English
The signs of nearness will appear. With a medicinal poultice of nectar, scatter to quell the body's heat. The true nature of the three kayas is near to me and performs all actions. Offer with tsok and nectar torma. In order for me to attain siddhis, add a little of the stages of accomplishment. Scatter the rakta on the support. Contemplate generating attachment with compassion. The rays of light, the iron hook, are the supreme of power. Radiate, and to the protector of self-nature, urge the samaya and make offerings. Like the color of a siddhi mark, gather and absorb into oneself. Reach the point with half the effort. Open the skull cup of the support, and place intoxicating substances, brown sugar, nectar, milk porridge, and likewise all kinds of offerings. Draw a red and green silk lingam. Consecrate the substances themselves into nectar, and inside, meditate on the three life syllables. Straighten the protector's body and recite the heart mantra. Radiate the rays of light of the six-syllable mantra, and gather the power and blessings of the eight-syllable mantra. Having completed a hundred thousand, abide in the three watches of the night. Enjoy the substances of siddhi oneself. Offer torma to the oath-bound ones with tsok. Become powerful with the offering of medicine. Open the mandala of approach, and apply it to fierce actions. From the Tantra of the Wheel of Weapons, the Glorious Black Protector Manifestly Sporting in the Charnel Ground. The Thirteenth Chapter, the Essence of Approach and Accomplishment, is complete. Then, this mandala of fierce digging is spoken. On a mandala one fathom square, smear red with rakta blood. Place an equal piece of wood in the center, and after encircling the mandala in a circle, build it upwards to the height of one span. In the center, a triangle one cubit long, with three layers inside, dig downwards. Finally, decorate with a garland of skulls. Twenty-eight poisonous red sandalwood trees. With five: vajra, wheel, sword, staff, hammer, and swastika. Surround the lower ones. Visualize the substances of the enemy and the form mixed with flour, earth, and glue. Place twelve finger-lengths of human bone. Write with poison on kadamba wood. With blue-red bear hair thread, bind and fix the image to the red sandalwood. Bind and also fix the head image. On a charnel ground embankment one cubit long, a triangle one span high and one cubit in the center. Place it on the digging and pile up a skull city. The width is the same as that, and the height is one cubit and four fingers. Self
Chinese
正面封印展示门，四面事业白喉四，四方四城各一半，尸陀林彩绘图，虎人马鹫头，罗刹颅骨作檐口，内有本尊橛五，或者教敕石黑橛，尸陀林地上作罗刹形，彩绘涂改授手印，四角竖立黑旗四，四方魔鸟黑色飞，五节竹箭一支上，植入无垢猛厉力，鹫鸟魔鸟鹞鹰鸺鹠鸦，五灯箭上挂黑幡，绿眼黑色的天空里，鹫翎三支彩绸饰，中央城上安置它，左右父母食子置，心三结绸缠身上，境城之上三层处，铁橛十二彩绸饰，剑高一拃涂剑血，雄心种种食子供，南方夜叉城之上，紫檀矛上彩绸饰，朵玛箭与蒙颅左右置，箭筒内里储誓物，红马红鸟刀刃义，酥油蜂蜜牛奶血，调合甘露食子供，西方罗刹城之上，蛇肉毒药面粉调，三头盘绕蛇首置，坎达（Kantha）之敌像上放，右边腐肉烂血和，心种种和颅骨和，左边红牛牛奶里，龙药放入城盆置，北方食肉城之上，六色彩绸黑幡饰，食子油多云覆盖，丽嘎（Lidga）孔雀伞和俱， 诸城一切之物是，教敕本尊法座尸陀林，夜叉蛇和国王城，富翁仓库高山顶，七种土和龙水调，鞭扑跳跃之山上，毒树枝条尸陀林之，肉骨等等切分碗，冈嘎（Ganga）滩和海边上，吉祥食子甘露血，大香大油等等布，四方哈哈之胜幢，田之护田神曼扎供，蒙颅里面毒物和，血物面三磨利刃，酒调和后北方置，如是恶种颅骨
English
On the front seal, display the door, Four sides, four white-throated activities, Divide the four directions into four cities, half and half. In the charnel ground, paint with colors, Tiger, human, horse, vulture head, Rakshasa skull as eaves. Inside, five deity pegs, Or the command pegs of black rock. On the charnel ground, make the form of a Rakshasa, Paint and transform, bestow hand gestures. In the four corners, erect four black banners, In the four directions, black demon birds fly. On one arrow of five-sectioned bamboo, Plant the stainless, fierce power. Vulture, demon bird, hawk, owl, crow, On the five-lamp arrow, hang a black banner. In the turquoise-eyed, black sky, Adorn three vulture feathers with silk. Place it on top of the central city. Place father and mother torma on the left and right. Wrap three hearts in silk and carry them on the body. On the three upper levels of the Gying city, Adorn twelve iron pegs with silk. Smear a span-high sword with blood. Prepare various male heart tormas. On the southern Yaksha city, Adorn a purple acacia spear with silk. Place the zor arrow and Mon skull on the left and right. Store the samaya substances inside the quiver. The meaning of red horse, red bird, and knife blade. Butter, honey, milk, blood, Mix and arrange the nectar torma. On the western Rakshasa city, Mix snake meat, poison, and flour. Arrange a coiled, three-headed snake. Place it on top of the Kantha enemy image. On the right, rotten meat and rotten blood, Various hearts and skulls, On the left, red cow's milk, Add Naga medicine and place it in the city basin. On the northern flesh-eating city, Adorn the six-colored sky with a black banner. Torma, rich in fat, cloud-covered, With a Lidga peacock umbrella. The substances of all the cities are: Command deity, Dharma throne, charnel ground, Yaksha, snake, and king's city, Rich man's storehouse, top of a high mountain, Mix seven kinds of earth with Naga water. On the mountain of whip-lashing jumps, Poisonous tree branches, charnel ground, Cut and scatter meat, bones, etc., in bowls. On the Ganga plain and seashore, Auspicious torma, nectar, rakta, Great incense, great oil, etc., are scattered. The four-sided Haha victory banner, Offer the field protector mandala. Inside the Mon skull, poison and, Blood, three flours, sharpen the weapon's edge. Mix with chang and place in the north. Likewise, the skull of an evil lineage.
English
Ru. White mustard, black mustard, and the life force of the neck, various spicy things are placed in the south. Thus, when the foundation is complete, bind the directions and pray as before. Accomplish the glorious activities. It is said that these eight things can completely destroy the eight grains. This is from the Glorious Black Protector, the Tantra of the Wheel of Weapons, Manifestly Playing in the Cemetery. The fourteenth chapter on the fierce ritual of establishing the foundation. Then, this sequence was also taught. With the pride of oneself as the deity, visualize the five levels in order in the heart. From vaṃ (བཾ་, वं, vaṃ, seed syllable), generate a garuda; from khroṃ (ཁྲོམ་, क्रों, kroṃ, seed syllable), generate a mountain. Stāna Bhati is the place of the charnel ground. From hūṃ (ཧཱུཾ་, हुं, hūṃ, seed syllable), generate five skull castles. In the center, on top of the visualized enemy, recite the root mantra from dun (དུན་, दुं, duṃ, seed syllable), and generate the perfect father and mother as before. Alternatively, with one face and two hands, green in color, holding a bright piece of wood and waving a spear of bark, contemplate the complete charnel ground attire. In front, the command attendant of the activity is fierce, holding a curved knife and a skull. Radiate the light of the main deity in the four directions, and generate the mantra and retinue. In the east is the Great Wrathful Vajra, dark blue, whirling the wheel of weapons, drinking heart blood and suppressing the target. Twelve gings holding knives inside and out. The vajra sprout represents dharma and activity, the jewel sprout represents the wheel and ability, the radiance of the moon and the brilliance of the sun, letters, sky, jackals, and the lords of the charnel ground who subdue the directions at the boundaries of time, all with extremely terrifying forms, adorned with charnel ground ornaments, running in dance, waving copper knives, eating lungs and hearts, spreading emanations that seize and kill. In the south is Yama, the lord of death, dark red, wearing skins, with blood-red hair, holding a golden sword and a red spear. The consort throws the curse rope and disease bag. Four men and four old women, forty-two red butchers, complete with the attire of worldly protectors. In the west is Jala Rahula, smoky with nine heads, the lower body a snake, all heads and body clear, hair blood-red, holding a curved knife and skull, ten rakshasas and ten rakshasis, holding sharp weapons and enjoyments. In the north is Mama, the flesh-eating mother, dark blue, with blood-red hair, possessing poisonous fumes, wearing bark clothes, a human skin rope, adorned with snake skin, sun, and moon. The right hand holds a divination board, the left a disease bag, riding a black mule, stirring up fire and wind, surrounded by hundreds of thousands of dakinis of the four castes. Furthermore, hundreds of thousands of mother gatherings.
Chinese
以...围绕。 如前一样，观想在此聚集。 从自性处迎请， 融入尸林处的所依。 宣说此誓言布施。 往昔大威力忿怒尊， 降伏魔鬼金刚罗刹， 摧毁傲慢，清净障碍。 灌顶，命名，献生命字。 于一切宫殿，布施誓言。 从外之名呼唤之时， 为怙主具善黑尊。 从内之名呼唤之时， 为降伏魔鬼尸林度脱之敬。 从秘密之名呼唤之时， 为金刚度脱猛厉力。 不忘失所立誓言承诺， 身语意与我相合。 于此宫殿坛城之主， 恒常如法守誓言。 嗡啊吽 班杂 萨玛雅 萨玛雅。 之后如法献供。 之后于所依系缚护身线。 十四句猛厉成就咒， 无力生命字生替身。 迅速勾招融入所依。 间或燃药之热。 观察朵玛血肉供品。 于所依涂芥子。 大增恶念，驱使于敌。 于十四边际，施加诅咒咒。 间或四句变化咒。 燃烧誓言，专注之， 于命上加 怖 怖 而涂抹。 以忿怒尊之光涂芥子。 四部变化及眷属， 充满所专注之仇敌国土。 勾招融入魂识， 驱使诸天众，诅咒使者。 以咒之威力，以血， 涂血净之普巴于身上。 以大悲生起贪执， 于专注之孔穴钉橛。 一切皆如珊瑚色般明亮。 吽！以悲力摧敌五身。 为一切佛之身之道导师， 具光辉怙主青绿猛厉尊。 为摧毁汝之毁坏教法者， 住于此处，守护教敕誓言。 为成办之友，取出仇敌之相。 吽！猛厉五身，胜者之教敕守护最胜， 具五智慧，胜者五部之眷属， 事业降伏魔鬼，一切仇敌邪魔之诛杀者， 降临于此，成办我之事业。 如是说。吉祥怙主黑尊尸林现乐，兵器轮
English
Surrounded by... As before, meditate on gathering here. Invite from the state of self-nature, Merge into the support in the charnel ground. Speak of this samaya offering. In the past, the great glorious wrathful king, Subduing the demon Vajra Rakshasa, Destroying arrogance, purifying obscurations. Empower, name, offer the life syllable. To all palaces, bestow the samaya. When calling from the outer name, Be the protector, the black one with good qualities. When calling from the inner name, Be the demon-subduing charnel ground liberator, Ging. When calling from the secret name, Be the Vajra Liberator, the powerful one. Without forgetting the vows and promises made, Unite my body, speech, and mind. In this palace mandala, the lord, Always keep the samaya properly. Om Ah Hum Vajra Samaya Samaya. Then offer the offerings properly. Then tie the protection cord to the support. The fourteen fierce accomplishment mantras, Powerlessly generate a substitute for the life syllable. Quickly summon and merge into the support. Occasionally, apply the heat of medicine. Examine the torma, meat, and blood offerings. Smear mustard seeds on the support. Greatly increase malice and urge it towards the enemy. Apply curse mantras to the edges of the fourteen. Occasionally, the four transformation mantras. Focus on the burning samaya, Add Bhya Bhya to the life and smear it. Smear mustard seeds with the wrathful one's radiance. The four divisions of transformation and their retinues, Fill the land of the focused enemy. Summon and merge the life force and consciousness. Urge the assembly of deities and curse the messengers. With the power of the mantra, with blood, Smear the blood-cleansed phurba on the body. Generate attachment with great compassion. Drive the peg into the focused hole. Everything is clear like the color of coral. Hung! Destroy the enemy with the power of compassion, the five bodies. The guide on the path of the body of all Buddhas, The glorious protector, the blue-green fierce one with radiance. In order to destroy those who destroy your teachings, Stay here and protect the command samaya. Be a friend to accomplishment and extract the signs from the enemy. Hung! The fierce five bodies, the supreme protector of the Victorious One's command, The retinue of the five wisdoms, the five families of the Victorious Ones, The activity of subduing demons, the slayer of all enemies and obstacles, Come here and accomplish my activity. Thus it is said. The glorious protector, the black one, the charnel ground manifest enjoyment, the wheel of weapons.