Chinese
念诵“ཏྟ་”并加持，是赐予心之加持。同样地，融入五种光芒，将法王之观想范例置于手中，念诵“我慢，平等，功德（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）गुṇa，guna，功德”。是赐予功德之加持。观想脐间的ཡ་字之光芒成就四种事业，将屠夫男女之轮置于手中，念诵“嫉妒，事业成就，业（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）कर्म，karma，业”。是赐予事业之加持。然后将朵玛置于手中，严厉地进行敕令。如果弟子进行修持，也应给予共同的念诵传承。弟子的后续行为和前置生起之后续仪轨，应按照共同的方式进行解释。文殊菩萨之教言，至极严厉殊胜，是一切傲慢者的终极。以此修法善妙之传播，愿精要之教法得以弘扬。法王事业阎魔天青色之修法章节终。 增长兴盛。顶礼阎魔摧坏者，是阎魔王之修法。
English
Having recited "TTA" and blessed, it is the empowerment of the mind. Similarly, blending the five rays of light, placing the example of the Dharma King's contemplation in hand, reciting "Pride, Equality, Guna (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)गुṇa，guna，Virtue". It is the empowerment of virtue. Contemplating that the light of the syllable YA at the navel accomplishes the four activities, placing the wheel of the butcher male and female in hand, reciting "Jealousy, Accomplishment of Action, Karma (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)कर्म，karma，Karma". It is the empowerment of action. Then, placing the torma in hand, fiercely issue commands. If the disciple is practicing, the recitation transmission should also be given in accordance with the common practice. The subsequent actions of the disciple and the subsequent rituals of the front generation should be explained in a common way. The teachings of Manjushri, extremely stern and supreme, are the ultimate of all arrogant ones. By spreading this excellent method of accomplishment, may the essential teachings flourish. The chapter on the method of accomplishing the blue Dharma King Karma Yamaraja is complete. May it grow and prosper. Homage to Yamari, the destroyer of Yama, is the method of accomplishing the King of Yama.
Chinese
饶阿 嘎匝，阿 嘎匝，萨玛雅 迪斯塔图，这样说。念诵的咒语是：嗡 亚玛ra匝 诶嘎匝哲亚 霍 帕特。玛霍 帕特。 秀霍 帕特。 玛汝匝 帕特。 丹丹 帕特。 尼 帕特。 吽吽 帕特。这样念诵。朵玛咒语心咒的最后加上伊当 巴林达 卡卡 卡嘿 卡嘿，以此供养。赞颂是：从血海中央，在如劫火般燃烧的中央，死主阎魔法王玛汝匝，向与亿万死主一起的您赞颂。在黑风旋绕的中央，诶嘎匝哲 玛莫 亿万，四位业使和眷属，向无数的他们赞颂。念诵这些后焚香，剩余如同蓝色（护法）时一样整理仪轨。赐予随许时，金刚持等祈请。身的随许与黑色（护法）相同。语念诵传承。意朵玛灌顶等。一切法类中最稀有，饶派阎魔法王红尊的，简略文字心之悦处，此亦因需心要而书写。是名为业阎魔玛汝匝四法类的修法仪轨章节。吉祥增长广大。顶礼文殊阎魔法王后，关于业阎魔，略述红黑色忿怒相的修法。 嗡 索斯帝。顶礼文殊阎魔法王后，关于业阎魔，略述红黑色忿怒相的修法。 此处一切仪轨总的方面，如同蓝色阎魔法王一样安立，不同之处是：从自己的心间，将雅字向前放射，从中生出红黑色极度忿怒且激动的业阎魔。右手高举五股金刚杵和人心，左手持带绳索的忿怒印。身穿虎皮裙。左腿伸展的坐姿。其左侧，从没有放射中，生出红黑色时母，手持宝剑和颅碗血，骑乘特瑞乌，安住在云和红色闪电之上。迎请之时，念诵此修法仪轨中所说的偈颂也可以，最后猛烈念诵心咒。念诵之时，思维“大英雄我该做什么？”，接受命令。然后念诵：扎 惹叉雅。心间扎。惹叉雅。班匝 顿德 班。班匝 顿德 惹巴达。匝匝。念诵这些。朵玛
English
Say, "Ra a gaccha, a gaccha, samaya tisthantu." The mantra for recitation is: Om Yamaraja Eka Jati Ya Ho Phet. Ma Ho Phet. Shu Ho Phet. Marutse Phet. Dam Dam Phet. Ni Phet. Hum Hum Phet. This is it. At the end of the essential Torma mantra, add "Idam Balingta Kha Kha Khahi Khahi" and offer it. The praise is: From the midst of a great sea of blood, In the center blazing like the fire of an eon, Lord of Death, Yama Raja Marutse, I praise you together with a hundred thousand Yamas. In the center of a black whirlwind, Eka Jati Mamo, a hundred thousand, The four messengers and attendants, I praise all those beyond number. After reciting these, offer incense, and arrange the offerings as in the case of the blue (protector). For the empowerment, the Vajra Holder and others make requests. The body empowerment is similar to the black (protector). Speech recitation transmission. Mind Torma empowerment, etc. Most rare among all Dharma cycles, The Red Yama Raja of the Ra tradition, A concise summary, a place of joy for the mind, This is written because it is needed as an essence. This is a chapter on the sadhana of the Karma Yama Marutse, known as the four cycles. May it flourish and increase. Having paid homage to Manjushri Yamantaka, I will briefly describe the Karma Yama, The wrathful form of the red-black Rakshasa. Om Svasti. Having paid homage to Manjushri Yamantaka, I will briefly describe the Karma Yama, The wrathful form of the red-black Rakshasa. Here, apply all the general aspects of the ritual as with the blue Yama Raja, but the difference is: From one's own heart, project the syllable Ya forward, from which arises the Karma Yama, red-black, greatly wrathful and agitated. The right hand raises a five-pronged vajra and a human heart, the left hand makes a threatening gesture with a lasso. Wearing a tiger skin loincloth. Seated with the left leg extended. To his left, from the unprojected, arises the red-black Time Consort, holding a sword and a skull cup of blood, riding a Tre'u, seated on clouds and red lightning. At the time of invocation, one may recite the verses spoken from this sadhana text, and at the end, recite the heart mantra fiercely. During the recitation, think, "Great Hero, what shall I do?" and receive the command. Then recite: Trak Rakshaya. Trak at the heart. Rakshaya. Vajra Dunti Bam. Vajra Dunti Rbad. Jah Jah. Recite these. Torma
Chinese
赞颂是，心咒的结尾是：吞 阿匝匝 郭夏。嗡 汝汝汝汝 贝 贝 吽 匝匝。巴林 哥利合纳 卡卡 卡嘿 卡嘿。这是（心咒）。特别的赞颂合集是：吽！东方白色海螺宫殿中，血色红色细布为衣者，极其可怖大威猛之身，我赞颂偕同眷属之兄妹。详细的见于修法仪轨中。随许是，此法与玛汝孜四法合集二者，于红色三角法源上安放九角朵玛相同。实际的随许也相同。对此祈请是：金刚上师请垂念！为守护佛法之故，祈请赐予大护法兄妹之随许。如是念诵三遍。于一切怨敌魔障，极喜猛厉之事业，从其修法仪轨中，仅书写显露之心要。此为名为业力明妃血色之修法品目。 增长兴盛！顶礼吉祥黑汝嘎后，乃坟墓主之修法。 嗡 斯瓦斯谛！顶礼吉祥黑汝嘎后，乃坟墓主之修法。 与朵玛仪轨随许相关联，我将略说。陈设供品朵玛，以胜乐金刚或金刚瑜伽母之自生起为先导。如本尊仪轨般加持供品和朵玛。之后，于自己面前的虚空中，从吽字生出埃字，从中生出扬字的風轮。从让字生出血海。从松字生出田地的地基。从坚字生出骨骼之山。从让字生出日轮。从松字生出颅器宫殿。其中，从榜字生出莲花坛城，以吽字为莲花座。玛 苏日耶 坛城，以吽字为日座。阿 匝札 坛城，以吽字为月座。成为二座。于二座之上，从种子字吽和昂字生出海螺和宾主，以吽和昂字为标志。生起勇士坟墓主尊父母，身色白色，光芒四射。骨骼极其可怖之形相。一面二臂三目圆睁。舌卷起。龇牙咧嘴。右
English
The praise is: At the end of the heart mantra: Thun Aja Ja Goh Sha. Om Rulu Rulu Bhyo Bhyo Hum Ja Ja. Balim Grihna Kha Kha Khahe Khahe. This is (the mantra). The special collection of praises is: Hum! From the eastern white conch palace, With blood-colored red fine cloth as clothing, Extremely terrifying great wrathful body, I praise the brother and sister together with their retinue. For details, see the practice manual. The empowerment is, for both this practice and the collection of Marutse Four Practices, it is the same to place a nine-cornered torma on a red triangular Dharma source. The actual empowerment is also the same. The supplication for this is: Vajra Master, please consider! For the sake of protecting the Buddha's teachings, please grant the empowerment of the great protector brother and sister. Recite this three times. To all enemies and obstacles, extremely pleased with fierce actions, from their practice manuals, only the revealed essence is written. This is the section of the practice method called Karma Dakini Blood Color. May it increase and flourish! Having prostrated to glorious Heruka, this is the practice method of the Lord of the Cemetery. Om Svasti! Having prostrated to glorious Heruka, this is the practice method of the Lord of the Cemetery. In connection with the torma ritual and empowerment, I will briefly explain. Arrange the offerings and torma, with the self-generation of Chakrasamvara or Vajrayogini as the preliminary. Bless the offerings and torma according to the ritual of the deity. Then, in the sky in front of oneself, from the syllable Hum, the syllable E arises, from which arises the wind mandala of the syllable Yam. From the syllable Ram arises the ocean of blood. From the syllable Sum arises the foundation of the field. From the syllable Kem arises the mountain of bones. From the syllable Ram arises the sun mandala. From the syllable Sum arises the palace of skull cups. Within it, from the syllable Pam arises the lotus mandala, with the syllable Hum as the lotus seat. Ma Surya Mandala, with the syllable Hum as the sun seat. A Chanda Mandala, with the syllable Hum as the moon seat. They become two seats. On top of the two seats, from the seed syllables Hum and Am arise the conch and the guest, marked with the syllables Hum and Am. Arise the hero, the Lord of the Cemetery, father and mother, their bodies white in color, radiating light. Their bones are of an extremely terrifying form. One face, two arms, three eyes wide open. Tongue curled. Teeth bared. The right
Chinese
手持盛满鲜血的颅器，置于心间并饮用。左腿伸展，右腿弯曲，脚趾向下指，以半跏趺坐之姿安住。身着各色丝绸裙裾，头戴珍宝头饰，佩戴耳环。于智慧之火中安住的怙主与佛母，周围环绕着无数世间与出世间的空行母，形成两重眷属。 为令诸佛之事业，无余调伏诸恶者，示现怖畏之身相，赐予所欲之成就，赞颂尸林之主尊。
English
Holding a skull cup filled with blood, placing it at the heart and drinking from it. The left leg is extended, the right leg is bent, with the toes pointing downwards, abiding in a half-lotus posture. Adorned with various silk skirts, a precious crown, and earrings. The Lord and Consort abide amidst the blazing fire of wisdom, surrounded by countless worldly and beyond-worldly Dakinis, forming two circles of retinue. For the activities of all the Buddhas, to subdue all the remaining evil ones, manifesting a terrifying form, granting desired accomplishments, praising the Lord of the Cemetery.
Chinese
向坟地主夫妇的尊颜献上供养！嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）！吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）！ 诸佛之意之事业， 悉为调伏诸恶毒， 示现怖畏之身形，赐予所欲之义利， 赞颂坟地之主尊。 纯净洁白之骨骼身， 事业四种无有阻碍者， 于彼何所欲求之悉地， 祈请速赐予您赞颂。 纵然安住于正道， 亦令有情安乐住， 救脱轮回诸系缚， 赐予利乐您赞颂。 何人修持供养您， 如实忆念诸誓物， 如其所愿祈祷般， 祈请赐予我诸悉地。 供养布施朵玛如海， 以及悉地之源誓物等， 祈请具德护法眷属众， 成办所托诸事业。 其后书写百字明，祈请宽恕，收摄，自守护，发愿吉祥等与通常相同。欲行此随许，朵玛上部三尖，下部圆形以钩环绕，以酥油等装饰，白色绸缎之顶幡，以及父母之擦擦像，二水先行之五供陈设。于自身前安放内供朵铃，以本尊之自生起先行，加持供朵玛，如朵玛仪轨所出，献上具德坟地主父母之朵玛，念诵少许，献曼扎，祈请与三宝无别，本尊之自性，以上师之慈悲，赐予加持。如是念诵三遍祈请，皈依三宝，如是等念诵三遍从《古汝》（名著）中所出之仪轨。之后，为作随许之基，令诸弟子生起如朵玛仪轨所出之护法父母。正行时，身的随许是：上师于自身明观为胜乐金刚父母，从心间放出光芒，从邬金空行刹土和自性之境，迎请不可思议之护法父母，融入上师之面门，以贪染之火融化为光，融入佛母之
English
I offer homage to the faces of the lord and lady of the charnel ground! Om Ah Hum. Hum. All the activities of the Victorious One's mind, entirely for the sake of subduing all that is wicked, showing a terrifying form, giving the meaning of desire, I praise the lord of the charnel ground. A pure white skeleton form, unimpeded in the four activities, whatever one desires, all siddhis, I praise you who bestow them closely. Although abiding near the true path, you also place sentient beings in happiness, protect from all the bonds of existence, I praise you who bestow all benefit and happiness. Whoever accomplishes you, whoever worships you, remembering the sacred substances as they are, just as they have prayed, grant me all the siddhis. An ocean of offerings and sacrificial cakes, and sacred substances that are the source of all siddhis, may the glorious protectors of the teachings and their retinues accomplish whatever activities are entrusted to them. Afterwards, the hundred-syllable mantra, asking for forgiveness, gathering, self-protection, aspirations, and auspiciousness are all the same as usual. Wishing to perform this subsequent permission, the upper part of the torma is three-pointed, the lower part is round, surrounded by hooks, adorned with decorations such as butter, a white silk banner, and the forms of the father and mother tsakali. The five offerings that precede the two waters are arranged. Place the inner offering dorje and bell in front of you, with the self-generation of the yidam deity preceding. Bless the offering torma, and as it comes from the torma ritual, offer the torma of the glorious lord and lady of the charnel ground. Recite a little, offer a mandala, and pray that it is inseparable from the Three Jewels, the essence of the yidam deity, and that the blessings are bestowed by the compassion of the holy guru. Pray three times in this way, take refuge in the Three Jewels, and so on, recite three times the continuous confession that comes from the 'Gur' (famous work). Then, in order to establish the basis for the subsequent permission, have the disciples arise as the Dharma protectors, father and mother, as they come from the torma ritual. In the main part, the subsequent permission of the body is: the master is clear as the father and mother of Chakrasamvara, light radiates from his heart, and from the palace of the Ugyen dakinis and the realm of self-nature, inconceivable Dharma protectors, father and mother, are invited, enter the master's face, and melt into light with the fire of attachment, merging into the mother's