English
May the harm caused by the eight classes of beings be averted! The rope of the sky is cut ༴ The pillar of the earth is pulled out ༴ Bad omens in dreams ༴ Bad scholarship from China ༴ Bad Tibetan divination ༴ May all nine evils and ten atrocities be averted! May all attachment and great fear be averted in a hundred ways! Saying this, clap your hands. Then, place the effigies of the four Maras and the ransom offerings near the door of the dwelling. Hūṃ! Listen, all you hosts of obstructors! Gods, nāgas, yakṣas, and so forth! All beings, ḍākinīs! I offer you this ransom and torma. Today, whatever harm you may cause to the patron and their retinue, partake of this offering torma, and be liberated from bondage! Be released from imprisonment! Take the torma as payment and ransom. Today, I make offerings to you. Go now, great obstructors, depart! Do not act in this way again! Seeing your strength and power, you are not incapable of being great obstructors. You are emanations of the gods, and have not received offerings before. Today, I make offerings to you. With garlands of flowers, incense, and fragrance, lamps and food, may the king of obstructors depart. Even if there are karmic debts from the past, may they be dispelled by this offering. By the command of the Three Jewels and the fault of breaking vows, even if harm has been done and is not good, great obstructors, now depart! Whoever transgresses the command of the great Vajra Holder, the Vajra Holder will quickly abandon. Abandoned, they become great sentient beings, and as long as they are in the realm of saṃsāra, they will fall into the three lower realms and utter unbearable cries of woe. The words of the Great Self, the Buddha, if transgressed, will be reduced to dust. Therefore, great obstructors, depart and do not transgress the vows! Thus, it is said. Twelfth, the sending away. Then, circumambulate the sick person and the patron three times with the offerings, visualizing that all illnesses, evil spirits, attachment, and great fear are taken away and return to their own places. Guided by incense and golden libation, take them to the place where they are to be sent, such as an inauspicious direction. Hūṃ! King of obstructors, four great Maras, listen to the command of the great truth! White one, who acts as a god and Mara, in the place of nothingness
Chinese
于此升。死亡之魔，黑色之你。于无边虚空处升。烦恼之魔，红色之你。于无边识处升。蕴之魔，黄色之你。于非有非无处升。由四种障碍所生之。魔王及其眷属。勿于此处作害。于四生处升。萨玛雅，札 贝 萨雅 札 札 吽（ས་མ་ཡ་པྲ་བེ་ཤ་ཡ་ཛ་ཛཿ）以此弃除诸魔。诵般若波罗蜜多心经并持咒。为守护之故，善安住，并作三轮体空之印。返回内部，将所诵经之精华书于纸上，置于擦擦像中，于住所之十方，为守护之目的而安放。诵十二因缘心咒，散花，行坚住及吉祥祈愿。第十三，为再次广大之故。于三宝前陈设并供养美好之供品。顶礼。以三宝之谛实加持力。我等施主眷属等。从天子魔之战场中。今胜，彻底胜。从烦恼魔之战场中。今胜，彻底胜。从蕴魔之战场中。今胜，彻底胜。从死主魔之战场中。今胜，彻底胜。如是说，并收摄事业之尾声。广说吉祥之偈颂，降下花雨等，使一切充满安乐。三者，从历史之角度显示利益：往昔天帝释为疾病所困时。向导师薄伽梵祈祷。薄伽梵知晓为四魔所困，故作此四法仪轨。帝释从疾病中解脱，安住于安乐。如是具有巨大利益之仪轨，以物及事业而得名“百四”者，落入圣者龙树之手。于金刚座之柱基似猴者处藏为伏藏，五百班智达取出后，赐予努·桑结益西仁波切。彼携至藏地，广行利他之事业。此仪轨亦有显宗与密宗之差别。
English
Ascend here. Death Lord demon, black one you. Ascend to the place of limitless space. Affliction demon, red one you. Ascend to the place of limitless consciousness. Aggregate demon, yellow one you. Ascend to the place of neither existence nor non-existence. From the four obscurations arising. King of demons with entourage. Do not harm this assembly. Ascend to the place of the four kinds of birth. samaya praveshaya dza dza (ས་མ་ཡ་པྲ་བེ་ཤ་ཡ་ཛ་ཛཿ) By this, discard the demons. Recite the Heart Sutra and speak the mantra. For the sake of protection, abide well and seal with the three spheres non-objective. Returning inside, write the essence of the sutra on paper, place it in the tsa-tsa image, and place it in the ten directions of the dwelling for the purpose of protection. Scatter flowers while reciting the Essence of Dependent Arising, and perform the stable abiding and auspicious prayers. Thirteenth, in order to make it extensive again. Arrange and offer excellent offerings to the Three Jewels. Homage. By the power of the truth of the Three Jewels. We patrons and entourage. From the battlefield of the son of the gods demon. Now victorious, completely victorious. From the battlefield of the affliction demon. Now victorious, completely victorious. From the battlefield of the aggregate demon. Now victorious, completely victorious. From the battlefield of the death lord demon. Now victorious, completely victorious. Thus saying, and gathering the conclusion of the activity. Extensively speak auspicious verses and shower flowers, etc., so that all is filled with well-being. Third, showing the benefits from the perspective of history: In the past, when Indra, the lord of the gods, was afflicted by illness. He prayed to the Teacher, the Bhagavan. The Bhagavan knew that he was afflicted by the four demons, so he performed this ritual of the fourfold practice. Indra was freed from illness and placed in happiness. Thus, this ritual with great benefits, named "Hundred and Four" because of its materials and activities, fell into the hands of the noble Nagarjuna. He hid it as a treasure in the pillar base resembling a monkey at Vajrasana, and five hundred panditas extracted it and bestowed it upon Nub Sangye Yeshe Rinpoche. He carried it to Tibet and extensively performed the activity of benefiting others. In this ritual, there are also differences between the sutra tradition and the tantra tradition.
Chinese
这被认为是如经部一样的宗派。此外，从密宗的黑阎魔法续中摘录，出自金刚座。据说由邬金大师等传承的个别文字的上师们所修持，这可以从古老的文字中清楚地了解到。像这样的仪轨，可以消除苯教徒的橛刺入、诅咒生效、盗贼增多、众生不幸、人死不瞑目、牲畜患病受损、地方瘟疫蔓延，特别是鬼怪和饿鬼入侵、凶星死亡、身命权势衰退、运气受损、巨大障碍、以及邪祟和病人无法痊愈等，总而言之，具有消除不和谐违缘等不可思议的利益。如今，四百供仪轨似乎非常盛行，但有些人将往生赎罪和食肉母赎祭等也加入其中，只是增加念诵的内容作为核心，有些人则将偈颂的次第和组合减少等等。由于保持原始无杂的古籍非常稀少，因此难以信任可靠的来源。然而，在编排古籍的框架时，对各个阶段添加和修改的痕迹似乎有所察觉，并进行了修正，以便于阅读。在当今时代，这被认为是可靠的。因此，这部名为《四百供仪轨·如意任运成就》也是出于利益修行此仪轨之人的想法，以及由善行供养、利他布施者劝请等因缘，由瑜伽士不变金刚所著。萨瓦芒嘎拉姆！将天魔和朵玛供于东方，烦恼魔和灯供于西方，死魔和赎物置于南方，蕴魔和擦擦投向北方。 四百供仪轨·如意任运成就。
English
This is considered to be a system like the Sutra school. Furthermore, it is extracted from the Tantra of Black Yamari, from Vajrasana. It is said to be practiced by the lineage of individual texts passed down by Orgyen Chenpo (Padmasambhava) and others, which can be clearly understood from the ancient texts. Such a ritual can eliminate the piercing of the phurba by Bonpos, the effectiveness of curses, the increase of thieves, the misfortune of beings, the inability of people to die in peace, the occurrence of livestock diseases and losses, the spread of epidemics in the area, especially the invasion of gyal 'gong (powerful spirits) and pretas (hungry ghosts), death from inauspicious stars, the decline of body, life, power, and authority, the damage to lungta (wind horse), great obstacles, and the failure of sri'u (evil spirits) and patients to recover, etc. In short, it has inconceivable benefits such as eliminating inharmonious obstacles. Nowadays, the Four Hundred Offering Ritual seems to be very popular, but some people add death ransom and Mamo (wrathful goddess) ransom rituals, only increasing the content of recitation as the core, and some people reduce the order and combination of verses, etc. Because it is very rare to find ancient texts that are original and unadulterated, it is difficult to trust reliable sources. However, when arranging the framework of the ancient texts, the traces of additions and modifications in each stage seem to be noticed, and they have been corrected to make them readable. In this day and age, this is considered reliable. Therefore, this "Four Hundred Offering Ritual - Spontaneous Fulfillment of Wishes" is also written by the yogi Changeless Vajra, due to the thought of benefiting those who practice this ritual, and also due to the encouragement of virtuous conduct, beneficent almsgiving, and others. Sarva Mangalam! Offer the god-demons and torma to the east, the affliction-demons and lamps to the west, the death-demons and ransom to the south, and throw the skatcha (clay images) to the north. Four Hundred Offering Ritual - Spontaneous Fulfillment of Wishes.