English
May it emerge abundantly without error. What is called "approaching practice" is also said to be: The deity's body, speech, and mind, The yogi/yogini approaches the three: body, speech, and mind. Approaching practice is thus. The deity's body, speech, and mind, I approach my three: body, speech, and mind. The characteristic of what is to be accomplished, Having understood it thus, one should accomplish it. From the "Sixty Secret Chapters of the Yamaraja Destroyer Tantra," the twenty-first chapter, which explains the definitions of approaching practice, near attainment, and accomplishment. Yamaraja Destroyer himself also, Promised me to protect the teachings. His own vow, he spoke from his mouth. By the power of his mind vow, he spoke this. In the degenerate age of the last five hundred, When evil deeds are practiced in evil times, All vidyadharas will lose their accomplishments. Whoever recites the Yamaraja Liberator, I will have compassion for them. When the ten virtues also decline, These teachings of this will increase. When samaya is greatly degenerated, I will protect my teachings. When wearing ragged clothes, When eating bad, heavy food, At that time, I will grant accomplishments. I am manifest in the three times, I am the deity manifest now, I will also come in the three times later. Whoever meditates on me in whatever way, Whoever offers to whatever in whatever way, All mandalas will be accomplished. In short, the four activities will be accomplished. Among the noble ones, it is Manjushri himself, Among the goddesses, it is the radiant one, Other than these two, accomplishments, All vidyadharas will lose their accomplishments. This wrathful king, In the first past and present, There is nothing that will happen in the future. Even a thousand or a million enemies, He will kill them immediately. If he kills many enemies, He will also rain blood. Having vowed thus, without transgressing his mind vow, he also recites this mantra: Oṃ（藏文：ཨོྂ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, samaya（藏文：ས་མ་ཡ་，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言）, Manjushri（藏文：མཉྫུ་ཤྲི་，梵文天城体：मञ्जुश्री，梵文罗马拟音：mañjuśrī，汉语字面意思：文殊）, Yamantaka（藏文：ཡ་མཱན་ཏ་ཀ་，梵文天城体：यमान्तक，梵文罗马拟音：yamāntaka，汉语字面意思：阎魔敌）, pañca（藏文：པཉྩ་，梵文天城体：पञ्च，梵文罗马拟音：pañca，汉语字面意思：五）, teronira（藏文：ཏེ་རོ་ནི་ར，梵文天城体：तेरोनिर，梵文罗马拟音：teronira，汉语字面意思：无定）, hūṃ（藏文：ཧཱུྂ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）, ja ja（藏文：ཛ་ཛ，梵文天城体：जज，梵文罗马拟音：ja ja，汉语字面意思：札札）! That is it. The twenty-second chapter, in which Yamaraja Destroyer himself promised not to transgress his mind vow. Vajradhara asked: If the method of approaching practice is like that, Please explain the method of accomplishment. Thus he said. Yamaraja Destroyer spoke: Having practiced approaching practice in that way, The torma of approaching practice, offering and, The order of not offering, Approaching practice Mandala colored earth powder.ྱག! Also apply the three types of smearing. Hūṃ! By applying this Vajra Great Scent smear, it is the nature of the Dharmadhatu, it is the nature of all that appears, it is clear in the form of emptiness. With the Vajra Great Scent scented water, smear the secret mandala. Maha Basuta Guhya Mandala. Then, applying the smear of Bodhicitta, in the unmistaken nature of Bodhicitta, the splendor is great, the essential point is great, the essence of the all-pervading Bodhicitta. Smear the secret mandala. Oṃ Bodhicitta Guhyasamaya Mandala Hūṃ! Then, applying the smear of Rakta, Hūṃ! This Rakta of the Wisdom Mother, is the cause of generating all, for the sake of subduing the three realms, smear the secret mandala. Rakta Guhyasamaya Mandala La Hūṃ! Thus, having applied the mandala smear, then drawing the lines, from the union of the Yamari (Vajrabhairava) father and mother, arises the Karma worker, a small blue boy. Imagine the left and right hands as sun and moon discs, and hang the thread. Hūṃ! In the mandala of Manjushri's body, in the blazing palace of the charnel ground, in order to liberate all the evil hordes, the Bodhi palace is spontaneously accomplished. Oṃ Jñānacakra Mandala La Hūṃ! Thus, imagine the upper wheel mandala filled with the deities of Yamari. This is the drawing of the wisdom line. For the drawing of the Karma line, soak the thread with Rakta. Hūṃ! In the mandala of Manjushri's body, in the blazing palace of the charnel ground, in order to liberate all the evil hordes, the palace is spontaneously accomplished. Abandon the dwelling place of Yamari's palace, apply the earth line of Maha Rakta. Yeh Karmacakra Mandala Hūṃ! Imagine the lower mandala appearing clearly. This is the sky line. Mandala. For drawing the earth line, also contemplate oneself as Yamantaka, transform the disciple into a small blue boy and draw. Manjushri Sputika La Hūṃ! Draw with a bird (?), draw the Brahma line, the corner line, without crossing. On the left and right of the Brahma line, observe at the five-finger mark, surround the three-finger mark with a vajra, draw one finger-width and make four petals, at the two-finger mark make a skull, at the one-finger width make sixteen petals, at the two-finger mark make a string of skulls, at the one-finger mark make a cut-off, at the five-finger mark make a divine appearance, at the four-finger mark make a door ring.
Tibetan
སོར་གསུམ་པ་ལ་སྒོ ལོགས་བྱ།། སོར་གཉིས་སྒོ་ཡི་ཡ་ཕུབས་བྱ།། སོར་བཞི་མེ་རི་ལྕགས་རི་བྱ།། སྒོ་རྒྱན་ལ་སོགས་བྱེད་པ་ལ།། སྤྱི་ཡི་སྐལ་ལས་བསྟུན་ལ་བྱ་བའོ།། ཐིག་ཀྱང་ལོགས་པར་སྤྱི་ལྟར་གདབ།། འདོད་ཡོན་ཕ་གུ་དྲཝ་བ དང།། དྲཝ་ཕྱེ་དར་བུ་ཁ་ལ་སོགས།། དེ་ལ་སོགས་པའི་རྒྱན་ཆ་དང།། རྟ་བབས་གདུགས་དག་ཆོས་ཀྱི་འཁོར་ལོའོ།། ཀ་བ་ཟླ་ཕྱེད་རི་དྭགས་དང།། མཛེས་པའི་རྒྱན་གྱིས་སྤྲས་པ་ཡི།། མཎྜལ་འདོམ གང་མཐོ་གང་ལ།། མཁས་པས་ཐིག་དེ་གདབ་པའོ།། དེ་ནས་ས་ཚོན་བྲི་བར་བྱ།། དབུས་སུ་ཟླ་ཁམ་དམར་པོ་བྱའོ།། འཁོར་ལོ་རྩིགབས་བཞི་རིགས་དང་བསྟུན།། བཅུ་གཉིས་འཁོར་ལོ་དམར་པོར་བྱའོ།། བཅུ་དྲུག འཁོར་ལོ་སེར་པོ་བྱ།། རྩིབས་མཚན་ཐམས་ཅད་སྔོན་པོའམ།། ཡང་ན་རིགས་དང་སྦྱར་བ་བྲི།། རྡོ་རྗེ་དྲཝ་བ་ཐོད་པའི་མཚོན་དང་ནི།། ཅི་རིགས་པར་ནི་བྲི་བར་བྱ།། ལྷ་རྣམས་སེར་དང་ཕྱོགས་དང་བསྟན།། སྒོ་བཞི ཕྱོགས་དང་བསྟན་པ་བྱ།། སྒོ་རྒྱན་ལ་སོགས་ཅི་མཛེས་བྱ།། ལྕགས་རི་གནག་ལ་མེ་རི་དམར།། དེ་ལྟར་དཀྱིལ་འཁོར་བྲིས་བྱས་ལ།། ལྷ་ཡི་དཀྱིལ་འཁོར་དགོད་པ་ཡང།། འཁོར་ལོ་རེ་ལ་ཕུར་བུ་རེ།། དབུས་སུ གཤེད་པོ་ཡབ་ཡུམ་དགོས།། རྩིབས་བཞི་ལས་ཀྱི་གཤེད་པོ་བཞི།། བཅུ་གཉིས་ལས་ཀྱི་རྩིབས་བསལ་བྲི།། རྩིབས་བཅུ་ལ་ནི་འཆི་བདག་བཅུ།། བཅུ་དྲུག་རྩིབས་ལས་གིང་གིས་བསྐོར།། ལྷ་རྣམས་ཕོ་ཉ་གསུམ་པོ དང།། དུར་ཁྲོད་ལྕེ་སྤྱང་ལ་སོགས་དགོད།། སྒོ་བ་ཞིར་བསེ་མོ་བཞི་པོ་དགོད།། གྲ་བཞིར་དུར་ཁྲོད་ཀུན་གཟུངས་དགོད།། ལྷ་རྣམས་དགོད་པའི་རིམ་པའོ།། བསྒྲུབ་བའི་རྫས་སུ་བྱ་བ་ཡང།། ཤ་སྣ་ཚང་བའི་རྒྱན བྱས་པའི།། གཏོར་མ་ཆ་གཅིག་ཡེ་ཤེས་ལྷ་ལ་དབུལ།། གཏོར་ཆ་གཅིག་ལས་ཀྱི་གཤིན་རྗེ་ལ།། གཏོར་མ་ཆ་གཅིག་མ་མོ་མཁའ་འགྲོ་ལ།། ཐུགས་དམ་བསྐང་བའི་ཆེད་དུ་བྱ།། ཁྲག་སྣ་སྣ་ཚོགས་མང་པོ་དང།། མི ཁྲག་བྷནྡྷ་གང་ཡང་བཞག་ཛ་གད་བདུད་རྩི་བྷན་དྷ་གང།། རྐང་གི་གླིང་བུ་གསུར་གྱི་དུད་པ་དང།། ཚིལ་ཆེན་མྂ་ས་ཧ་སྟའི་གཡབ་མོ་དང།། ཞིང་གི་བླ་རེ་ཤ་འཕྲེང་གདགས། ཕུར་བུ་རལ་གྲི་མཐུན་རྫས བཤམས།། འཁོར་ལོ་དགུ་ཡི་ཚོགས་བྱས་ལ།། མར་གྱི་ཚེས་ལྔ་བསྒྲུབ་ལ་འཇུག། གཤིན་རྗེ་གཤེད་པོའི་རྒྱུད་གསང་བ་དྲུག་ཅུ་པ་ལས། ལྷ་དགོད་པའི་རྫས་དགྲམ་པའི་ལེའུ་སྟེ་ཉི་ཤུ་གསུམ་པའོ།།།། རྡོ་རྗེ འཛིན་པས་ཞུས་པའི་དོན།། བསྒྲུབ་པའི་མཎྜལ་བྲིས་པ་དང།། ལྷ་དགོད་པ་དང་རྫས་བསྟན་ནས།། འཁོར་ལོ་བྲྀ་བ་ཇི་བཞིན་
Chinese
三指之处作门墙，两指之处作门楣，四指之处作火焰山铁围山。制作门饰等时，应依共同的份额来做。线也要像平时一样单独画。陈设供品、幡幢、网、网眼、彩带等，以及其他装饰品，马蹬、伞和法轮。柱子、半月、野兽，用美丽的装饰来点缀。坛城的高度和宽度，智者应按此画线。然后开始涂绘地面的颜色。中央画红色月亮。四个轮辐的轮子要与部族相符，十二个轮辐的轮子画成红色。十六个轮辐的轮子画成黄色。所有轮辐的标志都画成蓝色，或者与部族相配合来画。金刚网、颅骨的标志等，应按各自的情况来画。诸神应按黄色和方位来表示。四个门也要按方位来表示。门饰等要尽量美观。铁围山画成黑色，火焰山画成红色。这样绘制坛城之后，安放诸神的坛城时，每个轮子上放一个橛。中央需要阎魔敌（藏文：གཤེད་པོ།），父母双尊。四个轮辐上放四个业之阎魔敌（藏文：ལས་ཀྱི་གཤེད་པོ།）。十二个轮辐上画上业之轮辐。十个轮辐上放十个死主。十六个轮辐上由金刚童子围绕。诸神和三个使者，以及坟墓、豺狼等都要安放。四个门卫安放四个忿怒母。四个角落安放所有坟墓的守护神。这是安放诸神的顺序。作为修法的物品，用各种肉装饰的食子，一份供养智慧尊，一份供养业之阎魔，一份供养母神空行母，为了圆满誓言。各种各样的血，人血，盛满血的颅器，以及渣嘎，甘露颅器。腿骨号，烧烟的烟雾，以及大脂油，mྂ་ས་ཧ་སྟའི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：未知），拂尘，田地的幡旗，肉串。陈设橛、剑等法器。举行九轮的会供，在十五的月圆之日开始修法。《阎魔敌续·六十秘密品》中，安放诸神和陈设物品的章节，第二十三章完毕。金刚持所请问的意义，绘制修法的坛城，安放诸神和陈设物品之后，如实地绘制轮子。
English
At three finger-widths, make the door walls. At two finger-widths, make the lintel of the door. At four finger-widths, make the fire mountain and iron mountain. When making door decorations and so on, it should be done according to the common share. The lines should also be drawn separately as usual. Arrange offerings, banners, nets, meshes, ribbons, and so on. And other ornaments, horse supports, umbrellas, and Dharma wheels. Pillars, crescent moons, and wild animals, adorned with beautiful ornaments. The height and width of the mandala, the wise should draw the lines accordingly. Then begin to paint the colors of the ground. In the center, draw a red moon. The four-spoked wheel should be in accordance with the family, and the twelve-spoked wheel should be painted red. The sixteen-spoked wheel should be painted yellow. All the signs of the spokes should be painted blue, or painted in accordance with the family. Vajra nets, skull signs, and so on, should be painted as appropriate. The deities should be indicated by yellow and directions. The four doors should also be indicated by directions. Door decorations and so on should be made as beautiful as possible. The iron mountain should be painted black, and the fire mountain should be painted red. After drawing the mandala in this way, when placing the deities' mandala, place a peg on each wheel. In the center, there should be Yamantaka (Tibetan: གཤེད་པོ།), the father and mother. On the four spokes, place the four Karma Yamantakas (Tibetan: ལས་ཀྱི་གཤེད་པོ།). On the twelve spokes, draw the Karma spokes. On the ten spokes, place the ten lords of death. The sixteen spokes are surrounded by Khing. The deities and the three messengers, as well as the cemetery, jackals, and so on, should be placed. The four doorkeepers should place the four wrathful mothers. In the four corners, place all the guardians of the cemetery. This is the order of placing the deities. As items for the practice, a torma decorated with various meats, one part offered to the wisdom deity, one part offered to the Karma Yama, one part offered to the mother dakini, for the purpose of fulfilling the vows. Various kinds of blood, human blood, a skull cup filled with blood, as well as jaggery, nectar skull cup. Leg bone trumpet, smoke of incense, and great fat, mྂ་ས་ཧ་སྟའི་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning: Unknown), whisk, field banner, meat skewers. Arrange pegs, swords, and other ritual implements. Hold a gathering of nine wheels, and begin the practice on the fifteenth of the waxing moon. From the Yamantaka Tantra, the Sixty Secret Chapters, the chapter on placing the deities and arranging the items, the twenty-third is completed. The meaning requested by Vajradhara, drawing the mandala of practice, after placing the deities and arranging the items, draw the wheels as they are.