English
M. All violators, Kha Ram Kha He! This enemy who destroys the Dharma, The ten male demons have obtained through curses, Entrusted to the hand of the Lord of Death's wheel, The eighteen great Ging are employed. Samaya. West. Ya. The time of the Black Taelpa has come. Yaman. Body color dark purple, light of poison, The right hand holds the opening vajra, The left hand holds the piercing bow and arrow, The mount is a Bactrian camel and a crow, Adorned with poisonous burning snakes. Three realms. Retinue is. Flesh and blood. Enemies and obstacles. Oath breakers. Time is. Ah! Wrathful Mother, great pig-headed one, Is the consort of the one father Taelpa, You are the great blood lord mother. Violators. Destroying the Dharma. Male demons. Lord of Death. Ging. Samaya. North. Ya. The time of Ava Bull-head has come. Yaman. Body color smoky gray pervades, The right hand holds the grasping iron hook, The left hand holds the binding lasso, The mount is a three-legged mule, Arising from within the black whirlwind. Three realms. Retinue is. Flesh and blood. Enemies and obstacles. Oath breakers. Time is. Ah! Hundred-mouthed Great Mother, greatly powerful, Is the consort of Ava Bull-head, Is the mistress of disease and pestilence. Violators. Destroying the Dharma. Male demons. Lord of Death. Ging. Samaya. East. Ya. The time of the life-lord Yaba Ti has come. Yaman. Body color blue-green, exceedingly blazing, The right hand holds the life-cutting sword, The left hand enemy axe liberates oath-breakers. The mount is an angry water buffalo, Going forth pervading the ten directions. Three realms. Retinue is. Flesh and blood. Enemies and obstacles. Oath breakers. Time is. Ah! White Mother Great Mother, crystal-eyed one, Is the consort of Yaba Ti, Is the mistress of life, holding a trident. Violators. Destroying the Dharma. Male demons. Lord of Death. Ging. Samaya. Southeast. Ya. The time of Yama Red-eye has come. Yaman. Body color red, like the light of fire, The right hand holds the severing sword, The left hand separates the head and body of oath-breakers. The mount is a dull sheep, Eating fresh flesh and blood. Three realms. Retinue is. Flesh and blood. Enemies and obstacles. Oath breakers. Time is. Ah! Thousand-eyed Burning Mother, greatly powerful, Is the consort of the life-lord Red-eye, Is the seizing Great Mother, unruly mother. Violators. Destroying the Dharma. Male demons. Lord of Death. Ging. Samaya. Southwest. Ya. Yama
Chinese
我等时至。雅曼…… 身色灰白极度炽燃，右持燃烧之轮，左持寿命宝瓶，座骑为日月之轮，湿人头为身庄严。三界……眷属……血肉…… 敌魔…… 誓言破损…… 时至…… 唉！母神熊之脐下生，乃大王颇桑之小妾，手持疯狂大杖，违逆者…… 佛教…… 恶魔…… 死神…… 敬礼…… 萨玛雅。西北…… 雅。 死主幻化之时已到。雅曼…… 身色黄黑炽燃，右持摄伏之索，左持摧毁短矛，座骑为狂奔之鹿，乃夺取他人性命者。三界……眷属……血肉…… 敌魔…… 誓言破损…… 时至…… 唉！九头燃烧百臂母，乃父神幻化之小妾，五根与精髓之主。违逆者…… 佛教…… 恶魔…… 死神…… 敬礼…… 萨玛雅。东北…… 雅。 九绺发髻之时已到。雅曼…… 身色绿黑如墨般浓厚，右持恶魔判决书，左掷因缘索如闪电。座骑为黑色毒蛇，乃大乐死神之诛杀者。如海涛般汹涌澎湃，手持黑色食人蛙，毒物为身之饰品。三界……眷属……血肉…… 敌魔…… 誓言破损…… 时至…… 唉！母神黑山盘绕女，乃九绺发髻之小妾，手持毁灭之母颅血。违逆者…… 佛教…… 恶魔…… 死神…… 敬礼…… 萨玛雅。 诸位死神之王，梵天与欲乐者，凶猛不驯之神魔，催促啊催促，行于事业。罪恶谤佛恶念者，盗取寿命，剥夺身心，封锁根识，严厉惩罚，摧毁诸神，令其灭亡。 吽 雅，大威德金刚之命令降临。凶残死神男女行于事业。从此处北方须弥山之基，从大海之深处，越过百千俱胝之遥远下方，从十字路口之风中，从铁制颅骨之暗室中，祈请阎魔法王降临。俱胝劫中谁
English
The time has come for us. Yama... The body color is ashen, blazing intensely. The right hand holds a burning wheel, the left holds a vase of life. The mount is a wheel of sun and moon. Adorned with fresh human heads on the body. Three realms... Retinue... Flesh and blood... Enemies and obstacles... Broken vows... The time has come... Ah! Mother goddess with the bear's vulva, consort of the great king Phya Sang. Holding a great maddening club. Opposers... The Dharma... Male demons... Death lords... Great reverence... Samaya. Northwest... Ya. The time has come for the illusion of the Lord of Death. Yama... The body color is yellowish-black, blazing. The right hand holds a lasso of subjugation, the left holds a short spear of destruction. The mount is a wildly running deer. One who severs the lives of others. Three realms... Retinue... Flesh and blood... Enemies and obstacles... Broken vows... The time has come... Ah! Hundred-armed mother with nine burning heads, consort of the father god Smigpa. Mistress of the five senses and essence. Opposers... The Dharma... Male demons... Death lords... Great reverence... Samaya. Northeast... Ya. The time has come for the nine tresses. Yama... The body color is greenish-black, as dark as night. The right hand holds a demon's judgment staff, the left throws a noose of causality like lightning. The mount is a black poisonous snake. Great performer, slayer of the Lord of Death. Agitated like ocean waves. Holding a black man-eating frog. Adorned with poisonous ornaments on the body. Three realms... Retinue... Flesh and blood... Enemies and obstacles... Broken vows... The time has come... Ah! Mother goddess, black mountain coiled woman, consort of the nine tresses. Mistress of destruction, holding a skull cup of blood. Opposers... The Dharma... Male demons... Death lords... Great reverence... Samaya. You kings of death, Brahma and the desirous one, fierce and untamed gods and demons, urge on, urge on, act on the work. Sinful, defaming, evil-minded ones, steal their life force, strip their body and mind, restrain their senses, inflict pain on their vital points, destroy the gods, cause them to perish. Hūṃ Yā, the command of the great terrifying one has come. Cruel male and female lords of death, act on the work. From here, the base of Mount Meru in the north, from the depths of the great ocean, beyond a hundred thousand leagues below, from the crossroads of the winds, from the dark chamber of the iron skull, I invite Yama Raja to come. Who in a billion kalpas
Chinese
不可逆轉。妖女與毒物殘骸無二無別地嬉戲。身色深藍發光，腸子頭鬘纏繞於身。身披各種大人皮，身穿黑色屍布。右手揮舞著殺戮之劍，左手拋出輪和繩索。口中噴火，降下冰雹。難以忍受的魔鬼，眾生的魔障。您是閻羅的軍隊首領，安坐於巨大的屍體堆之上。處於殺戮傲慢者們的頂端。大力士使者，您感到愉悅嗎？擁有血色頭髮的魔女，腹中懷著三界。是血肉、生命氣息的主人，騎乘業之紅風奔馳。散播四大不調之疾病者，手持顱器，享受血。如此的妃子與王子、大臣，以及成千上萬的僕從，八部眾全部役使為奴僕。差遣餓鬼母為使者，食物是敵人和障礙的生命氣息，樂於勾召和殺戮。向您委託事業是，摧毀佛法的仇敵，無論在哪裡，迅速帶來。在刑案中抓住，在腹中貫穿。降下如暴雨般的血箭。使其陷入無法逃脫的巨大黑暗之中。使其沉醉，奪取生命。死主閻羅執行吧！將敵人和障礙磨成灰塵。請完成委託的事業。如是敦促。此外，還做了敦促十方守護者等事。如果是修法的時候，就開設引誘孔，進行勾攝、放入和誅殺林伽的儀式，並展示口訣。再次獻上供養和讚頌。「大威德金剛的右手中」，等等，再次敦促使者。如果是念誦的時候，那些就不需要了。念誦和修法兩種情況下，最後都將殘食朵瑪送到朵瑪壇上，或者投擲替身。念誦的時候，即使不一定需要念誦事業閻羅的咒語，如果想稍微念誦一下，就在之前念誦的結尾或者這個時候進行，也就是在根本咒語的後面加上去念誦，並且在那裡加上增壽咒語再次念誦。再次獻上哈日、札、哈等外供，以及五甘露等內供。十方三世一切諸佛的身語意功德事業之本質，大吉祥金剛
English
Irreversible. The demoness revels in the inseparability of poison and decay. Her body is blazing dark blue, with intestines and a garland of heads coiled around her. She wears various large human skins and a black shroud as garments. In her right hand, she brandishes a killing sword, and in her left, she throws a wheel and a lasso. From her mouth, flames erupt, and hail descends. Intolerable demon, the bane of beings. You are the commander of Yama's forces, seated upon a great heap of corpses. You reside at the summit of all arrogant killers. Mighty messenger, are you pleased? Demoness with blood-red hair, carrying the three realms in your womb. You are the mistress of flesh, blood, and life-breath, riding the red wind of karma. You send diseases of the four imbalances, holding a skull cup in your hand, reveling in blood. Such a consort, with princes and ministers, and hundreds of thousands of servants, you enslave all the eight classes of beings. You dispatch hungry ghost mothers as messengers, consuming the life-breath of enemies and obstacles as food, delighting in summoning and killing. The task entrusted to you is this: swiftly bring the enemy who destroys the Dharma, wherever they may be. Seize them in the trial, pierce them in the belly. Shower down blood arrows like a rainstorm. Plunge them into a vast, inescapable darkness. Intoxicate them, seize their life. Lord of death, Yama, execute! Grind enemies and obstacles into dust. Accomplish the entrusted task. Thus, we urge. Furthermore, we urge the ten directional guardians and so forth. If it is the time of practice, open the enticing hole, perform the ritual of hooking, inserting, and liberating the lingam, and reveal the oral instructions. Again, offer praise and offerings. "In the right hand of the Great Wrathful One," and so forth, we urge the messengers again. If it is the time of recitation, those are not necessary. In both recitation and practice, finally, send the leftover torma to the torma stand, or throw the effigy. During recitation, although it is not strictly necessary to recite the mantra of the Yama of Action, if you wish to recite it a little, do so at the end of the previous recitation or at this time, that is, add it to the end of the root mantra and recite it, and then add the life-extending mantra and recite it again. Again, offer outer offerings such as hrīḥ ṣṭrīḥ haḥ, and inner offerings such as the five elixirs. The essence of the body, speech, mind, qualities, and activities of all the Buddhas of the ten directions and three times, the Great Glorious Vajra
English
May the deities of the pacifying activity grant me all supreme and common siddhis. Thus, one prays for the desired goals. Then, one performs the confession with the hundred-syllable mantra. The supreme body, free from elaboration, pervading like space, since it does not abide, it does not depart, yet by requesting it to depart in the manner of accomplishing activities, may it purify the obscurations of myself and others. Oṃ jaya jaya sujaya, viśvarūpa dhari, gaccha gaccha svabhāva nam, kṛta nātena tathā gaccha sarva buddha śca visa jaya, mama karya kuru svāhā. Having thus requested the deities of the front generation maṇḍala, both past and not past, who were newly invited, to depart. Light radiates from one's heart. All of the three realms, the container and its contents, transform into the wheel of the maṇḍala. From there, the palace dissolves into light and merges into the samaya deities of the front generation. The eight goddesses merge into the heart of the main deity. The main deity of the front generation also merges into one's own heart. That also gradually dissolves into clear light. Up to the dedication of merit is as before. The object to be purified, the means of purification, and the method of combining them here are the same as in the case of a single hero. The front generation maṇḍala purifies the place, friends, and retinue who share the same activity as oneself, and merging the wisdom being together symbolizes that what appears as external phenomena is actually the manifestation of one's own mind. Since the above-mentioned torma ritual itself includes the extensive torma of the front generation, there is no need for a separate torma at the end of the session. However, the instructor should not perform the extensive torma ritual during the session, as it is a wearying instruction, but rather, during the torma at the end of the session, one should incorporate the part of the forty-nine torma ritual composed by Little Lalita. Also, some later ones, oṃ yama dūtī nī hūṃ phaṭ, oṃ yama daṃṣṭrī nī hūṃ phaṭ, oṃ yama daṇḍī nī hūṃ phaṭ, oṃ yama kāla rātri hūṃ phaṭ, oṃ yama aṅkuśā hūṃ phaṭ, oṃ yama kāla pāśā hūṃ phaṭ, oṃ yamā śṛṃ khalā hūṃ phaṭ, oṃ yamā ābeśā hūṃ phaṭ. If there is a source in the scriptures and instructions for combining these mantras with the torma and offering mantras, then it is excellent. However, I have not seen it in ancient Chinese and Tibetan texts. There is a treatise by Jampal Yeshe called "The Six Lamps," which contains approach, accomplishment.