English
To all the retinue, Kīlaya, Kīlaya Hūṃ Phaṭ! By striking their heads with the kīla, all sins and obscurations are purified. The wisdom protectors also dissolve, becoming one taste, and melt into light. Again, they arise as the assembly of deities of Yama, the slayer of death: In the east, from Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) and a vajra, white Indra with a thousand eyes, embraced by Shachi, dwelling on an elephant. In the south, from Ṣṭīḥ (藏文：ཥྚཱིཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：) and a club, black Yama, embraced by the death goddess, dwelling on a buffalo. In the west, from Bi (藏文：བི་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) and a snake lasso, white water god, embraced by the water goddess, dwelling on a crocodile. In the north, from Tri (藏文：ཀྲི་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) and a jeweled staff, yellow Yaksha, embraced by Norjinma, dwelling on a white horse. In the northeast, from Ta (藏文：ཏ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) and a trident, ash-white Ishvara, embraced by Uma, dwelling on a bull. In the southeast, from A (藏文：ཨ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) and a rosary, red fire god, embraced by the burning goddess, dwelling on a goat. In the southwest, from Na (藏文：ན་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) and a sword, reddish-brown Rakshasa, embraced by a Rakshasi, dwelling on a corpse. In the northwest, from Na (藏文：ན་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) and a banner, turquoise wind god, embraced by the moving goddess, dwelling on a deer. At the base of the upper rib, from Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and an utpala flower, white moon, embraced by the cooling goddess, dwelling on a chariot drawn by seven swans. In the center of the rib, from Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and a lotus, red sun, embraced by the radiant goddess, dwelling on a chariot drawn by seven horses. At the tip, from Phaṭ (藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪) and various lotuses, yellow Brahma, embraced by Brahmi, dwelling on a chariot drawn by seven peacocks. At the base of the lower rib, from Phaṭ (藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪) and a vase, black earth lord, embraced by the yellow earth goddess, dwelling on a pig. In the center of the rib, from Svā (藏文：སྭཱ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) and a sword, red Taksangri, embraced by an Asura goddess, dwelling on a silk cushion. At the tip, from Hā (藏文：ཧཱ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) and weapons, various beings such as Vishnu, Shri Devi, and so on, embraced by their respective goddesses, becoming an immeasurable retinue. The white ones are like the vajra of ignorance, the yellow ones are like the vajra of miserliness, the red ones are like the vajra of desire, the wind god is like the vajra of jealousy, and the blue ones are like the vajra of hatred. All are with the right leg bent and the left leg extended, adorned with silk and jeweled ornaments.
Chinese
以及无量眷属。这是中等生起法的范畴。如果广说，则在朵玛的虚空中，生起智慧护方，迎请世间护方，面容和手印都按照通常的方式生起。在橛钉之后，如前一样生起三种仪轨。然而，手印的差别在于，第一个右手应持有各自生起本尊的手印。其中，智慧护方与阎魔敌五种姓相同。世间传承的护方也与通常的方式相同。后者是二者的混合，即本体是智慧尊，但第一个右手的标志与世间尊相同。无论如何，都应如前进行生起次第和三处加持。由心间的种子字迎请的诸神，念诵“嗡 班匝 尔 巴瓦 阿比辛匝 吽”进行灌顶，充满身体，清净垢染，从向上涌出的水之残余中，以嗔恨金刚为头饰。从供养加持开始，如上会供轮的场合一样，直到献上乐器。将坛城诸神的舌头用金刚管引导，享用朵玛。上师传承的惯例中，也向上师献上朵玛，因此，念诵“嗡 阿 吽”，金刚持等如前内供的场合一样。为了说明上师与本尊无二无别，即使不特别做也可以。嗡 阿 吽。嗡 舍 舍 威格热达 那那 吽 吽 啪 啪 梭哈。伊当 亚米达 玛哈 梭达 吽。 巴林达 卡卡。 卡嘿 卡嘿。 同样地，将此咒语加于所有本尊的咒语上，向主尊献七遍，向眷属献一遍或三遍。如果在没有生起护方之前献上这个出世间的朵玛，看起来会更好。用金刚管引导护方及其眷属的舌头，令其享用。嗡 因扎亚 舍。 亚玛亚 舍。 瓦如纳亚 威。 库贝热亚 哲。 额夏纳亚 达。 阿格纳耶 阿。 涅热德耶 纳。 瓦亚 贝纳。 赞扎亚 吽。 阿尔嘎亚 吽。 扎合玛纳耶 啪。 瓦苏达热亚 啪。 贝玛哲扎热耶 梭哈。 萨瓦 布德 贝友 吽。 哈哈哈。 嘿嘿嘿。 吽 吽 吽。 呸 呸 呸 啪 梭哈。 三遍等随意。
English
and immeasurable retinue. This is according to the medium generation rite. If elaborate, in the space of the torma, generate the wisdom protectors. Invoke the worldly protectors. Generate the faces and hands in accordance with the common way. After the placement of the phurba, generate the three rites as before. However, the difference in the hand implements is that the first right hand should hold the hand implement of their respective generation base. Among them, the wisdom protectors are similar to the five families of Yamantaka. The worldly lineage protectors are also in accordance with the common way. The latter is a mixture of the two, that is, the essence is a wisdom being, but the sign of the first right hand is similar to the worldly one. In any case, the generation stage and the blessing of the three places should be done as before. The deities invoked by the seed syllable in the heart, empower by saying "Om Vajra Bhava Abhisinca Hum." Fill the body. Purify the defilements. From the remaining water that flows upwards, the wrathful vajra is the head ornament. From the blessing of the offerings, as in the case of the upper assembly field, up to the offering of music. The tongues of the mandala deities are drawn with the vajra tube, and the torma is offered. In the practice of the upper lamas, the torma is also offered to the lama, so in this way, "Om Ah Hum," Vajradhara, etc., as in the case of the upper inner offering. In order to explain that the lama and the yidam are inseparable, it is okay even if this is not done specifically. Om Ah Hum. Om Hrih Shti Vikritanana Hum Hum Phet Phet Svaha. Idam Yamita Maha Svada Hum. Balimta Kha Kha. Khahi Khahi. Similarly, apply this mantra to all the mantras of the deity assembly. Offer seven times to the main deity, and one or three times to the retinue. It seems better to offer this transcendent torma before generating the protectors. The tongues of the protectors and their retinue are drawn with the vajra tube, and they are made to enjoy it. Om Indraya Hrih. Yamaya Shti. Varunaya Vi. Kuberaya Tri. Ishanaya Ta. Agnaye A. Nirtaye Na. Vayave Na. Chandraya Hum. Arkaya Hum. Brahmane Phet. Vasundharaya Phet. Vemacitraye Svaha. Sarva Bhutebhyo Ha. Haha Ha. Hihi Hi. Hum Hum Hum. Phem Phem Phem Phet Svaha. Three times, etc., whatever.
Chinese
洛给，根德，内维德亚，夏帕 阿 吽。以尸林庄严等赞颂，以主尊之咒供养内供。以自心与本尊无别的我慢，将坛城之轮收摄于光明中，或如大多数古籍之规，供养甘露之后，嗡，您成办一切有情之义，赐予随顺之成就，纵然已往生于佛土，祈请再次降临。嗡 阿 吽 穆。以此，智慧尊之坛城前往前方虚空。又，嗡 阿 吽 穆。以此，誓言之坛城如前收摄，安住于光明之状态中。刹那间，以双手之我慢起身，凡我因愚痴之心，于此善行中有何过失，因此，凡是成为有情救护者，祈请彼等一切宽恕。祈请怙主与菩提萨埵，以及大悲者加持我，不退失大乘，并且再次利益我。确定真实之后，祈请怙主种姓与诸子，安乐而往。嗡 阿 吽。如是祈请往生于自性之境。以获得修持吉祥阎魔敌之法之善根，愿自成智慧乐，众生获得普贤地。如是回向善根。于座间之行，应随宜而行。又，若不能作广、中二种朵玛仪轨，则如前加持朵玛。从自心间放射光芒，以金刚萨玛札，供养阎魔敌十三尊之坛城于前方虚空，从阿刚至夏帕。对于超越世间之诸天众，如前以咒供养。从自心间放射光芒，诸方护法及其眷属金刚萨玛札，刹那间全部融入光明中，化为阎魔敌之诸天众。或者，身色年轻等与前相同，手印与共通之手印相同而生起。嗡 因扎亚等，供养以下如前行持。依此规，不必将誓言尊与智慧尊分别，前往坛城之外，以及作近触，而后来到内等。
English
Loke, Gandhe, Nivedya, Shapta Ah Hum. Praise with charnel ground ornaments, etc. Offer inner offerings with the mantra of the main deity. With the pride of oneself being inseparable from the deity, gather the wheel of the mandala into clear light, or according to the tradition of most old texts, after offering nectar: Om, you accomplish all the purposes of sentient beings, grant subsequent concordant attainments, even after passing into the Buddha-field, please come again. Om Ah Hum Mum. With this, the wisdom mandala departs into the sky in front. Again, Om Ah Hum Mum. With this, the commitment mandala is gathered as before and remains in a state of clear light. In an instant, rise with the pride of both hands, whatever faults I have committed in this virtuous act due to my foolish mind, therefore, whoever has become the protector of beings, please forgive all of them. Bless me as protector and Bodhisattva, and with compassion. Not degenerating from the Great Vehicle, and again benefiting me. Having become definitely correct, please let the protector lineage and all the sons depart in comfort. Om Ah Hum. Thus, please let them depart to the realm of self-nature. By the virtue of obtaining the method of meditating on glorious Yamantaka, may I become the self-existing bliss of wisdom, and may all beings attain the ground of Samantabhadra. Thus dedicate the virtue. In the activities of the session interval, one should engage as is comfortable. Also, if one cannot perform the elaborate or medium torma ritual, then bless the torma as before. From one's own heart, light radiates, offering the mandala of the thirteen deities of Yamantaka in the sky in front with Vajra Samaja, from Argham to Shapta. To the assembly of deities who have transcended the world, offer with mantras as before. From one's own heart, light radiates, the guardians of the directions and their retinues Vajra Samaja, instantly all are absorbed into clear light, transforming into the assembly of deities of Yamantaka. Or, the body color is youthful, etc., similar to before, and the hand implements are generated in accordance with the common hand implements. Om Indraya, etc., perform the offerings and so on as before. According to this tradition, it is not necessary to separate the commitment deity and the wisdom deity, go outside the mandala, and make close contact, and then come inside, etc.
Chinese
愿金刚上师迅速获得降伏时敌之果位！名为《金刚光芒》的摧破金刚十三尊坛城轮之修法，乃是应某些有志之士的请求，且因我本人对此道尤为倾心而略作整理。由嘉绒地方的达热纳塔于二十九岁时，在吉祥觉摩囊之静处所造。 善妙增盛！ 顶礼！吉祥黑阎摩敌坛城仪轨《大乐光焰》 现存。 嗡 索 悉地！ 何者俱生喜乐轮之主， 智慧自显十三坛城相， 于彼万物无二之相敬， 四灌之仪略为明。 此中有上师之业、引入弟子、后行之事三者。初者有土地之仪、特别安住、坛城真实之事业三者。初者： 观察与取与净治， 加持以及执持与守护， 彼有天行作教诫， 站姿橛亦善守护。 此乃总摄。初者观察，于他处可知。二者取者，陈设供品朵玛，以皈依发心为先导，配合乐器之声，自身刹那间化为阎摩敌。念诵四遍“吽”字和“赫利 悉地”，驱逐诸魔。以“嗡 嘎嘎”等下文将出现的咒语，安立一橛。首先，如修法中所述，向诸方守护神献朵玛。其次，向出自《勇猛》的诸方守护神献朵玛。第三，以三字加持后，以阿字（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）献给地神。祈请地神赐予我等在此地随意安住。于坛城之处，陈设曼扎、食子及供品，以“赫利 悉地”清扫，以阿字（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）净化。于莲花月轮座上，从自身心间放出“瓦姆”字（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：瓦姆）和宝瓶，地神身色黄色，以一切饰物庄严，双手于脐间托持盛满甘露之珍宝瓶，无数地神围绕。于“赫利 悉地”之后，念诵“布弥 德威 札给 吽 札”（藏文：བྷུ་མི་དེ་བི་ཊཱ་ཀི་ཧཱུཾ་ཛཿ，梵文天城体：भुमि देवि टाकि हुं जः，梵文罗马拟音：bhūmi devi ṭāki hūṃ jaḥ，汉语字面意思：地神 德威 札给 吽 札），以随欲自在之手印迎请智慧地神。