English
Think of possessing unobstructed power. If there is a blood torma, then in the ocean of blood, the vapors of various diseases surge in blue-red, and the hosts of disease-causing mothers flicker like stars. In the poison torma, the nature of poison, the poisonous breath thickens like darkness, and the torma lords, such as demigods and demons, flicker, etc., visualize in this way. When throwing the torma, it is most excellent to calculate the fierce time and the special reversal key when the actual remedy is applied. By throwing the torma in this way, the protective deities of the harm-doer themselves become their own demons, and like dogs swarming over zamba, visualize that their own flesh and blood are torn apart in a bloody mess, and they devour it with a "Hab" sound. Recite a little of "E-ring, the bitch who blocks the secret path," and then perform the visualization of the protective wheel of the action ritual. Returning, at the door, turn the torma containers upside down, and maintain stability with stable tormas, offerings, arrangements, and washing water. The stable torma container is also turned upside down on top of the previous one. Below that, perform the summoning and sending back of enemies and obstacles. Visualize that on the head and tongue of the harm-doers, in the center of the eight-spoked golden wheel, a sky-iron phurba is pierced in an ashen color, and the phurba's knot becomes like Mount Meru, suppressing them so that they cannot move. Recite a little of "E-ring, the suppressing bitch." Finally, visualize that on top of that, the four elements are stacked in order, and on top of that, the torma plate, transformed into Mount Meru, is suppressed, and then the palace of the gods suppresses it, so that it can never rise again. Strike the instruments and chant. Turn the torma plate face up and scatter barley. Recite auspicious verses. Returning inside, in front, visualize the body of the syllable "BAM," clearly manifesting the deities of the lord of life, and with the iron hook of the light rays from oneself and the front, gather all the life essence, qualities, and virtues of samsara and nirvana, and dissolve them into oneself and the front. Perform the common practice. Mantra: ཨཱ་ཡུཪྫྙཱ་ན་ནྲི་བྷྲཱུྃ་ཛཿ (Tibetan, आुर्ज्ञान नृ भ्रुं ज:, āyurjñāna nṛ bhrūṃ jaḥ, life wisdom nri bhrum dza). Recite a little of the appended words, or increase life, or gather it, then perform the method spoken in the Kagyu Dzongtrang. Hum! The slayer of Yama, the lord of life, with hand gestures, vajra, and wheel, after destroying Yama's palace, snatching life from Yama's life-place, please grant me, the yogi, life! At the end of the seventeen mothers of Akro, ཨཱ་ཡུཿཛྙཱ་ན་གཡུ་ཚེ་ཨ་བ་ན་ཡ་བྷྲཱུྃ༔ (Tibetan, आयुर्ज्ञान युत्से अवनय भ्रुं, āyurjñāna yutse avanaya bhrūṃ, life wisdom, green Tara, please grant bhrum). ཚེ་བྷྲཱུྃ་གཡུ་བྷྲཱུྃ་ཨཱ་ཡུ་རྫྙཱ་ན་བྷྲཱུྃ༔ (Tibetan, चे भ्रुं यु भ्रुं आयुर्ज्ञान भ्रुं, ce bhrūṃ yu bhrūṃ āyurjñāna bhrūṃ, life bhrum, green bhrum, life wisdom bhrum) Recite three or seven times, and obtain siddhi from the syllable "BAM." In general, torma throwing can be performed for any deity.
Chinese
雖然有迎請本尊的儀軌，但特別是經論中說：「手印鎮伏是壽命的主宰，因此也應當接受壽命的成就。」如是所說，至關重要。然後，供養護法朵瑪等儀軌的後續工作，按照通常的方式簡略。如果是壇城，在送走本尊後，念誦「阿嘎若」，然後由上師的金剛杵從東北方開始收聚到中央。如果是布畫，則拆除壇城。從本尊壇城中起身後，進行迴向和吉祥祈願。如上所述，如果不損壞地進行物質、咒語、意念和儀軌的實踐，那麼進行朵瑪遣除時，無論是何種惡緣，都能立即遣除，據說沒有什麼是不能遣除的。這樣就講完了朵瑪遣除的實踐方法。總的來說，修持猛咒，具備要點非常重要。那些沒有用神聖的佛法調伏自心，卻貪戀今生短暫的利益，對他人的痛苦漠不關心，持續不斷地習慣於惡劣的意念，念誦猛咒，即使暫時對他人造成傷害，但來世自己將遭受比這重百千倍的果報，要知道這是非常嚴重的墮落。並且對於在漫長道路等難以忍受的痛苦中反覆經歷的，這些曾經是自己母親的有情眾生，他們不希望也不忍受痛苦，與自己沒有絲毫差別，但由於被愚癡所蒙蔽，被煩惱所轉變，沒有絲毫的自主權，造作五無間罪，以及損害大乘佛法和執持者等極其嚴重的惡業的那些，沒有以佛 教導等寂靜的方法從輪迴中解脫的機會的人們，更要生起強烈的慈悲心。為了以慈悲的力量救度他們，才修持猛咒。如何才能做到呢？依賴上師的口訣，將對實相清淨、平等、真諦無二的大光明點的意義，在自己心中確立為堅定的堡壘。為了實現這一點，通過修持甚深的生起次第和圓滿次第，來駕馭智慧和覺性的力量，按照這種次第，對於所有未證悟的眾生，以不費力的慈悲來進行息災等的事業。
English
Although there is a tradition of inviting the deities, it is especially important as stated in the scriptures: "The mudra of subduing power is the lord of life, therefore one should also take the accomplishment of life." Then, the ritual of offering the torma to the Dharma protectors, etc., is abbreviated according to the general procedure. If it is a sand mandala, after dismissing the deities, recite "Ah-ka-ro" and then gather it from the northeast to the center with the vajra of the teacher. If it is a painted cloth, dismantle the mandala. After rising from the deity, dedicate the merit and make auspicious prayers. As mentioned above, if the practice of substances, mantras, visualization, and rituals is performed without deterioration, then when performing the torma reversal, any kind of bad circumstances will surely be reversed immediately, and it is said that there is nothing that cannot be reversed. This concludes the explanation of the practice of torma reversal. In general, it is important to have the key points when practicing wrathful mantras. Those who have not tamed their minds with the sacred Dharma, and are attached to the momentary benefits of this life, and are indifferent to the suffering of others, and are constantly accustomed to evil intentions, and recite wrathful mantras, even if they only cause harm to others temporarily, will receive a karmic result a hundred or a thousand times heavier in the future, and it is important to know that this is a very serious downfall. And for those sentient beings who were once their mothers, who repeatedly experience unbearable suffering such as on the long road, they do not want or endure suffering, and there is no difference between them and oneself, but because they are obscured by ignorance and transformed by afflictions, they have no autonomy whatsoever, and commit the five heinous crimes, and those who commit extremely serious evil deeds such as harming the Mahayana Dharma and its holders, who do not have the opportunity to be liberated from samsara by peaceful methods such as the Buddha's teachings, should especially generate intense compassion. In order to liberate them with the power of compassion, one practices wrathful mantras. How can this be done? Relying on the oral instructions of the guru, establish the meaning of the single great bindu of reality, purity, equality, and indivisible truth as a firm fortress in one's own mind. In order to realize this, by practicing the profound generation stage and completion stage, one harnesses the power of wisdom and awareness, and according to this sequence, one performs the activities of pacification, etc., with effortless compassion for all unenlightened sentient beings.
Chinese
能掌控猛烈的事業，能奪取各種不同和特別難以調伏的惡業之業風的性命，並逐漸引導至恆常的安樂。如果猛烈的事業沒有慈悲，那就會變成墮入業之魯扎（藏文音譯，梵文天城體，梵文羅馬擬音，漢語字面意思）的因。如果慈悲心小，就會捨棄難以調伏者。具有大慈悲心者是所調伏的對象，而其友伴是智慧，也就是精通救度之方便的智慧，如果沒有智慧，就不會生起救度的勇氣。如果智慧的力量不圓滿，力量弱小，就無法將救度安置於穩固之地，因此需要大智慧。因此，從智慧的光芒中生起，以慈悲和智慧特別超勝的力量，對於救度難以調伏者極為歡喜，圓滿禁行之力量，從而生起救度達到極致的三種圓滿，因此，像這樣的秘密咒語之路比其他更為深奧。因此，嘿汝嘎（藏文音譯，梵文天城體，梵文羅馬擬音，漢語字面意思）的續部以及蓮花顱鬘（藏文音譯，梵文天城體，梵文羅馬擬音，漢語字面意思）等持明者們，在教證和口訣中都給予了高度讚揚。如同以獅子的姿態行走之處，狐狸跳躍就會衰敗一樣。由於智慧和慈愛低下，難以如實奉行，因此利弊極大，如果如法且具備要點，將忿怒尊視為本尊，加持迅速且沒有障礙。在五濁惡世，粗重的煩惱之時，特別容易成就，且能役使護法如僕，暫時的四種事業也沒有阻礙，這是忿怒尊事業的力量。由於將救度作為道路，智慧和慈悲的力量更加增長。成辦二利的力量毫不費力，因此道路的行進如幻術般極為迅速，最終獲得殊勝的成就，因此，在獲得人身之時，具備修持甚深密咒之路的福分之時，在此時不顛倒地進入非常重要。上等者通過修持達到究竟，獲得見解之堡壘，摧伏四魔，殺死三毒，斬斷六道的懸崖，恆常進行救度尚未得度者的事業。中等者應當獲得相應的證悟體驗。下等者也應當如實確定要點，以意願的力量好好進入，如此未來必定在自相續中成熟殊勝道的緣起。
English
It is the mastery of wrathful activity, which seizes the life force of the karmic winds of various and especially difficult-to-tame evil deeds, and gradually leads them to lasting bliss. It is said that without compassion in this wrathful activity, it becomes a cause for falling into the Rudra (藏文音譯，梵文天城體，梵文羅馬擬音，漢語字面意思) of karma. If compassion is small, the difficult-to-tame are abandoned. One with great compassion is the object to be tamed, and their companion is wisdom, that is, the wisdom that is skilled in the means of liberation. If there is no wisdom, the courage to liberate will not arise. If the power of wisdom is not complete, and the strength is weak, the liberation cannot be established in a stable place, therefore great wisdom is needed. Therefore, arising from the radiance of wisdom, with the power of compassion and wisdom that is particularly superior, one is extremely delighted to liberate the difficult-to-tame, and the power of ascetic practice is complete, from which arises the three perfections of liberation reaching its limit. Therefore, such a secret mantra path is much deeper than others. Therefore, the tantras of Heruka (藏文音譯，梵文天城體，梵文羅馬擬音，漢語字面意思) and the Vidyadharas such as Padma Thötreng (藏文音譯，梵文天城體，梵文羅馬擬音，漢語字面意思) are highly praised in the scriptures and instructions. Just as a fox jumping where a lion strides will lead to decline, it is difficult to accomplish properly with low intelligence and affection, so the advantages and disadvantages are great. If it is in accordance with the Dharma and possesses the key points, blessings will be swift and without obstacles by taking the wrathful deity as the Yidam. It is especially easy to accomplish in the degenerate age of coarse afflictions, and the oath-bound ones can be employed as servants, and there is no hindrance to the four activities in the meantime, which is due to the power of the wrathful deity's activity. By making liberation the path, the power of wisdom and compassion will increase even more. The power to accomplish the two benefits is effortless, so the progress of the path is extremely swift like a magic trick, and ultimately the supreme accomplishment is attained. Therefore, it is very important to enter without perversion at this time when one has the opportunity to take the essence of human existence, the profound path of mantra, into practice. The best will complete the meditation, seize the fortress of view, conquer the four maras, kill the three poisons, cut off the precipice of the six realms, and constantly engage in the activity of liberating those who have not been liberated. The middling should find whatever experience and realization is appropriate. Even the lowest should properly ascertain the key points and enter well with the power of aspiration, so that in the future, the auspicious connection of the supreme path will surely ripen in one's own mindstream.