English
In the east, holding a wish-fulfilling jewel in the right hand and a jewel box in the left, sitting on a cushion of intertwined Gandharva males and females in a posture of stretching and contracting, possessing a peaceful demeanor. In the south, the black protector is extremely wrathful, wearing black silk with green edges, adorned with snakes and human skulls, holding a large sandalwood club in the right hand and an iron hook in the left, sitting on a cushion of intertwined Yama males and females in a posture of stretching and contracting. In the west, the red Drokne has five faces, with a lion in the center, a horse and a sheep on the right, and a goat and a monkey on the left, holding a jewel box with the first two hands, a golden wheel and tree fruits with the middle two hands, and a container filled with rice and various medicines with the last two hands, adorned with silk and jewels, sitting on a cushion of intertwined Naga males and females in a posture of stretching and contracting. In the north, the green Vaishravana is corpulent and majestic, wearing silk and jewel ornaments, as well as a rhinoceros hide armor and helmet, holding a golden horse whip and a tray filled with medicines and jewels, riding a yellow musk horse, trampling on Yaksha males and females. If these are generated from seed syllables, they are generated from ཛཾཿ (Tibetan, Devanagari: जं, Romanized Sanskrit: jaṃ, Literal Chinese meaning: Rang), ཧཱུཾ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), ཀྵཾ་ (Tibetan, Devanagari: क्षं, Romanized Sanskrit: kṣaṃ, Literal Chinese meaning: Ksham), བེཾ་ (Tibetan, Devanagari: वें, Romanized Sanskrit: veṃ, Literal Chinese meaning: Vem). Bless the three places, invite the wisdom beings, bestow empowerment and consolidate it. Offer a vajra to the main deity and five-pronged vajras as head ornaments to the retinue, offering from Argha to Shapta. Great Glorious Vajra Subduer of Demons, subdues the wicked and eliminates obstacles, you accomplish all activities, praise to the Yaksha and his retinue. Then comes the recitation, slightly preceded by the mantra of the Yidam: oṃ vajra ratna citta rāga rage hūṃ phaṭ (Tibetan, Devanagari: 嗡班匝ra德那则达ra嘎ra给吽啪特, Romanized Sanskrit: oṃ vajra ratna citta rāga rage hūṃ phaṭ, Literal Chinese meaning: Om, Vajra, Jewel, Mind, Desire, Desire, Hum, Phat) This is the mantra of the main deity. oṃ vajra ratna citta bandha dud ma ting kyol ting ting ja jaḥ (Tibetan, Devanagari: 嗡班匝ra德那则达班达度玛定久定定匝匝, Romanized Sanskrit: oṃ vajra ratna citta bandha dud ma ting kyol ting ting ja jaḥ, Literal Chinese meaning: Om, Vajra, Jewel, Mind, Bondage, Demoness, Fix, Shake, Shake, Tsa, Tsa) This is the mantra of the consort. oṃ vajra krodha ārya jambhala hṛdaya svāhā (Tibetan, Devanagari: 嗡班匝格惹达阿雅让巴拉舍达雅梭哈, Romanized Sanskrit: oṃ vajra krodha ārya jambhala hṛdaya svāhā, Literal Chinese meaning: Om, Vajra, Wrathful, Noble, Jambhala, Heart, Svaha) oṃ mahākāla hana hana vajreṇa svāhā (Tibetan, Devanagari: 嗡嘛哈嘎拉哈那哈那班匝ra那梭哈, Romanized Sanskrit: oṃ mahākāla hana hana vajreṇa svāhā, Literal Chinese meaning: Om, Mahakala, Strike, Strike, Vajra, Svaha) oṃ mahāyakṣa pañca devarāja ya svāhā (Tibetan, Devanagari: 嗡嘛哈雅恰班匝de瓦ra匝雅梭哈, Romanized Sanskrit: oṃ mahāyakṣa pañca devarāja ya svāhā, Literal Chinese meaning: Om, Great Yaksha, Five, Deva, King, Ya, Svaha) oṃ vaiśrāmaṇaye svāhā (Tibetan, Devanagari: 嗡贝夏ra嘛那耶梭哈, Romanized Sanskrit: oṃ vaiśrāmaṇaye svāhā, Literal Chinese meaning: Om, Vaishravana, Ye, Svaha) Recite thus. The Torma ritual is blessed in accordance with the common ritual, and at the end of the heart mantra, add idaṃ bāliṃta kha kha khāhi khāhi (Tibetan, Devanagari: 伊当巴林达卡卡卡嘿卡嘿, Romanized Sanskrit: idaṃ bāliṃta kha kha khāhi khāhi, Literal Chinese meaning: This food offering, eat, eat, eat, eat), mahāpañca amṛta khāhi (Tibetan, Devanagari: 嘛哈班匝阿弥日达卡嘿, Romanized Sanskrit: mahāpañca amṛta khāhi, Literal Chinese meaning: Great, Five, Ambrosia, Eat), mahārakta khāhi (Tibetan, Devanagari: 嘛哈ra卡达卡嘿, Romanized Sanskrit: mahārakta khāhi, Literal Chinese meaning: Great, Blood, Eat), samaya svāhā (Tibetan, Devanagari: 萨嘛雅梭哈, Romanized Sanskrit: samaya svāhā, Literal Chinese meaning: Vow, Svaha). For the retinue, add idaṃ bāliṃta kha kha khāhi khāhi (Tibetan, Devanagari: 伊当巴林达卡卡卡嘿卡嘿, Romanized Sanskrit: idaṃ bāliṃta kha kha khāhi khāhi, Literal Chinese meaning: This food offering, eat, eat, eat, eat) and offer it separately. Offerings and praises.
Chinese
祈请享用此供施食子等，满足所愿。后续行事与通常相同。此为寻常之修法。若仅为外修，则不生母尊，仅主尊及眷属五尊即可。主尊右手之手印，亦有持以珍宝为标志之杵。内修则与其它相同，不生四眷属，而生金刚降魔，身色蓝黑色，极忿怒，具三眼。右手持三尖卡杖嘎，左手持满盛鲜血之颅器。右足蜷曲，左足伸展，踩踏男女罗刹。装束与前相同。母尊亦如前生起，修持为兄妹二尊。若如秘密修法，则身色蓝黑色。具黑白红色三面，龇牙咧嘴，头发竖立。六臂，右三臂持三尖器、杖、剑，左三臂持颅器、索、铁钩。以右伸展之姿势，镇压一切敌魔。装饰装束与前相同。于四方，由（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡）字生出四药叉，于右方，持锐利黑色的敌斧、剑、疾病囊、索。于左方，持令一切怖畏的红黄色黑幡、剑、疾病囊、索。于后方，持太阳、赤眼黑色的钩刀、索、疾病囊、颅血。于前方，为母尊金刚普成就母，如前。彼等安住于击败火天、罗刹、风天、自在天之座垫上。三药叉男众皆为四臂，一切皆以寂静、忿怒之蛇及珍宝为庄严。彼三药叉之种姓咒语依次为：嗡 班匝 玛哈 药叉 亚 阿 卡 哲 炯 匝 匝（藏文：ཨོཾ་བཛྲ་མཧཱ་ཡཀྵ་ཡ་ཨ་ཀ་ཏྲི་སྐྱོལ་ཛ་ཛཿ，梵文天城体：ॐ वज्र महा यक्ष य अक त्रि स्क्योल ज ज，梵文罗马拟音：oṃ vajra mahā yakṣa ya aka tri skyol ja jaḥ，汉语字面意思：嗡，金刚，大，药叉，啊，卡，哲，炯，匝，匝）；嗡 班匝 药叉 匝 扎 顿 顿 匝 匝（藏文：ཨོཾ་བཛྲ་ཡཀྵ་ཙཀྲ་དུན་དུན་ཛ་ཛཿ，梵文天城体：ॐ वज्र यक्ष चक्र दुन दुन ज ज，梵文罗马拟音：oṃ vajra yakṣa cakra duna duna ja jaḥ，汉语字面意思：嗡，金刚，药叉，轮，顿，顿，匝，匝）；嗡 玛哈 嘉纳 纳嘎 惹匝 哈 哈 惹 惹 萨玛雅 匝 匝（藏文：ཨོཾ་མཧཱ་ཛྙཱ་ན་ནཱ་ག་རཱ་ཛ་ཧ་ཧ་རྦད་རྦད་ས་མ་ཡ་ཛ་ཛཿ，梵文天城体：ॐ महा ज्ञान नाग राज ह ह र्बद् र्बद् समय ज ज，梵文罗马拟音：oṃ mahā jñāna nāga rāja ha ha rbad rbad samaya ja jaḥ，汉语字面意思：嗡，大，智慧，龙，王，哈，哈，惹，惹，萨玛雅，匝，匝）。后行之事业为：于旧译经典中，虽有多种不同之宁玛派加持灌顶之方式，然现今已无实修之传承。如今可依随新派之灌顶而行持，与修法要义相符之坛城，或八瓣莲花等。若简化，则以堆积之方式亦可。其上安置食子，作金刚杵一半之形状。周围以供品及食子供养围绕。自生、前生、食子供养等完毕后，学
English
Requesting that this offering torma be accepted and that all wishes be fulfilled. Subsequent actions are the same as usual. This is like an ordinary practice. If it is only an external practice, then it is sufficient to have the main deity and the five attendants without generating the consort. It is also possible for the main deity to hold a vajra club marked with jewels in his right hand. The inner practice is similar to the others, but instead of generating the four attendants, generate Vajra Dudul, with a dark blue-black body, extremely wrathful, with three eyes. The right hand holds a three-pointed khatvanga, and the left hand holds a skull cup filled with blood. The right leg is bent and the left leg is extended, pressing down on male and female rakshasas. The attire is the same as before. The consort is also generated as before, and the practice is done as a brother and sister. According to the secret practice, the body is dark blue-black. With three faces of black, white, and red, bared fangs, and hair standing on end. Six arms, the three right arms holding a three-pointed weapon, a staff, and a sword. The three left arms holding a skull cup, a lasso, and an iron hook. With the right leg extended, suppressing all enemies and obstacles. The ornaments and attire are the same as before. In the four directions, from (藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：kṣa) arise four yakshas. On the right, holding a sharp black enemy axe, a sword, a disease bag, and a lasso. On the left, holding a terrifying red-yellow dark banner, a sword, a disease bag, and a lasso. In the back, holding the sun, red-eyed black hook knife, lasso, disease bag, and skull blood. In the front, the consort Vajra Kuntrupma, as before. They are seated on seats that have overthrown the fire god, rakshasa, wind god, and powerful ones. All three male yakshas have four arms, and all are adorned with peaceful and wrathful snakes and jewels. The lineage mantras of those three yakshas are, in order: Om Vajra Maha Yaksha Ya Aka Tri Skyol Ja Ja (藏文：ཨོཾ་བཛྲ་མཧཱ་ཡཀྵ་ཡ་ཨ་ཀ་ཏྲི་སྐྱོལ་ཛ་ཛཿ，梵文天城体：ॐ वज्र महा यक्ष य अक त्रि स्क्योल ज ज，梵文罗马拟音：oṃ vajra mahā yakṣa ya aka tri skyol ja jaḥ，汉语字面意思：Om, Vajra, Great, Yaksha, Ya, A, Ka, Tri, Skyol, Ja, Ja); Om Vajra Yaksha Chakra Duna Duna Ja Ja (藏文：ཨོཾ་བཛྲ་ཡཀྵ་ཙཀྲ་དུན་དུན་ཛ་ཛཿ，梵文天城体：ॐ वज्र यक्ष चक्र दुन दुन ज ज，梵文罗马拟音：oṃ vajra yakṣa cakra duna duna ja jaḥ，汉语字面意思：Om, Vajra, Yaksha, Chakra, Duna, Duna, Ja, Ja); Om Maha Jnana Naga Raja Ha Ha Rbad Rbad Samaya Ja Ja (藏文：ཨོཾ་མཧཱ་ཛྙཱ་ན་ནཱ་ག་རཱ་ཛ་ཧ་ཧ་རྦད་རྦད་ས་མ་ཡ་ཛ་ཛཿ，梵文天城体：ॐ महा ज्ञान नाग राज ह ह र्बद् र्बद् समय ज ज，梵文罗马拟音：oṃ mahā jñāna nāga rāja ha ha rbad rbad samaya ja jaḥ，汉语字面意思：Om, Great, Wisdom, Naga, King, Ha, Ha, Rbad, Rbad, Samaya, Ja, Ja). The subsequent activity is: In the old texts, there are various Nyingma blessings and empowerments, but there is no longer a lineage of practice. Now, follow the new empowerments, with a mandala that matches the meaning of the practice, or about eight lotus petals. If simplified, a pile is also fine. Place the torma on top, shaped like half a vajra. Surround it with offerings and torma offerings. After the self-generation, front generation, and torma offering are completed, the student
English
Offer the mandala. Teacher, please consider me. The great glorious Vajra Subduer of Demons, grant the empowerment of body, speech, and mind, and bestow blessings. Pray three times in this way. Visualize the teacher Vajrapani and the front generation Yaksha retinue clearly, and then perform the regular confession. Generate the disciple as a Yaksha retinue, and bless the three places. Invite the retinue from Janglochan and dissolve them. Make music. This is the empowerment of the body. Bestow the recitation transmission along with the blessing transmission, in accordance with the common practice. This is the empowerment of speech; these two are called the outer empowerment. Dissolving the hand implements is called the empowerment of mind. Place the torma on the head and perform the prohibition fiercely. Finally, Hūṃ (ཧཱུྃ，हुं，hūṃ，吽), Protector Vajra Subduer of Demons, subdues evil with the power of compassion, youthful warrior wrathful form, the king of wrathful ones bestows empowerment. Light radiates from the three seed syllables of the three places of all the deities, and dissolves into the three seed syllables of the three places of the disciple. Think that the blessings of body, speech, and mind have entered as the entire body is filled with white, red, and blue light. This is the secret empowerment. Strike the aim of gathering the vessel and contents with the light from the heart, this is the empowerment of Suchness. Subsequent actions are the same as the common ones. If one strives for the outer accomplishment, inner accomplishment, and secret accomplishment separately, and bestows that and that, and if one strives for everything, at the time of the front generation, the main deities of the outer, inner, and secret are generated as a triad. The four retinues of the outer accomplishment are as usual, and the four retinues of the secret accomplishment are placed on the outer layer of that. After offering common offerings and tormas, etc., at the time of the disciple's actions, the disciple is also generated as in the front generation. At the time of the recitation transmission, after the mantras of the five deities of the outer accomplishment have been recited, the mantras of the four retinues of the secret accomplishment are connected and the recitation transmission is performed. Place the heaps separately on the mandala. One torma is sufficient, so one torma empowerment is also sufficient. This method of accomplishment of Yaksha Vajra Subduer of Demons, is always pleasing, delighting in taking the essence, and is suitable for those who do not emphasize the collection of words. This is the chapter on the method of accomplishment of Yaksha Vajra Subduer of Demons. May it flourish and increase!