Tibetan
དཔལ་མགོན་འཕགས་པ་ཀླུ་སྒྲུབ་ཞལ་སྔ་ནས་བརྒྱུད་པའི་སྒྲོལ་མ་གཡུལ་བཟློག དཔལ་མགོན་འཕགས་པ་ཀླུ་སྒྲུབ་ཞལ་སྔ་ནས་བརྒྱུད་པའི་སྒྲོལ་མ་གཡུལ་བཟློག 【处理错误】 [ { "original_tibetan": "དཔལ་མགོན་འཕགས་པ་ཀླུ་སྒྲུབ་ཞལ་སྔ་ནས་བརྒྱུད་པའི་སྒྲོལ་མ་གཡུལ་བཟློག", "chinese_translation": "圣怙主圣者龙树尊者所传之度母回遮战乱", "english_translation": "Tārā Turning Back War, transmitted from the venerable and holy Nāgārjuna." }, { "original_tibetan": "དཔལ་མགོན་འཕགས་པ་ཀླུ་སྒྲུབ་ཞལ་སྔ་ནས་བརྒྱུད་པའི་སྒྲོལ་མ་གཡུལ་བཟློག", "chinese_translation": "圣怙主圣者龙树尊者所传之度母回遮战乱", "english_translation": "Tārā Turning Back War, transmitted from the venerable and holy Nāgārjuna." }, { "chinese_translation": "圣怙主圣者龙树尊者所传之度母回遮战乱，编成可阅览之仪轨，名为速疾显现真实果。 顶礼上师圣度母！ 勇猛如电迅疾之悲眼，垂视遍布虚空受苦有情，于 κάθε 瞬间赐予解脱大乐，顶礼施予气息之至尊圣母。 依靠于彼之瑜伽，回遮内外障碍之方法，具有具足传承之加持力，依循无谬之上师口诀而书写。 第二佛陀圣者龙树之足迹次第相传，于藏地广为人知之朵玛回遮，具有四种意义：从何处传承之方式，利益与关联之历史，实修者之补特伽罗实际修持仪轨之方式。 第一，由诸佛授记，并依靠度母之续部而成就之圣者龙树所造，赐予具缘者。 之后传承之桥梁未断绝，阿底峡尊者将其带至藏地。 尊者临终前，从法衣中取出，赐予格西敦巴。 彼赐予桑浦巴绒雷协饶，彼赐予内祖巴，次第相传，降临于嘉敦，并造了广繁之仪轨。 之后，嘉察扎巴秋央和夏钦等造了广略不一之仪轨，经和实修之传承也未曾衰败而住留。 第二，圣者龙树云： 智慧本尊与世间神，彼等能力以此息，如龙王顶上之宝珠，一切所需皆由此成。 压于三宝之下者，交付于八部众者，以恶符橛钉固者，以及地方出现恶兆等，彼等一切之能力，丝毫也无法施展。 若自己修持则极赞叹。 如是教诫。 尊者云： 若前往远方，修持此仪轨，则不会有任何恶缘。 又，若地方发生战乱，", "english_translation": "Tārā Turning Back War, transmitted from the venerable and holy Nāgārjuna, arranged as a manual for viewing, called \"Quickly Showing the True Result.\" Homage to the Guru Ārya Tārā! The compassionate eyes, brave and swift as lightning, gazing upon sentient beings suffering throughout the sky, bestowing great bliss of liberation in every instant, I bow to the venerable Ārya who grants breath. Based on that yoga, the method of averting outer and inner obstacles, possessing the splendor of authentic blessings, is written according to the unerring words of the predecessors. This ransom-offering averter, transmitted in succession from the feet of the second Buddha, the supreme holy Nāgārjuna, and widely known in the land of Tibet, has four meanings: the manner of its transmission, the history of its benefit and connection, and the manner in which the practitioner actually takes the ritual into practice. First: The holy Nāgārjuna, prophesied by the Buddhas and accomplished through reliance on the Tārā tantra, composed it and gave it to the fortunate ones. Then, the bridge of transmission came without interruption, and Lord Atiśa brought it to Tibet. Atiśa, near his passing, took it from within his robes and gave it to Geshe Dromtönpa. He gave it to Sangpuwa Ngok Lekpai Sherab. He gave it to Netsurwa, and in succession, it descended upon Gyatön, who also composed an extensive text. Later, Gyaltsab Drakpa Chögyang and Zhuchen, etc., composed texts of varying lengths, and the lineage of scripture and practice remained undiminished. Second: The holy Nāgārjuna said: \"The wisdom deities and worldly ones, their power is pacified by this. Like the jewel on the crown of the Nāga king, all needs and desires are accomplished by this. Those pressed under the Three Jewels, those entrusted to the Eight Classes, those bound by zortün phurbas, and the occurrence of bad omens in the land, etc., the power of all of these cannot exert even a little. If you practice it yourself, it is highly praised.\" Thus he advised. Lord Atiśa said: \"If you go far away, doing this ritual will prevent any misfortune from occurring. Also, if there is conflict in a region," } ] ============================================================
Chinese
当瘟疫蔓延，出现不祥之兆时，用此仪轨可以遣除。无论自己遇到什么不顺心的事，都不要犹豫，行此仪轨，自己所希望的事没有不成就的。因为没有比此仪轨更能成办所愿、遣除违缘，加持更大、威力更强的了，所以要特别努力地修持。据说，在西藏出现的文献中，没有比这更深奥的了。因此，对于邪魔、诅咒、恶兆、噩梦、与凶猛的鬼神争斗、大魔的伤害侵袭、缓慢蔓延的瘟疫、灾难、牲畜疾病、年月时日星宿不祥的损害等等，此遣除法都深奥且威力强大。此外，念诵猛咒、食誓、远行之过等也能清净，总而言之，对于遣除世间和出世间的一切障碍，增上一切吉祥，此法尤为殊胜。行持如此具有巨大加持和利益的仪轨，其令人信服的征兆，在印度、尼泊尔和西藏等地都有广泛流传的历史，这可以从古籍中得知。第三，获得度母灌顶和随许中的任何一个，获得二十一度母礼赞的传承，特别是获得此法的传承，最好是比丘，中等是沙弥，再次是居士也可以，二十一位非在家人，或者七位、五位、一位或三位等，根据当地情况和时间来修持。第四，仪轨正行分三：预备、正行、结行。第一，在吉祥的日子或有需要的时候，在打扫干净的房间中央，设置高且有覆盖的法座，在法座中央布置彩粉或布绘的二十瓣莲花，包括莲心。如果没有，就在坛城上，在中央放置一个谷堆，周围四个方向各放五个谷堆，总共二十一个，然后在上面放置二十一度母或绿度母的彩绘或塑像，要经过开光。在其前方，摆放外供品、成串的供品、浴瓶、擦拭身体的布和衣服等，并在干净的器皿中，摆放用许多圆形食子围绕的食子朵玛，并加以装饰，要保持清洁。在比这些更低的法座上，放置阻碍朵玛，堆积着小块的食子和赎
English
This ritual can avert the spread of epidemics and the occurrence of inauspicious omens. No matter what unpleasant things happen to oneself, do not hesitate to perform this ritual, and there is no possibility that what one wishes for will not be accomplished. Because there is no ritual more capable of fulfilling wishes and averting obstacles, with greater blessings and power than this one, one should practice it with special effort. It is said that among the documents that have appeared in Tibet, there is none more profound than this. Therefore, this averting method is profound and powerful for evil spirits, curses, bad omens, nightmares, fighting with fierce ghosts and spirits, the harm of great demons, slowly spreading epidemics, disasters, livestock diseases, inauspicious harms of years, months, days, times, planets, and stars, etc. In addition, it can purify the faults of reciting fierce mantras, eating vows, and traveling far away. In short, this method is particularly excellent for averting all worldly and transcendental obstacles and increasing all auspiciousness. The convincing signs of performing such a ritual with great blessings and benefits have been widely circulated in the histories of India, Nepal, and Tibet, which can be learned from ancient books. Third, one should have received either the empowerment or subsequent permission of Tara, and the transmission of the Twenty-One Taras Praise, especially the transmission of this method. It is best to have a fully ordained monk, a novice monk as the middle, and a lay devotee as the last. Twenty-one non-lay people, or seven, five, one, or three people, etc., should practice according to local conditions and time. Fourth, the actual ritual has three parts: preparation, main practice, and subsequent activities. First, on an auspicious day or when the need arises, in the center of a cleaned room, set up a high and covered seat. In the center of the seat, arrange a lotus with twenty petals, including the lotus heart, made of colored powder or painted on cloth. If not available, on the mandala, place one grain heap in the center, and five grain heaps in each of the four directions around it, making a total of twenty-one. Then, place a painted or sculpted image of the Twenty-One Taras or Green Tara on top, which has been consecrated. In front of it, place outer offerings, strings of offerings, a bathing vase, cloths and clothes for wiping the body, etc., and in a clean vessel, place a torma surrounded by many round tormas, decorated and clean. On a lower seat than these, place obstacle tormas, piled with small pieces of torma and ransom.
Chinese
首先，陈设小碗、酒壶、青稞酒和盛满谷物的白食子。接下来是朵玛的遣除：在四方平台上，用糌粑或泥土制作四层须弥山。在须弥山上，放置一个带有四方围墙的城堡模型，并进行彩绘。在城堡门前的上一层，放置一个用糌粑制作的、高约一拃的骑马人像，用金、玉和丝绸装饰。用糌粑制作三十个小人像，用金水涂抹，手工制作或模制均可，放置在第一层，环绕城堡。在骑马大像的左右后三方，竖立三个天幡。前方竖立三个箭幡。第二层环绕着八种食物和各种鸟类。第三层摆放着大象、马、骡、牛、山羊、绵羊等各种家畜的形象，以及鹿、羚羊、麝等各种野生动物的形象，还有鱼、蛙、螃蟹、蛇等各种水生动物的形象。第四层的四个方向和四个角落各放一盏酥油灯，共八盏。摆放各种谷物、食物、珍宝和玉器，以及各种药物、谷物、人像、酒壶、布匹、羊毛、替身、残食等。如果出现旱灾等灾害，则制作相应的形象，并尽可能多地摆放箭、虎等物品。最后，用铁栅栏环绕，右侧放置六个男俑，左侧放置六个女俑，前方放置三个彩箭，四个方向放置四个天幡，四个角落放置四个箭幡。然后用彩线捆绑，前方打结，结头朝向自己。这种布置方式来源于古籍，并且一些圣者也曾采用，因此具有可靠的依据。一般来说，朵玛的制作，会因为制作者的智慧、贫富等差异而有所不同，形式多样，没有统一的标准，因此做法也多种多样。第二部分分为五点：自生、前生、供赞食子供养、替身遣送、以真实力遣除。第一点：首先是皈依和发心。我与如虚空般无边无际的众生，从现在起直至菩提果之间。
English
First, arrange small bowls, a wine pot, barley beer, and a white torma filled with grains for the local deities. Next is the repulsion with the ransom (mdos zlog): On a four-sided platform, make a four-tiered Mount Meru out of dough or clay. On top of Mount Meru, place a square castle model with surrounding walls, decorated with beautiful colors. On the upper tier in front of the castle gate, place a dough figure of a man about a span high, riding a horse, adorned with gold, turquoise, and silk. Make thirty small dough figures, gilded with gold wash, either handmade or molded, and place them on the first tier, encircling the castle. To the right, left, and behind the large horse-riding figure, erect three sky banners. In front, erect three arrow banners. The second tier is surrounded by eight kinds of food and various kinds of birds. The third tier displays images of various domestic animals such as elephants, horses, mules, cows, goats, and sheep, as well as images of all kinds of wild animals such as deer, antelope, and musk deer, and images of various aquatic creatures such as fish, crabs, frogs, and snakes. On the four sides and four corners of the fourth tier, place a butter lamp each, totaling eight. Arrange various grains, foods, treasures, and as many jewels and turquoise as possible. Surround it with various medicines, grains, dough figures, wine pots, pieces of cloth, wool, effigies, leftover offerings, and images of whatever calamities have occurred, such as drought omens, and as many arrows, tigers, and other such items as possible. Finally, surround it with an iron fence, placing six male figures on the right side, six female figures on the left side, three colored arrows in front, four sky banners in the four directions, and four arrow banners in the four intermediate directions. Then, bind it with colored thread, tying a knot in front with the knot facing oneself. This arrangement is described in ancient texts and has been practiced by some holy beings, so it is considered reliable. In general, the creation of ransom offerings varies depending on the wisdom, wealth, and other differences of the maker, with diverse forms and no single standard, so there appear to be various ways of doing it. The second part has five aspects: self-generation, front generation, offering praise and torma offering, ransom dispatch, and repulsion through the power of truth. The first point: First is refuge and bodhicitta. I and all sentient beings as infinite as space, from this time until reaching the essence of enlightenment.
Chinese
于具德上师至诚皈依！ 于佛陀至诚皈依！ 于正法至诚皈依！ 于僧伽至诚皈依！ 于圣救度母本尊及其眷属众至诚皈依！ （念诵三遍） 为利一切有情众，愿速证得遍知佛陀之果位。 为此，吾等当修持圣救度母之禅修念诵。 （念诵三遍） 皈依佛法僧三宝三遍， 修持慈、悲、喜、舍四无量心，愿一切有情具乐及乐因等。 于空性中，自心间“阿”字化为月轮，其上立有绿色“当”字。（藏文：ཏཱྃ，梵文天城体：ताṃ，梵文罗马拟音：tāṃ，汉语字面意思：当） 其光芒充满全身，清净所有异熟果报以及业障。 自身即刻化为度母之身相： 身色翠绿，一面二臂，右手结胜施印，左手于心间持握蓝色乌巴拉花之根茎，花朵于耳际绽放。 右足伸展，左足收束，以半跏趺坐之姿安住。 身着天衣，佩戴一切珍宝饰品， 安住于莲花月轮座垫之上。 心间月轮上安住的“当”字放射出光明。 祈请圣救度母智慧尊众降临。（藏文：བཛྲ་ས་མ་ཛཿ，梵文天城体：वज्रसमज，梵文罗马拟音：vajrasamaja，汉语字面意思：金刚萨玛札）以意幻作供养，口中不言说。 （藏文：ཛཿཧཱུྃ་བཾ་ཧོ，梵文天城体：जः हुं बं हो，梵文罗马拟音：jah hum bam hoh，汉语字面意思：札 吽 榜 伙）融入无二无别。 顶轮为白色“嗡”字。（藏文：ༀ，梵文天城体：，梵文罗马拟音：om，汉语字面意思：嗡）喉间为红色“阿”字。（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）心间为蓝色“吽”字。（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）以此三字作为标识。 专注观想本尊身之明观。 念诵方法：观想心间月轮上，绿色“当”字周围环绕着十字明咒， 并清晰观想咒语围绕。 最后，祈请智慧尊降临于前方。 从供水至供乐器之间作供养。 祈请圣救度母赐予我及一切有情众殊胜及共同之成就，无余赐予。 如是祈请所愿之事。 善哉！