English
Since there is no need to add, let's make it the famous old text "Wrathful Great Black Mother." If it is best to set up new food offerings, of course, if not, then consecrate it, smear the food with medicine and blood, bless it with the six-syllable mantra, six mudras, and six samadhis, and then chant like this: Hum, Wrathful Great Black Mother sisters and, Eka Zati etc., Commanded messengers and retinues, Especially offering the samaya substances, Immeasurable offering cloud ocean and, Food with flesh and blood adornment and, Holy objects with mudra adornment and, With inner and outer secret supports, Fulfill the wishes of the sister dakinis, Fulfill the wishes of the male and female servants, Fulfill the wishes of the servant retinue, Eliminate all obstacles and accomplish favorable conditions. Hum, immersed in the great red blood sea, Flesh and blood food piled up like mountains, Nectar medicine water flows like rivers, Beautiful decorations are densely covered like clouds, This supreme gathering place with samaya, Sisters etc. (《ཛཾ》（Tibetan）, जं (Sanskrit Devanagari), jaṃ (Sanskrit Romanization), born), Hum. Six bone ornaments and snake ornaments, Tiger skin skirt and silk fluttering, Blood oil drops and patterned designs, Eight auspicious symbols etc., Sisters etc. With impartial great compassion for the benefit of beings, Transforming into a fierce form, Emptiness and compassion are inseparable, With the wisdom of निश्चित realization, Sisters etc. Thus, the fulfillment is performed, as well as offerings such as offering water, and praise with the first verse of the Rakshasa woman. Because the desired wishes are already included in it, it is considered acceptable even if it is not done separately. If you want to do the fulfillment and confession of the four-faced deity, you should know it as if it were written separately. The practice of the lamas of this lineage whose rituals have not declined is the lineage of the Jonangpa teachers and disciples. In the time of Kunpang Chenpo and the three teachers and disciples, the root of the Dharma protectors was the Gur sisters. The Omniscient Dharma King also manifested the power of Vaishravana on top of that, just as those teachers and disciples did not manifest the power of the field owner with four faces, the order of fulfillment and confession is not written here. In addition, if you want to use this common ritual to perform the offering food and fulfillment and confession of some other Dharma protectors and guardians with the eyes of wisdom, then do the kind of the lords of the wisdom realm.
Chinese
我，将铁粉、铜粉等研磨后，用血和酒混合的水调和。中央放置朵玛，形状如心脏，特别之处在于顶端锋利且棱角分明，周围环绕六个纤细的三角形食子。这些食子的高度达到主朵玛的三分之一左右。它们之间的空隙用糌粑填满，像铁墙一样环绕朵玛容器的边缘。用刀血和掺杂毒药的纯血涂抹朵玛。用芥末酱、马钱子和枳椇等毒树和荆棘的汁液装饰。在糌粑的边缘塑二十一个罗刹女形象。此外，还装饰小人像（linga）头朝下，以及干湿人头等各种恐怖的装饰品，怎么合适就怎么装饰。朵玛和法源（chos 'byung）都不要将角对着人。在它前面，再次在法源或人皮等座垫上，放置铁盘等容器，里面盛放三角形的黑油朵玛，涂抹毒血。用糌粑在三个面上做出突起，在一个面上写（藏文）ཧཱུྃ་（梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），右边写（藏文）བྷྱོཿ（梵文天城体：भ्यो，梵文罗马拟音：bhyoḥ，汉语字面意思：怖畏），左边写（藏文）བཟློག་（梵文天城体：，梵文罗马拟音：bzlog，汉语字面意思：遣除）。这里也陈设一个供施朵玛：分开（如《ཛཾ》等）的食子朵玛。从诅咒朵玛的右侧开始，依次陈设干食子等。七块黑色三角形石头上用毒血画着图案，并写着（藏文）བྷྱོཿ（梵文天城体：भ्यो，梵文罗马拟音：bhyoḥ，汉语字面意思：怖畏）等字样。放置投掷用的甩石，其绳索是用处女头发和死人头发混合制成，甩石的底部是用人皮制成等。铁器中分别盛放或混合放置白芥子和黑芥子、铁粉、铜粉、石粉、卡子木和香柏木等。还有涂抹了血的马钱子木，如果条件允许，也陈设大灰。箭、猫头鹰羽毛和枳椇木制成的三角形箭头上写着（藏文）ཧཱུྃ་（梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）（藏文）བཟློག་（梵文天城体：，梵文罗马拟音：bzlog，汉语字面意思：遣除）（藏文）བྷྱོཿ（梵文天城体：भ्यो，梵文罗马拟音：bhyoḥ，汉语字面意思：怖畏）。箭杆上写着行者的诛杀咒语。弓的两端也陈设写有诅咒语的弓。在诅咒朵玛的左边，放置各种刀血等，混合各种毒药的血食，以及在犛牛右角的角里也倒入毒血，角口朝下，如同橛子一般。在七个用毒药和酒混合制成的颅器朵玛里，也倒入少许毒血。在瓦片和头盖骨碗里也倒入毒血。什么
English
I, after grinding iron powder, copper powder, etc., knead them with water mixed with blood and alcohol. In the center, place a torma in the shape of a heart, especially with a sharp and angular tip. Surround it with six delicate triangular food offerings (shos bu). These reach about one-third the height of the main torma. Fill the spaces between them with tsampa, encircling the edge of the torma container like an iron wall. Smear the torma with pure blood mixed with knife blood and poison. Decorate it with mustard paste, Strychnos nux-vomica, Ziziphus trees, and the sap of poisonous trees and thorns. Sculpt twenty-one Rakshasa female figures around the edge of the tsampa. Also, decorate with small lingas facing downwards, and various terrifying decorations such as dry and wet human heads, as appropriate. Neither the torma nor the Dharma source (chos 'byung) should have their corners facing people. In front of it, again on a cushion of Dharma source or human skin, place a container such as an iron plate, containing a triangular black oil zor torma smeared with poisonous blood. Make protrusions on the three faces with tsampa, writing (Tibetan) ཧཱུྃ་ (Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) on one face, (Tibetan) བྷྱོཿ (Sanskrit Devanagari: भ्यो, Sanskrit Romanization: bhyoḥ, Literal Chinese meaning: Fearful) on the right, and (Tibetan) བཟློག་ (Sanskrit Devanagari:, Sanskrit Romanization: bzlog, Literal Chinese meaning: Avert) on the left. Also, arrange a single offering torma: a separate (such as 《ཛཾ》 etc.) food offering torma. Starting from the right of the zor torma, arrange the dry food offerings in order. On seven black triangular stones, draw patterns with poisonous blood and write (Tibetan) བྷྱོཿ (Sanskrit Devanagari: भ्यो, Sanskrit Romanization: bhyoḥ, Literal Chinese meaning: Fearful) and so on. Place the sling stones for throwing, the rope of which is made of a mixture of virgin hair and dead person's hair, and the bottom of the sling is made of human skin, etc. In an iron container, place white and black mustard seeds. Place or mix iron powder, copper powder, stone powder, ka-tse wood, and cedar wood, etc., in separate containers. Also, Strychnos nux-vomica wood smeared with blood, and if possible, also arrange large ashes. On the triangular arrowheads made of arrow, owl feather, and Ziziphus wood, write (Tibetan) ཧཱུྃ་ (Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) (Tibetan) བཟློག་ (Sanskrit Devanagari:, Sanskrit Romanization: bzlog, Literal Chinese meaning: Avert) (Tibetan) བྷྱོཿ (Sanskrit Devanagari: भ्यो, Sanskrit Romanization: bhyoḥ, Literal Chinese meaning: Fearful). On the shaft, write the practitioner's killing mantra. Also arrange a bow with curses written on the right and left sides of the bow's upper part. To the left of the zor torma, place various kinds of knife blood, etc., blood offerings mixed with various poisons, and also pour poisonous blood into the right horn of a yak, with the horn mouth facing down, like a stake. Also pour a little poisonous blood into seven skull cup tormas made of poison and alcohol. Also pour poisonous blood into tile shards and skull bowls. What
Chinese
以伸展的姿势，如勇士般站立。周围是阎罗王男女和罗刹男女的眷属围绕。嗡 玛哈嘎拉 茹扎 萨玛雅 吽 啪 (藏文：ཨོཾ་མཧཱ་ཀཱ་ལ་རུ་ཏྲ་ས་མ་ཡ་ཧཱུཾ་ཕཊ，梵文天城体：ॐ महाकाल रुद्र समय हुं फट्，梵文罗马拟音：oṃ mahākāla rudra samaya hūṃ phaṭ，汉语字面意思：嗡，大黑天，暴怒，誓言，吽，啪)。右边的干尸，从黑色种子字 扎 (藏文：ཏྲི，梵文天城体：त्र，梵文罗马拟音：tra，汉语字面意思：扎) 中显现，傲慢的男性青灰色，右手拿着各种武器，左手抛出绳索，不可估量，位于红色风暴之中。左边的湿尸，从 芒 (藏文：མཾ，梵文天城体：मं，梵文罗马拟音：mam，汉语字面意思：芒) 中显现，女性众红色黑色。右手拿着人皮，左手拿着疾病袋，不可估量，在毒海和血海中游荡。在这些的周围，魔鬼、母鬼、以及天龙八部等等，傲慢的众不可估量，遍布大地和虚空。所有众生的额头上都有 嗡 (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 字。从色究竟天法身普贤王如来的心间，怙主自生处来的度母。金刚座的上方，事业怙主兄妹们。从大尸陀林罗唐纳波，事业之怙主玛哈嘎拉铜刀者。以及八大尸陀林等等，从所有方向，傲慢的男女不可思议，一起 班杂 萨玛扎 吽 (藏文：བཛྲ་ས་མཱ་ཛཿ ཧཱུཾ，梵文天城体：वज्र समाजः हुं，梵文罗马拟音：vajra samājaḥ hūṃ，汉语字面意思：金刚，集合，吽) 在金刚持的面前。如何承诺发誓的，如实忆念誓言，为了我的利益，在这宫殿里，迎请大黑天，忆念自己的誓言而来。呼唤的时候不要耳聋，招手的时候不要斜视，诅咒的时候威力不要减小，侍奉的时候不要疏远。 嘉！呼唤啊黑天不要耳聋，招手啊黑天不要斜视，诅咒啊黑天威力不要减小，侍奉啊黑天不要疏远。修持者啊黑天不要分心，供养啊黑天不要畏惧。从尸陀林尸体的广大平原上，以禅定咒语和手印，催动大黑天的意誓。为了降伏所有恶毒者，为了守护佛陀的教法，迎请迅速降临。如意之使者大能力者，调伏魔鬼和罗刹，黑色矮小身形威严者，是所有教法的护法神，是所有持誓者的寿命之主，是断除违背誓言者性命者。如果我催动您的意誓，祈请降临到此地。怙主在此
English
Standing in a stretched posture, like a warrior. Surrounded by retinues of male and female Yama and male and female Rakshasa. Oṃ Mahākāla Rudra Samaya Hūṃ Phaṭ (Tibetan: ཨོཾ་མཧཱ་ཀཱ་ལ་རུ་ཏྲ་ས་མ་ཡ་ཧཱུཾ་ཕཊ, Sanskrit Devanagari: ॐ महाकाल रुद्र समय हुं फट्, Sanskrit Romanization: oṃ mahākāla rudra samaya hūṃ phaṭ, Literal Chinese meaning: Om, Great Black One, Wrathful, Vow, Hum, Phat). The dry corpses on the right, arising from the black seed syllable Tri (Tibetan: ཏྲི, Sanskrit Devanagari: त्र, Sanskrit Romanization: tra, Literal Chinese meaning: Tra), arrogant male bluish-gray, right hand holding various weapons, left hand throwing a lasso, immeasurable, residing in the midst of a red whirlwind. The wet corpses on the left, arising from Maṃ (Tibetan: མཾ, Sanskrit Devanagari: मं, Sanskrit Romanization: mam, Literal Chinese meaning: Mam), female hosts, red-black women. Right hand holding a human skin, left hand holding a disease bag, immeasurable, wandering in a sea of poison and a sea of blood. Around these, demons, mothers, and the eight classes of gods and spirits, etc., immeasurable hosts of arrogance, pervading all of earth and space. On the foreheads of all beings is the syllable Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om). From the heart of Samantabhadra in Akanishtha, the goddess from the self-arisen place of the Protector. Above the Vajra Seat, the activity protectors, brothers and sisters. From the great charnel ground Rotang Nagpo, the activity protector Mahākāla with a copper knife. And the eight great charnel grounds, etc., from all directions, arrogant males and females, inconceivable, together Vajra Samājaḥ Hūṃ (Tibetan: བཛྲ་ས་མཱ་ཛཿ ཧཱུཾ, Sanskrit Devanagari: वज्र समाजः हुं, Sanskrit Romanization: vajra samājaḥ hūṃ, Literal Chinese meaning: Vajra, Assembly, Hum) before Vajradhara. How you have promised and vowed, remember the vows as they are, for my benefit, in this palace, I invite the Great Black One, remembering your own vows, come. When called, do not be deaf, when beckoned, do not squint, when cursed, do not diminish in power, when served, do not be distant. Kye! I call, O Black One, do not be deaf, I beckon, O Black One, do not squint, I curse, O Black One, do not diminish in power, I serve, O Black One, do not be distant. Practitioner, O Black One, do not be distracted, Offerings, O Black One, do not be afraid. From the vast plain of corpses in the charnel ground, with samadhi mantras and mudras, I urge the heart commitment of the Great Black One. In order to subdue all the wicked, in order to protect the Buddha's teachings, I invite you to come quickly. Messenger of command, great powerful one, subduing demons and rakshasas, black in color, short in stature, majestic, is the dharma protector of all teachings, is the life-holder of all oath-holders, is the one who cuts off the lives of those who break their vows. If I urge your heart commitment, I pray that you come to this place. Protector, in this place