Chinese
因为是不共的教诲，所以食肉母鬼阎罗的特殊食子也必须要做。之后，明确观想诵咒的目标，以自前对面的方式，尽力念诵三种咒语，主要修持本尊瑜伽的禅定。在སྐྱོ་ལུགས（音：觉鲁）的多数情况下，根本咒有二个ཧཱུྃ（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）和二个ཕཊ（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：断）。没有སྭཱཧཱ（藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：成就），有的有སྭཱཧཱ（藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：成就），有些有一个ཧཱུྃ（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）和一个ཕཊ（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：断），有些没有ཧཱུྃ（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）而做了二个ཕཊ（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：断）的情况也出现，思考这是由于续部的咒语汇集版本不同，以及依赖于没有咒语汇集等原因造成的吗？据说怖畏金刚的续部在中国也有，但没有咒语汇集的章节。现在翻译成藏文的《七品续》因为版本不正确，所以不能作为标准。其他ཞང་འགྱུར（音：香译），རོང་ཟོམ་འགྱུར（音：绒宗译），རྭ་འགྱུར（音：惹译），མལ་འགྱུར（音：麦译），所有正确的版本中，没有翻译目录的偈颂中，都出现“至上自在”因此只有ཧཱུྃ（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）字，所以不做ཧཱུྃ（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）字是不正确的，其他则按照各自的仪轨进行。在修法和事业的场合，观想的差别不同，以及咒语上添加尾音等，虽然有一些要点，但在此不作说明。我从上师那里获得了这个仪轨的灌顶和口诀的传承等完整的法类，虽然没有找到请求指引、口头教导和所有传承的地方，但与其他传承如རྭ་ལུགས（音：惹鲁）等仪轨的诀窍相互补充，掌握要点后获得了钥匙，因此通过看到这个仪轨的续部讲解和口诀的文字也理解了意义。有些人隐藏口诀，只留下一个大概的框架，例如འཛིམས་པ（音：增巴）所做的修法坛城等，只看到一些注释就自以为是，依靠支持者，从《丹珠尔》中的一些印度论典中，挑挑拣拣，断章取义，然后说我大致了解阎魔敌，特别是了解སྐྱོ་ལུགས（音：觉鲁），了解མལ་ལུགས（音：麦鲁），在不依赖其他仪轨的情况下，了解如何独立自主等等，中间出现了很多这样说大话的人，但都是愚人的集合。
English
Because it is a unique precept, the special torma of the Mamo Shinje (carnivorous demoness Yama) must also be made. After that, clarify the visualization for the recitation, and recite the three mantras as much as possible in the manner of facing oneself and the deity. Mainly, practice the samadhi of deity yoga. In most cases of the Kyo tradition, the root mantra has two Hūṃs (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable) and two Phaṭs (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：cut). There is no Svāhā (藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：accomplishment), but in some cases, there is also Svāhā (藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：accomplishment), and in some, there is one Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable) and one Phaṭ (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：cut), and in some, there is no Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable) but two Phaṭs (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：cut). It is thought that this may be due to different versions of the mantra collections in the tantras, and reliance on those without mantra collections. It is said that the Vajrabhairava Tantra is also in China, but there is no chapter on mantra collections. The Seven Sections Tantra, which is currently translated into Tibetan, is not considered a standard because the text is incorrect. Other translations such as Zhang Translation, Rongzom Translation, Ra Translation, and Mal Translation, in all the correct texts, in the verses without translation catalogs, the term "Supreme Empowerment" appears, so there is only the Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable) syllable. Therefore, it is thought that not using the Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable) syllable is incorrect, and others should be done according to their own traditions. In the context of sadhana and karmic activities, there are some key points such as different visualization distinctions and how to add endings to mantras, but they are not explained here. I have received the complete Dharma cycle of this tradition, such as the empowerment and the written transmission of the oral instructions, from my lama. Although I have not found a place to request guidance, oral instructions, and all the transmissions, the instructions of other lineages such as the Ra tradition supplement each other. By understanding the key points, I have obtained the key, and therefore, by seeing the tantric explanations and the written instructions of this tradition, I have also understood the meaning. Some people hide the oral instructions and leave only a general framework, such as the sadhana mandala made by Dzimpa, and rely on supporters with self-conceit after seeing only a few commentaries. They pick and choose and take excerpts from some Indian treatises in the Tanjur, and then say that I generally understand Yamantaka, especially the Kyo tradition, the Mal tradition, and how to be independent without relying on other traditions. Many such boastful people have appeared in the meantime, but they are all a collection of fools.
Chinese
我认为绕圈子没有什么意义。在这里，我一开始就没有急于说话，而是长久地研究了那些沮丧的人的观点，后来才理解并说了一点。其余的意义就是意义。念诵完毕后，再次用嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、赫利（藏文：ཧྲཱྀཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利）、什提（藏文：ཥྚཱིཿ，梵文天城体：ष्ट्रीः，梵文罗马拟音：ṣṭrīḥ，汉语字面意思：什提）、吽（藏文：ཧཿ，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：吽）等供养外供和内供。供养新的朵玛或者更新朵玛，然后像以前一样供养朵玛也可以。如果喜欢简略，可以在念诵之前供养，这样这里就不需要了。如果在这里供养，那么前面就不需要了。用之前说的礼拜或者赞颂中的任何一个来赞颂。请享用这个供养布施朵玛！等等，这是通常的流程。然后进行祈请：吽！三宝的仇敌等，在幻身蕴的朵玛盘中，充满五种精华的朵玛，散布八识的鲜花，光明的酥油灯，气息的香，混合血水和香水，以及大红阿嘎，以及五种自生甘露，这是黑文殊的供品，享用吧，黑色的眷属们！向伟大的怖畏者献上供品！请享用供品，赐予成就！吽！世尊忿怒文殊的，身所化现的使者是，智慧忿怒的威猛眷属，无数亿不可思议。你们的誓言之时已到。再次化现的不驯服的使者，空行母和罗刹，以及母鬼阎罗部多众。你们的誓言之时已到。三化现的凶猛使者，丑恶的鸟和猛兽，以及有角毒蛇众生。遍布虚空之时已到。布呦！东北方时夜里，赤身青黑色头发飘动，一面二手舌亦动，手持弯刀颅碗，坐骑是光彩夺目的孔雀，调伏一切恶毒者之母，领受文殊金刚的命令后，对敌人进行大屠杀呀！布呦！西北方阎罗杵母，赤身青黑……一面……手持……坐骑是长喙秃鹫，调伏……文殊……对敌人进行大屠杀呀！用这两个类推下面的那些。布呦！西南方阎罗獠牙母，赤身
English
I don't see any point in going around in circles. Here, I didn't rush to speak from the beginning, but rather studied for a long time the views of those who were discouraged, and later understood and said a little. The remaining meaning is the meaning. After the recitation, again offer outer and inner offerings with Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om), Hrīḥ (藏文：ཧྲཱྀཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih), Ṣṭrīḥ (藏文：ཥྚཱིཿ，梵文天城体：ष्ट्रीः，梵文罗马拟音：ṣṭrīḥ，汉语字面意思：Shtrih), Huṃ (藏文：ཧཿ，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：Hum), etc. It is also good to offer a new torma or renew the torma and then offer the torma as before. If you prefer brevity, you can offer it before the recitation, so it is not needed here. If you offer it here, then it is not needed before. Praise with any of the previously mentioned prostrations or praises. Please enjoy this offering and generosity torma! Etc., this is the usual procedure. Then make the invocation: Hūṃ! Enemies of the Three Jewels, etc., in the torma plate of the illusory body aggregates, filled with the torma of the five essences, scattering the flowers of the eight consciousnesses, the bright butter lamp, the incense of breath, mixing blood water and perfume, and the great red Argha, and these five self-arisen nectars, this is the offering substance of Black Manjushri, enjoy it, assembly of the black ones! Offer the offering to the great terrifying one! Please enjoy the offering and grant accomplishments! Hūṃ! The messengers emanated from the body of the Bhagavan Wrathful Manjushri, are the assembly of fierce wisdom wrathful ones, countless billions beyond comprehension. The time for your vows has come. Again, the untamed messengers emanated, the Ḍākinīs and Rakshasas, and the Mamos, Yamarajas, and Bhūtas. The time for your vows has come. The three emanated fierce messengers, the hideous birds and beasts, and the horned poisonous snakes and creatures. The time to pervade the sky has come. Bhyoḥ! In the northeastern time of night, naked, dark blue-black hair flying, one face, two hands, tongue also moving, holding a curved knife and skull cup in the hands, the mount is a radiant peacock, the mother who subdues all the wicked, after receiving the command of Manjushri Vajra, slaughter the great enemy Ya! Bhyoḥ! Northwest Yamaraja Mace Mother, naked, dark blue-black... one face... holding... the mount is a long-beaked vulture, subduing... Manjushri... slaughter the great enemy Ya! Use these two to extrapolate the ones below. Bhyoḥ! Southwest Yamaraja Fang Mother, naked
Chinese
身蓝色。一面。手。坐骑为蓝色水鸟。凶猛。文殊。大醉敌呀。 吽。东南方阎魔法使女。裸身蓝色。一面。手。坐骑为花斑灰鱼。凶猛。文殊。大醉敌呀。 吽。东方阎魔铁钩女。裸身蓝色。一面。手。坐骑为食肉鹫。凶猛。文殊。大饮血敌呀。 吽。南方阎魔绳索女。裸身蓝色。一面。手。坐骑为暗视猫头鹰。凶猛。文殊。大饮血敌呀。 吽。西方阎魔仪轨女。裸身蓝色。一面。手。坐骑为杀戮蒙古人。凶猛。文殊。大回转敌呀。 吽。北方阎魔降伏女。裸身蓝色。一面。手。坐骑为凶猛乌鸦。凶猛。文殊。大回转敌呀。 或者四隅母鹫等，与方位的四续母蓝色水鸟、孔雀、孔雀相结合也可以。大怖畏南方尸林中，诛杀身敌的使者是，杀戮阎魔极猛烈，以巨大笑声充满三千世界，化身遍布天地，忆念往昔誓言，以威猛姿态奔跑而来。使者奴仆众眷属，此誓物供品请享用。此二颂于下方一切亦可类推。南方改为西方等诵读即可。 呀。正值法王之时，是阎曼德迦的使者，身色蓝黑极恐怖，右持燃烧木杖高举，左手持人颅及心，坐骑为青黑水牛，以肠子人头为项链，能主宰三界众生命，眷属为百万母鬼所围绕，此血肉朵玛请享用，降伏怨敌魔障，此违誓仇敌请吞食，时机已到萨玛雅（समया，samaya，誓言）。 唉。九头重叠百足母，是法王之妻，是众生命气息之主
English
Body blue-black. One face. Hand. The mount is a blue water bird. Fierce. Manjushri. Greatly intoxicated enemy, ya. Hūṃ. Southeast Yama messenger woman. Naked blue-black. One face. Hand. The mount is a mottled gray fish. Fierce. Manjushri. Greatly intoxicated enemy, ya. Hūṃ. Eastern Yama iron hook woman. Naked blue-black. One face. Hand. The mount is a carrion vulture. Fierce. Manjushri. Great blood-drinking enemy, ya. Hūṃ. Southern Yama rope woman. Naked blue-black. One face. Hand. The mount is a night-seeing owl. Fierce. Manjushri. Great blood-drinking enemy, ya. Hūṃ. Western Yama ritual woman. Naked blue-black. One face. Hand. The mount is a killing Mongol. Fierce. Manjushri. Greatly revolving enemy, ya. Hūṃ. Northern Yama subjugating woman. Naked blue-black. One face. Hand. The mount is a fierce raven. Fierce. Manjushri. Greatly revolving enemy, ya. Alternatively, the four boundary mothers, such as vultures, can also be combined with the four directional continuations, blue water birds, peacocks, and peacocks. From the great terrifying southern charnel ground, the messenger who slays the body's enemies is the killing Yama, extremely fierce, filling the three thousand worlds with a great roar, emanations spreading throughout heaven and earth, remembering past vows, running and coming with a fierce posture. Messenger, servants, retinue, please accept these samaya substances and offerings. These two verses can be similarly applied to everything below. Changing "southern" to "western" etc. when reciting is fine. Ya. The time of the Dharma King has arrived. It is the messenger of Yamantaka. Body color blue-black, terrifying. The right hand holds aloft a burning club. The left hand holds a human skull with a heart. The mount is a blue-black buffalo. With a garland of intestines and human heads. Dominating the lives of the three realms. The retinue is surrounded by a hundred thousand mamos. Please accept this flesh and blood torma. Subdue enemies and obstacles. Devour this oath-breaking enemy. The time has come, samaya (समया，samaya，vow). E. The nine-headed, hundred-footed mother. Is the wife of the Dharma King. Is the master of all life and breath.