Chinese
我敬献！敬献给所有上师的弟子们，赐予桑朴瓦而欢喜，作为所有护法的精要，获得如此之物，真是稀有！这是空行母天衣佛母的修法仪轨章节。出自《修法宝生论》中，讲述吉祥天母修法之第二十二品。吉祥圆满！讲述阎罗王的修法。
English
I offer! I offer to all the disciples of the masters, pleasing by giving to Sangpuwa, making it the essence of all Dharma protectors, it is wonderful to find such a thing! This is the chapter on the practice method of the goddess Namkhai Göchen. From the "Practice Method Precious Source", the twenty-second chapter, which explains the practice method of the glorious goddess. May there be auspiciousness! Explaining the practice method of the King of Yama. Om Svasti! Vajra master, the main deity of the mandala, Manjushri Wrathful, the enemy of Yama, after respectfully bowing to him, I will explain the practice method of the King of Yama. Having fully prepared the torma adorned with flesh and blood, and the samaya substances such as fish meat incense, proceeding with the self-generation of Manjushri Wrathful, blessing the offering torma as the yidam, purifying it into emptiness with Svabhava. From the state of emptiness, in the center of the ocean of rakta, a palace of burning skull cups, with a roof of skeletal bones. In the center of that, within a whirlwind of fire and wind, on a lotus and sun cushion, a black buffalo, arrogant and wrathful, trampling upon the great bam of enemies and obstacles. From the ya syllable, a staff marked with ya fully transforms, becoming Yama, the King of Dharma, with a dark blue-black body, one face and two arms, with the face of a buffalo. The right hand raises a black skull staff marked with a vajra, and the left hand makes a threatening gesture with a black lasso. The reddish-yellow hair is raised upwards, the fangs are bared, naked, the lingam is erect, with an extremely terrifying demeanor, without any ornaments. With the right leg bent and the left leg extended, he sits on a buffalo seat in the midst of a whirlwind of fire and wind. To the left is, from the tsham syllable, the consort Tsamundi, a black mother, with reddish-yellow hair scattered loosely, breasts hanging down, wearing a buffalo skin and black clothes, holding a trident and a skull cup, extremely wrathful. Surrounded by, those holding the ya flag and staff, those holding the Phyasang wheel, those with clear and firm gazes, those with nine braids holding short spears, the messengers of Yama holding iron hooks, the holders of the noose of time and the demon lasso, the holders of the Yama danda staff, the Yama damshtri holding burning fangs, and Time Night, the Killing Mother, Black Mother, Namdru Shakali, etc., surrounded by Yama and all the hosts of Mamos. Light radiates from one's own heart.
Chinese
又说，从南方七层之下的阎罗城市，无门铁室十六处，阎罗法王及其眷属，班杂萨玛匝（藏文，梵文天城体：वज्रसमाज，梵文罗马拟音：vajrasamāja，金刚集合）。以龟势而坐。摇动金刚束缚中伸出魔指的阎罗印。吽。从这里往南方的对面，越过八万由旬的那边，七层之下的地底，颅骨铁城之中，一切饿鬼的首领，一切母神的集会主，一切生死之间的桥梁，活人被挖掘而种植者，一切死者的阎罗之子，善者的施舍接受者，恶者的惩罚执行者，连同天神的世间中，善恶如法行事者，名为法王阎罗者，连同眷属请降临此处。赫利·底以（藏文，梵文天城体：，梵文罗马拟音：，）之后。雅玛ra匝萨帕瑞瓦ra阿嘎尔萨亚匝（藏文，梵文天城体：यमरज सपरिवर आकर्षय ज，梵文罗马拟音：yamarāja saparivāra ākarṣaya ja，阎罗王连同眷属，请勾招来）。如是迎请。以上面的印，或者，伸出金刚拳的拇指，挥舞手杖的印也可以。赫利·底以（藏文，梵文天城体：，梵文罗马拟音：，）之后，雅玛ra匝萨帕瑞瓦ra萨玛亚斯屯（藏文，梵文天城体：यमरज सपरिवर समय स्त，梵文罗马拟音：yamarāja saparivāra samaya stvaṃ，阎罗王连同眷属，誓言住）。如是立誓。从饮水到乐器之间，献上一个简略的供养。阎罗法王连同眷属，以誓言力而住于此。享用如法的供养之后，直至事业成就之前，请安住于此。嗡 雅玛ra匝萨玛亚帕德玛嘎玛拉耶斯屯（藏文，梵文天城体：，梵文罗马拟音：，）。匝 吽 旺 霍。融入无二。右手结金刚杵印，左手结各自的印，或者，在朵玛器皿或食物盘中献上供养。赫利·底以（藏文，梵文天城体：，梵文罗马拟音：，）之后，雅玛ra匝萨帕瑞瓦ra阿儿嘎木普ra底匝 吽（藏文，梵文天城体：यमरज सपरिवर अर्घं प्रतीच्छ हुं，梵文罗马拟音：yamarāja saparivāra arghaṃ pratīccha hūṃ，阎罗王连同眷属，领受供水 吽）。如是，饮水。班杂布什贝 普匝萨玛耶 吽（藏文，梵文天城体：वज्रपुष्पे पूज समये हुं，梵文罗马拟音：vajrapuṣpe pūja samaye hūṃ，金刚花 供养 誓言 吽）。之后直至食物，以此类推。奏响乐器的声音。嗡 班杂夏布达 阿 吽（藏文，梵文天城体：，梵文罗马拟音：，）。如是说。于至尊法王文殊菩萨尊前，曾承诺降伏魔众，守护教法者，事业阎罗母神空行，以及，作何吩咐皆听命的鬼怪僵尸等，内外秘密的一切具誓者，我以希求之心敬礼祈请。如是赞颂。明观诵咒的观想。嗡 嘎拉如巴 吽 帕特（藏文，梵文天城体：，梵文罗马拟音：，）。极近心咒。嗡 嘎拉如巴 雅玛ra匝亚 雅 吽 帕特（藏文，梵文天城体：，梵文罗马拟音：，）。近心咒和。嗡
English
Furthermore, from the city of Yama beneath the seven levels in the south, from the sixteen doorless iron chambers, Yama, the King of Dharma, along with his retinue, Vajrasamāja (Tibetan, Sanskrit Devanagari: वज्रसमाज, Sanskrit Romanization: vajrasamāja, meaning: Vajra Assembly). Assuming the posture of a tortoise. Waving the Yama seal with a demon's hand extended from the vajra bond. Hūṃ. From here, on the opposite side of the south, beyond eighty thousand yojanas, beneath the seven levels of the earth, in the city of iron skulls, the leader of all pretas, the lord of all mamos, the bridge between all the living and the dead, the one who digs up and plants the living, the Yama son of all the dead, the receiver of offerings for the virtuous, the executor of punishments for the sinful, in the world with the gods, the one who acts righteously in good and evil, the one called Dharma King Yama, along with his retinue, please come to this place. At the end of Hrīḥ Ṭiḥ (Tibetan, Sanskrit Devanagari:, Sanskrit Romanization:,). Yamarāja saparivāra ākarṣaya jaḥ (Tibetan, Sanskrit Devanagari: यमरज सपरिवर आकर्षय ज, Sanskrit Romanization: yamarāja saparivāra ākarṣaya ja, meaning: Yama King, together with your retinue, please attract). Thus, invite. The same seal as above, or, extending the thumb of the vajra fist, waving the staff mudra is also acceptable. At the end of Hrīḥ Ṭiḥ (Tibetan, Sanskrit Devanagari:, Sanskrit Romanization:,), Yamarāja saparivāra samaya stvaṃ (Tibetan, Sanskrit Devanagari: यमरज सपरिवर समय स्त, Sanskrit Romanization: yamarāja saparivāra samaya stvaṃ, meaning: Yama King, together with your retinue, abide by your samaya). Thus, establish the samaya. Offer a condensed offering from Arghaṃ to Shapta. Yama, the King, along with his retinue, abide here by the power of samaya. Having accepted the offerings properly, please remain until the accomplishment of the task. Oṃ Yamarāja samaya padma kamalaye stvaṃ (Tibetan, Sanskrit Devanagari:, Sanskrit Romanization:,). Jaḥ Hūṃ Vaṃ Hoḥ. Dissolve into non-duality. With the right hand holding the vajra staff mudra, and the left hand forming the respective mudras, or, offer the offerings into the torma vessel or the offering plate. At the end of Hrīḥ Ṭiḥ (Tibetan, Sanskrit Devanagari:, Sanskrit Romanization:,), Yamarāja saparivāra arghaṃ pratīccha hūṃ (Tibetan, Sanskrit Devanagari: यमरज सपरिवर अर्घं प्रतीच्छ हुं, Sanskrit Romanization: yamarāja saparivāra arghaṃ pratīccha hūṃ, meaning: Yama King, together with your retinue, accept the arghaṃ hūṃ). Similarly, Pādyaṃ. Vajrapuṣpe pūja samaye hūṃ (Tibetan, Sanskrit Devanagari: वज्रपुष्पे पूज समये हुं, Sanskrit Romanization: vajrapuṣpe pūja samaye hūṃ, meaning: Vajra flower, offering, samaya, hūṃ). Then, explain the categories up to Naivedya. Sound the musical instruments. Oṃ Vajraśapta Āḥ Hūṃ (Tibetan, Sanskrit Devanagari:, Sanskrit Romanization:,). Thus, speak. Before the venerable Dharma Lord Mañjuśrī, those who vowed to subdue the maras and protect the teachings, the Yama of Karma, the mamos, dakinis, and the bhūtas, vetālas, and all those who listen to commands, all the samaya holders, internal, external, and secret, I prostrate and pray with a hopeful mind. Thus, praise. Clarify the visualization for the recitation. Oṃ Kalarūpa Hūṃ Phaṭ (Tibetan, Sanskrit Devanagari:, Sanskrit Romanization:,). Extremely close heart mantra. Oṃ Kalarūpa Yamarāja Ya Hūṃ Phaṭ (Tibetan, Sanskrit Devanagari:, Sanskrit Romanization:,). Close heart mantra and. Oṃ
Chinese
骑乘于鹏鸟之上，骑乘于四种巨兽，即虎、豹、熊。南方的事业死神，东方为雅瓦底，南方为法王等等，被八男八女死神所围绕，这并不好。因为八男死神之中，法王本身就是主要的。此之随许是，对于单独的主尊，也有做身语意之随许、朵玛灌顶等的通常仪轨。或者作为连同眷属的灌顶，在曼扎拉三角形的深蓝色、具有黑色斑点的坛城之上，安放本尊朵玛、心形像或者三角形。周围环绕供养朵玛。两个朵玛上都插上黑色旗帜。先行抛掷朵玛。从自生起至迎请对生起之所求愿望之间，如前进行。弟子献上曼扎拉。“遍知智慧蕴”等祈祷。进行出自古汝的传承忏悔，以及受持五部誓言。将弟子观想为阎罗敌。将面前的朵玛观想为法王连同眷属，伴随着乐器的声音迎请。进行立誓、供赞、勾招、遣返等。在弟子的心间莲花日轮上，重叠雅（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：雅）和吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），或者在心间日轮上，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字燃烧，在脐下日轮上，清晰观想雅（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：雅）字也可以。上师观想为阎罗敌之身，从其心间的光明，激发对生起之本尊的心续。断开一个法王之化身，观想融入心间或脐间的雅（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：雅）字中。交付身像擦擦，念诵：愚痴忿怒阎罗王，令遍愚痴者之相续，为令众生净除诸愚痴，镜智誓言赐汝。 嗡， 舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）， 德（藏文：ཥྚིཿ，梵文天城体：ष्टिः，梵文罗马拟音：ṣṭiḥ，汉语字面意思：德）之后， 卡拉茹巴 亚玛茹阿杂 嘎雅 阿比香匝 嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。是身的随许。从与之相同者中生起咒鬘，融入脐间的雅（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：雅）字中。咒珠交付手中。在之前的偈颂中，将“愚痴”之处替换为“贪欲”，将“镜智”之处替换为“妙观察智”，将“嘎雅”之处替换为“瓦嘎”，是语的随许。同样，融入手印的观想，手杖和绳索交付手中。嗔恨和法界，则
English
Riding on the garudas, riding on the four great beasts, namely tigers, leopards, and bears. The southern karmic Yama, the eastern Yavati, the southern Dharma Raja, etc., are surrounded by eight male and eight female Yamas, which is not good. Because among the eight male Yamas, Dharma Raja himself is the main one. The subsequent permission for this is that, for the single main deity, there is also a common ritual of bestowing the subsequent permission of body, speech, and mind, as well as the empowerment of the torma. Or, as an empowerment together with the retinue, on the mandala, a dark blue triangle with black spots, place the main deity's torma, heart-shaped image, or triangle. Surround it with offering tormas. Both tormas are adorned with black banners. First, cast the torma. From self-generation to requesting the desired wishes of the front generation, proceed as before. The disciple offers the mandala. Pray with "Omniscient Wisdom Accumulation," etc. Perform the lineage confession from Guru, and uphold the vows of the five families. Generate the disciple as Yamantaka. Generate the torma in front as Dharma Raja together with the retinue, and invite them with the sound of musical instruments. Perform the oath, praise, invocation, and dismissal. In the disciple's heart, on the lotus sun disc, superimpose Ya (Tibetan: ཡ, Devanagari: य, Romanized Sanskrit: ya, Literal meaning: Ya) and Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), or on the sun disc in the heart, the Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) syllable blazes, and below the navel, clearly visualize the Ya (Tibetan: ཡ, Devanagari: य, Romanized Sanskrit: ya, Literal meaning: Ya) syllable. The guru visualizes himself as the body of Yamantaka, and the light from his heart stimulates the mindstream of the front generation deity. A second emanation of Dharma Raja is severed, and contemplate it dissolving into the Ya (Tibetan: ཡ, Devanagari: य, Romanized Sanskrit: ya, Literal meaning: Ya) syllable in the heart or navel. Hand over the body image tsakali, and recite: Ignorant Wrathful Yama Raja, may it pervade the continuum of the ignorant, in order to purify all ignorance of sentient beings, I bestow upon you the mirror-like wisdom vow. Om, Hrih (Tibetan: ཧྲཱིཿ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: Hrih), Shti (Tibetan: ཥྚིཿ, Devanagari: ष्टिः, Romanized Sanskrit: ṣṭiḥ, Literal meaning: Shti), followed by Kala Rupa Yama Raja Kaya Abhisincha Om (Tibetan: ཨོཾ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal meaning: Om). This is the subsequent permission of the body. From that same one, a mantra garland arises, dissolving into the Ya (Tibetan: ཡ, Devanagari: य, Romanized Sanskrit: ya, Literal meaning: Ya) syllable in the navel. The mantra mala is handed over. In the previous verse, replace "ignorance" with "desire," replace "mirror-like wisdom" with "discriminating wisdom," and replace "Kaya" with "Vak," this is the subsequent permission of speech. Similarly, the contemplation of dissolving the hand implements, the staff and rope are handed over. Hatred and the Dharmadhatu, then