English
It is okay even without them. For recitation, it is sufficient to recite just a little bit of the twelve syllables. If you cannot actually arrange offerings and so on, it is okay to do it with Samadhi. At that time, there is no need for blessing the offerings. If you combine it with other Torma rituals, then there is no need for subsequent rituals and so on. The practice method that appears in the Vajra Tent Tantra of the Black Protector of Rawa is unadulterated, it is itself. Because the four mantras of Shambhu-can are very sharp and swift. It is also more excellent than other practices that do not have the secret instructions of the single Tantra practice. In general, because this Mahakala is the general form of the eight great charnel grounds. Therefore, it should be understood that it is one of the uncommon listeners of the glorious Vajrabhairava, and it is very important for accomplishing the activities of the great Vajrabhairava. Here, what is needed first is, when performing the great ritual of the sixty-four Tormas, if you combine the short part of the Black Protector's Torma weapon group as an auxiliary, then in any direction of the great mandala, make a black Dharma-source, with a chain of curved knives on its mouth, surrounded by flames on the outside. In the center, place a curved knife or a black aggregate on the sun cushion. On the platform above it, place a three-pointed Torma mixed with black beans and violent substances in an iron container. Place human skulls at the three corners of the root, mustard seeds and mustard balls, thorns of poisonous trees, etc. after washing them with poisonous blood, place them as appropriate. Surround the edge with violent offering Tormas in a triangular shape. In the combination of the transcendent Torma, also arrange one that erects a glorious Torma and a black banner. Focus on the offering Tormas etc. also during the great blessing. When the sixty-four are finished, make an offering blessing again in the manner of replenishing the blessing. After generating and purifying the front. Do as said above in between recitations. After reciting the hundred-syllable mantra three times etc. Confess all the broken vows of the body. Vows of speech, vows of mind, vows of root, vows of branch, all the violations of vows of body, speech, mind, root and branch, confess each one separately. After offering confession, pray for purification. Pray to the glorious wisdom Black Protector Great One and retinue.
Chinese
对于憎恨此（食子）者们， 全部刹那顷， 迅速聚集于此。 血肉内脏全部， 大英雄迅速吞食。 将其身体切成芝麻大小， 也请供养于您的口中。 如果不如是做， 您将违犯誓言， 违背金刚持的教令， 心血将洒落地面。 因此，为了不违背誓言， 迅速诛杀此恶毒之敌。 玛哈嘎拉，敌人之流，奔奔！跑跑！呀呀！如此催促三次。之后，投掷食子之时，与投掷石食子、芥子食子等相同，投掷后，将朵玛转向，需投掷于六十四位之前。若有兴致，可如常催请过去和未来者，最后伴随着强烈的乐器声，一边念诵教法一边投掷。也就是像“敌魔障女，卡卡！敌魔障女，卡嘿卡嘿！”这样，将名字交替组合念诵。会供和结行等，一次仪轨即可完成，但在观想时，向大黑天供奉的观想不中断非常重要。念诵的口诀是：舌头呈三尖金刚形，上颚以月亮阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字为标志，下颚以太阳嘎（藏文：ཀཱ，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：嘎）字为标志，在舌根中观修咒语。从自己的心间生起心咒等念诵咒语，以及无量的阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字和嘎（藏文：ཀཱ，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：嘎）字。融入舌根和阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字嘎（藏文：ཀཱ，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：嘎）字中。再次，阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字嘎（藏文：ཀཱ，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：嘎）字化为光，融入舌头中的咒语，使颜色和光芒更加鲜艳，力量百倍增长。之后，通过念诵咒语，由心间和舌头的光芒催动，观想怙主不由自主地被驱使去完成事业。根本的近修完成后，事业的近修是在尸陀林和，尸体残骸和，七个蚁穴混合的坛城地上，即四方形，宽一肘半。高度根据情况，一肘以上皆可。其上，高度约四指圆形环绕。中央是三重三角形台阶。每一面宽一肘二十指，厚度两指。两层台阶也各宽两指。凹陷的内部全部高一指。如果只做一致的安立，从圆形的边缘向下测量两指时，事业的开口处宽两指。同样地。
English
For those who hate this (torma), May all be swiftly gathered here in an instant. All flesh, blood, and entrails, May the great hero quickly devour. Even if that body is chopped into sesame seed size, Please offer it to your mouth. If you do not do so, You will break your vows, Transgressing the command of Vajradhara, Your heart's blood will fall to the ground. Therefore, in order not to break your vows, Quickly liberate this vicious enemy. Maha Kala, the enemy's stream, run, run! Run, run! Ya, ya! Urge three times in this way. Then, when throwing the torma, throw it in accordance with the general method of throwing stone torma, mustard seed torma, etc. Then, turn the torma around and throw it before the sixty-four. If you are in the mood, you can urge the past and future ones in accordance with the general method. Finally, while reciting the Shasana with loud musical sounds, throw it. That is, like "Enemy Mara, Kakha! Enemy Mara, Khahe Kakhi!" combine and recite the names alternately. For Tsog and concluding rituals, etc., one ritual can be completed, but it is very important that the visualization of offering to the Great Black One is not interrupted during the visualization. The oral instruction for recitation is: The tongue is in the shape of a three-pointed vajra, the upper palate is marked with the moon A (Tibetan: ཨཱ, Devanagari: आ, Romanized Sanskrit: ā, Literal meaning: A), the lower palate is marked with the sun Ka (Tibetan: ཀཱ, Devanagari: का, Romanized Sanskrit: kā, Literal meaning: Ka), meditate on the mantra in the root of the tongue. From one's own heart, generate the essence and other recitation mantras, as well as immeasurable A (Tibetan: ཨཱ, Devanagari: आ, Romanized Sanskrit: ā, Literal meaning: A) and Ka (Tibetan: ཀཱ, Devanagari: का, Romanized Sanskrit: kā, Literal meaning: Ka). Absorb into the root of the tongue and A (Tibetan: ཨཱ, Devanagari: आ, Romanized Sanskrit: ā, Literal meaning: A) and Ka (Tibetan: ཀཱ, Devanagari: का, Romanized Sanskrit: kā, Literal meaning: Ka). Again, A (Tibetan: ཨཱ, Devanagari: आ, Romanized Sanskrit: ā, Literal meaning: A) and Ka (Tibetan: ཀཱ, Devanagari: का, Romanized Sanskrit: kā, Literal meaning: Ka) dissolve into light and absorb into the mantra in the tongue, making the color and light more vivid, and the power increases a hundredfold. Then, by reciting the mantra, urged by the light of the heart and tongue, visualize the Protector being involuntarily driven to accomplish the activity. After the root retreat is completed, the activity retreat is on the mandala ground mixed with charnel grounds, corpse remnants, and seven anthills, that is, a square, one and a half cubits wide. The height is as appropriate, one cubit or more. On top of that, a circle of about four fingers high is made. In the center is a triple triangular platform. Each side is one cubit and twenty fingers wide, and two fingers thick. The two layers of the platform are also two fingers wide each. The inside of the hollow is completely one finger high. If only a consistent establishment is made, when measuring two fingers down from the edge of the circle, the opening of the activity is two fingers wide. Similarly.
Chinese
将头盖骨和嘴也磨得越来越低。嘴里的坑洞实际大小为一肘，深度为半肘。无论如何，在坑洞里混合毒药、血、尸灰等，涂成红黑色。依次，第一个红色画莲花，中间白色画法轮，下面蓝灰色画弯刀。第三个月牙形涂成红色。外圈圆形画骷髅鬘，并用石头做成火堆。坑洞内的底座画蓝色八辐轮，中心是（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）或者弯刀。八辐上画玛哈嘎拉古达舍里达。弯刀心要安置的方法与通常一样，只是在左边的根部放置敌人替身。中央放一根小铁橛，长约一拃多一点。如果找不到弯刀心，也可以用黑色的，用武器杀死的四颗心脏代替。用尸布粗略地画一尊护法神的像，将心脏包裹起来，放入头盖骨中。放在前方的月牙形上。右边竖立起系着橛子的黑布箭。在涂有敌人气味的底座上，画一个用咒语环绕的替身，猛烈地进行勾招，将头盖骨放入不祥的坑洞中。在上面混合誓言物，将涂有毒血的、高约一拃的朵玛放入铁器中，放在台子上。或者，为了使头盖骨不变形，在木制的架子上放置朵玛。将朵玛放在几乎不接触替身的位置。用黑布或黑绸等遮盖坑洞的口。用猛烈的供品广泛地环绕。将根本朵玛放在自己的枕边。将执持朵玛放在坛城的前面。将临时朵玛尽可能舒适地放置，供养完毕后，连同总供一起，供养在自己睡觉地方的上面。修持仪轨的次第与根本念诵相同。观想在念诵的时候，猛咒的光芒如铁雹武器的冰雹，将毒药、疾病、火焰三者降临到敌人的国土上。在朵玛的时候，反复观想敌人和障碍融入朵玛。在结束时临时施放，立即进行催请并诅咒敌人。猛烈地念诵教敕。这样做了，念诵的数量达到一定程度后，广泛地陈设供品朵玛。也供养抵押朵玛。如果成就，所有事业
English
Grind the skull and mouth lower and lower. The actual size of the pit in the mouth is one cubit in width and half a cubit in depth. In any case, mix poison, blood, corpse ash, etc. in the pit and paint it red and black. In order, first paint a lotus on the red one, a wheel on the middle white one, and a curved knife on the lower blue-gray one. Paint the third crescent red. On the outer circle, draw a garland of skulls and make a fire pit with stones. On the base inside the pit, draw a blue eight-spoked wheel with (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) or a curved knife in the center. On the eight spokes, draw Mahakala Gutahridaya. The method of placing the curved knife heart is the same as usual, except that an enemy effigy is placed on the left root. In the center, place a small iron stake, a little more than a span long. If you cannot find a curved knife heart, you can also use four black hearts killed with weapons. Roughly draw an image of a protector deity on a corpse cloth, wrap the heart in it, and put it in the skull. Place it on the front crescent. Erect a black cloth arrow with a peg attached to the right. On the base smeared with the enemy's scent, draw an effigy surrounded by mantras, fiercely perform the hooking and summoning, and put the skull into the inauspicious pit. On top of it, mix samaya substances, put a torma about a span high smeared with poisonous blood in an iron container, and place it on a platform. Alternatively, to prevent the skull from deforming, place the torma on a wooden frame. Place the torma so that it almost does not touch the effigy. Cover the mouth of the pit with black cloth or black silk, etc. Widely surround it with fierce offerings. Place the root torma by your pillow. Place the holding torma in front of the mandala. Place the temporary torma as comfortably as possible, and after offering it, offer it together with the general offering on top of your sleeping place. The order of the practice ritual is the same as the root recitation. During the recitation, visualize the light rays of the fierce mantra like hailstones of iron weapons, sending poison, disease, and fire to the enemy's land. During the torma offering, repeatedly visualize the enemies and obstacles dissolving into the torma. At the end, release the temporary offering immediately, urge and curse the enemy. Fiercely recite the command. Having done this, after the number of recitations reaches a certain amount, widely arrange offerings and tormas. Also offer pledge tormas. If accomplished, all activities
Chinese
就像虱子一样，每次都割下一个新的林伽，然后放入口中。之后，也割下根本的林伽。在那个孔穴里堆积木柴，用火供的仪式供养。将其灰烬分成三份。一份在念诵猛咒的同时，在起风的时候扬到风中。一份倒入水磨或猛烈的湖泊中。一份与土混合做成林伽，放入心间，安置轮。猛烈地勾摄和遣送，压在佛塔之下。这包含了四大的所有作用，是一种仪轨。或者，如果不做火供而做镇压，就把之前的林伽放入恶颅的交合之中。不要让水流出，在土地神或凶猛的鬼神之处镇压并交付。之后，也是像之前交付那样投掷朵玛。在事业真正完成之前，要反复不断地投掷朵玛。或者，之前做的林伽分为有轮和无轮两种。有轮的镇压，无轮的焚烧。做了投掷朵玛等事。这样就包含了镇压、焚烧、投掷三种。最好三个月，中等六个月，最差也要九个月不会出错。黑怙主的修持事业的根本就是这些。此外，抛掷食子的方法是，用三种大的东西，各种盐，气味不好的花，血等混合的材料，写上怙主的咒语和身像大概的轮廓。用坟地的煤，刀血，稍微混合一些大肉和大油的糌粑，或者生磨的黑青稞，做成身像大概的轮廓。把写像和镇压本尊头部的咒语纸卷两个放入孔穴中。放入孔穴中，熏烧古古鲁香。在放入内供的容器上放置金刚杵，用本尊咒语头尾颠倒来折磨。即使那样也没有死亡的迹象，就用诛杀咒语头尾颠倒来折磨。出现死亡的迹象，就在容器中放入香。遮盖仪轨的口，沐浴，供养食子，广大的忏悔非常重要。这只是大概的说明，不要实际操作。制作朵玛的事业是，在头盖骨上画之前说的轮。中心不需要林伽。简略的轮，中央写名字和姓氏，轮辐上写诛杀，外圈写带“香布”的本尊咒语。其中放入三种热性的东西，各种毒物，各种盐，会供。