Chinese
据说，这部我的著作，过去被智者和成就者认为是可靠的。有些见识广博的智者说，因为与帕丹巴桑杰的著作不一致，所以存在疑问。现在，不要说大家都知道，我甚至没有听说过名字，我一个人有幸听闻此法。拉里达的著作和帕丹巴桑杰的著作，即使存在些许不同，也像胜乐金刚鲁伊巴派一样，传承不同，所以不要混合和否定。这是多罗那他说的。吉祥！校对完毕！ཾ་中融入。所有这些完全转变后，所有坛城尊众刹那间成就，即：中央的座垫之上，自己是薄伽梵忿怒阎魔敌，身红色，勇士如亿万太阳之光般燃烧的威光之蕴，与明妃金刚起尸母红色者拥抱。四瓣莲花上，东方为愚痴阎魔敌白色者，与明妃匝匝嘎黑色者拥抱。南方为悭吝阎魔敌黄色者，与明妃猪母黄色者拥抱。西方为贪欲阎魔敌红色者，与明妃妙音母白色者拥抱。北方为嫉妒阎魔敌绿色者，与明妃郭里绿色者拥抱。所有勇士皆一面二手三眼，面容略微张开，咬紧牙关而大笑，胡须和眉毛以及头发红黄色向上竖立。右手中的白色杖，金刚杵为顶端，以黄色湿人头为标志而挥舞。左手持充满所有魔之血的颅碗，并拥抱明妃。右腿蜷曲，左腿伸展，以阎魔蓝色者手持杖和索套骑在水牛之上，而进行彻底镇压。以五干人头为头饰，以一百五十滴血头颅为项链，身穿虎皮裙。八大龙王充分装饰，令所有魔和阎魔惊恐，且具有九种舞姿。所有明妃也皆一面二手三眼，右手持金刚钺刀，左手持充满血的颅碗而拥抱明妃。装饰和服饰与明妃相同，只是赤身裸体，以干人头为项链，头发散开。左腿蜷曲，右腿伸展而拥抱明妃。所有尊众皆安住于智慧之火燃烧之中。东南方以珊瑚、金、水充满的四个宝瓶并排充满。西南方以黄金宝瓶充满麝香。西北方以珊瑚宝瓶充满苏合香。东北方以银宝瓶充满樟脑。所有宝瓶都以充满甘露的颅碗装饰瓶口。主尊心间为智慧勇士，白色杖，金刚杵为顶端，以黄色湿人头为标志。其内有ཏི
English
It is said that this, my work, was considered reliable by scholars and accomplished ones of the past. Some scholars with broad views say that there are doubts because it does not agree with the writings of Padampa Sangye. Now, not to mention that everyone knows, I have not even heard the name, and I alone have the good fortune to hear this Dharma. The writings of Lalita and the writings of Padampa Sangye, even if there are some differences, are like the Luipa tradition of Chakrasamvara, with different lineages, so do not mix and negate them. This was said by Taranatha. Auspicious! Proofread!
English
I prostrate and bow to you! Accomplish me, Wrathful Red Yamari! I am ignorant and deluded, I have violated and broken my vows. Lama Protector, please protect me! The main one, Vajradhara, Possessing great compassion, I seek refuge in the Lord of beings. I confess all violations and breakages of the root and branch vows of body, speech, and mind. I pray that all collections of sins, obscurations, faults, and stains may be purified and blessed. Instantly visualize yourself as Wrathful Red Yamari, in your heart center, from Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་) arises a sun disc, upon which from Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་) arises a white staff with a vajra tip, marked with a yellow wet human head. Within that, on the sun, is a red Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་). From that, rays of light emanate, inviting the mandala of Wrathful Red Yamari, together with the root and lineage lamas. Oṃ Vajra Samājaḥ (藏文，梵文天城体：嗡 班匝 萨玛匝，梵文罗马拟音：oṃ vajra samājaḥ，汉语字面意思：嗡，金刚，萨玛匝) Consider them to be seated in the sky in front of you. With one verse, such as "Whose kindness is the great bliss," pay homage to the lama. Then, Oṃ Namo Rakta Yamāri Saparivāra Maṇḍalabhyaḥ (藏文，梵文天城体：嗡 拿摩 惹格达 亚玛日 萨巴日瓦热 曼扎拉 贝，梵文罗马拟音：oṃ namo rakta yamāri saparivāra maṇḍalabhyaḥ，汉语字面意思：嗡，敬礼，血红，阎魔敌，眷属，坛城) Completely destroy the four maras, Hero, tamer of the untamable, I pay homage to the destroyer of Yama, And bow to the deities of the mandala. Thus, pay homage to the mandala. With Oṃ Hrīḥ Ṣṭīḥ Hūṃ (藏文，梵文天城体：嗡 舍 悉地 吽，梵文罗马拟音：oṃ hrīḥ ṣṭīḥ hūṃ，汉语字面意思：嗡，啥，悉地，吽), offer the water for washing. With Oṃ Kumāra Rūpiṇe Jaḥ Jaḥ (藏文，梵文天城体：嗡 咕玛热 汝比内 匝 匝，梵文罗马拟音：oṃ kumāra rūpiṇe jaḥ jaḥ，汉语字面意思：嗡，童子，形象，匝，匝), offer flowers. With Oṃ Hrīḥ Ha Hai Phaṭ (藏文，梵文天城体：嗡 舍 哈 嘿 啪，梵文罗马拟音：oṃ hrīḥ ha hai phaṭ，汉语字面意思：嗡，啥，哈，嘿，啪), offer incense. With Oṃ Dīpta Locana Vikṛtānana Mahā Aṭṭaṭṭa Hasana Dina Dīpta Ya Svāhā (藏文，梵文天城体：嗡 迪布达 罗匝那 维格热达那那 玛哈 阿扎扎 哈萨那 迪那 迪布达 雅 梭哈，梵文罗马拟音：oṃ dīpta locana vikṛtānana mahā aṭṭaṭṭa hasana dina dīpta ya svāhā，汉语字面意思：嗡，明亮，眼睛，变形的脸，大，阿扎扎，哈笑，日，明亮，呀，梭哈), offer light. With Oṃ Vikṛtānana Duṣṭaṃ Sattva Damaka Gaḥ Gaḥ Gaḥ (藏文，梵文天城体：嗡 维格热达那那 杜斯当 萨达 达玛嘎 嘎 嘎 嘎，梵文罗马拟音：oṃ vikṛtānana duṣṭaṃ sattva damaka gaḥ gaḥ gaḥ，汉语字面意思：嗡，变形的脸，恶劣，众生，调伏者，嘎，嘎，嘎), offer excellent fragrance. With Oṃ Vajra Naivedye Āḥ Hūṃ Svāhā (藏文，梵文天城体：嗡 班匝 内威迪耶 阿 吽 梭哈，梵文罗马拟音：oṃ vajra naivedye āḥ hūṃ svāhā，汉语字面意思：嗡，金刚，供品，阿，吽，梭哈), offer food, the objects of enjoyment. With Oṃ Rūpa Vajriṇī Hūṃ (藏文，梵文天城体：嗡 汝巴 班匝日尼 吽，梵文罗马拟音：oṃ rūpa vajriṇī hūṃ，汉语字面意思：嗡，色，金刚母，吽), offer the Form Vajra Mother. With Oṃ Śabda Vajriṇī Hūṃ (藏文，梵文天城体：嗡 夏布达 班匝日尼 吽，梵文罗马拟音：oṃ śabda vajriṇī hūṃ，汉语字面意思：嗡，声，金刚母，吽), offer sound. With Oṃ Gandhe Vajriṇī Hūṃ (藏文，梵文天城体：嗡 根德 班匝日尼 吽，梵文罗马拟音：oṃ gandhe vajriṇī hūṃ，汉语字面意思：嗡，香，金刚母，吽), offer scent. With Oṃ Rāsa Vajriṇī Hūṃ (藏文，梵文天城体：嗡 惹萨 班匝日尼 吽，梵文罗马拟音：oṃ rāsa vajriṇī hūṃ，汉语字面意思：嗡，味，金刚母，吽), offer taste. With Oṃ Sparśa Vajriṇī Hūṃ (藏文，梵文天城体：嗡 斯帕夏 班匝日尼 吽，梵文罗马拟音：oṃ sparśa vajriṇī hūṃ，汉语字面意思：嗡，触，金刚母，吽), offer touch. With Oṃ Dharma Dhātu Vajriṇī Hūṃ (藏文，梵文天城体：嗡 达玛 达度 班匝日尼 吽，梵文罗马拟音：oṃ dharma dhātu vajriṇī hūṃ，汉语字面意思：嗡，法，界，金刚母，吽), offer the Dharma Dhatu Vajra Mothers. Then, the regular confession is, "The sins of body, speech, and mind," etc., or the seven-branch offering that appears in the Gur, such as "I take refuge in the Three Jewels." With "Ocean of qualities, you all," I offer my body to you, all appearances are sacred Dharma.ཾ་is absorbed. After all of that is completely transformed, all the mandala deities are instantly accomplished, namely: On the central seat, one's self is the Bhagavan Wrathful Yamantaka, with a red-colored body, a heroic mass of blazing splendor equal to the light of a billion suns, embracing the consort Vajra Vetali, who is red. On the four petals, to the east is the Ignorant Yamantaka, who is white, embracing the consort Tsartsika, who is black. To the south is the Miserly Yamantaka, who is yellow, embracing the consort Piggess, who is yellow. To the west is the Desirous Yamantaka, who is red, embracing the consort Sarasvati, who is white. To the north is the Jealous Yamantaka, who is green, embracing the consort Gauri, who is green. All the heroes have one face, two arms, and three eyes. Their faces are slightly open, and they laugh greatly while gnashing their teeth. Their beards, eyebrows, and hair are reddish-yellow and stand on end. With their right hands, they brandish a white staff that subdues the three worlds, with a vajra tip and marked with a yellow, wet human head. With their left hands, they hold a skull cup filled with the blood of all demons and embrace their consorts. With their right legs bent and their left legs extended, they completely subdue Yama, who is blue, holding a staff and a lasso, on top of a buffalo. They have crowns of five dry human heads, necklaces of one hundred and fifty dripping heads, and tiger skin loincloths. They are fully adorned with the eight great nagas, terrifying all demons and Yamas, and possessing the nine moods of dance. All the consorts also have one face, two arms, and three eyes. With their right hands, they hold vajra curved knives, and with their left hands, they hold skull cups filled with blood, embracing their consorts. Their ornaments and attire are similar to their consorts, but they are naked, with necklaces of dry human heads, and their hair is loose. With their left legs bent and their right legs extended, they embrace their consorts. All of them reside in the midst of blazing wisdom fire. To the southeast, four vases filled equally with coral, gold, and water are placed side by side. To the southwest, a golden vase is filled with musk. To the northwest, a coral vase is filled with benzoin. To the northeast, a silver vase is filled with camphor. All the vases are adorned at the mouth with skull cups filled with nectar. At the heart of the main deity is the wisdom hero, a white staff with a vajra tip, marked with a yellow, wet human head. Inside that is ཏི
Chinese
灌顶大金刚。 三界众生皆敬礼。 诸佛身语意秘密。 从彼处生赐予我。
English
The great vajra of empowerment. Is revered by all three realms. The secret three of all Buddhas. Arising from that place, grant it to me.
Chinese
嗡 恰 央 嘎ra 格日哈纳 格日哈纳 吽 吽 啪。 近似心咒。 嗡 玛哈 药叉 塞纳 阿地巴达耶。 玛哈 杜ra 丹达 达玛嘎亚。 纳夏亚 纳夏亚。 贝扎巴亚 贝扎巴亚 吽 吽 啪 啪 梭哈。 鬘咒。 嗡 德威夏ra 当 努达 努达 扎ra 扎ra 吽 扎 梭哈。 佛母咒。 嗡 摩汉达 扎日达 吽 啪。 嗡 贝夏南达 扎日达 吽 啪。 嗡 ra嘎纳达 扎日达 吽 啪。 嗡 额夏南达 扎日达 吽 啪。 四勇士咒。 嗡 摩哈ra 达地 吽 扎。 嗡 贝夏纳ra 地地 吽 扎。 嗡 ra嘎日达 吽 扎。 嗡 额夏ra 达地 吽 扎。 四勇母咒。 之后若广说，此时以阏伽等至 ശബ്ད（梵文天城体，śabda，声音）作供养，以及内供，和阿耶等赞颂等，如下坛城供养时一样做。 心间的吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 字放出光芒，所有容器变成宫殿，所有精华变成本尊众。 那些化为光融入坛城。 本尊的坛城也融入诸本尊。 眷属融入主尊。 誓言尊融入智慧尊，那融入禅定尊，那也融入那达之间。 安住于离戏的法界中。 再次从空性中刹那间观想本尊和所依的坛城圆满。 这些清净观想于心中。 红色是摧毁贪欲等烦恼之义。 三眼是为过去、未来和现在所生的三时之故。 双手是摧毁有和无的分别念。 拥抱智慧是空性和慈悲无二的结合。 八龙是象征八识。 一百五十个头颅之鬘是以五十个字母的结合。 左手的颅器是以五智甘露之味充满的空性自性。 右手的杖是能摧毁蕴、烦恼、天子和死主四魔的自性。 左腿伸展的步伐是能镇压三界。 明妃左手颅器中四魔之血是品尝各种滋味和精华
English
Oṃ kṣa yaṃ ka rā gṛhṇa gṛhṇa hūṃ hūṃ phaṭ. This is the near heart mantra. Oṃ mahā yakṣa sena adhipataye. Mahā dura danta damakāya. Nāśaya nāśaya. Vidrāpaya vidrāpaya hūṃ hūṃ phaṭ phaṭ svāhā. This is the garland mantra. Oṃ dveṣa ratāṃ nuda nuda truṭa truṭa hūṃ ja svāhā. This is the yum's mantra. Oṃ mohānta kṛta hūṃ phaṭ. Oṃ piśunānta kṛta hūṃ phaṭ. Oṃ rāgānata kṛta hūṃ phaṭ. Oṃ īrṣyānta kṛta hūṃ phaṭ. These are the mantras of the four heroes. Oṃ mohā ratī hūṃ jaḥ. Oṃ piśuna rītī hūṃ jaḥ. Oṃ rāga ritā hūṃ jaḥ. Oṃ īrṣyā ratī hūṃ jaḥ. These are the mantras of the four heroines. Then, if you want to elaborate, at this point, make offerings from arghaṃ to śabda (梵文天城体，śabda，梵文罗马拟音，śabda，meaning: sound), as well as inner offerings, and praises such as "aye," as in the lower maṇḍala offering. From the hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，meaning: hūṃ) at the heart, rays of light emanate. All the containers transform into palaces, and all the essence transforms into the assembly of deities. These dissolve into light and merge into the maṇḍala. The maṇḍala of the support also merges into the deities. The retinue merges into the main deity. The samaya-sattva merges into the jñāna-sattva, that merges into the dhyāna-sattva, and that also merges into the nāda. Remain in equipoise in the sphere free from elaboration. Again, from the state of emptiness, in an instant, visualize the support and the supported maṇḍala as complete. These pure visions should be remembered in the mind. The redness itself is for the purpose of destroying afflictions such as desire. The three eyes are for the sake of the three times: past, future, and present. The two hands are for destroying the conceptualizations of existence and non-existence. Embracing wisdom is the union of emptiness and compassion as inseparable. The eight nāgas represent the eight consciousnesses. The garland of one hundred and fifty heads is the combination of the fifty letters. The skull cup in the left hand is the nature of emptiness, filled with the taste of the nectar of the five wisdoms. The staff in the right hand is the nature of destroying the four māras: the skandhas, the afflictions, the son of the gods, and the Lord of Death. The outstretched step of the left leg is for subduing the three realms. In the left hand skull cup of the goddess, the blood of the four māras is tasted in every way as flavor and essence.