English
Wearing long boots, with iron hair as thick as darkness, baring fangs, with three eyes, beard blazing, wearing a crown of dry skulls and a necklace of wet skulls, riding a black horse, with great magical power and strength, residing in the midst of blazing flames. To his left, from the syllable BHYO ཿ (Tibetan, Sanskrit Devanagari: भ्यो, Sanskrit Romanization: bhyo, Chinese literal meaning: bhyao) arises the Vajra Remati, riding a three-legged black mule, carrying a net with nine eyes on her back, holding a demon's divination board in her right hand and a bag of diseases in her left, with three eyes, bared fangs, hair standing on end, with a crescent moon on her head and the sun rising from her navel, wearing fluttering black silk and a garment of animal skin, with a jeweled belt, a crown of dry skulls, a necklace of wet skulls, a snake girdle, and covered in great ashes, complete with all the accoutrements of a charnel ground, with a lion on her right ear and a snake and bell on her left, dice in front of the saddle, and colored cloth strips and a red triangular flag attached to the back of the saddle, playing in the midst of a black storm. Surrounded by emanated messengers in the form of bodies and shadows, six Monpa men and six Monpa women, and a retinue of billions of demon soldiers. Above, a black bird hovers, below, a black dog roars, leading jackals, bears, and brown bears in play. From one's own heart, rays of light emanate. From the great charnel ground of Utzala, the Great Black One is invited to come with his retinue. HUNG! With faith and samaya, we invite the glorious Protector. For the sake of protecting the Buddha's teachings, please come to this place of offering. OM MAHAKALA TRAKSHAD SAPARIWARA VAJRA SAMADZA DZA HUM BAM HOH. Dissolve into non-duality. These excellent offerings of divine substances, which arise interdependently, are offered to the Protector and his retinue. Please accept them for the sake of protecting the teachings. OM MAHAKALA TRAKSHAD SAPARIWARA ARGHAM PRATICCHA SVAHA. Recite the mantra and offer incense. In the place of arranging offerings, translate as inner offering. At the end of the mantra, recite: PANCHA KAMA GUNA MAHA AMRITA PUJA HOH. Offer with outer and inner offerings. For the three: medicine, alcohol, and torma, at the end of the heart mantra, recite: IDAM BALIMTA KHA KHA KHAHI KHAHI. MAMSALA KHAHI. RAKTALA KHAHI. CITTALA KHAHI. GOROCANALA KHAHI. PANCHA AMRITALA KHAHI. Offer three times. Praise: HUNG! Life-threatening
Chinese
玛哈嘎拉啊！面容威猛，身躯凶暴，喜好杀戮和断除之事业，我向您顶礼，请成办我的愿望。明果金刚的使者母！安住誓言，守护教法。三界饮血热玛德！我以恭敬之心向您敬礼。水晶、绿松石、白银和海螺之眼，铜和红铜之眼者。咒语的自声迪日日！请标示所托付的事业。食肉黑魔的时代降临，吉祥黑色的时代降临，阴阳人黑色的时代降临，大神光辉的时代降临。如是说。之后，如果仅仅是朵玛仪轨，做后续仪轨即可。当摄受弟子时，观想从自生本尊的心间放出光芒，照射到对生本尊的心间，忆起誓言，策励心续。嗡 舍利 玛哈嘎拉 札札 嘎纳 咕哈 然 悉地 吽 啪。念诵心咒，即成办一切。忿怒咒语，诸如 札雅 汝札等，此时不必念诵。为了赐予随许，向护持白方者献上白色朵玛。其祈愿词无论按自己的仪轨怎么做都可以，没有差别。第三，赐予随许：为弟子沐浴。明晰生起次第。连接如前。此时所应做的是：莲花生第二佛将此法赐予成就者匝呼巴。他从夏帝嘎尔瓦等上师处次第相传，在噶玛派的仪轨基础上。黑色的夏帝巴札或大黑印度的仪轨，其忿怒咒语的体性极其锐利且力量强大，因此被称为铁封喉咙袋，以及被称为小黑的当巴桑结赐予ཞུ་译师，因此被称为ཞུ་的怙主，这些的加持之流也融合在一起。如此这般的随许，通过修法等方式转变方向，令其献曼扎。之后，如上所说的单刃剃刀的随许，除了稍微改变说法之外，没有差别，因此需要重复。从祈请开始，如是念诵。对生本尊的观想，按照此修法仪轨进行。舍弃种子字。身语意的随许，不是放出光芒，而是生起本尊。特别是在祈请之后，如是祈请之后，上师
English
Mahakala! With a fierce face and a wrathful body, you delight in the work of killing and cutting. I prostrate to you, please accomplish my wishes. Mingpo Dorje's working mother! Abide by your vows and protect the teachings. Rakta-drinking Remati of the three realms! I respectfully bow and prostrate to you. Eyes of crystal, turquoise, silver, and conch, a mother with eyes of copper and bronze. The natural sound of the mantra, diri ri! Please mark the tasks entrusted to you. The time of the black life-stealing demon has come. The time of the auspicious black one has come. The time of the hermaphrodite black one has come. The time of the great and glorious god has come. Thus it is said. After that, if it is just a torma offering, it is sufficient to do the subsequent ritual. When accepting disciples, visualize that light radiates from the heart of the self-generation deity, striking the heart of the front-generation deity, causing them to remember their vows and stimulating their mind-stream. Oṃ śrī mahākāla trakṣad gaṇa guhya raṃ siddhi hūṃ phaṭ. Recite the heart mantra, which accomplishes everything. Wrathful mantras such as triyaṃ rutra, etc., are not necessary to recite at this time. For the purpose of granting permission, offer a white torma to those who protect the white side. It doesn't matter how you make the aspiration prayer according to your own tradition. Third, the giving of permission: Bathe the disciple. Clarify the generation of bodhicitta. The connection is as before. What is appropriate at this time is: The second Buddha, Padmakara, gave this to the accomplished Zahupa. He transmitted it in succession from teachers such as Shantigarba, based on the Kagyu tradition. The tradition of the black Shantipa or the great black Indian, whose nature of wrathful mantras is extremely sharp and powerful, is therefore known as the iron-sealed throat bag, and the blessings of those known as the little black Dampa Sangye, who gave it to the translator Zhu, and is therefore known as the protector of Zhu, are also mixed together. Such a subsequent permission, by means of practice and so on, change direction and have them offer a mandala. After that, the subsequent permission of the single-edged razor mentioned above is not different except for a slight change in wording, so it needs to be repeated. Starting from the supplication, recite it in that way. The visualization of the front-generation deity should be done according to this sadhana ritual. Discard the seed syllable. For the subsequent permission of body, speech, and mind, do not radiate light, but generate the deity. Especially after the supplication, after praying in this way, the lama
Chinese
从他的心间放射出光芒，照射到怙主身上，激发了他的心续。从前生怙主的额头出现了一个与自己相似的白色身像，辉煌而不可估量。融入你自己的额头等等，如上所述。从喉咙出现红色身像。从心间出现蓝色身像，喜悦是特别的。在朵玛灌顶时，要清晰地观想黑色卓札及其眷属真实显现。在下达命令时，（念诵：）事业化身大怙主，母尊三界自在金刚蕾玛迪，工匠门巴男女，以及无数的魔军，你们都要不违背大吉祥黑汝嘎，莲花生大师，成就者匝呼巴，寂藏论师等历代根本传承上师的教令和誓言，总的来说，守护佛法等等，如前所述完整进行。在念诵传承时，重复念诵。这个的精华和，在布施鲜花时，黑色卓札及其眷属的语智咒语的力量等等混合，其他相同。弟子的后续行为和，上师的行为也如上所述进行，就能成就。普遍甚深而广为人知，是显现行为者所喜悦之处，是具有铁锁的颈袋，是进入之门的方便的精华。这是名为玛尔的达波玛宁怙主卓札的修法章节。 嗡 索斯地！从大黑天的身相中，化现出降伏魔鬼的傲慢之神，向摧毁一切顽劣者顶礼后，将书写他的修法。对于极力赞扬猛烈事业的工匠，略述具有野牛面孔者的修法和朵玛灌顶，分为三部分。第一，准备供品，像剃刀一样制作的坛城和朵玛的正面。在写有三层深蓝色法生和九角人尸的上面，放置具有三个尖锐角的红色朵玛，用血肉和，如果有的话，用身像装饰，作为剩余供品。同时在旁边放置一份食物朵玛。第二，正行修法是，自生、念诵、观想。供养和加持等与之前相同。前生像玛宁玛一样。从梭巴瓦开始，燃烧的火焰
English
From his heart rays of light emanated, striking the Protector, stimulating his mindstream. From the forehead of the visualized Protector appeared a white form identical to himself, glorious and immeasurable. Absorbing into your own forehead, etc., as above. From the throat, a red form. From the heart, a blue form, joy is the distinction. During the torma empowerment, clearly visualize the black Trakshad and his retinue as actually appearing. During the command, (recite:) Great Protector of Activity Emanation, Mother, Vajra Remati, who controls the three realms, Craftsman Monpa men and women, and billions of demon soldiers, all of you, without transgressing the orders and vows of the glorious Heruka, Master Padmasambhava, Accomplished Tsahupa, Master Shantigarbha, and the lineage of root and lineage vidyadhara lamas, in general, protect the Buddha's teachings, etc., complete as before. During the recitation transmission, repeat. The essence of this, and during the flower offering, the power of the speech-wisdom mantra of the black Trakshad and his retinue, etc., combined, otherwise the same. The subsequent actions of the disciple, and the actions of the master, are also performed as described above, and will be accomplished. Universally profound and widely known, it is the place of joy for those who desire manifest actions, it is the essence of the means of the entrance gate of the neck pouch with iron chains. This is the chapter on the sadhana of the glorious Protector Trakshad, known as Mar's Maning. Om Svasti! From the body of the Great Black One, emanated the arrogant god who subdues demons, after prostrating to the one who destroys all the unruly, I will write his sadhana. For the craftsman who greatly praises fierce actions, a brief explanation of the sadhana and torma empowerment of the one with the face of a wild yak, in three parts. First, the preparation of the offerings is the mandala made like a razor and the front of the torma. On top of the three-tiered dark blue dharmodaya and the nine-cornered corpse, place a red torma with three sharp corners, adorned with flesh and blood, and, if available, body images, as a remainder. Also place a portion torma to the side. Second, the main practice is, self-generation, recitation, and visualization. Offerings and blessings are the same as before. The front generation is like Maningma. From Svabhava, a blazing fire.
Chinese
之中安住。其次，观想护法主尊以高压之势显现，在其前方，于三层人尸状、九角形的三角法源中央，刹那间，化现事业者黑面牦牛头，一面二手，右手持燃烧的棍棒，左手持滴血的弯刀，身穿虎皮裙和豹皮筒裤，装束与护法相同，骑乘白臀黑骡，刹那间清晰显现。自身心间放出光芒，从乌札拉大尸陀林迎请大黑天及眷属和司命事业护法。吽。以信心和誓言力，黑天大护法，请速来，请速来！于金刚持前，如您所承诺和立誓，于此加持之地，迎请您降临，行猛厉事业。嗡 玛哈嘎拉 札恰 萨巴日瓦ra 班杂 萨玛扎 扎 吽 班 霍。如是迎请主尊及眷属，各自融入。对事业护法念诵：嗡 玛哈 萨玛雅 哈纳 哈纳 吽 啪特。如是展示誓言印，使其忆起誓言。以金刚杵尖洒内供，观想护法和自己于舌上受用，此乃汝之地狱之水，违越誓言则焚烧，守护誓言则成就，此金刚甘露之水能成办。嗡 班杂 萨玛雅 乌达嘎 塔 塔 塔 嗡 阿 吽。如是赐予盟誓之水，观想手中交付金刚杵，此金刚杵乃大金刚杵，是诸佛之加持，若违越此誓言，黑天汝将衰损。嗡 班杂 玛哈 萨玛雅 哈纳 哈纳 吽 啪特。如是安住于誓言。以敕令之姿，催动其心续，嗡 班杂 玛哈嘎拉 札恰 札雅 班 炯 尼 嚓 嚓巴 札雅 扎 扎 汝汝汝汝 匝巴拉 阿夏嘎 美 炯。如是念诵。对护法如前作咒供，并作一颂赞。若对事业护法献朵玛，则于食子朵玛上，让 扬 康。嗡 阿 吽 哈哈 霍 舍以加持。于心咒末尾，伊当 巴林达 卡 卡 卡 嘿 卡嘿。玛萨拉 卡嘿。ra达拉 卡嘿。则达拉 卡嘿。郭若匝纳拉 卡嘿。班匝 阿弥利达拉 卡嘿。如是念诵三遍而供献。供养为：吽。向大黑天及眷属，我所供养者是：
English
In the center of. Then, visualize the chief protector in a manner of overpowering. In front of it, in the center of the triangular dharma-source with three layers of corpses and nine corners, instantly, the karmic agent, the black-faced yak-headed one, with one face and two arms, the right holding a burning club, and the left holding a blood-dripping curved knife, wearing a tiger skin skirt and leopard skin leggings, with an appearance similar to the protector himself, riding a black mule with white hindquarters, instantly becomes clear. Rays of light emanate from one's own heart center. From the great charnel ground of Utzala, the Great Black One, together with the command-obeying karmic protector, is invited. Hūṃ. Through faith and commitment, Great Black One, come here, come here! Before Vajradhara, as you have promised and vowed, in this blessed place, I invite you to come and perform fierce actions. Oṃ mahākāla trakṣad sa pariwara badzra samādza dzaḥ hūṃ bam hoḥ. Thus, invite both the main deity and retinue, and dissolve them separately. To the karmic protector: Oṃ mahā samaya hana hana hūṃ phaṭ. Thus, show the commitment seal and remind him of his commitment. Sprinkle inner offerings with the tip of the vajra, and contemplate the protector and oneself enjoying it on the tongue. This is your hell-water. If you break your commitment, it will burn. If you keep your commitment, accomplishments will be achieved. This vajra nectar water will accomplish it. Oṃ badzra samaya udaka ṭha ṭha ṭha oṃ āḥ hūṃ. Thus, give the oath water. Imagine handing over the vajra in the hand, this vajra is a great vajra. It is blessed by all the Buddhas. If you transgress this commitment, Black One, you will decline. Oṃ badzra mahā samaya hana hana hūṃ phaṭ. Thus, establish the commitment. In the manner of command, stimulate his mind stream, Oṃ badzra mahākāla trakṣad triyaṃ bhyoḥ nṛ tsalpa triyaṃ dzaḥ dzaḥ ruru ruru tsapala āshuk me bhyoḥ. Thus, recite. To the protector, make mantra offerings as before, and make one verse of praise. If offering a torma to the karmic protector, then on the offering torma, raṃ yaṃ khaṃ. Oṃ āḥ hūṃ ha ha hoḥ hrīḥ, bless it. At the end of the heart mantra, idaṃ baliṃta kha kha kha hi khāhi. māṃsa la khāhi. rakta la khāhi. tsitta la khāhi. goro tsana la khāhi. pañtsa amṛta la khāhi. Thus, offer it three times. The offering is: Hūṃ. To the Great Black One and retinue, what I offer is: