English
Please avert the theft of evil spirits! Please avert the harm of children's demons! Please avert the harm of livestock demons! Do not let people gossip! Pacify the wars of others, and make my war tactics successful! Pacify enemies, bandits, and thieves! Pacify the thoughts of drunkenness and fighting, and all the plagues of one, two, three, and seven days! Please avert fear and harm! All kinds of evil and harsh things, avert them now! Please make the land auspicious! Please make the true Dharma flourish! Pacify strife, may we live a hundred years, may we see a hundred autumns! May the auspicious mountain be stable, may merit be like the sky, grant unwavering and indestructible accomplishments! Having said this, entrust it to the road, and recite the power of truth that you yourself will say from within. This repulsion can be repeated three times, etc., if desired. Or, when it is important to eradicate plagues, etc., when performing the expulsion of the 'gto' (ransom ritual) outside, carry a black banner and musical instruments towards the direction of throwing. That is, the direction in which the epidemic is spreading, intersections, etc.; for curses and hostile obstacles, towards that direction. For great drought and rain, send it to the source of water or the shore of a lake, etc., judge according to reason. Lift the 'mdos gtor' (thread-cross offering) to the sky, stabilize your own pride as a yidam, and with the clear witness and support of the form of Tara, etc., speak the power of truth and perform the 'mdos bzlog' (thread-cross reversal), namely: Homage! By the power of the Noble Three Jewels, etc., until: May it not happen again in the future! At the end of speaking as above, the mantra practitioner rolls the phurba (ritual dagger), drives away with mustard seeds, presses down on the mouth of the 'zor' (effigy), and all the power and strength of these, please reverse! The Bonpo beats the big drum, throws blue-red pebbles, performs curses, performs fierce mantras and evil spells, urges the eight classes of arrogant gods, and all the power and strength of these, please reverse! May the Dharma protectors and gods and demons create obstacles in the wake of wealth, become oath-eating ghouls, may fierce mantra practitioners curse, show the true cause and effect, send plagues and diseases, send rainless droughts, bring bad harvests, hail and frost, pursue old debts and debts, follow in the wake of relatives and friends, bring Naga diseases and leprosy.
English
And making shooing sounds. I pray that all their power be turned back. Stealing flesh, blood, life, and breath, Seeking profit like a vulture, Exceeding the mind, The harshness of years, months, days, and times, The harshness of parkha and mewa, Weakness of body, charisma, and power, All decline of lha positions and lungta, I pray that they be turned back. Epidemics spreading like fire, Bad omens darkening like night, All bad dreams, omens, and signs, I pray that they be turned back. Four hundred and four diseases, And eighty thousand kinds of obstacles, I pray that they be turned back. All eighty-one sudden harms, I pray that they be turned back. Fifteen great child demons, Harm from the Yaksha king, Harm from the mother demon female ghost, Harm from broken vows and dam sri, The father's lineage's back ghost, The mother and child's wandering ghost, Nine-eyed, And graveyard-eyed, And four killers, six harms, seven sides, All directions' evil demons, cutters, enemies, harmers, I pray that they be turned back. The bad influence of years, months, days, and Rahu, Corpse ghosts, family ghosts, Poverty ghosts, human skin bags, hungry ghosts, demons, All livestock disasters, I pray that they be turned back. Stealthily attacking glory, Stealing power, War, theft, intrusion, I pray that they be turned back. Memory unclear, Foggy and dim, Abusive speech and curses, Bad omens during the day, All bad dreams at night, I pray that they be turned back. Obstacles and misfortunes in this life, Obstacles to practicing the sacred Dharma, All adverse conditions that harm the path of future lives, I pray that they be turned back. In short, whatever is in the category of inauspicious, All those who have malice, hatred, and harm towards me, With evil thoughts and harsh actions, With malice, hostility, and wrong views, Now, at this very moment, turn them back. Turn them back! I pray that all the good qualities of us and our entourage, Without effort, spontaneously accomplished, Increase and expand like the waxing moon. Saying this, throw the torma for turning back. Recite whatever wrathful mantras you know, such as Tuwa, Dapsumni, etc. Finally, in a state free from the object and agent of turning back, Remain without focus for a long time and play music. Then, starting with the truth of the Three Jewels, recite "May it be accomplished just as it is." May the emanation of the wrathful wisdom deity, the dark blue, extremely blazing Garuda, turn his face outwards and cut off the demons' path, so that they may never be liberated. khrOM ga ru Ta tsa le tsa le hUM phaT (种子字，梵文天城体：ख्रोँ गरुड चले चले हुं फट्，梵文罗马拟音：khrOM ga ru Da tsa le tsa le hUM phaT，汉语字面意思：空 迦楼罗 走 走 吽 啪)
Chinese
如是，为驱魔仪轨的后续结尾。 嗡 班杂 惹叉 惹叉 吽 帕 (藏文：ༀ་བཛྲ་རཀྵ་རཀྵ་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ vajra rakṣa rakṣa hūṃ phaṭ，汉语字面意思：嗡，金刚，保护，保护，吽，呸)。 金刚地基、围墙、网、帐篷、帷幔等坚固稳定，外有各种兵器的帐篷，智慧之火熊熊燃烧，忿怒尊发出猛烈的咒语声，如尘土般飞扬，即使劫末的风也无法吹动。 如是观想后返回。 在守护轮中，观想面前的度母及其眷属安住于赐予救护之手印下，我等所守护者及其眷属皆包含其中，愿能彻底战胜一切障碍、违缘和不利因素。 接下来是第三个后续行为：更换或补充新的供品。 从加持开始，以偈颂和咒语供养，如前所述般广为进行。 念诵二十一度母赞一遍或三遍，并述说其利益。 完整进行包括圣救度母等的七支供，然后祈祷愿望： 嗡！ 愿至尊慈悲者成办一切！ 凭借对圣母您进行的修持、供养、赞颂和祈祷的力量和加持，从现在起直至获得菩提，愿我永不与圣母您分离，无病、长寿、增上权势和受用，修持菩提时无有障碍，圆满具足地道之功德，自他二利任运成就，愿能获得圆满正等觉果位！ 忏悔：念诵三遍百字明，以及未备办等等。 祈请诸佛宽恕这一切。 由于我等凡夫的意念被烦恼所染污，导致三摩地不清晰，受到掉举和沉没的影响，并且由于未能完全掌握资具，导致供品微小低劣，未曾洁净，未能如仪轨般进行等等，所有这些过失，祈请具足大悲的圣众们宽恕，愿能加持我等，使我等当下和未来皆不被障碍所染污。 祈愿： 愿以此功德，一切众生，皆如至尊度母般。 我亦因此修持，成就此三摩地，为利有情愿成佛。 若无对生之所依，嗡，您以有情等。
English
Thus concludes the subsequent section of the Todya ritual. Oṃ Vajra Rakṣa Rakṣa Hūṃ Phaṭ (藏文：ༀ་བཛྲ་རཀྵ་རཀྵ་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ vajra rakṣa rakṣa hūṃ phaṭ，汉语字面意思：Om, Vajra, Protect, Protect, Hum, Phat). The vajra ground, fence, net, tent, and awning are solid and stable. Outside, a tent of various weapons, the fire of wisdom blazing intensely, wrathful deities uttering fierce mantras, swirling like dust, so that even the wind of the eon cannot pass through. Meditate thus and return inward. Within the protective wheel, visualize the Front-Generated Tara and her retinue residing under the mudra of granting refuge. We, the ones to be protected, and our retinue are included within, and may we be completely victorious over all obstacles, hindrances, and unfavorable circumstances. ༈ The third part is the subsequent activity: Replace or replenish the offerings. From the blessing onwards, make offerings with verses and mantras, extensively as mentioned above. Recite the Twenty-One Praises of Tara once or three times, and state the benefits. Complete the seven-branch offering, including Noble Tara, and then make supplications for desired aims: Oṃ! May it be accomplished, O compassionate Lord! By the power and blessing of the practice, offerings, praises, and prayers made to you, Noble One, from this day forward until enlightenment is attained, may I never be separated from you, Noble One, and may I increase in health, longevity, power, and enjoyment, and may there be no obstacles to the practice of enlightenment, and may I fully perfect the qualities of the grounds and paths, and may the two benefits of self and others be spontaneously accomplished, and may I attain the perfect enlightenment of complete omniscience! Confession: Recite the Hundred Syllable Mantra three times, and "unprepared" etc. May the Protector forgive all of that. Due to the minds of us ordinary beings being afflicted by disturbing emotions, our samadhi is unclear, and we are influenced by agitation and dullness, and because we have not mastered the implements, the offering substances are small and inferior, not purified, and we have not been able to perform as in the ritual, etc. For all these faults, we beseech you, the noble ones endowed with great compassion, to forgive us, and we pray that you bless us so that we may not be obscured by obstacles in the immediate and long term. Aspiration: By this merit, may all beings become like the noble Tara. May I also, by accomplishing this samadhi, attain Buddhahood for the benefit of beings. If there is no support for the Front Generation, Oṃ, you with sentient beings, etc.
English
The wisdom being has departed, the commitment being is gathered back into itself. Here, assuming there is a support and a special body image, may the invited wisdom beings remain firmly on these supports. I pray that the benefactor, led by the donor, will bestow all common and supreme accomplishments upon all sentient beings. Oṃ su pratiṣṭha vajrāye svāhā. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Having thus stabilized, scatter grains. May my own crown be marked with Oṃ (藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡), my throat with Āḥ (藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：阿), and my heart with Hūṃ (藏文：ཧཱུྃ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽). This protects the three doors. Auspicious words: Supreme teacher, worthy of worship by gods and humans, Buddha, I prostrate, may there be well-being and auspiciousness today! Whatever sentient beings walk or do not walk, may all of them have well-being today. Peaceful, free from attachment, worthy of worship by gods and humans, Dharma, I prostrate, may there be... Whatever sentient beings... May all of them... The supreme of the assembly, worthy of worship by gods and humans, Sangha, I prostrate, may there be... Whatever sentient beings... May all of them have well-being and auspiciousness today! Whatever beings remain here, whether dwelling on the earth or in the sky, may they always act with love towards all beings, and may they practice the Dharma day and night. May I, the benefactor, and our retinue utterly triumph over all unfavorable forces and be auspicious! Thus, pronounce auspicious words, and scatter a rain of flowers and play music. This is the way to perform the daytime ritual. It can also be performed for three or seven days, etc. If performing for multiple days, change the offerings with new ones each day. Arrange and offer the four offering tormas each day. It is sufficient to just perform the ransom and replenishment. Starting from the self-generation, recite until the fourth section, the offering of the ransom to the gods and demons, is completed, and then perform the subsequent ritual of offerings and praises, etc. On the day of offering, light the butter lamps during the offering of the ransom. By performing the reversal of the power of truth, etc., as mentioned above, it will be accomplished. In general, merely remembering the name of the venerable Tārā saves from all fears and averts all obstacles. In particular, for those of the Great Vehicle, she is the sole supreme deity and protector. And in the snowy land of Tibet, she is the deity of the people, and in this degenerate age, her blessings are especially swift. Therefore, if one can strive to practice this, even more than other minor rituals related to the Bon tradition, the great meaning of both this life and the next can be easily achieved.