English
This is for special explanation. First, through the three samadhis, after completing other actions, enter into samadhi. Please connect your mind with what I say. Hūṃ. The nature of confusion, discrimination, grasping and being grasped, what cannot appear in what the mind thinks? Unmoving and unthinking is the nature of the mind. Practice non-conceptual meditation, free from elaboration. Oṃ Mahā Śukra Jñāna Vajra Svabhāva Ātmako'haṃ (藏文：ཨོ་མཧྭ་ཤུ་རྒྱ་ཏ་རྙོ་ན་བཛྲ་སོ་བྷ་ཝ་ཨཏྣ་ཀོ྅ཧ༷།，梵文天城体：ओ महाशुक्र ज्ञान वज्र स्वभाव आत्माकोऽहं，梵文罗马拟音：oṃ mahāśukra jñāna vajra svabhāva ātmako'haṃ，汉语字面意思：嗡，大乐，智慧，金刚，自性，我). The nature of the sphere is empty like the sky. One's own mind is entirely a sun disc. Visualize the sun disc in the center. Māsubyu Maṇḍala Hūṃ. Hūṃ. The sun disc is a disc of light. From Hūṃ arises a five-pronged vajra, blazing fiercely. Meditate on the vajra as being stable and unmoving, burning. From the vajra, light radiates and gathers. Meditate on it as a vajra tent and ground. Hūṃ. All of the three realms of the world, burn and purify with Ra Ya Kha. Gradually meditate on the five wisdom elements arising in order. E Ya Ra Va Su Keṃ E. In the nature of empty space, meditate on the wind maṇḍala. Above that, from Ra arises a triangle. From Va arises an ocean of nectar. Meditate on the ripened earth maṇḍala. Keṃ transforms into Mount Sumeru. On top of that, meditate on a palace blazing with wisdom. Bhrūṃ. The palace blazing with wisdom, square with four doors and horse supports. Meditate on the palace in the form of a maṇḍala. Sgrūṃ Jñāna Cakra Sgrūṃ. In the center of the palace, above the sun and moon, on top of a lotus, the mind itself is, radiating and gathering, a sword marked with the Dhiḥ syllable. Meditate on it as youthful Mañjuśrī radiating light. Oṃ Ara Pācana Dhīḥ. Mañjuśrī Vajra, with a topknot and earrings. The body is golden in color, with a peaceful demeanor. One face and two arms, brandishing the sword of wisdom. A youthful form, the left hand on a lotus. Meditate on it as being marked by the unchanging wisdom scripture. In the center of the heart, on the sun disc, from the Dhiḥ syllable, light radiates, inviting the Sugatas of the ten directions, merging into the sun, inseparable from the protector himself. Invite the Sugatas, visualize them as a ball of light. That ball of light itself is black Hūṃ. In a radiating manner, it is a five-pronged vajra. Meditate on it as being firm and stable in the sky. From the vajra, light rays radiate, countless rays of light shining. From that, arises the wrathful king, Yamāntaka. Three heads and six arms,
Chinese
忿怒之身。 以巨人之姿压制邪魔。 三叉戟、宝剑、棍棒摧毁敌人。 为了布施而伸出手。 右持铁钩མ༷（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 颅骨 श༷（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、夏克提、托玛拉。 绳索和钩索在左手。 事业上的秘密佛母二者也， 观想于左右两侧， 如身与影般禅修。 嗡 阿 卓 德 嘎 亚 玛 惹 亚 嘎 哈 纳 玛 塔 帕 吽。 贝 达 丽 惹 嘎 亚 达 吽 吽。 帕 洛 加持金刚。 由吽 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）加持五股金刚杵。 由帕 帕（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）加持莲花。 以手印催促，如法行事。 萨玛雅 霍。 萨玛雅 斯度。 亚 霍 吽。 惹 嘎 亚 米 吽 吽。 吽 吽。 吽 吽。 吽 吽。 吽 吽 吽。 父母于空中吽 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）十二。 十二阎魔明观之根本。 眷属由意念而生。 迎请安住如法行。 阎魔敌所说之义。 出自《月密黑续》，修习心要根本之第十二品。 之后，具威神力者如是说。 阎魔敌所说之义。 请说此摄集之义。 积累福德资粮支分， 以及近修与亲近修。 获得成就与证悟， 以及死主、魔与阎魔的近修， 于何者行杀业之近修？ 请阎魔敌开示。 阎魔敌开示： 谛听，持金刚者。 死主等所应说之法， 于我所说之法倾注心力。 首先寻找适意之处， 擦擦、近施、十万等， 积累清净福德资粮。 四无量与五支， 以七支生起世俗菩提心， 于胜义生起殊胜菩提心， 随力宣说无分别。 如是于未悟者生起遍布之慈悲。 以二禅定清净自相续后， 智慧明点于字母穆中显现。 放射收摄，生起为文殊菩萨之身。 上方天子之事应作， 乃福德资粮之支分。 持金刚者应铭记于心。 出自《月密黑续》，福德资粮支分之第十三品。 之后又如是说。
English
Wrathful form. Subduing the evil spirits with the posture of a giant. Tridents, swords, and clubs destroy enemies. Extending the hand for the sake of generosity. Holding an iron hook M༷ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) in the right hand. Skull cup Ś༷ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), Shakti, Tomara. Noose and hook in the left hand. The secret consorts for the sake of activities, Meditate on them as being on the left and right, Like the body and its shadow. Om Ah Tro De Ka Ya Marnya Ka Ha Na Ma Ta Bha Hum. Be Ta Li Ra Ga Ya Kta Hum Hum. Parlo blesses the vajra. From Hum Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), bless the five-pronged vajra. From Pa Pa (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), bless the lotus. Urge with gestures, act accordingly. Samaya Ho. Samaya Stu. Ya Ho Hum. Ra Ga Ya Mi Hum Hum. Hung Hum. Hung Hung. Hung Hung. Hung Hum Hum. Father and mother in the sky, twelve Hum Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). The root of the twelve Yamas is clear. Generate the retinue through the power of thought. Invite and seat them properly. The meaning spoken by Yamantaka. From the Black Moon Secret Tantra, the twelfth chapter on the essence of meditation. Then, the one with great power spoke as follows. The meaning spoken by Yamantaka. Please explain the meaning of this collection. Accumulating the limb of the accumulation of merit, As well as approach and close approach. Obtaining accomplishment and realization, As well as the approach of the Lord of Death, demons, and Yama, To whom should the approach of destructive actions be done? Please instruct, Yamantaka. Yamantaka instructed: Listen, Vajra Holder. The Dharma to be spoken by the Lords of Death, Focus your mind on what I say. First, find a suitable place, Tsa-tsas, close offerings, a hundred thousand, etc., Accumulate pure accumulations of merit. The four immeasurables and the five limbs, Generate relative bodhicitta with the seven limbs, Generate supreme bodhicitta in the ultimate sense, Declare non-conceptuality as much as possible. Thus, generate compassion that pervades those who are not realized. Having purified one's own continuum with two samadhis, The wisdom of awareness is clear in the letter Mum. Emanating and gathering, generate as the body of Manjushri. The actions of the upper celestial beings should be done, Which is a limb of the accumulation of merit. The Vajra Holder should keep this in mind. From the Black Moon Secret Tantra, the thirteenth chapter on the limb of the accumulation of merit. Then again, it is said as follows.
Tibetan
།ཡི་འཐད་མཚན་ལྡན་གནས་དག་ཏུ། །གོང་གི་བསོད་ནམས་ཚོགས་ལ་གནས་བྱས་ཀྱང་། ཕྱི་ནང་གསང་བ་དག་གི་མཚམས་བཅད་ནས། །ཞི་ཁྲོ་ལ་སོགས་བསྐང་བཤགས་དག་པར་བྱ། །དེ་ནས་ཏིང་འཛིན་རྣམ་གསུམ་སྤྲོ་བསྡུ་ཡིས། །བདག་ཉིད་གཤིན་རྗེ་གཤེད་ཀྱི་སྐུར་བསྐྱེད་ལ། །གཡོན་དུ་ཡུམ་བསྐྱེད་མདུན་དུ་སྲས་མཆོག་བསྐྱེད། །གཡས་སུ་ཡབ་ལ་སོགས་པ་བསྐྱེད་བྱས་ཏེ། །སྐུ་གསུང་ཐུགས་ཀྱི་བྱིན་བརླབས་དང་། །ཡེ་ཤེས་ཆེན་པོ་ལྔ་རུ་དབང་བསྐུར་ནས། །ཡེ་ཤེས་སེམས་དཔའི་དཀྱིལ་འཁོར་སྤྱན་དྲངས་དང་། །མཆོད་བསྟོད་ལ་སོགས་བཟླས་པ་དང་། །བདག་ཐུགས་ཕྱག་རྒྱ་བཞི་ལས་མཆོད་པའི་ལྷ་མོ་བཞི། །སྤོས་ཏེ་སྤྱན་དྲངས་ཕྱག་འཚལ་བཞུགས་པ་དང་། །མཆོད་པ་ལ་སོགས་ལྷ་མོ་བཞིས་བྱས་ཏེ། །བཟླས་བརྗོད་བསྙེན་པའི་འཛབ་གྲངས་བྱ་བ་ནི། །རང་རིག་ཡེ་ཤེས་གནས་སུ་དག་པའི་རྟགས། །སྣོད་ཀྱི་འཇིག་རྟེན་གཞལ་ཡས་ཁང་། །བཅུད་ཀྱི་སེམས་ཅན་ལྷ་ཡི་འཁོར། །དབྱིངས་364ཉིད་གཏིང་མཐའ་མེད་པ་ལས། །སྐྱེ་འགྲོའི་གཟུགས་སུ་སྣང་བ་རྣམས། །གཤེད་པོ་ཡབ་ཡུམ་མ་གྱུར་གང་ཡང་མེད། །དཔེར་ན་ཏིལ་འབྲུ་མར་གྱིས་གང་བ་བཞིན། །བདག་གི་ཙིསྟ་གཞལ་ཡས་ཁང་། །རིན་ཆེན་གུར་ཕུབ་འདྲ་བ་མྲ །བདག་ཉིད་ཟླ་བའི་མཎྜལ་ལ། །རིག་པའི་ཡེ་ཤེས་ཡོངས་སུ་གྲུབ་པའི་རྟགས། །ཡེ་ཤེས་སེམས་དཔའ་ཚོན་གང་གསལ་བར་བསྒོམ། །ཐུགས་ཁར་རྡོ་རྗེ་རྩེ་ལྔ་བསམ། །དེ་ཡི་བུམ་པ་དག་ལ་ཡང་སྔགས་ཀྱི་ས་བོན་ཡི་གེ་ཧུ༷། །དེ་མཐར་བཅུ་བདུན་བསྐོར་བར་བསྒོམ། །ལྷ་རྣམས་ཐུགས་ཁར་དེ་བཞིན་ཅི་འདྲར་བསྒོམ། །དེ་ནས་བདག་གི་ཐུགས་ཁ་ནས། །སྔགས་ཟླས་ལྗགས་སྟེང་སྔགས་འཕྲོས་པས། །འདོམ་གང་ཕ་རོལ་ཕྱིན་ཆ་དུ། །སྐུ་རྣམས་ཕྲ་མོར་གྱུར་ནས་ཀྱང་། །དེ་དག་ཞལ་ནས་སྔགས་གནས་ཟློས་པ་ལ། །འོད་ཟེར་མཆོད་པའི་ལྷ་མོར་གྱུར། །ཕར་འཕྲོས་འཕགས་པའི་རྣམས་ལ་འོད་འཕྲོས་པས། །སྐུ་གསུང་ཐུགས་ཉིད་མཉེས་པའི་མཆོད་པ་ཕུལ། །འོད་ཟེར་དེ་དག་བདག་ལ་ཚུར་འདུས་པས། །སྐུ་གསུང་ཐུགས་ཀྱི་བྱིན་རླབ་བདག་ལ་ཐིམ་པར་བསམས། །དེ་འདྲའི་བསྙེན་པ་དྲུག་འབུམ་བྱས་པ་ནི། །སྔོན་དུ་འགྲོ་བའི་བསྙེན་པ་སྟེ། །ལག་ན་རྡོ་རྗེ་རབ་ཏུ་ཟུང་། །གཤིན་རྗེ་ཟླ་གསང་ནག་པོ་རྒྱུད་ལས། ལྷའི་བསྙེན་པའི་སྐབས་ཏེ་བཅུ་བཞི་པའོ།། །།དེ་ནས་བཅོམ་ལྡན་འདས་གཤིན་རྗེ་གཤེད་པོས་འདི་སྐད་ཅེས་གསུངས་365༄༅། །སོ། །ཡིད་འཐད་མཚན་ལྡན་གནས་དག་ཏུ། །མཎྜལ་ཆག་ཆག་ལེགས་བཏབ་ལ། །མེ་ཏོག་བྲིས་སྐུ་ལ་སོགས་བཀོད་ནས་ཀྱང་། །
Chinese
在适意具相的清净处所，即使安住于上方的福德资粮之聚，内外秘密的界限断绝后，寂怒等忏悔清净。之后以三摩地三种舒卷，自身观想为阎罗死主之身，左边生起佛母，前方生起胜妙之子，右边生起父等，生起后，身语意的加持，五大智慧灌顶后，迎请智慧萨埵的坛城，供养赞颂等念诵，自心四手印中生起四位供养天女，迎请后，顶礼安坐，供养等由四位天女做，念诵、复诵、近修的念珠之数，是自明智慧清净之相。外器世界为宫殿，内情众生为天神眷属，法界本身无底无边，显现为众生之相，无非是死主父母。譬如芝麻充满油，我的ཙིསྟ་宫殿，如同珍宝帐篷，自身在月轮上，是智慧圆满成就之相。观想智慧萨埵清晰如彩虹，心间观想五股金刚杵，其瓶上也有咒语的种子字ཧུ༷（藏文，梵文天城体：हु，梵文罗马转写：huṃ，汉语字面意思：吽），观想其周围环绕十七个。诸佛心间也同样如此观想。之后从我的心间，念诵咒语，从舌尖发出咒语，一箭之遥的彼岸，诸身化为微细，从他们的口中念诵咒语，化为光芒供养天女。向外放射，光芒照耀圣众，身语意皆献上悦意的供养。那些光芒又向内汇聚于我，观想身语意的加持融入于我。像这样做了六十万遍近修，是前行的近修。手持金刚杵，阎罗月密黑续中，天神近修的章节，第十四。之后，薄伽梵阎罗死主如是说。索！在适意具相的清净处所，坛城整洁布置，花朵画像等陈设后。
English
In a pleasant and qualified pure place, even if dwelling in the accumulation of merit above, after severing the boundaries of outer, inner, and secret, purify confessions of peaceful and wrathful deities, etc. Then, with the three samadhis of expanding and contracting, generate yourself as the form of Yama, the Lord of Death. Generate the consort on the left, generate the supreme son in front, generate the father, etc., on the right. After generating, with the blessings of body, speech, and mind, and empowerment into the five great wisdoms, invite the mandala of the wisdom being, and perform recitations such as offerings and praises. From the four mudras of your own heart, generate four offering goddesses. After inviting them, prostrate, sit down, and have the four goddesses perform offerings, etc. The count of mantras for recitation, repetition, and approach is a sign of the purity of self-awareness and wisdom. The outer world is a palace, the inner sentient beings are a retinue of deities. The realm of reality itself is bottomless and boundless, and the forms that appear as living beings are none other than the father and mother of the Lord of Death. Just as a sesame seed is filled with oil, my Cista palace, like a precious tent, myself on the moon mandala, is a sign of the complete accomplishment of wisdom. Meditate on the wisdom being as clear as a rainbow, and visualize a five-pronged vajra at your heart. On its vase, there is also the seed syllable of the mantra, the letter ཧུ༷ (Tibetan, Devanagari: हु, Romanized Sanskrit: huṃ, Literal Chinese meaning: 吽). Meditate on it being surrounded by seventeen circles. Meditate on the deities at their hearts in the same way. Then, from my heart, reciting the mantra, the mantra emanates from the tip of my tongue, to the other shore a bow-length away, the forms transform into subtle ones, and from their mouths, the mantra is repeated, transforming into goddesses of light offerings. Radiating outwards, the light shines on the noble ones, offering pleasing offerings to body, speech, and mind. Those rays of light then gather inwards towards me, and contemplate that the blessings of body, speech, and mind are absorbed into me. Doing such an approach six hundred thousand times is the preliminary approach. Holding the vajra in hand, in the Black Tantra of Yama, the Secret Moon, the fourteenth chapter, the section on the approach of the deities. Then, the Bhagavan Yama, the Lord of Death, spoke thus. So! In a pleasant and qualified pure place, after arranging the mandala neatly, and arranging flowers, painted images, etc.