English
From the heart, rays of light emanate. All beings and environments of the three realms transform into the wheel of the mandala. The light dissolves and merges into the protective wheel. It dissolves into light and merges into the Dharmadhatu. It also dissolves into light and merges into the celestial palace. The celestial palace dissolves into light and merges into the deities. The retinue deities and the principal vidya merge into the heart of the main deity. It gradually dissolves into clear light. Then, arising from the meditation session as the deity's form. Bless the three places and dedicate the merit. From the recitation until here. Although it is not truly Maha Yoga, it is a branch of it. Therefore, it is categorized within Maha Yoga in the texts. Regarding the Torma ritual. Remember most of what is explained in the sadhana of the five deities. The blessing of the Torma is like the blessing of the inner offering above. Or it is also permissible to follow the direct instructions of the nineteenth chapter of the tantra, as it is literally stated. For this, the red Torma ritual of Acharya Palden exists separately, and the Torma ritual within the black mandala ritual has variations. Except for the characteristic of the deities having many hands in the black ritual, there are no other differences. In both of these, it is not explicitly stated how to bless the Torma, which is considered to be similar to the nectar blessing described in the sadhana. Generally, those known as the Nyingma tradition mostly differentiate the blessing of Torma and nectar. However, most of the secret mantra Buddhist traditions translated from India consider them to be the same, so it should be the same here as well. However, these Torma rituals of Acharya Palden seem to be based on the eleventh chapter, the Torma chapter, of the Red Tantra. Because the wording is almost the same. Any slight differences should be understood as minor variations. That is, from Om Ah Vighnantakrit (藏文：ཨོཾ་ཨཱཿབིགྷྣཱནྟ་ཀྲྀཏ་，梵文天城体：विघ्नान्तकृत्，转写：vighnāntakṛt，字面意思：Obstacle Terminator) to Om Ah Hum (藏文：ཨོཾ་ཨཱཿཧཱུཾ，梵文天城体：ओम् आः हूँ，转写：oṃ āḥ hūṃ，字面意思：Om Ah Hum), bless the Torma five times as with the previous inner offering. From one's own heart, rays of light emanate. The mandala of Red Yamantaka, Vajra Samaja (藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजाः，转写：vajrasamājaḥ，字面意思：Vajra Samaja). Offer with offerings such as Om Hrih Shtiih Hah (藏文：ཨོཾ་ཧྲཱིཿཥྚཱིཿཧཿ，梵文天城体：ओम् ह्रीः ष्टीः हः，转写：oṃ hrīḥ ṣṭīḥ haḥ，字面意思：Om Hrih Shtiih Hah). Praise with the words of all Buddhas, etc. Visualize them residing in the sky in front. From one's own heart, starting with the wrathful deity. Instantly manifest Red Yamantaka from emptiness.
Chinese
尊者的身是智慧母们以持钺刀和颅器拥抱的身相。念诵这些。如果喜欢广的，就从生处和身语意加持，灌顶到阎罗死主作印之间，按照修法仪轨做。稍微简略的话，就在所有这些的额头上念诵：贝达贝达吽吽啪啪梭哈。这样也和死主红色五尊的朵玛仪轨相同。之后，红色的朵玛仪轨也和黑色的一样，嗡 因扎雅 舍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等，如果像红黑两色的世间朵玛咒语一样做，考虑到有简易的必要。经典里出现的方式是，黑色的经典里朵玛咒语没有“那玛”，红色的经典里有，所以各自按照经典做比较好。之后，从水二先行的供品开始，到班杂 穆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之间，也和五尊的朵玛仪轨相同。之后念诵祈愿文，回向善根。十三尊的情况下，这里不另作勇父四尊的名咒和瑜伽母四尊的朵玛咒。原因是红色五尊的时候，朵玛咒长咒“ra kta（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等，和咒语意思相应，主要只用于嗔恨金刚智慧母等，也有用于护方的场合。那也是在已经转为嗔恨金刚的情况下。对于十位坛城尊众，也各自施用不共的朵玛咒语，这样做非常合适。这里不出现的原因是，对于托巴阎罗死主等没有另外的咒语，因此四部和四位佛母也不一定需要另外的朵玛咒语。十二位眷属，此时的行事理应相同，因为不知道重要与否的区别，而且一切都是主尊的部族，都认为汇集在长朵玛咒语里。如果想更广，在勾招护方的时候，十四字“啪啪”的结尾加上：吽 萨瓦 杜斯达 因扎 萨 巴热瓦ra 阿嘎日萨 雅 匝 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。在因扎的位置加入乌奔扎等各自的名字来勾招。又在钉橛的时候，在啪啪之后加上：吽 萨瓦 杜斯达 因扎 萨巴
English
The body of the venerable ones becomes the form embraced by the wisdom mothers holding curved knives and skull cups. Recite these. If you prefer the extensive version, perform the practice as described in the sadhana, from the generation stage and the blessings of body, speech, and mind, and the empowerment, up to the sealing with Yama, Lord of Death. If you want to condense it slightly, recite on the foreheads of all of them: "Bheda Bheda Hum Hum Phat Phat Svaha." This is also acceptable as it is similar to the torma offering ritual of the five red Yamas. After that, in the red torma offering, it is similar to the black one. Om Indraya Hrih (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) etc., if you make it like the torma mantras of the red and black worldly deities, consider that there is a need for ease. The way it appears in the tantras is that in the black tantras, the torma mantra does not have "Namah." In the red tantras, it does, so it is better to do it according to the respective tantras. After that, starting from the offerings preceded by the two waters, up to Vajra Muh (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), it is also similar to the torma offering ritual of the five deities. Afterwards, make aspirations and dedicate the merit. In the case of the thirteen deities, do not make separate name mantras for the four heroes and separate torma mantras for the four yoginis. The reason is that in the case of the five red deities, the long torma mantra "Rakta (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning)" etc., in accordance with the meaning of the mantra, is mainly applied only to the Wrathful Vajra Wisdom Mother etc., and there is also a time when it is used for the guardians of the directions. That is also done on the assumption that it has already been transformed into Wrathful Vajra. For the ten mandala deities, it is very appropriate to apply the uncommon torma mantra to each one individually. The reason why it does not appear here is that there are no separate mantras for Thöpa, Yama, Lord of Death, etc., therefore, the four families and the four mothers do not necessarily need separate torma mantras. The activity of the twelve attendants should be the same at this time, because the distinction between important and unimportant is not known, and because all belong to the family of the main deity, it is thought that they are all gathered in the long torma mantra. If you want to elaborate further, when invoking the guardians of the directions, add at the end of the fourteen syllables "Phat Phat": Hum Sarva Dushta Indra Sa Parivara Akarshaya Jäh Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Invoke by inserting the names of Upendra etc. in the place of Indra. Also, when staking the stake, add after Phat Phat: Hum Sarva Dushta Indra Saba
Chinese
眷属橛（藏文：ཀཱི་ལ་ཡ་，梵文天城体：कीलय，梵文罗马拟音：kīlaya，汉语字面意思：橛）吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）等，以及邬波因扎等其他诸尊的名咒加以念诵，以橛来击打。其他瑜伽支分与共同部分相同，应如先前上师们的修法中所述那样理解。如果将导师吉祥持（Dpal-dzin）的仪轨作为基础，那么黑阎罗敌的修法，也能够通过改变此仪轨的念诵来混合传承。然而，从中生起智慧的仪轨，在黑阎罗敌的续部中并未宣说，而是在红阎罗敌的续部中宣说的缘故，会成为红阎罗敌的不共之处。在此红阎罗敌的修法中，连同虚空秘密加持随生之慢，之后被融入瑜伽之中。智慧萨埵和，三摩地萨埵的融入，也在那些时候相关联地出现。在黑阎罗敌修法的直接指示中，虽然没有明确说明在哪个阶段修持两个萨埵和随生，但随生是后依智慧足等一般规律，在获得菩提胜义之慢后，将自身心间的种子字以光芒迎请。像这样，以补充的方式加入到上述内容中，不融入随后的瑜伽，而是必须融入甚深瑜伽的仪轨中。三重萨埵总体上是必须修持的，这一点非常清楚，因为说了“以智慧之光安立于心间”和“以智慧道所生安立”。然而，在哪个阶段修持不明确的情况下，在红阎罗敌十三尊中，与五尊神的方向相同之灌顶中，主要是在生起后立即进行融入。对于黑阎罗敌，则以补充的方式，在那时，或者在加持三金刚和灌顶的间隙，可以修持完整的三重萨埵融入。然而，在此，在果位阎罗敌生起后立即，如果存在三重萨埵，则融入其中。如果没有，则必须在心中修持种子字，这是不可或缺的，必须确定。关于种子字，虽然按照十七个字母的分类，虚空界主尊的种子字是雅字，但在果位金刚持的这个阶段，虽然也有使用雅字的，但吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字似乎才是最主要的。
English
Along with the retinue Kīlaya Hūṃ Phaṭ Svāhā, and reciting the names and mantras of other deities such as Upendra, strike with the phurba. The other limbs of yoga are similar to the common ones and should be understood as they are in the sādhana of the previous lamas. If the system of the teacher Glorious Holder (Dpal-dzin) is taken as the basis, then the sādhana of Black Yamāntaka can also mix lineages by changing the recitation of this very sādhana. However, the ritual for generating wisdom from it is not spoken of in the tantra of Black Yamāntaka, but is spoken of in the tantra of Red Yamāntaka, so it will become uncommon to Red Yamāntaka. In this sādhana of Red Yamāntaka, along with the pride of the after-arising bliss of secret space, it is made to be absorbed into the subsequent yoga. The absorption of the Wisdom Sattva and the Samādhi Sattva also occurs in relation to those occasions. In the direct instruction of the sādhana of Black Yamāntaka, although it is not clear at which stage to meditate on the two sattvas and the after-arising, the after-arising is in accordance with the general pattern of the back support, wisdom feet, etc. After the pride of supreme enlightenment has been grasped, invite the seed syllable of one's own heart with light. Like this, it is inserted into the above as a supplement, and instead of absorbing it into the subsequent yoga, it must be absorbed into the ritual of profound yoga. It is very clear that the general triple sattva is to be meditated upon, because it is said, "Establish in the heart with the light of wisdom" and "Establish as born from the path of wisdom." However, in a situation where it is not clear at which stage to meditate, in the empowerment of the thirteen red deities, which is similar in direction to the five deities, the absorption is mainly done immediately after the arising. For Black Yamāntaka, the triple absorption is supplemented at that time, or at the juncture of blessing the three vajras and empowerment, it is also permissible to meditate on the expanded triple sattva. However, here, immediately after the arising of the fruition Yamāntaka, if there is a triple sattva, it is absorbed into that. If there is not, it is essential to meditate on the seed syllable in the heart, which is indispensable and must be ascertained. Regarding the seed syllable, although according to the classification of the seventeen letters, the seed syllable of the main deity of the space mandala is the Ya syllable, in this stage of the fruition Vajradhara, although there are also those who use the Ya syllable, the Hūṃ syllable seems to be the most important.
Chinese
使所有八部众和阎罗的眷属惊恐而心碎。右面的白面放射出殊胜安乐的白光，充满各个方向。左面的红面张开而欢笑，倾覆须弥山，创造三界。每个面都有红色而圆形的……。空行母的时候，根本的双手……。本尊的颈部……。相好圆满。主尊的心间，有和自己一样的智慧勇识阎罗敌，三面六臂，坐在莲花日轮座上。他的心间有等持勇识。在日轮上的蓝色五股金刚杵的中心，又有位于日轮中的深蓝色燃烧的吽（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，其光芒照遍一切方向。念诵嗡 达玛 达都等。从本尊的密处吽字开始……。显现出来。从自己的心间种子字放出光芒。迎请佛子和明妃等，如是念诵。和红色十三尊时稍微改变了顺序。从雅字生出嗔恨阎罗敌黑色。如末劫的云……。殊胜的相好圆满。心咒的东方……。愚痴阎罗敌身色白色，白黑红三面六臂，前两手持钺刀和颅器拥抱自显现的明妃，其余右手持法轮和宝剑，左手持摩尼宝和莲花。悭吝阎罗敌黄色。黄黑白三面。前两手相同。右手持摩尼宝和宝剑，左手持法轮和莲花。贪欲阎罗敌红色。红黑白……。右手持莲花和宝剑，左手持法轮和摩尼宝。嫉妒阎罗敌绿色。绿黑白……。右手持宝剑和法轮，左手持摩尼宝和莲花。棒阎罗敌深蓝色。黑白红……。右手持二十尖金刚棒和宝剑，左手持摩尼宝和莲花。杖阎罗敌白色。白黑红……。右手持杖和宝剑，左手持法轮和莲花。莲花阎罗敌红色等。和贪欲阎罗敌相同。宝剑阎罗敌。