English
Furthermore, may the evil intentions of the demonic hordes that harm the teachings of Shakya be averted by this great red Torma. Through the power of evil deeds and the control of others' magic, with minds that fabricate non-dharma as if it were dharma, seeing day and night the servants of demons, may this also be averted. May those who slander and degrade the Lama Vajra Acharya, those who observe sin, and those tormented by evil spirits be averted. May all obstacles to body, speech, and mind, all unfavorable aspects to be abandoned, and all curses and spells be averted by this great red Torma. May the curses, phurba attacks, and all harms caused by the evil intentions of others towards us, the patrons, offerings, and retinue, be averted by this great red Torma. May harsh dreams and bad omens, bad divination, bad directions, inauspicious years, and the conjunctions of bad stars be averted by this great red Torma. The Monpa woman with seashell earrings, holding poison and poisonous powder in her hands, that is the curse of the Matri, may this also be averted. The black Hala, a terrifying form, with raw flesh and human heads hanging on its body, that is the curse of Yama, may this also be averted. Lightning and hail intertwined in the sky, falling from the mountain peaks, that is the curse of the Phurba, may this also be averted. A form filling the three thousand worlds with eyes, making roaring sounds and moving in the sky, that is the curse of the supreme planet, may this also be averted. Temples collapsing and scriptures being stolen, statues shaking and tears falling, that is the curse of the heretics, may this also be averted by the great red Torma. God of gods, powerful and mighty, there is nothing that you cannot avert. May all curses and harms be averted by the great red Torma. May all diseases, evil spirits, and unfavorable aspects caused by past karma and incidental factors of us, the patrons, teachers, and retinue, be averted and transformed through your powerful activity. After reciting these, add the root mantra and any long or short killing mantra, and place the Torma with its tip pointing towards the enemy, or place it on the Torma stand. There is also a custom of throwing the Torma from there. There is also a custom of pointing the essence of the Torma, the tip, towards the enemy and throwing the rest. In cases where the Torma is not thrown towards the enemy, fierce urging is not necessary. In general, at the end, pull back the essence of the Torma without overturning it.
Chinese
有将酒等向下倾倒的习俗。然后，说些政教昌盛等吉祥的话语，进入（室内）。供品加持，祈求赐予加持。世界等如前。为了成办事业，请享用。念诵后，焚香供养。吽，具足功德迅速圆满、拥有成就之神。具有无余奇妙利益之意。以四种事业摧毁魔军的，具善护法眷属众，我顶礼。从无分别法界中，以慈悲化现身。从五大堆积的大帐篷宫殿中，出离善逝教令的具誓护法。金刚黑大尊从法界中显现。吉祥具力者，自在统治三有，咬牙切齿，嘴唇紧闭，力量强大。以发出声音的铃铛串装饰的，具四面者，您是帝释天的护田神。于圆满正等觉佛陀面前，曾发誓守护教法。黑大尊四面者，与大母姊妹四尊眷属。以大肉食子和鲜花焚香，以及醇酒、血肉等供养。祈请您守护胜者之教法，成办所托付的事业。百字明咒。祈请宽恕。祈请安住于依凭物上。遣送宾客等。誓言者融入自身。也念诵祈愿文和吉祥文。此乃以通常食子供养的柔和修法为主，若能反复修持则更佳。并且，若能连续多日修持则更好，因此前几日应圆满正行六部分。沐浴供养可根据情况每日进行或不进行。于每座法结束时，后行仪轨为：供养赞颂，祈请，百字明，祈请宽恕，安住。这些仪轨中不需要遣送宾客。祈愿文和吉祥文应如理而行。这些是食子修法或食子供养的简要次第说明。吉祥！
English
There is a custom of pouring wine and other things downwards. Then, say auspicious words such as the prosperity of politics and religion, and enter (the room). Bless the offerings and pray for blessings. The world and so on are as before. Please accept (the offerings) in order to accomplish the activities. After reciting, offer incense. Hūṃ, God who possesses the qualities of quick completion and accomplishment. Having the intention of benefiting all wonderfully. The good protector and retinue who destroy the demon army with four kinds of actions, I prostrate. From the realm of non-discrimination, manifest the body with compassion. From the palace of great tents piled up by the elements, the oath-bound protector of the Sugata's command emerges. The great black Vajra arises from the realm. Glorious and powerful one, ruling the three realms, gnashing teeth, tightly holding lips, with great strength. Adorned with a string of sounding bells, the four-faced one, you are the protector of the fields of Teise. In front of the perfect Buddha, you vowed to protect the teachings. The great black four-faced one, with the four great mother sisters. Offer with great meat offerings, flowers, incense, and pure wine, meat, and blood. Please protect the teachings of the Victorious Ones and accomplish the entrusted activities. The Hundred Syllable Mantra. Request forgiveness. Request to remain on the support. Send away the guests, etc. The Samaya being dissolves into oneself. Also recite aspiration prayers and auspicious prayers. This is mainly a gentle practice of ordinary Torma offering, and it is good to practice it repeatedly. Moreover, it is better to practice it for many days in a row, so the first few days should complete the six parts of the main practice. Bathing and offering can be done daily or not, depending on the situation. At the end of each session, the subsequent rituals are: offering praise, supplication, the Hundred Syllable Mantra, requesting forgiveness, and abiding. In these rituals, there is no need to send away guests. Aspiration prayers and auspicious prayers should be done appropriately. These are the brief explanations of the order of Torma practice or Torma offering. Auspicious!
Chinese
如果能成就，那当然好。但也不是绝对的。在地面上，于燃烧着火焰的青黑色三角形坛城的中央，画一个敌人和障碍的替身。用颜料粉或水彩都可以画。像每日供奉的朵玛那样，可有可无。如果因为地方的特殊性而不方便绘制，用布画也可以。如果连布画也没有，铺上耕牛皮就最好了。用老虎等凶猛野兽的皮也可以。在那上面放置一个高高的台子。在一个大的铁器皿中，用五种谷物的面粉制作一个大的朵玛。据说小于五“布勒”的原料是不行的。形状像蝎子，用毒药、血、尸体、灰烬等涂成红色和黑色。也有制作四位明妃的食子的。周围用蝎子形状的栅栏环绕。上面装饰着箭、头骨杖、白芥子和未干的肠子的“拉迪”。装满猛烈的物品、食物和各种谷物。普通的糌粑团，或者有咒语的，或者有轮等等，无论哪种都可以。头尾颠倒地竖立起来。这一个肯定是需要的。在三个面上各做一个也可以。周围插上二十一根涂有毒药和血的箭。前面陈设好所有猛烈的供品。修行者前面，按照共同的方式，砌一个或画一个焚烧炉。如果是砌的，就在口上插箭。在那里放置用糌粑制作的敌人和障碍的替身。如果有特殊规定：内（《ཛཾ》足）混合后面的土。干供和湿供的陈设方式与通常一样。湿供里有毒角的话最好，但也不是必须的。大朵玛的后面，按照适当的方式，在五个器皿里放蝎子、肉、脸颊肉、煮熟的豆子和黑青稞面等，装满各种食物。在大朵玛的前面，用嘎巴拉碗或木碗盛满血和酒供奉。其他所依、供品、眼施等也要丰盛地陈设。然后是仪轨的次第：首先进行前行朵玛、处所加持、自生本尊念诵等，先进行本尊的供养朵玛，然后生起护法，生起誓言尊，迎请智慧尊，如前一样进行。在世间界等的章节里，为了诛杀敌人和障碍而请享用。
English
If it can be accomplished, that would be good. But it is not absolute. On the ground, in the center of a triangular dark blue burning mandala, draw an effigy of the enemy and obstacles. It can be drawn with pigment powder or watercolor. Like a daily offering of torma, it may or may not be there. If it is inconvenient to draw due to the special nature of the place, it can also be drawn on cloth. If there is no cloth painting either, then spreading a yak skin would be best. The skin of fierce wild animals such as tigers can also be used. On top of that, place a high platform. In a large iron vessel, make a large torma from flour of five grains. It is said that it is not acceptable to use less than five 'bre' of ingredients. The shape is like a scorpion, and it is painted red and black with poison, blood, corpses, ashes, etc. There is also the making of food offerings for the four consorts. Surround it with a fence in the shape of scorpions. It is decorated with arrows, skull staffs, white mustard seeds, and 'ladis' of fresh intestines. Fill it with fierce objects, food, and various grains. An ordinary tsampa dough, or one with mantras, or with wheels, etc., whichever is fine. Stand it upside down. This one is definitely needed. It is also good to make one on each of the three sides. Around the perimeter, insert twenty-one arrows smeared with poison and blood. In front, arrange all the fierce offerings in order. In front of the practitioner, build or draw a burning pit according to the common method. If it is built, insert arrows into the opening. There, place the effigy of the enemy and obstacles made of tsampa. If there are special instructions: inside (《ཛཾ》foot) mix the soil from behind. The arrangement of dry and wet offerings is the same as usual. It is best if there is a poisonous horn in the wet offering, but it is not necessary. Behind the great torma, in an appropriate manner, place scorpions, meat, cheek meat, boiled beans, and black buckwheat flour, etc., in five vessels, filled with various foods. In front of the great torma, offer blood and alcohol in a kapala bowl or wooden bowl. Other supports, offerings, eye-offerings, etc., should also be arranged abundantly. Then, the order of the ritual: first perform the preliminary torma, blessing of the place, self-generation with recitation, etc., first perform the offering torma of the yidam, then generate the protector, generate the samaya being, invite the wisdom being, and proceed as before. In the verses of the world realm, etc., please partake in order to destroy the enemy and obstacles.
Chinese
念诵“舍”。 嗡 玛哈嘎拉 乍度拉木卡 萨巴热瓦拉 阿尔刚 札底查等，将夏巴达 阿 吽 连在各自的末尾，以咒语和手印供养。除了夏巴达时的乐器外，此处不做敲击。然后进行禁制。期间念诵心咒、近心咒、长咒等各种咒语。特别是念诵此法的诛杀咒，无论大小，约二十一遍。也就是：嗡 乌匝扎 匝杰 梭哈。 敌人 玛拉雅 吽 啪。 嗡 玛哈嘎拉 维嘎拉 札日达 敌人 玛拉雅 吽 啪。 栋 比尼 敌人 玛拉雅 吽 啪。 旃扎里 敌人 玛拉雅 吽 啪。 罗刹斯 敌人 玛拉雅 吽 啪。 辛嘎里 德威比 敌人 玛拉雅 吽 啪。 萨诶扬 敌人 玛拉雅 吽 啪。 萨嘎拉拉嘿扬 敌人 玛拉雅 吽 啪。 萨户旺 敌人 玛拉雅 吽 啪。 格日达 叽里 叽拉雅 敌人 玛拉雅 吽 啪。 比比夏纳 巴达雅 纳玛 敌人 玛拉雅 吽 啪。 敌人 某某 德威 哈纳 哈纳。 班达 班达。 玛拉 玛拉。 达哈 达哈。 巴匝 巴匝。 恰姆 恰姆 列嘿 巴林 德嘿 悉地。 敌人 玛拉雅 吽 啪。 这是短的诛杀咒。长的诛杀咒是：嗡 乌匝扎 匝杰 梭哈。 敌人 玛拉雅 吽 啪。 嗡 玛哈嘎拉 嘎拉 维嘎扎 嘎拉拉。从“嗡 玛哈嘎拉 嘎拉 维嘎扎 嘎拉拉”到“乌达拉 布拉”之间念诵长咒，然后：敌人 玛拉雅 吽 啪。 栋比尼 敌人 玛拉雅 吽 啪。从“栋比尼 敌人 玛拉雅 吽 啪”到“德嘿 悉地 敌人 玛拉雅 吽 啪”。嗡 玛哈嘎拉 嘎拉 维嘎拉 惹日达 敌人 玛拉雅 吽 啪。 这是长的诛杀咒。此处所说的诛杀咒长短，是指在心咒上加头尾，以及在根本咒上不加头尾的区别。长的咒语中也包含心咒，只是将根本咒的起止加在了头尾。如果想两者都念诵，则主要念诵短的，长的作为辅助。无论如何，在此大供养时，必须念诵任何一个诛杀咒。然后做一个简短的供养赞颂。正行中，首先加持供品，在近心咒后加阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字七遍。在栋比尼等之后的心咒念三遍。嗡 萨诶扬 萨嘎拉拉嘿扬 萨户旺 格日达 叽里 叽拉雅。 比比夏纳
English
Recite "Shuo." Oṃ Mahākāla Caturmukha saparivāra arghaṃ pratīccha, etc., attach Śapta Āḥ Hūṃ to the end of each, and offer with mantra and mudrā. Except for the musical instruments during Śapta, no drumming is done here. Then perform the binding. During this time, recite the heart mantra, near-heart mantra, long mantra, etc., as appropriate. In particular, recite any of the large or small killing mantras of this practice about twenty-one times. That is: Oṃ Uccaṭa caṭe svāhā. Enemy Māraya Hūṃ Phaṭ. Oṃ Mahākāla Vikāra trita enemy Māraya Hūṃ Phaṭ. Ḍoṃbini enemy Māraya Hūṃ Phaṭ. Caṇḍāli enemy Māraya Hūṃ Phaṭ. Rakṣasi enemy Māraya Hūṃ Phaṭ. Siṃghali dvibi enemy Māraya Hūṃ Phaṭ. Sa e yaṃ enemy Māraya Hūṃ Phaṭ. Sa kararala hi yaṃ enemy Māraya Hūṃ Phaṭ. Sa hū vaṃ enemy Māraya Hūṃ Phaṭ. Ghṛta kīli kīlaya enemy Māraya Hūṃ Phaṭ. Bibhīṣaṇa patāyana namaḥ enemy Māraya Hūṃ Phaṭ. Enemy so-and-so devi hana hana. Bandha bandha. Māra māra. Daha daha. Paca paca. Kṣiṃ kṣiṃ lehi baliṃ dihi siddhi. Enemy Māraya Hūṃ Phaṭ. This is the short killing mantra. The long killing mantra is: Oṃ Uccaṭa caṭe svāhā. Enemy Māraya Hūṃ Phaṭ. Oṃ Mahākāla kāla vikaṭṭa. Karāla. From "Oṃ Mahākāla kāla vikaṭṭa. Karāla" to "Udatara bura," recite the long mantra, then: Enemy Māraya Hūṃ Phaṭ. Ḍoṃbini enemy Māraya Hūṃ Phaṭ. From "Ḍoṃbini enemy Māraya Hūṃ Phaṭ" to "Dehi siddhi enemy Māraya Hūṃ Phaṭ." Oṃ Mahākāla kāla vikāla ratrita enemy Māraya Hūṃ Phaṭ. This is the long killing mantra. The difference between the long and short killing mantras here is that the heart mantra has a beginning and an end, while the root mantra does not have a beginning and an end. The long mantra also contains the heart mantra, but the beginning and end of the root mantra are attached to the beginning and end. If you want to recite both, recite the short one mainly, and the long one as an auxiliary. In any case, during this great offering, one of the killing mantras must be recited. Then make a brief offering and praise. In the main part, first bless the offering cake by adding A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无) seven times to the end of the near-heart mantra. Recite the heart mantra with Ḍoṃbini, etc., three times. Oṃ Sa e yaṃ sa kararala hi yaṃ sa hū vaṃ ghṛta kīli kīlaya. Bibhīṣaṇa