Chinese
清净圆满的佛陀和，佛子行之布施等仪轨，为获三身智慧之故，以极大信心而依止。为成办一切有情之义利，发起圆满菩提之心。所有一切所积之福德，为获圆满菩提而回向。愿我成为具德阎魔敌，利益一切众生。如是念诵三遍。 嗡啊吽 班匝 穆（藏文：ཨོཾ་ཨཱཿཧཱུཾ་བཛྲ་མུཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ vajra muḥ，汉语字面意思：嗡啊吽 班匝 穆）如是送走。 与四无量心总的相同。 自性离戏本性空，因亦无有诸相状，远离一切分别念，彻底断除诸希愿。 嗡 虚空 智慧 班匝 自性 我（藏文：ཨོཾ་ཤཱུ་ནྱ་ཏ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཏྨ་ཀོ྅ཧཾ，梵文天城体：，梵文罗马拟音：oṃ śūnyatā jñāna vajra svabhāva atmako'haṃ，汉语字面意思：嗡 空性 智慧 金刚 自性 我）。 在恰洛的修法中，此处说安立那达与其他很多相同，是殊胜的口诀所以一般不遮止，但此派的续部经典中没有明显说明所以不需要，此处想要安立五个字是秘密集会足派的广布遮盖太过分了。 从空性中，从阿（藏文：ཨཾ，梵文天城体：，梵文罗马拟音：aṃ，汉语字面意思：阿）中生出的日轮之上，从吽（藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出的蓝色五股金刚杵，从中放射出金刚光芒，下为金刚地基，正前方为金刚围墙的内部，上方为金刚帐篷和帷幔，箭矢之网，内外一切方向燃烧着智慧的火焰，如是周遍广大之守护轮。 与这些相关的是莲花生大士所造的黑忿怒空行母修法等，在黑忿怒母的某一品中，因为说了尸陀林与理相同，所以红色（忿怒尊）也有尸陀林则更好。 红黑忿怒尊的经典中大多没有出现尸陀林，是因为说在不具法器者聚集的场所不应书写尸陀林，关键是一样的，理由和必要仅此而已，因此作为密宗佛教大忿怒尊的坛城，书写和观修都有尸陀林则加持大且好，没有的话过失也小，这是因为后来大多没有做。 然而这些经典中也并非完全没有说，如“有缘者于寂静处尸陀林等”，因为说了处所的差别所暗示的
English
The perfectly pure Buddha and, the practices of the Buddha's sons, such as generosity, are the means. In order to attain the three bodies of wisdom, I rely on them with great faith. To accomplish the benefit of all sentient beings, I generate the perfect Bodhicitta. Whatever merit I have accumulated, I dedicate it to attaining perfect enlightenment. May I become the glorious Yamantaka, benefiting all beings. Recite this three times. Om Ah Hum Vajra Muh (藏文：ཨོཾ་ཨཱཿཧཱུཾ་བཛྲ་མུཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ vajra muḥ，汉语字面意思：Om Ah Hum Vajra Muh) Thus, send them away. It is in accordance with the general four immeasurables. Its nature is devoid of inherent existence, it is emptiness. Even through causes, there are no characteristics. By being free from conceptualization, all wishes are completely abandoned. Om Shunyata Jnana Vajra Svabhava Atmako'ham (藏文：ཨོཾ་ཤཱུ་ནྱ་ཏ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཏྨ་ཀོ྅ཧཾ，梵文天城体：，梵文罗马拟音：oṃ śūnyatā jñāna vajra svabhāva atmako'haṃ，汉语字面意思：Om Emptiness Wisdom Vajra Nature Self). In the practice of Chaklo, it is said that placing Nada here is the same as many others, and it is a supreme oral instruction, so it is generally not prohibited. However, it is not explicitly stated in the tantric texts of this tradition, so it is not necessary. The desire to place five syllables here is an excessive expansion of the Guhyasamaja tradition. From emptiness, on top of the sun mandala arising from Am (藏文：ཨཾ，梵文天城体：，梵文罗马拟音：aṃ，汉语字面意思：Am), a blue five-pronged vajra arising from Hum (藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：Hum). From it, rays of vajra light emanate. Below is the vajra ground. Directly in front is the fence within the vajra environment. Above is the vajra tent and canopy, a net of arrows. In all directions, inside and out, a blazing fire of wisdom burns. Thus, the protective wheel is exceedingly vast and extensive. Related to these occasions are the practices of the black wrathful dakini created by Padmasambhava, etc. In one section of the black wrathful mother, because the charnel ground is described as being the same as reason, it is better if the red (wrathful deity) also has a charnel ground. In most of the red and black wrathful deity texts, the charnel ground does not appear because it is said that the charnel ground should not be written in a gathering of those who do not possess the implements. The key is the same, and the reason and necessity are only that much. Therefore, as a mandala of the great wrathful deity of esoteric Buddhism, it is more blessed and better if both the writing and visualization have a charnel ground. If it is not there, the fault is small, because most did not do it later. However, it is not that it is never mentioned in these texts, such as "Those who are connected in solitary places, charnel grounds, etc." Because the difference in places is mentioned, it implies
Chinese
也知道是抛掷的。那么，坟场的特征与一般相同，这里说的是，被具备所有外在特征的八大坟场完全围绕。又，如果想要修习中等的坟场现观，从外在的凶猛等，大坟场令人恐惧开始，到充满各种供品为止，应当像金刚怖畏的精要修法一样了解。如果喜欢广大的，那么树木和方位守护神，以及田地守护神，龙，云等，与一般相同地观想也可以，或者按照拉瓦的规矩，从东方开始顺时针方向，从火开始顺时针方向。凶猛暴烈地咆哮着， 猛烈黑暗制造喧嚣声， 毗俱胝燃烧的族类， 地狱等形状的八大坟场。 娜迦给萨拉帕拉恰， 菩提树和帕塔利， 阿朱那和帕拉夏， 乌昙跋罗阿姆拉树。 田地守护神阿吒吒哈萨和， 吉拉吒和吉尔吉尼， 札亚塔和普拉亚塔， 斯那珠玛和天神之轮， 乌匝亚等身体显现一半。 宣告者黄色，遮止者蓝色， 怖畏者白色，旋转者黄色， 充满者红色，降雨者蓝色， 凶猛者黑色，浓厚者白色， 财增者黄色，莲花白色， 力生者黑色，安置者红色， 呼伦达蓝色，具种姓绿色， 海螺守护者黄色，具莲花白色。 像这样观想也可以，田地守护神们与明妃一起，被眷属空行母六族围绕也有。或者，八大田地守护神是：东方是凶猛者黄色，手持盛满的颅碗；东南方是吉祥持者红色，手持念珠；南方是具怖畏者黑色，手持杖；西南方是猛烈黑暗制造者黄色，手持弯刀；西方是具光之念珠者白色，手持蛇索；西北方是喧嚣声制造者蓝色，手持青色风幡；北方是嘎瓦达拉黄色，手持金刚杵；东北方是大声狂笑者白色，手持三叉戟和颅碗。所有这些都是三眼凶猛之身。这是阿阇黎嘎玛拉ra吉达在黑色修法中所说的规矩。这个坟场的现观，是这里所说的阎魔敌的
English
It is also known to be thrown. The characteristics of the charnel ground are the same as the general ones, and here it is said that it is completely surrounded by eight great charnel grounds that possess all the external characteristics. Also, if you want to practice the intermediate charnel ground Abhisamaya, from the fierce and violent on the outside, the great charnel ground is terrifying, to being filled with various offerings, it should be understood like the essence practice of Vajrabhairava. If you prefer the extensive one, then the trees and the guardians of the directions, as well as the field guardians, nagas, clouds, etc., can be visualized in the same way as the general ones, or according to the Rawa system, starting from the east in a clockwise direction, and from fire in a clockwise direction. Fierce and violent roaring, Fierce darkness making a clamorous sound, The family of Vibhuti burning, The eight great charnel grounds with shapes like hell. Naga Kesara Palaksha, Bodhi tree and Patali, Arjuna and Palasha, Udumbara Amra tree. Field guardians Attahasa and, Chirata and Kilkini, Jayanta and Prayata, Snajuma and the wheel of the gods, Utsaya and others appear half of their bodies. The proclaimer is yellow, the preventer is blue, The terrifying one is white, the rotating one is yellow, The filling one is red, the rain-bringing one is blue, The fierce one is black, the thick one is white, The wealth-increasing one is yellow, the lotus is white, The power-generating one is black, the settling one is red, Hulunda is blue, with a green lineage, The conch guardian is yellow, with a lotus white. You can meditate like this, and the field guardians, together with their consorts, are surrounded by six families of dakinis. Alternatively, the eight field guardians are: in the east is the fierce one, yellow, holding a skull bowl filled to the brim; in the southeast is the auspicious holder, red, holding a rosary; in the south is the terrifying black one, holding a staff; in the southwest is the fierce darkness maker, yellow, holding a curved knife; in the west is the one with a garland of light, white, holding a snake lasso; in the northwest is the clamorous sound maker, blue, holding a blue-green wind banner; in the north is Ghawatara, yellow, holding a vajra; in the northeast is the one who laughs loudly, white, holding a trident and a skull bowl. All of these are three-eyed, fierce-bodied. This is the rule spoken by Acharya Kamalarakshita in the black practice. This charnel ground Abhisamaya is the Yamari here.
Chinese
所有的修法仪轨都应遵循此法。然后这样说：在防护轮之中，莲花月轮上，由“桑”字所化的金刚，以“桑”字为标志。法生之处，三角形，外白内微红，根细向下，柄粗向上，是普贤父母的体性。其中，“邦”字化为各种莲花，吽字化为各种叠加的金刚的中心，由“仲”字化为白色十二辐轮，以“仲”字为标志，完全转变，成为佛陀毗卢遮那的自性，成就无量宫。 恰洛、喇嘛曲吉坚波和香罗丹等人认为，此时不生起毗卢遮那佛的面容和手印，是上师的口诀，容易理解和应用。而像大学者布的四种瑜伽观等后来的仪轨中，则生起毗卢遮那佛，因为“常恒之支圆满生”，这在吉祥持的论典中是很清楚的。 此外，在一些修法仪轨中，先生起普贤父母的面容和手印，然后将其融化，从中生起法生之处；或者从种子字生起的四大合一，从中生起毗卢遮那佛；然后将其融化，观想宫殿。还有一些其他的修法仪轨，也与此类似。 《黑续》第十八章和《红续》第十九章，虽然这些是跟随《密集金刚》的续部，但《密集金刚》是广续，其中仪轨的阐述也应该详尽。然而，四大在《密集金刚》耶谢扎巴的传统中也没有。因为这是略续，所以仪轨也应该稍微简略，这样才合理。在意义相同的基础上进行简化是合理的。因此，不观想作为法生之处和宫殿之因的本尊身相，而是将它们视为本尊的体性是最好的。观想四大作为宫殿之因，虽然在《红续》中对五部佛的方向有所阐述，但从十三尊的角度来看，必须与黑续相同，并且因为该续中没有出现，所以根据续部的意图和教义的尺度，红续十三尊的修法也应遵循黑续。
English
All methods of accomplishment should follow this. Then say this: Within the protective circle, on the lotus moon seat, the vajra transformed from the syllable "Sam," marked with the syllable "Sam." The source of Dharma, a triangle, white on the outside and slightly red on the inside, with a thin root pointing downwards and a thick stem pointing upwards, is the essence of Samantabhadra and Samantabhadri. Within it, "Pam" transforms into various lotuses, and "Hum" transforms into various stacked vajras at the center. From "Bhrum" transforms a white twelve-spoked wheel, marked with "Bhrum," completely transformed, becoming the nature of Buddha Vairocana, accomplishing the immeasurable palace. Chak Lotsawa, Lama Chokyi Gyalpo, and Shong Lodro Ten, among others, believe that at this point, not generating the face and hand gestures of Vairocana is the oral instruction of the Guru, easy to understand and apply. However, in later rituals such as the four yogic visualizations of the great scholar Bu, Vairocana is generated because "the limb of permanence is perfectly born." This is clear in the treatises of Palden. Furthermore, in some methods of accomplishment, first generating the face and hand gestures of Samantabhadra and Samantabhadri, then dissolving them, from which the source of Dharma arises; or the four elements arising from seed syllables unite, from which Vairocana arises; then dissolving it, visualizing the palace. There are also some other methods of accomplishment that are similar to this. The Eighteenth Chapter of the Black Tantra and the Nineteenth Chapter of the Red Tantra, although these are tantras that follow the Guhyasamaja, the Guhyasamaja is an extensive tantra, and the explanation of the rituals in it should also be detailed. However, the four elements are not found even in the Guhyasamaja Yeshe Zhab tradition. Because this is a concise tantra, the rituals should also be slightly abbreviated, which is reasonable. It is reasonable to simplify on the basis of similar meanings. Therefore, instead of visualizing the deity's body as the cause of the source of Dharma and the palace, it is best to regard them as the essence of the deity. Visualizing the four elements as the cause of the palace, although it is explained in the Red Tantra in relation to the directions of the five Buddha families, from the perspective of the thirteen deities, it must be the same as the Black Tantra, and because it does not appear in that tantra, according to the intention of the tantra and the measure of the teachings, the practice of the thirteen deities of the Red Tantra should also follow the Black Tantra.