English
Hūṃ! Three times. Namah sarva tathāgata, etc. Recite ten times and the four names. To all the hundreds and thousands of classes of obstructing spirits, headed by the king of obstructing spirits, Naya-ga... May all harmful thoughts and malicious intentions be pacified, and may they quickly attain unsurpassed enlightenment. Tenth: Oṃ āḥ hūṃ! Three times. Namah sarva tathā, etc. Recite ten times and the four names. I offer to all who have become the cause of karmic debts. May all debts and karmic debts be repaid, and may they quickly attain unsurpassed enlightenment. Eleventh: Gradually combine all the rinsing water from the previous ones. Oṃ āḥ hūṃ! Three times. Namah sarva tathā, etc. Recite seven times and the four names. I offer to all who have come suddenly and whose elements are in danger, and to the weak, the remnants, and those who hope for rinsing water. May they be endowed with abundant food, drink, and enjoyment. At the end, say: May the Victorious Ones be pleased by the offering! May the oath-bound ones fulfill their vows! May the desires of the six realms be satisfied! May karmic debts and debts be repaid! In the pure realm, the three realms are guests of compassion, food that pervades all, through the power of the nature of reality, may the torma be enjoyed as an inexhaustible treasure. The water offering of Manjushri, the torma of the four elements, the Suru mantra for the pretas, the commentary on the wisdom body Gada mantra. After making such aspirations, again dedicate the torma to the retinue of pretas, that is, with the five torma yogas filled with water, and continuously offering them in succession. First and second: The stream of milk descending from the hand of the noble Avalokiteśvara, may the pretas be satisfied, bathed, and always cool. Oṃ maṇi padme hūṃ hrīḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Seven times. Third and fourth: Oṃ āḥ hrīḥ hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Seven times. Fifth: Oṃ jvala me daṃ sarva śre ta bhyaḥ svāhā (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). After reciting seven times, with the remaining food and water, may the classes of pretas, like the sands of the Ganges, be filled with joy in their hearts. Water offering for the bardo: Pour water into the torma vessel. I prostrate to the Protector Akṣobhya. Namo ratna trayāya. Oṃ kaṃkani, etc. Nañca svāhā (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Recite three times or as much as possible. May the beings of the bardo be satisfied. The rinsing water of that is: Bhagavan, etc. After reciting the four names. Oṃ uṣṭiṭa siṇṭa sarva sa
Chinese
舍达 贝雅 萨玛 贝雅 梭哈。供养所有成为剩余之宾客者。愿具足饮食受用之圆满。如是及发愿： 顶礼，以我之意念力， 以及如来之布施力， 以及法界之诸力， 为了侍奉之宾客作供养， 以及为了利益有情众生， 凡诸所愿之义， 在此世间界中无余， 彼等一切随其所应， 愿无有阻碍而生起。 白供是： 顶礼 贝达， 空…等， 愿受用。 法布施是： 诸法皆从因缘生， 彼因如来说， 于因调伏自心， 此乃是佛之教。 守护意等， 于一切时守护善， 守护一切之苦行者， 由彼解脱一切痛苦。 诸法如影像， 清净明澈无垢染， 不可执持不可说， 从清净因中恒常生， 无自性无处所， 如是当知诸法也。 为利有情作无等， 然生为救护之子。 如是以法及财物之布施，圆满二资粮，净除二障，迅速获得无上菩提。 忏悔是： 我因愚昧无知故， 于此善行所作之过， 凡是无余众生之救护者， 祈请彼一切怙主容恕。 如是念诵百字明。 迎请返回是： 嗡，汝之有情…等。 班杂 穆。 迎请上宾返回。 凡是降临此供养处者， 地下之部多， 以及凡是安住于地上者， 以及凡是居住于地上者， 请享用后返回各自之处。 一切各自分散而行。 萨瓦 贝雅 达 嘎恰。 送走下宾返回各自之处。 之后作回向、发愿、吉祥等。 此处应舍弃之重要者， 朵玛火供时，具有铁，有尖刺者，朵玛器皿中盛水珠，以及铜、锡、牛角、犀牛角等皆说为不应理。 近旁放置空器皿及铁等亦遮止。 朵玛施放之时有 निश्चित समय（尼西提 萨玛雅， निश्चित समय，确定的时间）。 遍知一切 克
English
Śre tā bhya sa ma bhyaḥ svāhā. I offer to all who have become guests of the remainder. May you be endowed with abundant food, drink, and enjoyment. Thus, and the aspiration is: Namo, with the power of my thought, And the giving power of the Tathāgata, And with the powers of the realm of Dharma, In order to make offerings to the guests of service, And in order to benefit sentient beings, Whatever meanings are as desired, In this world realm without exception, All of those, as appropriate, May they arise without hindrance. The white offering is: Namo Vaiṭa, Empty...etc., May you enjoy. The Dharma giving is: All dharmas arise from causes, That cause is spoken by the Tathāgata, On the cause, one's own mind is completely tamed, This is the teaching of the Buddha. Guarding the mind and so on, It is good to guard at all times, Those ascetics who guard all, By that, they are freed from all suffering. All dharmas are like reflections, Pure, clear, and without turbidity, Not to be grasped, not to be spoken, From pure causes they always arise, Without essence, without a place, Thus, it is good to know all dharmas. For the sake of sentient beings, he acted unequaled, However, he was born as a son of protection. Thus, by the giving of Dharma and material things, the two accumulations are perfected, The two obscurations are purified, and may you quickly attain the unsurpassed enlightenment. The confession is: Whatever I, being ignorant and foolish, Whatever wrong has been done in this good deed, Whoever is the protector of all beings without exception, I pray that all of that may be forgiven by the Protector. Thus, recite the hundred-syllable mantra. The sending back is: Om, your sentient beings...etc. Vajra Muḥ. The upper guests are sent back. Whoever has come to this place of offering, The bhūtas (spirits) under the earth, And whoever dwells on the earth, And whoever dwells on the earth, Please enjoy and return to your respective places. May all go separately. Sarva Bhya ta Gaccha. The lower guests are sent back to their respective places. Afterwards, do dedication, aspiration, auspiciousness, etc. Here, it is important to abandon, for the burnt offering of the torma, those with iron, those with thorns, filling the torma vessel with water droplets, and copper, tin, horns, rhinoceros horns, etc., are said to be inappropriate. It is also forbidden to place empty vessels and iron, etc., nearby. It is said that there is a निश्चित समय (niścita samaya, niścita samaya, fixed time) for giving the torma. Omniscient K.
Chinese
克隆钦巴在静虑中说道。 觉沃杰所说的如同太阳在西藏升起之时所做之事，我想没有什么区别。 也就是，如果食子的容器是黑暗的，就忏悔一次，然后依次离开时，将先前的洗涤水倒在后面的洗涤水上，最后不留下残余物等，就像亲眼所见一样。 食子容器五个或一个都可以，混合后再次清洗，意义就像蓝色等一样。 容器之间不要互相接触，不要倾斜。 用水装满容器，倒出，渗入肥料中。 食子的丸子和水，用干净的布擦拭干净。 上面无我地布施，做什么用呢？ 剩余的洗涤水连同丸子一起扔掉。 总之，无论是向上供养还是向下布施之后，随便拿一点，给鸟、狗、乞丐等，都会有好处。 一件东西可以积累两次资粮。 食子瑜伽士勒贡巴认为这样很好，所以这样做是很好的。 像这样，全知者克隆钦·嘉措波所造的《食子百法》，由自生持明者吉美林巴补充完整，两者结合起来赞颂，属于那些誓言清净者的眷属，两者都是圆满利他的。 愿以此功德，使一切众生都获得成佛的因缘。 善哉！ 萨瓦芒嘎拉姆！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）吉祥。 第二部分，六种过失是：第一，神散乱；第二，清除形象；第三，允许讲述；第四，十个近邻；第五，捣碎成空；第六，倒入嘴里。 克隆钦饶绛所著的《食子百法》的念诵仪轨，甘露之水流。
English
Longchenpa said in contemplation. I think there is no difference from what Jowo Je said about what to do when the sun rises in Tibet. That is, if the container for the torma is dark, confess once, and then gradually leave, pouring the previous rinsing water onto the subsequent rinsing water, and finally not leaving any residue, just as seen with one's own eyes. Five or one torma containers are fine, mix and wash again, the meaning is like blue, etc. The containers should not touch each other, and should not be tilted. Fill the container with water, pour it out, and soak it in the fertilizer. The pills and water of the torma ingredients are wiped clean with a clean cloth. What is the use of offering without self above? Throw away the remaining rinsing water together with the pills. In short, whether it is offering upwards or giving downwards, take a little bit immediately after offering, and it will be beneficial to give it to birds, dogs, beggars, etc. One thing can accumulate two accumulations of merit. The torma yogi Lekgompa thinks this is good, so it is good to do so. In this way, the "Hundred Torma" composed by the omniscient Longchen Rabjampa, supplemented by the self-arisen vidyadhara Jigme Lingpa, is praised by combining the two, belonging to the retinue of those with pure vows, both of which are complete and altruistic. May this virtue cause all beings to attain the cause of Buddhahood. Good! Sarva Mangalam! (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Auspicious. Secondly, the six faults are: first, the deity is distracted; second, the image is cleared; third, permission is given to speak; fourth, the ten neighbors; fifth, pounded into emptiness; sixth, poured into the mouth. The recitation ritual of the "Hundred Torma" composed by Longchen Rabjam, the stream of nectar.