English
From the web: Before recitation, perform the hook and return three times. Recite the hooking mantra a little, no need to recite much. After that, when the actual recitation reaches about a hundred mantras, there is a custom of tapping the beat. However, it is better to count the five mantras linked together on a sixty-bead rosary, at the end of each rosary circle, at the end of every two, at the end of every three, only the mantra killing mantra is linked, a total of ninety-nine eighty-one times tapping the beat on the linga. In the center of the linga, tie a protective thread with raw hair. When reciting, hold the end of the protective thread. When stopping the recitation, tie it to the vajra and press it in the center of the vajra. During the visualization phase of the usual recitation, visualize both yourself and the goddess in front of you holding an iron hook and rope in your left hands, binding and pulling. When the breath is exhaled, visualize the seed syllable mantra string of both yourself and the deity in front of you, manifesting many extremely wrathful dakinis holding knives and skull bowls. Enter from the heart of the person to be subdued in front, enter the body, and cut off all the vital points with a curved knife. In particular, cut off the life force and pull it out from the root. Visualize the consciousness burning like a candle from the heart, filling the skull bowl in the left hand with poisonous blood, and killing with a bang. The life force and essence of the body of the person to be subdued are transformed into the nature of nectar, Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽). Those dakinis take these back, and as the breath enters, they enter from the nostrils of yourself and the deity generated in front, and merge into the seed syllable mantra string in the heart, becoming radiance, luster, and essence. Visualize that all the life and power of the person to be subdued come to you and greatly increase. Regarding the number of visualizations, in general, there is no need to specify, but for every six mantra recitations, visualize that visualization once, so there will be intervals, so in practice, do it that way, the lama said. After doing this nine times, in the last six mantra recitations, perform the blocking recitation. When exhaling, visualize a strong and unbearable storm emanating from the nostrils of yourself and the deity generated in front, killing the candle-like consciousness of the person to be subdued, and smashing the entire body to pieces. When the breath enters, visualize the essence of his channels, winds, and bindus, as well as protection, ability, auspiciousness, life, merit, and power, all
Chinese
然后观想将其牵引成白色明点的形状，从自己和对生本尊的鼻孔进入，融入心间或脐间，光彩和安乐增长。之后，在修法的过程中，首先降下干燥食子的兵器之雨，也观想被众多凶恶的罗刹女摧毁。然后，第一次降下湿食子的毒雨，第二次降下疾病之雨，观想汇集成海，成为一体。第三次观想幻化出众多空行母进行摧毁。此法源于天子的诛杀事业。对于之后的食子，只需观想自己是本尊的本体，即忿怒母即可。如果梦见向外顶礼，就多做本尊的自生和念诵。清净地念诵咒语，期间的会供和忏悔非常重要。如果梦见杀人、宰杀、吃内脏等肉类，或者实际上自己呕吐，出现呕吐物，就是诛杀的征兆。正如经文中所说：如果食子中出现火星，就说是抛掷食子的征兆。如果没有出现这种情况，即使只是做了火供和镇压，现在实际应用中，抛掷、焚烧、镇压三种都要做。不要只出现一次诛杀的征兆就停止，还要延长修持的时间，如果自己出现两次或三次诛杀的征兆，那就是确定的。无论食子的征兆出现与否，只是快慢和力量大小的区别，成就则是必然的。将黑青稞面与毒血混合，制作一个食子朵玛，用毒血涂抹。放入芥菜籽、黑豆、狗尿苔等。在一两天三天之内，与其他食子一起专注地修持。三个湿食子和干燥食子的容器中，各自留下少许残余。其他的放入破损的头盖骨或铁器中。将先前放置在林伽中的，以及埋在孔中的一些也放入其中。念诵猛咒，将所有食子混合在一起。自己进入忿怒的装束。以瞬间忆念圆满的方式，将自己观想为本尊，然后猛烈地念诵咒语。猛烈地催动忿怒母。然后以自己转变为本尊女神之身的傲慢，看到敌人的地方，或者去往山顶等目标明显的地方，最后猛烈地进行谛实语和诅咒，在念诵七遍五连咒的结尾抛掷朵玛。
English
Then, visualize drawing it into the shape of a white bindu, entering through the nostrils of yourself and the front-generated deity, dissolving into the heart or navel, and think that radiance and bliss increase. Then, during the practice of the bali offerings, first rain down dry bali offerings as weapons, and also visualize being destroyed by many fierce Rakshasa women. Then, first rain down the wet bali offering of poison rain, and secondly rain down the rain of disease, visualize it accumulating into a sea, becoming one mass. Thirdly, visualize conjuring many Dakinis to destroy. This method originates from the killing activity of the son of the gods. For the subsequent bali offerings, it is sufficient to visualize yourself as the essence of the deity, namely the Wrathful Mother. Furthermore, if you dream of prostrating outwards, then do more self-generation and recitation of the deity. Recite the mantra purely, and in between, offering fulfillment and confession are very important. If you dream of killing someone, slaughtering, eating meat such as entrails, or if you actually vomit yourself, and vomit appears, it is a sign of killing. As it is said in the scriptures: If sparks of fire appear from the bali offering, it is said to be a sign of throwing the bali offering. If that does not happen, even if you only do a fire offering and suppression, in actual practice now, all three of throwing, burning, and suppressing should be done. Do not stop after only one sign of killing appears, but continue to extend the practice time, and if you experience two or three signs of killing yourself, then it is certain. Whether the signs of the bali offering appear or not, there is only a difference in speed and strength, but accomplishment is certain. Mix black barley flour with poisonous blood to make a bali offering torma, smear it with poisonous blood. Put in mustard seeds, black beans, hemlock, etc. Within one, two, or three days, practice with focus together with the other bali offerings. Leave a little residue in the containers of the three wet bali offerings and the dry bali offering. Put the others in a broken skull or iron vessel. Put some of the previously placed ones in the lingam, and also some from those buried in the hole. Recite wrathful mantras, and mix all the bali offerings together. Enter into wrathful attire yourself. With instantaneous recollection and completion, generate yourself as the deity, and then recite the mantra fiercely. Urge the Wrathful Mother fiercely. Then, with the pride of transforming yourself into the body of a goddess, see the enemy's place, or go to a clear place such as a mountaintop, and finally, after fiercely making truthful words and curses, throw the torma at the end of reciting the five-linked mantra seven times.
Chinese
我，关于女神的总供仪轨广轨，请查阅其他的旧文本。这里所写的已经很多了。这段话也是出生于饶氏家族，稍微持有妙吉祥金刚称的教传，名为嘉钦达热纳塔者，作为论著的阐明，以可以念诵的诀窍实践方式所写成。吉祥圆满！善哉！ 做龙烟供时，焚烧各种龙药、龙的草药、龙的树木等。 从空性中，在珍宝器皿中，烟供物变成无漏的甘露大海。 念诵三遍种子字。以六字真言和六手印加持，并如此说道： 奇，中央的中央，水神国王啊！ 以七个蛇头的昂首为庄严。 双手合掌，面带微笑。 天神的身体以珍宝饰品庄严。 下半身是盘绕的蛇尾。 今天迎请您降临此地。 祈请您与眷属一同降临。 奉献甘露烟供的供品。 奉献三白三甜的供品。 各种龙的供品…… 以奉献供品的功德力。 使我及施主、功德主。 从龙的福佑和成就中。 人与财富增长，吉祥如意。 受用圆满，福德增长。 无病无灾，财富兴旺。 奇，东方无边，南方莲花。 西方具足，北方财增。 东南海螺护，西南羯句吒。 西北具种，东北莲花等。 今天迎请您降临此地。 祈请您与眷属一同降临。 奉献甘露烟供的供品。 奇，国王种姓和婆罗门种姓。 平民种姓和旃陀罗种姓等。 特别是居住在此地界的。 龙、凶煞、地神及其眷属。 凶煞、朵玛、龙和八部众等。 与眷属一同全部烟供。 摧毁住所和宫殿。 损毁眷属和受用。 地煞、石煞、树煞。 水煞、搅动泉眼。 以及被不净气味触及等。 因罪过的过失，使您们。 有何疾病和损害。 愿成为供品之物的滋养。 愿以甘露烟供清净。 愿安住于清净之中。 欢喜安乐。
English
Me, the extensive ritual of the general fulfillment of the goddess should be consulted in other old texts. What is written here is already a lot. This passage was also written by Gyal Khams Tara Natha, who was born into the Ra family, holds a small lineage of Manjushri Vajra Dakpa, as a clarification of the treatise, in the manner of a practical reading of the instructions. Mangalam! Auspicious! The concise Naga Smoke Offering. When performing Naga smoke offerings, burn various Naga substances, Naga herbs, and Naga trees. From emptiness, within a precious vessel, the smoke offering substances become a vast ocean of nectar without leakage. Recite the three seed syllables three times. Bless with the six-syllable mantra and six mudras, and say this: Kye! The central king of the center, the water deity! Adorned with the raised hoods of seven snakes. With hands in prayer, a smiling face. The divine body adorned with precious ornaments. The lower body is a coiled snake tail. Today, we invite you to this place. We request you to come with your retinue. We offer the nectar smoke offering. We offer the three white and three sweet offerings. Various Naga substances... By the merit of offering the offerings. May myself, the sponsor, and the patron. From the Naga's fortune and accomplishments. May people and wealth increase, be auspicious. May enjoyment be complete, and prosperity increase. May there be no disease, and wealth flourish. Kye! Boundless in the east, lotus in the south. Complete in the west, wealth increasing in the north. Conch shell protector in the southeast, Karkota in the southwest. Possessing lineage in the northwest, lotuses in the northeast. Today, we invite you to this place. We request you to come with your retinue. We offer the nectar smoke offering. Kye! The royal lineage and the Brahmin lineage. The commoner lineage and the Chandala lineage, etc. Especially those residing in this region. The Nagas, fierce spirits, earth lords, and their retinues. The fierce spirits, torma, Nagas, and the eight classes of beings, etc. All smoke offering with their retinues. Destroying dwellings and palaces. Damaging retinues and enjoyments. Earth evil, stone evil, tree evil. Water evil, disturbing springs. And being touched by unclean odors, etc. Due to the faults of offenses, whatever diseases and harms you may have. May it become nourishment from the offering substances. May it be purified by the nectar smoke offering. May you abide in purity. Joyful and happy.
Chinese
愿具足慈爱之心！瑜伽士我与施主，龙族以祥瑞与成就，带来人与财富的增长、吉祥，受用圆满，无病安康、财富增盛。龙、恶龙、地神及其眷属，请勿降下疾病与毒害，勿给人带来疾病，勿给财富带来损失，勿给农田带来冰雹霜冻。瑜伽士我与施主，愿获得持明者的寿命与力量，权势、子嗣与宝藏财富，名声美誉与华丽衣裳，牲畜财富与享乐食物，祈请立即赐予！愿所托之事皆得成就！此简略的龙族供赞，是多罗那他所说。吉祥圆满！ 四大的朵玛仪轨。 顶礼 गुरु (藏文：གུ་རུ་，梵文天城体：गुरु，梵文罗马转写：guru，汉语字面意思： गुरु)。 欲行四大朵玛仪轨，皈依上师、本尊、三宝。为利有情众，愿速证菩提！如是先行皈依发心。 然后对朵玛念诵：
English
May you be filled with loving-kindness! To the yogi, myself, and the patrons, may the nagas, through auspiciousness and accomplishment, bring increase of people and wealth, auspiciousness, perfect enjoyment, freedom from illness, and growth of prosperity. Nagas, fierce nagas, earth lords, and your retinues, please do not send disease and harm, do not send sickness to people, do not send loss to wealth, do not send hail and frost to the fields. To the yogi, myself, and the patrons, may we receive the life and power of vidyadharas, power, sons, and treasury wealth, fame and reputation, beautiful clothes, livestock wealth, and enjoyable food, may you grant them immediately! May the entrusted tasks be accomplished! This abbreviated Naga Cleansing was spoken by Tāranātha. May there be auspiciousness! May there be good fortune! The Torma Ritual of the Four Elements. Namo Guruve. Wishing to offer the torma of the four elements, I take refuge in the Lama, Yidam, and Three Jewels. May I quickly attain Buddhahood for the benefit of beings! Having preceded with refuge and bodhicitta. By this, purify into emptiness. From emptiness, from paṃ (藏文：པཾ，梵文天城体：，梵文罗马转写：paṃ，汉语字面意思：) arises a lotus, and from raṃ (藏文：རཾ，梵文天城体：，梵文罗马转写：raṃ，汉语字面意思：) arises a solar mandala, upon which from hūṃ (藏文：ཧཱུཾ，梵文天城体：，梵文罗马转写：hūṃ，汉语字面意思：) arises oneself as Father Dampa Sangye, body color dark brown, one face, two arms, the right hand holding a sandalwood drum, playing it in the sky, the left hand holding a silver bell, the feet in vajra posture. Wearing the auspicious kila of dependent origination, holding the treasury with instructions, the mind complete with all scriptures and treatises, the mouth uttering the sounds of āli and kāli. I prostrate to the emanation, the invincible protector Dampa Rinpoche. A Ā. I Ī. U Ū. Ṛ Ṝ. Ḷ Ḹ. E AI. O AU. Aṃ Ā. Ka Kha Ga Gha Nga. Ca Cha Ja Jha Ña. Ṭa Ṭha Ḍa Ḍha Ṇa. Pa Pha Ba Bha Ma. Ta Tha Da Dha Na. Ya Ra La Va Śa Ṣa Sa Ha Kṣa. Recite as much as possible. Then, to the torma: