English
Then, residing on the ten spokes of the wheel are: In the east, Yama, the terminator of death, black, holding a mallet, with Vairochana as his crown ornament. In the south, Wisdom, the terminator of death, white, holding a club, with Ratnasambhava as his crown ornament. In the west, Padma, the terminator of death, red, holding a lotus, with Amitabha as his crown ornament. In the north, Obstacles, the terminator of death, green, holding a vajra, with Amoghasiddhi as his crown ornament. In the southeast, Achala, blue-gray, holding a sword, with Vairochana as his crown ornament. In the southwest, Desire King, blue-red, holding an iron hook, with Amitabha as his crown ornament. In the northwest, Blue Staff Holder, blue, holding a staff, with Akshobhya as his crown ornament. In the northeast, Mahabala, smoky black, holding a trident, with Drumashvara as his crown ornament. Above, Crown Wheel-Turning King, yellow, holding a wheel, with Vairochana as his crown ornament. Below, Harm Beauty King, black, holding a wooden pestle, with Akshobhya as his crown ornament. Alternatively, all can be done with Akshobhya's crown ornament. All the main deities and retinues have three eyes, gnash their teeth, their hair is reddish-yellow and stands upright, their beards and eyebrows blaze fiercely, they are adorned with six mudras and the eight great nagas, they wear tiger skin loincloths, and they reside in a posture with the left leg extended, subduing all the demons of the ten directions. On the foreheads of all the deities is Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), on their throats is Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), and in their hearts is Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From the Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in their hearts, rays of light emanate, and from the place of their own nature, invite the eleven wrathful deities together with the wheel of protection, surrounded by all the Buddhas and Bodhisattvas in countless forms of the eleven wrathful deities. Vajra Samaja (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Om Mudgara Ja (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Om Danda Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Om Padma Bam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Om Khadga Hoh (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). If expanding, do not perform the empowerment of the self-deity and the innate deity. If contracting, then as mentioned above, only the nature of the crown ornament is sufficient. From the heart of the main deity, emanate countless Desire Kings. Namaḥ Samanta Kaya Vak Citta Vajranam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Om Takki Hum Jah (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Summon all the demons of the ten directions and place them into the holes that arise from Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Recite Om Gha Gha etc. three times and stake them with the peg. Strike with the mallet while reciting Om Vajra Mudgara etc. The messengers dissolve into oneself. In one's own heart, from Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises the wrathful Yama, the lord of death. On the crown of the head arises Ksha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思).
English
From the syllable E, arises the Yamantaka who is the Lord of Death of Ignorance. From the syllable MA at the navel, arises the Yamantaka who is the subtle Lord of Death. From the syllable ME at the throat, arises the Yamantaka who is the Lord of Death of Desire. From the syllable DA at the secret place, arises the Yamantaka who is the Lord of Death of Jealousy, together with their self-arisen consorts. From the syllable DZA at the assembly place, arises Tsartsika. From the syllable SA at the belly, arises the Sow-faced one. From the syllable DO at the right sole, arises Sarasvati. From the syllable RU at the left sole, arises Gauri. From the syllable YA at the right palm, arises the Axe Yamantaka. From the syllable MA at the left palm, arises the Staff Yamantaka. From the syllable NI at the left knee, arises the Lotus Yamantaka. From the syllable RA at the right knee, arises the Sword Yamantaka. Thus, in front of the four gatekeepers, from the syllables NA YO NI RA, arise the four skull cups. At the heart, at the heart of the Wisdom Being who is identical to oneself, is the Samadhi Being, the syllable HUM residing on the sun disc. Arrange the objects to be protected and the essential instructions accordingly. At this time, perform offering and praise. Then, the turning of the wheel and so on are the same as the general rituals. The mantra of fourteen syllables, HRIIH STIIH, and reciting SUMBHA is the main mantra. OM AH YAMANTAKA KRITA HUM HUM PHAT SVAHA, etc., reciting the name mantras of the ten wrathful deities is for protection. For averting and destroying, the main deity does not need transference of consciousness. To HRIIH STIIH, add "destroy all enemies, obstacles, and evil spirits, NASAYA STAMBHAYA," and reciting this is the main practice. If one has the ability, one can also recite the long mantra of the ten wrathful deities that comes from the Vajrakila. The earlier masters have stated that. Especially during averting, use Ushnishavijaya, and during destruction, use the long mantra of the Black Staff as the main recitation, it is said. Then, again, perform offering and praise as before, and strongly curse as it comes from the Ushnisha Ra tradition. If offering a torma, it should be done between the recitation and the offering and praise. Although there are also those who make the ten wrathful deities at this time with three faces and six arms, according to the commentary of the text, it is said to be done like the Vajrakila, and because the main deity has two arms, the retinue should also be arranged with two arms accordingly. Even if one makes many arms, it is not good to have what is in the letters of the new Phyogs-glang, but it is good to combine it with the assembly foot tradition, and the commentary of the text mentioned above is also said to be a commentary by Glog-bo Lotsawa himself, so it is good to be in accordance with the Kila. The blessing of the torma, whether one makes the five deities of the Red Death or the thirteen deities, is the same. Of the offering
Chinese
如果是在入座时供养自生本尊，那么立即供养即可。如果是在一座法之间供养前生本尊，那么从自己的心间放出光芒。守护轮，薄伽梵阎魔敌父母，身坛城十三尊神，以及十忿怒尊，班杂萨玛扎（བཛྲ་ས་མཱ་ཛཿ，Vajra samājaḥ，金刚集合）。在赫利（ཧྲཱྀཿཥྚཱིཿ）的吽字之前，加入“伊当巴陵格里赫纳格里赫纳萨瓦杜斯丹萨玛雅穆扎扎巴让扎嘎（ཨི་དཾ་བ་ལིང་གྲྀཧྞ་གྲྀཧྞ་སརྦ་དུཥྚན་ས་མ་ཡ་མུ་དྲ་པྲ་བྷཉྫ་ཀ，idam baling gṛhṇa gṛhṇa sarva duṣṭan samaya mudrā prabhañjaka，此食子，取，取，一切恶者，誓言，印，摧破），玛玛香定ra恰扎古汝古汝（མ་མ་ཤཱནྟིཾ་རཀྵཉྩ་ཀུ་རུ་ཀུ་རུ，mama śāntiṃ rakṣañca kuru kuru，我的寂静，保护，做，做）”，念诵三遍或七遍，供养给主尊。在亚玛梅达克谢ra扎萨多汝纳 योनिरा（ཡ་མ་མེ་ད་ཀྵེ་རཱ་ཛ་ས་དོ་རུ་ཎ་ཡོ་ནི་ར，yama meda kṣe rā ja sa do ru ṇa yo ni ra）亚匝尼（ཡ་ཙ་ནི，ya ca ni）的结尾，如前一样加上连接词，以及吽吽啪啪梭哈（ཧཱུཾ་ཧཱཾ་ཕཊ་ཕཊ་སྭཱཧཱ，hūṃ hūṃ phaṭ phaṭ svāhā）。通过这种方式供养身坛城的诸神。在嗡阿亚玛达格热达伊当（ཨོཾ་ཨཱ་ཡ་མཱནྟ་ཀྲྀ་ཏ་ཨི་དཾ，oṃ āya mānta kṛta idaṃ）等连接词的结尾，加上吽吽啪啪梭哈（ཧཱུཾ་ཧཱཾ་ཕཊ་ཕཊ་སྭཱཧཱ，hūṃ hūṃ phaṭ phaṭ svāhā）。通过这种方式，可以区分供养阎魔敌等十忿怒尊。最后，用阿嘎等供品进行供养。用“忿怒从嗔恨处生”等偈颂赞颂。祈请“享用此供施朵玛”等，祈求所愿。念诵百字明，忏悔，发愿，吉祥文等。对于包括身坛城在内的十一忿怒尊，通过火供，一般来说，可以毫不费力地成就一切事业，特别是守护、遣除、诛杀三种事业。此仪轨是大学者吉祥藏本人所著。可以按照红黑坛城仪轨，或者红色火供的方式进行。这里，经文中说，在物质遣除的时候，从种子字咒语中生起十三尊神，将十三尊神安放在十三处。吽 舍玛 美达（ཧཱུཾ་ཀྵེ་མ་མེ་ད，hūṃ kṣe ma me da），扎萨多汝纳 योनिरा（ཛ་ས་དོ་རུ་ཎ་ཡོ་ནི་ར，ja sa do ru ṇa yo ni ra），亚匝尼ra（ཡ་ཙ་ནི་ར，ya ca ni ra），心、眼、耳、鼻，口、脐、下门二处，双腿、双肩，以及头顶。经文中说到的十二个种子字，以及身体的十三处安放顺序，这是物质守护的时候。虽然这里和那里安放神灵的方式略有不同，但因为情况不同，所以没有矛盾。这个守护遣除的口诀，虽然与所有的阎魔敌瑜伽有关，但因为与吉祥藏的口诀相同，所以与红黑十三尊中的任何一个结合起来修持，关联性更大。现在的这个遣除六法的经文，仅仅是格鲁译师翻译的。
English
If you are offering to the self-generated deity during the session, you can offer it immediately. If you are offering to the front-generated deity between sessions, then radiate light from your heart. The protective wheel, the Bhagavan Yamāntaka parents, the thirteen deities of the body mandala, and the ten wrathful deities, Vajra samājaḥ (བཛྲ་ས་མཱ་ཛཿ, Vajra samājaḥ, Vajra assembly). Before the Hūṃ of Hrīḥ (ཧྲཱྀཿཥྚཱིཿ), add "Idaṃ baling gṛhṇa gṛhṇa sarva duṣṭan samaya mudrā prabhañjaka (ཨི་དཾ་བ་ལིང་གྲྀཧྞ་གྲྀཧྞ་སརྦ་དུཥྚན་ས་མ་ཡ་མུ་དྲ་པྲ་བྷཉྫ་ཀ, idam baling gṛhṇa gṛhṇa sarva duṣṭan samaya mudrā prabhañjaka, This food, take, take, all evil ones, vow, seal, destroy), mama śāntiṃ rakṣañca kuru kuru (མ་མ་ཤཱནྟིཾ་རཀྵཉྩ་ཀུ་རུ་ཀུ་རུ, mama śāntiṃ rakṣañca kuru kuru, My peace, protect, do, do)", and offer it to the main deity three or seven times. At the end of Yama meda kṣe rā ja sa do ru ṇa yoni ra (ཡ་མ་མེ་ད་ཀྵེ་རཱ་ཛ་ས་དོ་རུ་ཎ་ཡོ་ནི་ར, yama meda kṣe rā ja sa do ru ṇa yo ni ra) ya ca ni (ཡ་ཙ་ནི, ya ca ni), add the connecting words as before, and Hūṃ hūṃ phaṭ phaṭ svāhā (ཧཱུཾ་ཧཱཾ་ཕཊ་ཕཊ་སྭཱཧཱ, hūṃ hūṃ phaṭ phaṭ svāhā). In this way, offer to the deities of the body mandala. At the end of the connecting words such as Oṃ āya mānta kṛta idaṃ (ཨོཾ་ཨཱ་ཡ་མཱནྟ་ཀྲྀ་ཏ་ཨི་དཾ, oṃ āya mānta kṛta idaṃ), add Hūṃ hūṃ phaṭ phaṭ svāhā (ཧཱུཾ་ཧཱཾ་ཕཊ་ཕཊ་སྭཱཧཱ, hūṃ hūṃ phaṭ phaṭ svāhā). In this way, you can distinguish the offerings to the ten wrathful deities such as Yamāntaka. Finally, offer with arghaṃ and other offerings. Praise with verses such as "Wrath arises from the place of hatred." Pray for your wishes by saying, "Enjoy this offering torma." Recite the Hundred Syllable Mantra, confess, make aspirations, and recite auspicious verses. For the eleven wrathful deities including the body mandala, by offering a fire offering, in general, all activities can be accomplished without hindrance, especially the three activities of protection, repulsion, and killing. This ritual was written by the great scholar Palden Zhin himself. It can be performed according to the red-black mandala ritual, or the red fire offering method. Here, the text says that during the material repulsion, generate thirteen deities from the seed syllable mantras, and place the thirteen deities in thirteen places. Hūṃ kṣe ma me da (ཧཱུཾ་ཀྵེ་མ་མེ་ད, hūṃ kṣe ma me da), ja sa do ru ṇa yoni ra (ཛ་ས་དོ་རུ་ཎ་ཡོ་ནི་ར, ja sa do ru ṇa yo ni ra), ya ca ni ra (ཡ་ཙ་ནི་ར, ya ca ni ra), heart, eyes, ears, nose, mouth, navel, two lower doors, two legs, two shoulders, and the crown of the head. The text says that the twelve seed syllables and the order of placing the thirteen places of the body are for the time of material protection. Although the way of placing the deities here and there is slightly different, there is no contradiction because the situations are different. This mantra of protection and repulsion, although related to all Yamāntaka yogas, is more related if practiced in conjunction with any of the red-black thirteen deities because it is the same as the mantra of Palden Zhin. This text of the six methods of repulsion is translated only by Gelo Lotsawa.