Chinese
如果有的話，就將壇城或者形咒安立於其上。前方放置血供的阿爾gha，其他的供品則以左旋方式擺放，或者左右各半放置也可以。在其前方或者左右任何一側，放置一個三角形的法生。在供台上放置閻魔法王朵瑪，並配以黑色旗幟。也陳設一份特殊的供品。如果能圓滿具備誓言物，那是最好的。一定要有血肉和令人陶醉的供品，這非常重要。在修行者前方不太遠的地方，在真實的或者繪製的生殖孔中，放置一個勃起顯著的林伽，並用遮蓋物覆蓋。此外，還有樂器等用具，以及手印等，以及與供養的特殊對象相符的供品陳設，如果要做朵瑪食子，則在兩個容器中準備乾食子和濕食子等。修法朵瑪可以做成三角形，頂端以人頭裝飾，並具有林伽的精髓。或者，按照前輩們的慣例，將麵團做成三角形，從角上切割，變成四個三角形。將這四個三角形同樣切割，變成十六個。將這些也同樣切割，變成六十四個。這些的堆砌方式有很多不同的實踐方法，城堡的形狀也有六角形、八角形、十二角形、十六角形等不同的說法。但無論如何要做成九角形或者六角形，使其中心出現火供孔的形狀。九個中的每一個都疊加七層，剩餘一個，用來封閉生殖孔。在其上放置一個小三角形。用人頭旗幟和濕潤的內臟等裝飾。此外，還用許多令人恐懼的裝飾品來裝飾。在高台上也必須陳設五份朵瑪。大型超度朵瑪可以是圓形朵瑪，也可以是三角形心形朵瑪，插上箭和旗幟等。閻魔的朵瑪一定要做成三邊形。同樣，也要陳設六十四食子朵瑪，以及一些需要的特殊供品，以及前行朵瑪等，使其沒有任何遺漏。這些的理由將在其他地方說明。第二部分包括前行、正行、後行三個部分。第一部分是前行。
English
If available, place a mandala or form mantra on it. In front, place a blood offering argha, and other offerings should be arranged in a clockwise direction, or half on the left and half on the right. In front of it or on either side, place a triangular dharma source. On the altar, place the Yama Dharma King Torma, along with a black banner. Also, arrange a special offering. It is best if the vow substances are completely present. It is essential to have flesh, blood, and intoxicating offerings, which are very important. In front of the practitioner, not too far away, in a real or drawn vulva, place a lingam with a prominent erection, and cover it with a cloth. In addition, there are instruments such as musical instruments, as well as hand gestures, and offerings that match the special object of offering. If you are making torma offerings, prepare dry and wet tormas in two containers. The practice torma can be made in a triangular shape, decorated with a human head at the top, and with the essence of the lingam. Alternatively, according to the practice of the predecessors, the dough is made into a triangle, cut from the corner, and becomes four triangles. Cut these four triangles in the same way, and it becomes sixteen. Cut these in the same way, and it becomes sixty-four. There are many different practical methods for stacking these, and there are different opinions on the shape of the castle, such as hexagonal, octagonal, dodecagonal, and hexadecagonal. But in any case, it should be made into a nonagonal or hexagonal shape, so that the shape of the homa hole appears in the center. Each of the nine is stacked in seven layers, leaving one remaining, which is used to close the vulva. Place a small triangle on top of it. Decorate with human head banners and moist entrails. In addition, it is decorated with many terrifying ornaments. Five sets of tormas must also be arranged on the high platform. The large transcendence torma can be a round torma, or a triangular heart-shaped torma, with arrows and flags inserted. The Yama torma must be made with three sides. Similarly, the sixty-four food tormas, as well as some special offerings that are needed, and the preliminary torma, etc., should be arranged without any omissions. The reasons for these will be explained elsewhere. The second part includes three parts: preliminary, main, and concluding. The first part is the preliminary.
English
Offering to the travelers. Or Yamantaka. Oṃ Vajra Amrita Kuṇḍali Hana Hana Hūṃ Phaṭ. Purify with this. Purify with Svabhava. Bless with Oṃ Āḥ Hūṃ Ha Ho Hrīḥ. Or the mantra of the general offering to the Dakinis. Offer three times with Oṃ Indraya, etc. Offer with Arghyam to Shapta. "Please accept this offering of Torma." And so on. "May all wishes in your heart be fulfilled." In order to fulfill the intentions of the glorious and precious root and lineage Lamas, to please all the Tathagatas and their retinue, and to place all sentient beings in the bliss of the supreme vehicle, beginning with the mandala of the Bhagavan Yamari, the great glorious Vajrabhairava, who is the king of all mandalas and victorious over the three realms, we perform a vast offering of Torma through the four activities. May the hosts, including the ten protectors of the directions, who are delighted with the white side, protect against obstacles, accomplish the four activities, and be our sacred allies in achieving siddhis. May the hosts of elementals, who are delighted with the black side, not remain in this place but go elsewhere. Recite Hrīḥ Ṣṭīḥ and the Dharani that destroys obstacles and dispel the obstacles. Again, purify the place and utensils. From the emptiness of the dwelling, from Bhrūṃ arises a burning charnel ground, an immeasurable palace, complete with all characteristics, adorned with all ornaments, surrounded by a protective wheel on the outside. In the center, within the vast and extensive skull cups of wisdom arising from A, the offering water made of divine substances arising from the melting of Oṃ Āḥ Hūṃ, foot washing water, flowers, incense, lamps, perfume, food, musical instruments, forms, sounds, smells, tastes, touches, etc., are extremely pure clouds of offerings, the nature of the self-aware mind of freedom, the uncontaminated wisdom and the power of the ocean of aspirations, filling all of the ten directions and the vastness of space, continuing uninterrupted as long as existence lasts. Oṃ Vajra Argham Svāhā. Pādyam. Oṃ Vajra Puṣpe Āḥ Hūṃ. Dhupe.
Chinese
吉祥忿怒尊无与伦比，祈请威力猛烈大尊降临。莲花，卡玛拉耶，梭哈！所有世尊如来。从这句开始，到嗡 班杂 班则 吽之间，按照修法仪轨进行。这样，这就是前生本尊的根本，是智慧忿怒尊为主的仪轨。如果非常简略，不生起颅器殿，只安住在尸陀林中央也可以。如果想要稍微广一点，可以按照灌顶仪轨中前生本尊修法时所说的那样，做成四方四门，带有八具僵尸的殿堂。从自己的心间发出的光芒顶端，幻化出无数手持铁钩和绳索的忿怒尊，将所有护方神勾召而来。嗡 赫利 哲智 维格日达纳纳 吽 啪特。嗡 因扎 萨瓦 杜香 萨巴热瓦热 阿嘎日沙亚 匝。在“因扎”的位置，填入：亚玛亚、瓦热纳、古贝拉、伊夏纳、阿格涅耶、奈日提亚、瓦亚威、布拉玛亚、瓦苏达日涅。这样填入后，就是迎请。这样，护方神及其眷属安住在十方：东方是黄色带点白的千眼帝释天，手持金刚杵和期克印，骑着大象。南方是黑色阎罗王，非常愤怒，手持木杖和期克印，骑着水牛。西方是白色水神，手持蛇索，骑着水兽。北方是黄色财神，身体肥胖，手持布达拉果和吐宝鼠，骑着马。东北方是白色自在天，手持三叉戟和颅器，拥抱高日女神，三眼，发髻高耸，骑着黄牛。东南方是红色火神，手持念珠和火炉，骑着山羊。西南方是黑色罗刹，丑陋且非常愤怒，手持弯刀和颅器，骑着僵尸。西北方是绿色风神，挥舞着被风吹动的旗帜，骑着黄色羚羊。上方是黄色梵天，四面，两只右手持火炉和施无畏印，两只左手持九节杖和念珠，骑着天鹅。下方是黄色地神，手持宝瓶，住在莲花上。所有这些都和各自无量的眷属一起安住。
English
Glorious Wrathful One, unparalleled, I beseech the powerful and fierce deity to descend. Padma kamalaye svaha! All the Blessed Ones, the Thus-Gone Ones. Starting from this phrase and up to Om Vajra Ghantha Hum, perform according to the sadhana. Thus, this is the root of the Front Generation, based on the Wisdom Wrathful One as the sole principal. If it is very concise, it is also permissible to reside in the center of the charnel ground without generating the skull palace. If one desires a slightly more elaborate version, it is good to create a square, four-doored immeasurable palace with eight corpses, as described during the Front Generation sadhana of the Empowerment Ritual. From the tip of the rays emanating from one's own heart, emanate countless Wrathful Ones holding iron hooks and lassos, and summon all the Direction Guardians. Om Hrih Strih Vikritanana Hum Phat. Om Indra Sarva Dustam Sa Parivara Akarshaya JAH. In the place of "Indra," insert: Yamaya, Varuna, Kubera, Ishana, Agneye, Nairitya, Vayave, Brahmaya, Vasudharine. By inserting these, one invites them. Thus, the Direction Guardians with their retinues are situated in the ten directions: In the east is Indra, yellowish-white, with a thousand eyes, holding a vajra and a threatening gesture, riding an elephant. In the south is Yama, black, greatly wrathful, holding a staff and a threatening gesture, riding a buffalo. In the west is the water deity, white, holding a snake lasso, riding a makara. In the north is the yellow Yaksha, with a stout body, holding a bijapuraka and a mongoose, riding a horse. In the northeast is the white Lord of Power, holding a trident and a skull cup, embracing Gauri, with three eyes, a topknot of matted hair, riding a bull. In the southeast is the fire deity, red, holding a rosary and a kamandalu, riding a ram. In the southwest is the black Rakshasa, hideous and greatly agitated, holding a curved knife and a skull cup, riding a corpse. In the northwest is the green wind deity, waving a banner moved by the wind, riding a yellow antelope. Above is Brahma, yellow, with four faces, the two right hands holding a kamandalu and bestowing refuge, the two left hands holding a nine-knobbed staff and a rosary, riding a swan. Below is the yellow earth goddess, holding a vase, dwelling on a lotus. All of them are situated with their immeasurable retinues.
Chinese
པཱ་ལ་ས་及其眷属，班杂阿甘 扎底擦 梭哈。从这句开始，到“夏帕”为止进行供养。吽。以任何能调伏的方式利益众生，化现各种各样的身相，威力神通不可思议，赞叹护方及其眷属。嗡 班杂 萨玛雅 斯瓦。这样展示五股金刚杵的手印。修行者祈愿我心中所想之事，愿能具力成就，愿能无碍成就，愿能无障成就。这样说。又从自己的心间，放出无数手持金刚橛的忿怒尊，用金刚橛击打他们的头顶。嗡 舍 悉 贝 嘎日达 那那 吽 啪。因扎雅 萨瓦 杜斯当 萨 帕热瓦热 纳 班杂 哥拉雅 吽 啪。同样，从阎摩到瓦苏达热尼之间也加上。当接触到成就的汞精华时，从那句开始，到“左腿伸展而坐”为止。如果简略，那样也可以，如果 விரி，从眼睛里的啥开始，到不动佛为头饰。扎 吽 班 霍。然后像前面一样加持供品，此处省略了建立处所的仪轨，从空性中，从阿字生出智慧之火等。夏帕 阿 吽。然后伴随着曲调，或者没有也可以。三千世界广大无垠，化为各种血海，鲜血泡沫剧烈翻滚，作殊胜阿甘供养。嗡 舍 悉 德 吽。将猛烈的香和水混合，盛放在颅器之中，化为遍布三千世界的舞蹈，为了洗足而作供养。嗡 吽 吽 啪。荆棘粗糙且极度恐怖，具有无尽香气并伴随蜂蜜，金刚部的花朵，如雨般降下。嗡 咕玛ra 茹比尼 扎 扎。十地所断的肉和脂肪，聚集殊胜誓言食子，化为浓密的焚香云，愿获得焚烧二取的能力。嗡 舍 哈 嘿 啪。大酥油灯，在尸陀林中用火点燃，光明遍布三界，愿以大光明而欢喜。嗡 达布达 洛扎尼 贝嘎日达 那那 玛哈 阿扎扎 哈萨 那地 那 地布达 梭哈。鲜血和胆汁完全混合，殊胜的焚香。
English
Pāla saha parivāra bhyaḥ vajra arghaṃ pratīccha svāhā. From this phrase to "Śapta," offer. Hūṃ. For the sake of leading beings by whatever means they can be tamed, manifesting various forms, power, strength, and miraculous abilities beyond comprehension, I praise the guardians of the directions and their retinues. Oṃ vajra samāya stvaṃ. Show the mudrā of the five-pronged vajra. May this purpose, which the practitioner holds in their mind, be accomplished with strength. May it be accomplished without obstruction. May it be accomplished without hindrance. Thus, speak. Again, from one's own heart, emanate immeasurable wrathful ones holding phurbas. Strike the crowns of their heads with the phurbas. Oṃ hrīḥ ṣṭīḥ bī kṛtā nana hūṃ phaṭ. Indra ya sarva duṣṭaṃ sa parivārāṇa vajra kīlaya hūṃ phaṭ. Similarly, add from Yama to Vasudhāriṇī as well. When touched by the essence of accomplished mercury, from that phrase to "sitting with the left leg extended." If abbreviated, that much is sufficient, but if elaborate, from kṣaṃ in the eyes to Akṣobhya as the head ornament. Jaḥ hūṃ vaṃ hoḥ. Then, bless the offerings as before, omitting the rite of establishing the place. From emptiness, from A arises the fire of wisdom, etc. Śapta āḥ hūṃ. Then, with or without melody, it doesn't matter. The three thousand worlds are vast and wide, transformed into various oceans of blood. The great blood foams churn greatly, I offer the supreme arghaṃ. Oṃ hrīḥ ṣṭīḥ haḥ. Water mixed with fierce incense, placed in a skull cup, transformed into a dance pervading the three thousand worlds, I offer it for washing the feet. Oṃ hūṃ hūṃ phaṭ. Thorns are rough and greatly frightening, with inexhaustible fragrance and accompanied by honey, a collection of vajra family flowers, may they fall like rain everywhere. Oṃ kumāra rūpiṇi jaḥ jaḥ. Flesh and fat severed from the ten grounds, gathering the great samaya tsok, transformed into dense clouds of incense, may I obtain the power to burn duality. Oṃ hrīḥ ha he phaṭ. The great butter lamp, ignited with fire in the charnel ground, the light shining brightly pervading the three realms, may it be pleased with great clarity. Oṃ dāpta locani vi kṛtā nana mahā aṭṭa ṭṭa hāsa nadi nadi dīpta svāhā. Blood and bile perfectly mixed, supreme fragrance of incense.