings' poverty with the stream of nectar from the jewel treasures. Please liberate me and all sentient beings from poverty and grant the accomplishment of perfect prosperity without hindrance. Again, from one's own heart, the seed syllable ཧཱུཾ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: seed syllable ཧཱུཾ་) emanates, completely transforming into the torma, the noble Black Jambhala, naked, with the appearance of a low caste, without pierced ears, holding a skull cup of blood in his right hand, and a mongoose in his left, naked, with a wrathful appearance, adorned with snakes, raising a banner, seated in a posture with his left leg extended on a lotus sun wealth-holder seat, in the midst of blazing flames.
Chinese
说很大。金刚座者，喇嘛瓦日瓦，喇嘛钦波。说这是清净的历史。顶礼薄伽梵大悲尊！说度脱众生于有海。依于具大智慧具信心的上师和具德世间自在，而书写供施朵玛的仪轨。此乃远离恶分别言说的垢染，赐予利益，是关于补特伽罗、处所、时间、资具和仪轨利益的六种总摄。其中，施朵玛的上师和于宝瓶念诵的瑜伽士二人，应以具足誓言和律仪，且事先修持过任何一种忿怒尊的本尊法来行事。朵玛的侍者也应具足天瑜伽和防护。如是四者，在朵玛的事业未完成之前，都应禁语。第二是，应在远离人与牲畜等，清净，门能容纳朵玛器皿的地方，好好地打扫，并铺设鲜花等。第三是，应在吉星良辰会聚之时行事。第四是，坛城的所依，每一面有四肘的正方形。若不能容纳，也至少不能小于三肘。用五种牛粪和旃檀好好地涂抹，其中放置尖端朝外的法生，朝向所要成办的方向。中央放置大的朵玛器皿，可以用陶器或铜盆，用白色颜料画上图案，放在金刚座上。供品是花等五种或七种，从上师到坛城的中间，从左到右依次排列。朵玛的资具是：用当地所用的量具量取的面粉一半好好地揉捏，一半煮成糌粑，一半做成面团。若没有，则用十二“布热”的量，如前一样制作。面团要做成一百零八个小团，糌粑也同样用一个容器量取，做成一样多。宝瓶是不能漏水，能装三“布热”水。若不是这样，也要能装一“布热”水，用颈绳等宝瓶的物品和水装满，遣除障碍。将其放在上师的右边，面向坛城，放在宝瓶胜的前面。宝瓶周围摆放各种供品。遣除的赎物是用生的面粉煮熟，用各种谷物装饰，给病人等所要
English
It is said to be great. Vajrasana, Lama Bariwa, Lama Chenpo. It is said that this is a pure history. Homage to the Bhagavan Mahakarunika! It is said to liberate beings from the ocean of existence. Relying on the lama with great wisdom and faith, and the glorious Lord of the World, I write the ritual of offering the torma. This, being free from the defilement of evil thoughts and speech, bestows benefit, and is a summary of six aspects: the individual, place, time, implements, and benefits of the ritual. Among them, the master who gives the torma and the yogi who recites mantras on the vase should act with vows and commitments, and having previously practiced the sadhana of any wrathful deity. The torma attendant should also be endowed with the yoga of the deity and protection. Thus, all four should remain silent until the work of the torma is completed. Secondly, it should be in a place that is secluded from people and animals, clean, and where the door can accommodate the torma vessel, and it should be well swept and spread with flowers and so on. Thirdly, it should be done when auspicious planets and stars are gathered. Fourthly, the support of the mandala is a square with four cubits on each side. If it cannot be accommodated, it should not be smaller than three cubits. It should be well smeared with five kinds of cow dung and sandalwood, and inside it, place the Dharma origin with the tip facing outward, towards the direction to be accomplished. In the center, place a large torma vessel, which can be pottery or a copper basin, painted with white paint, and placed on a vajra seat. The offerings are five or seven kinds of flowers and so on, arranged in order from left to right between the master and the mandala. The implements of the torma are: knead half of the flour measured with the local measuring instrument well, cook half into tsampa, and make half into dough. If not available, use twelve "Bres" of measurement, and make it as before. The dough should be made into one hundred and eight small balls, and the tsampa should also be measured with one container and made the same amount. The vase should not leak and should hold three "Bres" of water. If not, it should hold one "Bre" of water, fill it with vase items such as neck straps and water, and remove obstacles. Place it on the right side of the master, facing the mandala, in front of the excellent vase. Surround the vase with various offerings. The ransom for removal is cooked raw flour, decorated with various grains, and given to the sick and so on.
Chinese
我做好一个完整的船形物，用彩虹的眼睛、海螺的牙齿、头发替代物和宝石等装饰，并戴上帽子等。将其置于法源的顶端，仅可见容器内部。如果还有其他需要做的，比如做朵玛等，就给自己的眷属每人一块糌粑，让他们守护。如此陈设坛城供品，陈设朵玛的用具，陈设遣除瓶障的替身，陈设五种物品。第五种是：四个人洗浴干净后，上师安坐于舒适的座位上，两位朵玛侍者就座于舒适的位置。上师和瓶供者一起观想自生本尊和共同的破瓦法，念诵各种陀罗尼，进行供养赞颂和朵玛收摄。然后瓶供者按照仪轨在瓶中生起本尊并念诵等。之后右边的朵玛侍者倒入青稞，左边的朵玛侍者装满糌粑和阿尔嘎。上师不作布施或不布施的分别念，而是专注于面前的朵玛青稞等，左手持金刚杵并握拳置于心间，右手持铃并依靠朵玛，做胜施手印，拇指弯曲至中央，按压无名指根部的施法手印。心中观想右手掌心中有红色的让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）。其上观想白色的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），从让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）中燃起火焰，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）融化，降下甘露之流。念诵七遍桑巴ra（藏文：སམྦྷ་ར，梵文天城体：सम्भर，梵文罗马拟音：sambhāra，汉语字面意思：桑巴ra）的咒语。右手的手印保持之前的姿势，依次献给供品，念诵各自的咒语和达玛ra尼达。不念诵四如来的名号。然后朵玛侍者将装满青稞的食物倒入面前的大容器中并清洗。像这样投掷五十四次，将替身放入该容器中。然后再次投掷五十四次，之后是证人形象：根本传承上师的全体，请作为见证安住并垂念。我等施主眷属等，愿此真实之义得以成就。本尊坛城诸尊，请作为见证……等三句相同。十方诸佛菩萨，请作为见证……等。勇士空行忿怒尊众，请作为见证……等。吉祥怙主七十五尊，
English
I make a complete boat-shaped object, decorate it with rainbow eyes, conch teeth, hair substitutes, and gems, etc., and put on a hat, etc. Place it on the top of the Dharma source, only the inside of the container is visible. If there are other things to do, such as making tormas, give each of your retinue a piece of tsampa and have them guard it. Thus, arrange the mandala offerings, arrange the torma utensils, arrange the ransom for averting obstacles from the vase, and arrange the five kinds of items. The fifth is: after four people have taken a good bath, the master sits comfortably on the seat, and the two torma attendants sit in comfortable positions. The master and the vase practitioner together visualize self-generation deity and the common Phowa, recite various dharanis, and perform offering, praise, and torma retraction. Then the vase practitioner generates the deity in the vase and recites, etc., according to the ritual. Then the torma attendant on the right pours in barley, and the torma attendant on the left fills it with tsampa and argha. The master should not make distinctions of giving or not giving, but focus on the torma barley, etc., in front, hold the vajra in the left hand and hold the fist at the heart, hold the bell in the right hand and rely on the torma, make the supreme giving mudra, bend the thumb to the center, and press the root of the ring finger with the Dharma giving mudra. In the mind, visualize a red Ram (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Seed syllable Ram) in the palm of the right hand. On top of it, visualize a white A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：Seed syllable A), fire blazing from Ram (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Seed syllable Ram), A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：Seed syllable A) melting, and a stream of nectar descending. Recite the Sambhara (藏文：སམྦྷ་ར，梵文天城体：सम्भर，梵文罗马拟音：sambhāra，汉语字面意思：Accumulation) mantra seven times. Offer the right hand mudra in the same position as before, and offer each of the offerings in turn, reciting their respective mantras and Dharma ranita. Do not recite the names of the Four Tathagatas. Then the torma attendant pours the food filled with barley into the large container in front and washes it. Throw it like this fifty-four times, and put the ransom in the container. Then throw it again fifty-four times, then the witness image: all the root and lineage masters, please abide as witnesses and remember. May this true meaning of us patrons and retinue be accomplished. Yidam mandala deities, please be witnesses... etc., the three sentences are the same. Buddhas and Bodhisattvas of the ten directions, please be witnesses... etc. Heroes, dakinis, and wrathful deities, please be witnesses... etc. Glorious Protector Seventy-five,...
Chinese
作为见证等。显有诸神鬼八部众，作为见证等。护持白方具大神力者们，作为见证等。地神、土地神、田地守护神众，作为见证等。辨别誓言与高下的，掌握无罪者的，惩罚所有罪人的，追随善恶法律的，所有决断世间裁决者，作为见证等。我们师徒眷属等，或者说，财物供养眷属等。供养神灵三宝，实践十善，修持慈爱、羞耻和惭愧，舍弃恶劣民族的一切行为，具有百句真诚之语。这个凶恶罪人，诋毁普遍的善法，憎恨、凶暴且残忍，用谎言和欺骗欺骗自己和他人，难道没看见摧毁世界吗？有能力者请显出征兆！我们眷属等，不和降伏之时已到，消除障碍之时已到，成就所愿之时已到。伴随着乐器之声，师徒四人，或者大家都做令人满意的见证形象。赎身历史，赎身讲述，赎身遣送，劝请等，如果要做详细的，那么按照次第，此时做是合适的。在朵玛供养之前做是不好的，或者在下面真诚发誓之前做也可以。赎身历史是：唉！赎身第一次从哪里来？第一次从天界而来。天王帝释被疾病所困扰，世尊释迦牟尼，用丝绸大赎身，天王帝释从疾病中解脱。赎身中间从哪里来？中间从印度而来。国王达玛敦坚，不是人病而是九种病，至尊慈氏怙主，通过大赎身从疾病中解脱。赎身最后从哪里来？最后从西藏而来。国王赤松德赞，这个具有装饰的大赎身，由莲花生大师，向八部众施与，平息了一切障碍。现在持咒我们，为了施主的大赎身，向妖魔鬼怪施与，将从疾病和邪魔中解脱。向天地二界献祭世间赎身。