English
Tall in stature, adorned with snakes, wearing a tiger skin lower garment. The left hand holds a skull filled with the blood of the four maras, and the right hand holds a human leg bone flute erected and carried. The consort, holding the enemy's weapon and skull, embraces the father. Invoke the wisdom beings who bless the three places. Bestow empowerment and seal with the Samvara Lhan-skyes. On the eastern petal of the lotus, stands the red Ekajati. Holding a trident, human heart, fresh skull, and iron hook. Riding a red donkey or crow. On the vajra horns of the directions, in the east is the crow-faced demon lord protector, holding a knife and skull. In the south is the crow-faced Tsen protector, holding the enemy's weapon and human heart. In the west is the crow-faced Yaksha protector, holding an iron hook and blowing a leg bone trumpet. In the north is the crow-faced Gying protector, wrapping the brain with 'Vam' and holding skull blood. All of them are red in color with sword wings, standing on their knees. Inside the leg bone trumpet, the object to be accomplished stands in the form of a human figure. The light rays of the mantra from one's own heart enter and torment the anus of the object to be accomplished, causing blood to flow from the nostrils. The skull is filled and vomits. Transform all realms of the world into nectar. Visualize offering to the lama, yidam, and all buddhas. Recite: OM VAJRA KIKI WU WU PUTRAM KILA WA PA DA KINI HUM PHAT. Recite fiercely. The torma rituals etc. are classified by the Black Cloak Protector. The subsequent permission of this is: a red triangular mandala, in the center with a torma equal in number to the deities, with a human head on each of the four sides of the two-tiered round torma, on top of which is placed a triangular offering and a tsakali is inserted. The edge is surrounded by thumbprints. Nectar and rakta are also poured in. Offerings are arranged around the edge of the mandala. No other torma is needed. Generate both self and front simultaneously. After offering the torma, mix the self and front and recite. The nature of the subsequent permission is the same as the body, speech, and mind subsequent permission of the four-armed one, but empowerment is not necessary. At the time of the torma empowerment, at the end of the command, visualize light rays emanating from the three places of the protector, dissolving into the three places of the disciple. At the end of the heart mantra, recite: Kaya Abhishinca Om, Vak Abhishinca Ah, Citta Abhishinca Hum, which is the special feature of touching the three places of the disciple. May all be auspicious!
Chinese
土地真稀有， 老者垂视心喜处， 各自与福相适应， 仅说心要此而已。 乃是红护法持人腿骨之修法品目。 吉祥增上！ 顶礼天女旃持迦， 当说修法少分义。 嗡 斯瓦斯地！ 摧毁魔众罗刹外道众， 殊胜猛厉明咒， 顶礼天女旃持迦， 当说修法少分义。 自生本尊或， 依于智慧怙主， 以自性空净化。 空性之中于血海中央， 于彼骷髅山之上， 红黑三角燃烧之坛城上为莲花日轮之座。 其上刹那间从桑 بھ्यो （藏文，梵文天城体：सम्भ्यो，梵文罗马拟音：sambhyo，汉语字面意思：桑 بھ्यो）生出天女旃持迦黑身，身躯略微干瘦而紧致。 右手二持弯刀和三叉戟， 左手二持弓箭， 斩断怨敌头颅而吸血， 三眼， 头发散乱， 顶戴骷髅冠， 佩戴湿颅项链和心鬘， 以黑蛇为饰， 右屈左伸以交叉大尸为座而安住。 其左右为黑僵尸， 赤裸林伽朝上竖立， 右持木杖， 左手食所修之行者手足二者。 迎请智慧尊。 三处加持。 灌顶安住。 供赞等如四臂智慧怙主之修法中所说而行， 明观念诵之所缘。 嗡 玛哈嘎哩 德瓦 哥利哈那 巴林 夏 准 咔咔 咔嘿 咔嘿 达哈 达哈 巴匝 巴匝 玛拉雅 玛拉雅 斯坡达雅 斯坡达雅 班 舍 吽 啪特。 如是念诵。 于一座之末尾，供朵玛之方式亦如智慧怙主之修法， 朵玛咒语真实者乃是， 于心咒之末尾。 伊当 巴林 达 咔嘿， 玛哈 泽达 咔嘿， 玛哈 惹达 咔嘿， 玛哈 芒萨 咔嘿。 如是说。 此之修持时，总的来说誓言物会供至关重要， 尤其每座皆不可缺少朵玛与血。 若欲行此之随许， 于四方坛城中央， 作内外三重三角形， 中央书写弯刀并点血滴， 第二重书写弓箭， 第三重书写三叉戟。
English
The land is wondrous, The old man's gaze is a place of joy, Each according to their fortune, Only this essence is spoken. This is a section on the practice of the Red Protector with a leg bone. May it flourish and increase! Having prostrated to the goddess Caṇḍikā, I shall explain a concise sādhana. Oṃ svasti! Destroyer of demons, rākṣasas, and all heretics, Supreme fierce vidyā-mantra, Having prostrated to the goddess Caṇḍikā, I shall explain a concise sādhana. Based on self-generation of the yidam or the Wisdom Protector, Purify into emptiness with svabhāva. From within emptiness, in the center of an ocean of blood, Upon that mountain of skeletons, On a red-black triangular burning maṇḍala is a lotus and sun seat. Upon it, in an instant, from saṃbhyo (藏文，梵文天城体：सम्भ्यो，梵文罗马拟音：sambhyo，汉语字面意思：桑 بھ्यो) arises the black goddess Caṇḍikā, her body slightly emaciated and taut. In her two right hands, she holds a curved knife and a triśūla. In her two left hands, she holds a bow and arrow, and cuts off the heads of hateful enemies, drinking their blood. She has three eyes, her hair is disheveled, she wears a crown of dry skulls, A necklace of wet skulls and a garland of hearts. Adorned with black snakes, she sits with her right leg bent and her left leg extended, on a seat of crossed great corpses. To her right and left are black zombies, naked with erect lingams. In her right hand, she holds a staff, and in her left, she eats the limbs of the one to be accomplished. Invite the Wisdom Being. Bless the three places. Bestow empowerment and establish. The offerings and praises should be done as described in the sādhana of the four-armed Wisdom Protector, and clarify the object of meditation for recitation. Oṃ mahākāli devī gṛhṇa bāliṃ śatrūn khā khā khāhi khāhi daha daha paca paca māraya māraya sphoṭaya sphoṭaya baṃ hrīḥ hūṃ phaṭ. Recite this. At the end of the session, the method of offering the torma is also like the sādhana of the Wisdom Protector. The actual torma mantra is: At the end of the heart mantra: idaṃ bāliṃ ta khāhi mahācitta khāhi mahārakta khāhi mahāmāṃsa khāhi. Say this. During the retreat of this, in general, the gathering of samaya substances is crucial, and in particular, it is indispensable to have a torma with blood for each session. If you wish to give the subsequent permission for this, in the center of a square maṇḍala, make three layers of triangles, inner and outer. In the center, draw a curved knife and place a drop of blood. In the second, draw a bow and arrow. In the third, draw a triśūla.
Chinese
安放供品的行列。其上在坛上放置三角形象，边缘有钩环的食子，食器的酒和血装满。前面安放堆积心形象，并注入血的供施食子。陈设供品。进行自生、前生、念诵、食子供施等。弟子的行为是：念诵怙主的身语意加持即可，用香也可以。祈请时，改称“女神灌顶”。不必广加灌顶。在敕令时，观想旃扎哩嘎的头顶有怙主。其头顶上方祈请本尊等。最后将食子的部分，以及血，和内供混合的滴露放在弟子的舌头上，这些是特别之处。之后的场合，迎请智慧尊者，也供养大的食子。其他都一样。普遍传说是能调伏罗刹。极喜悦于猛烈的行为。为了毫不迟疑地具有威力，此仪轨的修法，仅仅是汇集了精华。这是与四臂怙主的眷属女神旃扎哩嘎相关的成就法类。 。 发展兴盛。对于一切猛烈事业都有助益的，事业怙主的修法食子灌顶述说。 向四臂黑怙主，恭敬顶礼后，黑颅等，对于一切猛烈事业都有助益的，事业怙主的修法食子灌顶述说。自身安住于任何忿怒本尊的自生，或者安住于智慧怙主的自生也可以。以 स्वाभाव（藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）使之空性。从空性中，从吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中生出的防护轮之中。自己的前方，新旧尸陀林，干湿头颅，骨骼，青色，灰色，毒蛇等堆砌成的广阔的三面宫殿。其中的上方乌云密布。以闪电和火焰装饰。发出难以忍受的雷鸣声。燃烧的陨铁如雨般降落。火的冰雹与金刚形状混合降落。所有方向也都是劫末的大火猛烈地燃烧和旋转。下方的所有地基都是尸体的碎块，以及。以血肉横流的地面，用大血的池塘装饰。充满着凶猛的食肉鸟的嘴和爪子。以及充满着凶猛的食肉野兽的牙齿和爪子，这样的尸陀林宫殿。
English
Arrange the rows of offerings. On top of that, place a triangular torma with hooks around the edge on the mandala, filling the offering vessels with chang and rakta. In front, arrange an offering torma in the shape of a pile of hearts, with blood poured on it. Arrange the offerings. Perform self-generation, front-generation, recitation, and torma offering. The disciple's activity is: reciting the blessing of the body, speech, and mind of the Protector is sufficient, incense is also fine. When making requests, change the name to "Goddess Empowerment." There is no need to elaborate on the empowerment. During the command, visualize the Protector on the crown of Caṇḍikā's head. On top of that, pray to the yidam, etc. Finally, the special feature is placing a drop of the torma portion, rakta, and inner offering mixture on the disciple's tongue. In later occasions, invite the wisdom being and offer a larger torma as well. The rest is the same. It is generally said to subdue rakshasas. Extremely pleased with fierce actions. In order to have unobstructed power, this sādhana method is just a collection of the essence. This is a section of the accomplishment method related to the retinue goddess Caṇḍikā of the four-armed Protector. May it flourish and increase. Explaining the torma empowerment of the activity protector's sādhana method, which is useful for all fierce activities. Om Svasti. Having respectfully prostrated to the great black four-armed one, black skull, etc., Explaining the torma empowerment of the activity protector's sādhana method, which is useful for all fierce activities. One can abide in the self-generation of any wrathful deity, or in the self-generation of the Wisdom Protector. Purify it into emptiness with Svabhava. From within the protective circle that arises from the syllable Hūṃ from emptiness. In front of oneself, a vast three-sided palace made of piles of new and old charnel grounds, dry and wet skulls, skeletons, blue, gray, poisonous snakes. Above it, dark clouds gather. Adorned with lightning and blazing flames. Uttering unbearable thunder. Burning meteors fall like rain. Hail of fire mixed with vajra shapes falls. In all directions, the great fire of the eon blazes and swirls. All the foundations below are fragments of corpses, and. The ground is covered in flowing flesh and blood, adorned with pools of great blood. Filled with the fierce mouths and claws of carnivorous birds. And filled with the fierce teeth and claws of carnivorous beasts, such a charnel ground palace.
Chinese
房屋恐惧森林的阴影。其中央，从པཾ（藏文，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：邦）字生出三瓣蓝黑色莲花。其中央，从ཧཱུཾ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字深蓝色光芒四射。所有凶猛的敌魔都被摧毁并聚集于此，完全转化，成为吉祥事业怙主，身色深蓝，愤怒凶猛，形如矮小之人，一面二臂，肢体短而粗壮。拥有金刚铁喙的乌鸦面孔，眉头紧锁，三眼。右手高举燃烧如火的金刚钺刀。左手持颅血于胸前并吸吮。胡须、眉毛、头发、髭须向上燃烧。嘴巴张得极大，口中呼出的气息如火焰风暴。巨大的血流淌下。锋利的獠牙紧咬，发出威严的吼声。以伸展弯曲的姿势站立，以黑蛇装饰。头戴五干颅冠，佩戴五十湿颅项链。头发间飞舞着金刚鹏鸟。身穿虎皮裙。具有亿万太阳的光辉，安住于燃烧的火焰之中。双足践踏，压制敌方恶毒之徒的头颅。周围环绕着成千上万的黑色乌鸦面孔眷属，数百万食肉者，八部鬼神，化身首领，以及再次化现的喙爪飞禽，凶猛的野兽群，特别是凶猛的蓝黑色龙族，手持剃刀和蛇索等，数量不可估量。主尊心间有三角形的太阳，上有蓝色ཧཱུཾ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。从自身心间的ཧཱུཾ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放射出光芒，从寒冷尸陀林的清凉园林中，迎请来具足千位黑色事业怙主的眷属。班杂萨玛扎，扎 吽 邦 霍。嗡 玛哈嘎拉 嘎嘎木卡 阿尔甘 扎底扎 梭哈。以夏帕达等供养。念诵：嗡 班杂 玛哈嘎拉 萨玛雅 哈纳哈纳 吽 啪。并以五股金刚杵手印触碰头顶，立下誓言。清晰观想念诵的对境，以嗡 班杂 玛哈嘎拉 ഗുണ 舍达 吽 啪开始。嗡 玛哈嘎拉 扎恰 扎。嗡 玛哈嘎拉 悉地 亚玛 杜玛 扎。嗡 玛哈嘎拉 嘎嘎木卡 吽 啪。萨玛雅 索 顿顿 准准 扎扎。所有凶猛的敌魔的命，呀。如如 匝拉呀。玛哈嘎拉 扎 萨瓦 夏处那