English
From emptiness, from E YAM RAM LAM SUM, arise the four elements. On the summit of Mount Meru, from BHRUM arises a square mansion with four doors and steps. It rests on a vajra ground and is surrounded by a fence. All characteristics are complete and adorned with ornaments. In the center of the inner Lha-snam, which are of directional colors, on a four-spoked blue wheel, on a variegated lotus and sun seat, is a blue-black horse with strength and skill, adorned with a golden saddle and jewel ornaments. Above it, from the radiance of red VAI, appears the Great King Namtösé, with a red body, one face, and two arms. His two eyes are red and round. His mouth is open, and his fangs are bared. His eyebrows and beard blaze red-yellow. His right hand raises a red spear, and his left hand holds a treasure mongoose. He wears various silk garments and a rhinoceros-hide armor, with a golden belt. He wears a helmet on his head and rhinoceros-hide boots on his feet. He dwells in the midst of blazing rays of light that subdue the three realms. On the four spokes of the wheel, in the east is SHA, from SHA arises Rahula, with nine heads and the face of a crow on top. His dark blue body is filled with eyes, and his lower body is coiled into a snake. He holds a makara banner and a snake lasso. In the south is RA, from RA arises the yaksha DHANA (藏文，梵文天城体，dhana，梵文罗马拟音，dhana，汉语字面意思：wealth), black-yellow, holding a trident and a skull cup filled with blood. In the west is MA, from MA arises the black Kāla woman, holding a club and a skull cup filled with blood. In the north is NA, from NA arises Kubera, blue-black, holding a staff and a skull cup filled with blood. On the four sides of the outer Lha-snam, in the east is SHA, from SHA arises a red-green vase-nose, holding a victory banner in the right hand. In the south is SAM, from SAM arises a yellow-green conch-nose, holding a victory banner in the right hand. In the west is HAM, from HAM arises a blue-black three-nose, holding a red spear in the right hand. In the north is AM, from AM arises a white-green large-nose, holding a staff in the right hand. All seven of them are stout and short, with terrifying forms, adorned with silk and jewel ornaments, and shaking mongooses. At the east door is DZA, from DZA arises a white iron hook mother. At the south door is HUM, from HUM arises a yellow lasso mother. At the west door is BAM, from BAM arises a red iron chain mother. At the north door is HOH, from HOH arises a green bell mother. All four of them are smiling and wrathful, adorned with silk and jewels. The outer surroundings are encircled by a multitude of billions of yakshas. Bless the three places. Visualize that from the HUM at the heart of oneself as the Secret Lord, arises the Wrathful King of Desire. Visualize inviting the King with his retinue. Burn the blended incense. VAI. RI.
Chinese
从胜妙须弥山的北面， 财神 नामथोसे 南通色， 偕同眷属的夜叉众， 以您立誓的力量，祈请降临。 嗡 嘛哈 雅叉 啦匝 贝夏嘛那雅 萨嘛匝 匝 吽 班 霍 嗡 贝夏嘛那 阿嘎夏雅 匝 以此迎请。 嗡 啦特那 牟固匝 阿比辛匝弥 以头冠灌顶。 吽 在殊胜须弥山的宫殿中， 在日月莲花的宝座上， 财神偕同眷属， 为了守护教法，祈请安住。 萨嘛雅 迪叉 隆 安住。 秘密主夜叉偕同眷属， 对于具有誓言的本尊众， 以无二信敬的方式， 一心恭敬地顶礼。 阿迪 布霍 扎迪匝霍 南无 以此顶礼。 吽 秘密主大夜叉偕同眷属， 以香、花、灯、食物和， 乐器、大鼓、涂香供养云， 真实陈设和意幻化现供养。 嗡 班匝 阿让 到 夏布达， 布匝 昧嘎 萨姆札 斯帕惹那 萨嘛耶 吽 以此供养。 赞颂是： 贝 从胜妙须弥山的北面， 大王 नामथोसे 南通色， 当您守护四大部洲的北面时， 具有因陀罗蓝的颜色。 安住在第八地菩萨位者， 和众多的男女夜叉， 当您作为龙族的统领时， 具有珍宝黄金的颜色。 空行母和歌女， 当您作为魔女的统领时， 具有毗琉璃蓝的身体颜色。 从秘密的要点来祈请时， 像红莲花一样的颜色。 身着矮小挺拔的装束， 具有丝绸的头冠。 身上穿着红色的锁子甲。 右手拿着红色的矛和胜幢， 左手拿着老鼠和铁钩。 掌握众生的心识， 从身上发出红色的光芒。 三有也掌握在您的手中。 勾召众生人类的心识， 摇动施主们的手。 赐予我食物、财富和成就。 您的化身小国王们， 进入众生的心中。 转变心识并加以掌握， 赐予修行者成就。 如此赞颂和祈请。 念诵的方法是： 在国王偕同眷属的心间， 在太阳上安住的贝字，被咒语围绕。 我的心
English
From the north side of the excellent Mount Meru, The Yaksha King Namthose, Together with the assembly of Yaksha retinue, By the power of your commitment, I request you to come. OM MAHA YAKSHA RAJA VAISHRAMANAYA SAMAJA JAH HUM BAM HOH OM VAISHRAMANAYA AKARSHAYA JAH By this, invite. OM RATNA MUKUTA ABHISHINCA MI By this, bestow the crown empowerment. HUM In this palace of the great Mount Meru, On the lotus throne of the sun and moon, The Yaksha King together with his retinue, For the sake of protecting the teachings, I request you to dwell. SAMAYA TISHTHA LHEN By this, request to dwell. Secret Lord Yaksha together with his retinue, To the assembly of deities with vows, In the manner of inseparable faith, I prostrate with one-pointed reverence. ATI PUHO PRATICCHA HO NAMA By this, prostrate. HUM Secret Lord Great Yaksha together with his retinue, With incense, flowers, lamps, food, And the clouds of offerings of cymbals, great drums, and unguents, Offerings that are actually available and those emanated by the mind. OM VAJRA ARGHAM to SHAPTA, PUJA MEGHA SAMUDRA SAPARANA SAMAYE HUM By this, offer. The praise is: VAI From the north side of the excellent Mount Meru, Great King Namthose, When you protect the north side of the four continents, Possessing the color of Indra's blue jewel. One who dwells as a Bodhisattva on the eighth ground, And many male and female Yakshas, When you act as the leader of the Nagas, Possessing the color of precious gold. Dakinis and singers, When you act as the leader of the demonesses, Possessing the body color of blue beryl. When urged from the secret essence, A color like a red lotus. In the posture of a short, upright figure, Possessing a silk brocade crown. Wearing red armor on the body. Holding a red spear and victory banner in the right hand, Holding a mongoose and iron hook in the left hand. Subduing the consciousness of beings, Red rays of light emanate from the body. Also subduing the three realms. Hooking the consciousness of human beings, Moving the hands of the patrons. Granting me food, wealth, and accomplishments. Your emanation small kings, Enter into the hearts of beings. Transforming consciousness and subduing it, Granting accomplishments to the practitioners. Thus praise and urge. The method of recitation is: In the heart of the King together with his retinue, The syllable VAI residing on the sun, surrounded by mantras. My heart
Chinese
以增长之光芒策励，思维无碍成办一切所欲之事。 嗡 嘛哈ra札 雅恰 萨玛雅 贝夏嘛纳耶 萨瓦 泽达ra札 吽 吽 匝 匝，尽力念诵。 清理食子，于风火颅器之灶中，于阿字颅器内安住五肉五甘露，以自心之光芒勾摄一切损害者融入，思维血肉食子为欲乐之蕴聚。 嗡 阿 吽，念诵三遍，并以阿嘎ra等加持。 嗡 贝夏嘛纳 萨巴热哇ra 嘛哈巴林达 嘛哈布匝 卡卡 卡嘿 卡嘿，念诵七遍供献。 贝，于珍宝庄严之宫殿中，怀摄三界之天神，大王南无多闻子，持红矛者我顶礼。 北方之王南无多闻子，与子与臣与门卫，以及十万俱胝之夜叉众，所有眷属无余一切众，享用此供施食子，祈愿您如慈母般守护我等眷属，增盛寿命与福德。 此外，对于我等眷属，邪入之敌与魔障，摧毁彼之余孽，祈愿您成办彻底摧毁之事业。 如是摧毁之事业，具誓约之您等，忆念往昔之誓约，莫散乱，现在即刻成办。 如是祈请事业。 后行仪轨与大黄蜂仪轨相同。 第三、随许之仪轨： 如前所说修供后，学徒沐浴，驱逐魔障，连接之际，如秘密空行母之修法等四者之前，如大黄蜂仪轨。 此似为名声测度秘密修法，然实则持红矛者根本修法，此马头明王之前者确定为内修。 无论如何，如是南无多闻子之甚深口诀，为后世之利益而埋藏为伏藏，嘉玛 尼玛 协饶取出，从诸多圣者次第相传之甚深随许，为修持，上师之事业先行。 学徒之事业，献曼扎，祈请等。 大悲之宝藏拥有者，上师您请垂念，救护我等贫困之方
English
Thinking that the light of increase urges the unobstructed accomplishment of whatever deeds are desired. Recite as much as possible: Oṃ mahārāja yakṣa samaya vaiśrāmaṇaye sarva citta ratna hriṃ hriṃ jaḥ jaḥ. Cleanse the torma. In the stove of wind and fire skull, in the a-shaped skull cup, reside the five meats and five nectars. By the light of one's own heart, hook all harm-doers and dissolve them. Think of the flesh and blood torma as a heap of desirable objects. Oṃ āḥ hūṃ, recite three times, and bless with a-kāro, etc. Oṃ vaiśrāmaṇa sa parivāra mahā baliṃta mahā pūja kha kha khāhi khāhi, offer by reciting seven times. Vai. In the palace adorned with jewels, the deity who controls the three realms, Great King Vaiśravaṇa, I prostrate to the one who holds the red spear. King Vaiśravaṇa of the north, with sons, ministers, gatekeepers, and a hundred million yakṣa assemblies, all without exception, please accept this offering torma. May you protect us and our retinues like beloved children, and increase our life and merit. Furthermore, for us and our retinues, enemies and obstacles who have entered wrongly, destroy their remnants, and accomplish the activity of completely annihilating them. May you, who possess vows, accomplish this activity of subduing in this way. Remember your previous vows and accomplish them without distraction now. Thus, request the activity. The subsequent ritual is similar to the great yellow one. The third is the ritual of subsequent permission. Having done the accomplishment offering as just explained, the students are bathed, obstacles are expelled, and at the time of connection, like the practice of the secret ḍākinī, up to the four, like the great yellow one. Although this appears to be a secret practice of measuring fame, in reality, the root practice of the one with the red spear, this previous horse head is definitely the inner practice. In any case, such profound instructions of Vaiśravaṇa were hidden as treasures for the benefit of future generations. Nyalpa Nyima Sherab extracted them, and the profound subsequent permission, which has been transmitted in succession from many holy beings, is for practice. The activities of the teacher precede. The activities of the student are offering the maṇḍala, making requests, etc. You, the treasure holder of great compassion, teacher, please consider, the side of saving us poor and destitute.
English
Thu. Unobstructed accomplishment, Vajra lineage. Great King accomplishment, the supreme essence. Profoundly intertwined, this is wondrous. Great King, inner practice, the one with the red spear, root practice, the blue horse's practice method, along with the chapter of subsequent permission, extracted from the inexhaustible treasure of Changme Dorje's speech, the accomplishment method, the wish-fulfilling vase.