English
E daṃ bā liṃ ta kha kha khā hi khā hi mahā pañca amṛta la kha hi. Mahā rakta la khā hi. Offer this three, five, or seven times. O glorious protector of wisdom, Mahākāla, Lord of Yoga, subjugator of demons, physician of the three poisons, life-tree of the vidyādharas, protector of monasteries and mandalas, great leader of the gods, black life-destroying demon with a garland of skulls, together with your retinue, please accept this bali offering, khā raṃ khā hi. Glorious Remati of Gnyan, demon mother and sister of Yama, riding a black mule, riding naked on a donkey, riding swiftly on the wind, together with your retinue of a hundred thousand black women, please accept this bali offering. Khā raṃ khā hi. Offer with arghaṃ to shapta. Offer inner offering with Oṃ āḥ hūṃ. Hūṃ, with faith and samaya, come forth, fierce life-destroying demons, masters of clairvoyance, magical power, and skillful means, with wrathful faces and fierce bodies, with the forms of rakshasas and malevolent minds, destroyers, bodhisattvas, terrifiers of the triple city, I praise you, fierce ones. Bhyoḥ! One mother among mothers, one sister among sisters, glorious Remati of Gnyan, demon mother and sister of Yama, the uncreated dharmakāya, great bliss, not abiding in samsara or nirvana, but equality itself, manifesting in forms appropriate to qualities and activities, I praise you, glorious goddess. Please accept this offering and bali. And so on. Request the fulfillment of all wishes. If there is a torma offering, offer it here. Hūṃ, protector, father and mother, who control the three realms, powerful messengers, envoys, and retinue, with extremely terrifying, wrathful, fierce, and majestic forms, holding sharp weapons, with swift power, please accept this uncontaminated nectar torma. Please accept this torma of the essence of medicine and alcohol. Essence of medicine of the brave hero Jagat. Food of Jambuṭaka. Flesh and blood of samaya-breakers and enemies. I offer the excellent repayment of previous vows. Please accept the excellent supplication of present vows. Pacify obstacles, diseases, evil spirits, and hindrances for us, the teachers, disciples, patrons, and retinue. Increase life, merit, and prosperity. Especially...
Chinese
愿您护持教法，成办上师所委事业。如来之教与誓言真实不虚，愿将修持菩提之障碍，怨恨之敌与损害之魔等，一切如微尘般摧毁。迅速成办此教法兴盛之事业，成就瑜伽士所托之事业。如是祈请所愿。念诵百字明，祈请宽恕，祈请降临，祈请常住，以及随力念诵祈愿文。此乃名为吉祥智慧怙主夫妇之朵玛仪轨常修法，乃是应萨迦护法幼童圣主贡噶饶丹旺给嘉波之请，由多罗那他所说。愿昔日于上师尊前，如法修持之士，承诺守护与护佑其免受障碍之，具力大卓札吉祥。善哉！以此书写之善，愿能摧毁一切违背真实意义教法之势力。吉祥圆满！吉祥！ 怙主卓札之教法源流与朵玛供养一切口诀，其他所无之殊胜口传金线诀窍。嗡 斯瓦斯谛。（梵文：Om Svasti，梵文罗马转写：Oṃ Svasti，汉语字面意思：嗡，吉祥！）书写吉祥怙主之口诀，口传金线诀窍。祈请上师空行宽恕。拉洛匝瓦第三世多罗那他之口传，名为降伏魔众自在之怙主，较其他更为灵验，怙主卓札双面四臂者，乃昔日释迦牟尼佛于须弥山顶入定之时，菩萨金刚手如是请问： 奇哉！世尊！大黑天凶暴者，从何续部修持？世尊之教法如何交付？未来瑜伽士如何修持？修持之功德如何？世尊开示：交付末法时代教法之殊胜历史根本宣说。于此聚集之眷属众谛听！大黑天之一，有三种修法。即天卓札与，夜叉卓札，此乃无忧国王于一夜间建造百千佛塔之事业成办者，即此怙主。秘密魔
English
May you protect the teachings and accomplish the tasks entrusted by the Lama. Just as the Buddha's teachings and vows are true, may you destroy all obstacles to the practice of enlightenment, including hateful enemies and harmful obstructors, like particles of dust. Swiftly accomplish this task of expanding the teachings, and fulfill the tasks entrusted by the yogis. Thus, I request fulfillment of wishes. Recite the Hundred Syllable Mantra, request forgiveness, request descent, request permanence, and recite aspiration prayers as much as possible. This is the daily practice of the Torma offering ritual of the glorious Wisdom Lord couple, which was spoken by Tāranātha at the request of the Sakya protector, the young holy lord Kunga Rabten Wang gi Gyalpo. May the great and powerful Trakshad, who promised to protect and guard against obstacles those who practiced the Dharma properly in the presence of the previous Lamas, be auspicious. Good! May the merit of writing this destroy all opposing forces to the definitive meaning of the teachings. Auspicious! Auspicious!
Chinese
此外，如果将此修法进一步细分，则有外修白色主尊之法，即五面四臂之白怙主。内修怙主之法，即一面二臂者。秘密修法为二面四臂之魔。关于此法，世尊宣说了《降伏傲慢者之续》三十品。秘密主金刚手宣说了《黑裸体续》三十品。从这些续部中，出现了根本怙主持刀颅者和一面二臂者的修法。迎请续部者为嘉恰丹康巴，被称为汉地传承。此外，佛陀世尊也宣说了《黑裸体续》十三品，其中未出现怙主狮子座。被称为觉沃传承。该传承有《事业诀窍心要光明》之续。其中，怙主持刀颅者，以及怙主之黑人骑黑马者，被认为是回遮之怙主。在《黑七续》和《黑尸林续》中，一面二臂者，被描述为由八男八女阎罗眷属围绕。依此出现了六十怙主。如果是修法实修之时，则有外坛城、内坛城和秘密坛城这三种。外为地基誓言物之要点，转变为三摩地之要点，增长禅修事业之要点，迅速为秘密真言之要点。这些章节适用于四种事业。首先，在土地上用毒和血进行涂抹，使土地的七种作用圆满。其他实修方法在别处。如果引导替身，则此处有酒和各种血的量，以及橛、白芥子、黑芥子，芝麻和科泽，木头和白孜然、黑孜然，黑石图恩和铁粉、铜粉，康替身、角替身、箭替身，以及誓言破损者、敌人的城堡。三天图恩等，是向敌人、损害者的身体投掷。这是关于誓言物圆满的章节。在修持这些时，所有干燥的图恩都从央（藏文，ཡཾ，梵文天城体，यं，梵文罗马拟音，yaṃ，汉语字面意思：风）和吽（藏文，ཧཱུཾ，梵文天城体，हुं，梵文罗马拟音，huṃ，汉语字面意思：种子字）中产生。所有潮湿的图恩都从玛（藏文，མ，梵文天城体，म，梵文罗马拟音，ma，汉语字面意思：母）和布哟（藏文，བྷྱོ，梵文天城体，भ्यो，梵文罗马拟音，bhyo，汉语字面意思：惊叹词）中产生。修持时，将图恩真言附加到杀戮真言上并念诵。白天投掷男性图恩，夜晚投掷女性图恩。这些是四种事业的实修次第。开始进入修法实修，开始。
English
Furthermore, if this practice is further subdivided, there is the outer practice of the White Lord, which is the five-faced, four-armed White Protector. The inner practice of the Protector is the one-faced, two-armed one. The secret practice is the two-faced, four-armed demon. Regarding this, the Blessed One spoke the thirty chapters of the Tantra of Subduing the Arrogant. The Lord of Secrets, Vajrapani, spoke the thirty chapters of the Black Naked Tantra. From these tantras, the practice of the root Protector, the knife-skull holder, and the one-faced, two-armed one, arises. The one who invites the tantra is Gya Chak Dam Khangpa, known as the Chinese tradition. Furthermore, the Buddha, the Blessed One, also spoke the thirteen chapters of the Black Naked Tantra, in which the Protector Lion Throne does not appear. It is known as the Jowo tradition. This tradition has the tantra called "The Clear Essence of the Heart of Activity Instructions." In it, the Protector, the knife-skull holder, and the black man of the Protector riding a black horse, are considered to be the repelling Protector. In the Black Seven Tantra and the Black Cemetery Tantra, the one-faced, two-armed one is described as being surrounded by eight male and eight female Yama retinues. Based on this, the sixty Protectors arise. If it is the time of actual practice of the sadhana, then there are these three: the outer mandala, the inner mandala, and the secret mandala. Outwardly, the key points of the foundational samaya substances, transforming into the key points of samadhi, increasing the key points of meditation activity, quickly being the key points of secret mantra. These sections apply to all four activities. First, the ground is smeared with poison and blood, making the seven functions of the ground complete. Other practical methods are elsewhere. If guiding the effigy, then here there is the amount of alcohol and various bloods, as well as pegs, white mustard, black mustard, sesame and ke-tse, wood and white cumin, black cumin, black stone Thun and iron powder, copper powder, Kong effigy, horn effigy, arrow effigy, and the fortress of oath-breakers and enemies. The three-day Thun, etc., are thrown at the bodies of enemies and harmers. This is the chapter on the completion of samaya substances. When practicing these, all dry Thun are generated from Yaṃ（藏文，ཡཾ，梵文天城体，यं，梵文罗马拟音，yaṃ，汉语字面意思：Wind）and Hūṃ（藏文，ཧཱུཾ，梵文天城体，हुं，梵文罗马拟音，huṃ，汉语字面意思：Seed Syllable）. All wet Thun are generated from Mā（藏文，མ，梵文天城体，म，梵文罗马拟音，ma，汉语字面意思：Mother）and Bhyo（藏文，བྷྱོ，梵文天城体，भ्यो，梵文罗马拟音，bhyo，汉语字面意思：Exclamation）. During practice, attach the Thun mantra to the killing mantra and recite it. Throw the male Thun during the day, and throw the female Thun at night. These are the stages of practice for the four activities. Starting to enter the practice of sadhana, beginning.
English
In the practice of Napo with two faces, two hands, and four arms, one needs a powerful and strict Yidam. The history of this is that Gnyos Lotsawa offered a thousand gold coins at once to Baling Acharya and made three requests for Dharma. Especially, because of the hatred, like attachment, towards a small piece of land next to my house, I requested a Dharma protector with powerful abilities. So, this Gonpo was given. As a support for that, the extensive empowerment of the Yidam Yamantaka was given. Even now, it is still Vajrabhairava, and this is known as Bhairava of the Gnyos tradition. In particular, it is said that the Bhairava of all wise and disciplined ones culminates in Ra. Especially, in the oral tradition of Ra Lotsawa the Third, it is said that the transmission of blessings is like pouring from one vase into another. He said that from this day onwards, the lineage of practice has never been interrupted. It is said that the spittle of the Dakinis has not yet dried. Practice the method of accomplishment. Here, there are two aspects: killing and repelling. Recite the related mantra as follows: Rotate the wheel of flaming swords. ya ma rā dza sa do me ya hūṃ raṃ che（藏文）（梵文天城体）（梵文罗马拟音）（汉语字面意思）. ya me du ru ṇa yo da ya phaṭ ke（藏文）（梵文天城体）（梵文罗马拟音）（汉语字面意思）. ya da yo ni ra ya kṣe ya rbad mo（藏文）（梵文天城体）（梵文罗马拟音）（汉语字面意思）. yakṣe ya tscha ni ra ma ya dgra bo mar ya phaṭ（藏文）（梵文天城体）（梵文罗马拟音）（汉语字面意思）. For killing, separating, expelling, bewildering, and stiffening, in the blazing of the letters of the name, add the letters of the mantra. On top of the heart mantra and near-heart mantra, recite the mantra in this way. Generate all the retinue as the complete face and hands of the main deity and recite continuously. The action-performing teacher must recite with fierceness. Then, from the front generation until the end of the recitation, the chief of the gods is the god Trakshad, the chief of the Yakshas is the Yaksha Trakshad, and the chief of the demons is the demon Trakshad. Although there seem to be different methods of accomplishment, do not make different methods of accomplishment. This practice of one face and four arms, through the power of each seed syllable in the mouth, the invocation mantra for Trakshad is seventeen syllables. The Ra tradition is the practice of the oath-bound Dharmaraja, the action Yama, the Black Mahakala, and the practice as a divine protector. By practicing and reciting the mantra in this way, it has the power of two or three deities, which is the oral tradition of the Lama. Trakshad should also be understood in a similar way. Then, the killing in the lower actions: Om Slana Ni Jinno.