English
After completing all the deity rituals such as mind practice, generate the torma of the ritual. Bless with the six-syllable mantra and six mudras. Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ)! From the beginning of the primordial kalpa, etc., use this to subdue. Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ)! I am the great powerful Hayagriva, etc., make vows. Hold arrows, banners, and mirrors, wave, recite, and sing. Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ)! From the top of the wish-fulfilling tree, etc., until Jaḥ Hūṃ Baṃ Hoḥ (Tibetan, Devanagari: जःहुँबंहो, Romanized Sanskrit: jaḥ hūṃ baṃ hoḥ, Literal Chinese meaning: Jaḥ Hūṃ Baṃ Hoḥ)! Thus invite. Meditate that Mount Meru, the four continents, and the chakras are inseparable and reside. Then perform the mind practice tsok. Offer the remaining tsok to the torma, making offerings. Mind practice, etc., torma offerings are only briefly summarized. Use the intermediate confession to offer the torma and employ. Recite the extensive or concise ritual of fulfilling the mind practice and the wrathful fulfillment of the Mamos. The confession of the tsok, and Oṃ Samaya (Tibetan, Devanagari: ओंसमय, Romanized Sanskrit: oṃ samaya, Literal Chinese meaning: Oṃ Samaya), Āḥ Samaya (Tibetan, Devanagari: आःसमय, Romanized Sanskrit: āḥ samaya, Literal Chinese meaning: Āḥ Samaya), Hūṃ Samaya (Tibetan, Devanagari: हुंसमय, Romanized Sanskrit: hūṃ samaya, Literal Chinese meaning: Hūṃ Samaya), Guru Deva Ḍākinī, Oṃ Gaṇacakra Sattva Samaya (Tibetan, Devanagari: ओंगणचक्रसत्वसमय, Romanized Sanskrit: oṃ gaṇacakra satva samaya, Literal Chinese meaning: Oṃ Gaṇacakra Sattva Samaya), etc., recite seven or three times. Then sprinkle various grains, pieces of meat, fragments of bones, and powders of precious substances on the torma and employ. Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ)! I am the great glorious Hayagriva, etc., of the torma ritual. Mahā Pūja Megha Samaye Hūṃ (Tibetan, Devanagari: महासमय, Romanized Sanskrit: mahāsamaya, Literal Chinese meaning: Great Samaya)! Recite up to this point. Then opening the door and showing the way, these are not recited and abandoned. Perform the final tsok destruction practice. After offering the torma, transfer the bad omens. Bhyo (Tibetan, Devanagari: भ्यो, Romanized Sanskrit: bhyo, Literal Chinese meaning: Bhyo)! Transfer the bad omens of the dakinis to the enemy, etc., until Thums Ril Sod Sod (Tibetan, Devanagari: थुम्सरिल्सोद्सोद, Romanized Sanskrit: thums ril sod sod, Literal Chinese meaning: Thums Ril Sod Sod)! Recite in between. After enjoying the tsok, offer the remaining offerings inside the iron fence of the torma. During the session, practice as much as possible the Skull Garland Power and Hrīḥ Mahārinisa (Tibetan, Devanagari: ह्रीःमहारिनिस, Romanized Sanskrit: hrīḥ mahārinisa, Literal Chinese meaning: Hrīḥ Mahārinisa) connected, thereby practicing the torma. Like this, three times each day in the morning, afternoon, and evening, or four sessions in the morning, noon, evening, and night, at least once every two days is necessary. As for how many days, it depends on wealth, three days, five days, or nine days. This is a fulfilling torma, so even if it is done regularly, it is harmless to the mantra practitioner and is of great benefit. On the day of offering, recite once in the morning. Calculate in detail the direct and reverse movements and waxing and waning of the dakinis and planets, and choose a clean place. First place two white obstacle tormas. After that, place red tormas, the same number as the deities. After that, place the torma. Make black banners and mantra instruments, etc., and transform the door of the weapon wheel into golden drink, thereby offering the golden drink torma. Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ)! Now release the torma of the world, etc. Recite these three times and take them away. Walk no less than seventy steps. Arrange as described above. First offer the white torma.
Chinese
护法酬补如前仪轨。意修中断，本尊护持。若有空行拉嘎朵（མཁའ་རི་ལ་དཀར་གཏོར།），则更佳。疯者、口舌、利刃、田地守护、不男等，各自供养各自的护法朵玛。若欲使用兵法向上抛掷，则那些朵玛不可食用。之后举起食子，念诵仪轨：『吽！空行母之欺骗，转向于敌人！』等，放置于地上。敲击鼓钹，演奏乐器，以及念诵啊（ཨཿ，梵文天城体：अ，梵文罗马拟音：Ah，汉语字面意思：啊）、嘎（ཀཿ，梵文天城体：क，梵文罗马拟音：Ka，汉语字面意思：嘎）、萨（སཿ，梵文天城体：स，梵文罗马拟音：Sa，汉语字面意思：萨）、玛（མཿ，梵文天城体：म，梵文罗马拟音：Ma，汉语字面意思：玛）、ra（རཿ，梵文天城体：र，梵文罗马拟音：Ra，汉语字面意思：ra）、匝（ཙཿ，梵文天城体：च，梵文罗马拟音：Tsa，汉语字面意思：匝）等，随知念诵何种回遮咒语皆可。收起所有木制图案等。将中央的红色食子五个尖端朝外倒置。之后红色食子可收摄为本尊数量和成就。其余供养。在食子座内部，如跳马舞和意修般敲击。观想红色琼鸟切断后路，不要回头看。进入室内时，念诵《摧破金刚》。回到家中后，再次进行酬谢会供，以及进行招寿、回向、吉祥祈愿。内外仅作意修的简略收摄。再次进行回向、吉祥祈愿、坛城收摄等，完整进行意修的结尾仪轨。若方便，则进行烟供后离开。以不掺杂其他教法的自身仪轨或清净仪轨即可。若特别喜欢广繁仪轨，则可使用喜金刚所著的名为《食子的幻眼》的食子仪轨，据说此仪轨接近波提兰嘎（པོ་ཏི་ལང་།），可用于所有食子仪轨，因此可以使用，但不要使用其他任何找到的仪轨。如是，于此五浊恶世，由具法之国王宝胜（རཏྣ་བི་ཛ་ཡ།）所劝请，咒师ra嘎阿雅（རཱ་ག་ཨ་སྱ།）于大修行处甘露滴（བདུད་རྩི་དིལ།）所书写，利益所有新学咒语者，愿成为所有具信施主之殊胜依怙。萨瓦芒嘎拉姆（梵文， सर्व मङ्गलम्，sarva maṅgalaṃ，一切吉祥！）。 此赡部洲总食子之记录，由ra嘎阿雅（རཱ་ག་ཨ་སྱ།）所著。
English
Perform the Torma offering to the protectors as before. If the practice is interrupted, maintain the support of the Yidam. It is good to have a white Torma for the Khairi Lakar (Mkhari Lakar). Offer Tormas to whatever protectors you have, such as the mad, the gossipy, the sharp-edged, the field protectors, the hermaphrodites, etc. If you are going to use military tactics and throw upwards, then those Tormas should not be eaten. Then, lift the Torma and recite the text: "Bhyoh! May the deception of the Dakinis be turned against the enemy!" and place it on the ground. Beat drums and cymbals, play music, and recite whatever aversion mantras you know, such as Ah (ཨཿ，梵文天城体：अ，梵文罗马拟音：Ah，汉语字面意思：啊), Kah (ཀཿ，梵文天城体：क，梵文罗马拟音：Ka，汉语字面意思：嘎), Sah (སཿ，梵文天城体：स，梵文罗马拟音：Sa，汉语字面意思：萨), Mah (མཿ，梵文天城体：म，梵文罗马拟音：Ma，汉语字面意思：玛), Rah (རཿ，梵文天城体：र，梵文罗马拟音：Ra，汉语字面意思：ra), Tsah (ཙཿ，梵文天城体：च，梵文罗马拟音：Tsa，汉语字面意思：匝). Gather all the wooden patterns, etc. Turn the five red Tormas in the center upside down with their points facing outwards. Then, the red Tormas can be gathered into the number of deities and attainments. Offer the others. Beat the base of the Torma like a horse dance and Yidam practice. Meditate on the red Garuda cutting off the return path and do not look back. When you come inside, recite the Vajravidāraṇā Dhāraṇī. When you return home, do a feast offering of gratitude again, and do longevity invocation, dedication, and auspicious prayers. Do only a brief gathering of the outer and inner Yidam practice. Again, do dedication, auspicious prayers, mandala gathering, etc., and complete the entire concluding ritual of the Yidam practice. If convenient, do a smoke offering and leave. It is sufficient to use your own tradition without mixing or adulterating it, or a pure tradition. If you particularly like elaborate rituals, then you can use the Torma text called "The Magical Eye of the Torma" written by Garab Dorje, which is said to be close to Potalaṅka and can be used for all Torma rituals, so it is permissible to use, but do not use any other Torma you find. Thus, in this degenerate age, urged by the righteous king Ratna Vijaya, the mantra holder Rāga Asya wrote this from the great practice place Amrita Dil, which will benefit all new mantra learners and may it become the supreme refuge of all faithful patrons. Sarva Mangalam (Sanskrit, सर्व मङ्गलम्, sarva maṅgalaṃ, May all be auspicious!). A draft of the general Torma for the four continents, written by Rāga Asya.