Chinese
那，达喇纳塔所说。 善哉！ 顶礼！具誓法王业之阎魔法门，秘密中之极密。法王口诀大善哉！ 顶礼薄伽梵吉祥金刚怖畏大尊，雅曼达嘎！ 将依阎魔法王之观想，及其口诀，如拉瓦之上师们的仪轨而宣说。 其中，首先是常行朵玛仪轨：陈设三角朵玛，以血肉装饰，并备办供品。 以胜乐金刚等忿怒尊之王，或阎魔敌任何一尊之自生本尊为先导，如本尊般加持供品与朵玛。 若有依凭物，则以甘露（藏文：ཨམྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：不死）沐浴。 无论有无依凭物，皆以自性空（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）净化。 从空性中，由吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为守护轮。 在大尸陀林中央，自身前方莲花日轮上，有一黑色水牛，骄傲且忿怒，身姿雄健，牛角抵触，蹄足踢踏。 践踏并杀戮一切怨敌、邪魔、恶咒，极其可怖。 其上，从自身心间放出一个吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。 从此吽（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，化出以颅碗为标志的手杖或杵，亦以吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志。 从中放光，供养圣众，成办有情之利益，降伏一切凶恶怨敌。 聚集轮涅之能力，融入种子字手印，完全转变。 从而，业之阎魔，身色如墨般漆黑，极其忿怒、激动、威猛。 一面二臂，三只红色圆眼。 头发竖立，发色棕黄，向四面飘散。 极其忿怒，水牛之面，四颗獠牙紧咬。 或为罗刹之面。 右手高举以颅碗为标志的手杖于虚空，左手持黑色时之索，作忿怒印，威吓作害者。 身躯粗壮短小，赤身裸体，阳具竖立。 右腿弯曲，左腿伸展，立于水牛之上。 以颅碗为头饰，湿颅碗为项链，以骨饰庄严。 其左侧，从舍（藏文：ཧྲིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：惭愧）字化出三叉戟，以赫利（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：惭愧）字为标志。 从中放光，行持三业，聚集，完全转变。 从而，大罗刹女匝姆
English
Then, said Taranatha. Good! Homage! The secret among secrets of the Damchen Chokyi Gyalpo, the Yama of Karma. The great Dharma King's oral instruction is good! Homage to the Bhagavan, glorious Vajrabhairava, the great Yamantaka! The visualization of Yama, the Dharma King, and its oral instructions will be explained according to the practice of the upper Lamas of the Rawa tradition. Among them, first is the regular Torma ritual: Arrange a triangular Torma, adorned with flesh and blood, along with offerings. With the self-generation of a wrathful king such as glorious Vajrabhairava or Yamari as the preliminary, bless the offerings and Torma as the Yidam. If there is a support, purify it with Amrita (藏文：ཨམྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：immortality). Whether there is a support or not, purify it with Svabhava (藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：own being). From emptiness, from Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) comes a protective wheel, and in the center of the great charnel ground, in front of oneself, on a lotus and sun disc, is a black buffalo, arrogant and wrathful, with a strong body and skill, rubbing its horns and stamping its hooves. It tramples and kills all enemies, obstructors, and curses, and is extremely terrifying. On top of that, from one's own heart, emanate a single Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). From that Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), emanates a staff or club marked with a skull cup, also marked with Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). From that, light radiates, offering to the assembly of noble ones, accomplishing the benefit of sentient beings, and utterly destroying all cruel enemies and obstructors. Gather all the power of Samsara and Nirvana, and dissolve into the seed syllable and hand symbol, completely transformed. From that, the Yama of Karma, his body color as black as darkness, extremely wrathful, agitated, and terrifying. One face, two arms, three red and round eyes. The hair of his head is yellowish-brown, standing on end, and scattered in all directions. Extremely wrathful, with the face of a buffalo, four fangs bared. Or, the face of a Rakshasa. His right hand raises a staff marked with a skull cup into the sky, and his left hand makes a threatening gesture with a black noose of time, threatening harm-doers. His body is stout and short, naked, with his lingam erect. His right leg is bent, and his left leg is extended, standing on a buffalo. He is adorned with a crown of skull cups, a necklace of wet skulls, and adorned with bone ornaments. To his left, from Hrīḥ (藏文：ཧྲིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Shame) comes a trident marked with Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Shame). From that, light radiates, performing the three actions, gathering, completely transformed. From that, the great Rakshasi Tsamu.
Chinese
门迪耶，萨尔瓦，夏特润，杜什坦，杜纳，杜纳，班达，班达，玛塔，玛塔，帕拉玛塔，帕拉玛塔，吽，匝拉，匝瓦拉，匝瓦热尼，杰迪，罗嘎囊，尼嘎纳，夏瓦姆，扬，航，让，热，策，亚，阿，贝夏亚，吉旺，赫里达亚，钦达，钦达，瓦亚，帕西，格让，玛拉亚，纳夏亚，吽，帕特。 这是女神扎姆迪的念珠咒，是千百万母神的总咒。这两个念珠咒没有咒语，有时甚至不确定是梵文，所以有几种不同的念诵方式，但经过校对，是从来源较大的方面写的。嗡，赫利，扎姆迪耶，吽，帕特，梭哈。这是扎姆迪母神的精华，与父亲的近精华、精华和根本咒的所有组合，都只用这个来扩展和结合。在此，扎姆迪之后，也有班，吽，帕特，和藏，吽，帕特的结合。如果考察原因，两者并不矛盾，但古老的例子在自己这边没有，而且头部有赫利之后，虽然需要结合两个种子字，但似乎也不需要。把这些都牢记在心之后，此时全部念诵一遍，除了念珠咒之外，任何一个都可以念诵一百遍等等。嗡，阿，吽，加持。把朵玛再次观想为甘露的大海。嗡，嘎拉茹巴，亚玛茹匝，吽。伊当，巴林，格里赫纳，格里赫纳，卡卡，卡嘿，卡嘿。这样不少于七遍献给父亲。嗡，赫利，扎姆迪耶，伊当，巴林等，如上结合，三遍或五遍献给母亲。嗡，嘎拉茹巴，扎姆迪耶，把这个加在头上，从阿甘到夏帕的供养。死亡阎罗王是：在玛卓措的湖心，是九座黑山的尽头，在香气山的中间，嘴和田中等同的湖。那下面五百由旬之下，居住着死主阎罗王。是一切众生身体的魔，如身体和影子般，安住于一切众生，是连接蕴的。见到恐怖您的身形，阎罗您散发气味，顶端是一切众生的命魔，在后脑勺的方向安住，向有誓言者敬礼。罗刹女阎罗之母，时辰性命的魔。
English
Muṇṭi ye sarva śatrun duṣṭan dhuna dhuna bandha bandha matha matha. Pramatha pramatha. Hūṃ jāla jvāra jvāreṇā bye dhi rogaṇaṃ nigaṇa śivaṃ yaṃ haṃ raṃ ri tshu ya a be śa ya ji vaṃ hri da ya. Chindha chindha. Bā'a dya pa śi ghraṃ māraya. Na śaya hūṃ phaṭ. This is the garland mantra of the goddess Tsāmuṇḍī, the general mantra of millions of mothers. These two garland mantras have no mantra collection. Sometimes it is not even certain that it is Sanskrit. So there are some different ways of reciting, but after checking, it is written from the side of the larger source. Oṃ hrīḥ tsāmuṇḍī ye hūṃ phaṭ svāhā. This is the essence of the mother Tsāmuṇḍī, and all the combinations of the father's near essence, essence, and root mantra are only used to expand and combine this. Here, after Tsāmuṇḍī, there are also the combinations of baṃ hūṃ phaṭ and tsaṃ hūṃ phaṭ. If the reason is examined, the two are not contradictory, but the ancient examples are not on our side. And after the head has hrīḥ, although it is necessary to combine the two seed syllables, it seems that it is not necessary. After keeping all these in mind, at this time recite all of them once. Except for the garland mantra, any one can be recited a hundred times, etc. Oṃ āḥ hūṃ, bless. Visualize the torma again as a great ocean of nectar. Oṃ kālarūpa yamarāja hūṃ. Idaṃ baliṃ gṛhṇa gṛhṇa kha kha khāhi khāhi. In this way, offer it to the father no less than seven times. Oṃ hrīḥ tsāmuṇḍī ye idaṃ baliṃ etc., combine as above, and offer it to the mother three or five times. Oṃ kālarūpa tsāmuṇḍī ye, add this to the head, and offer from arghaṃ to śapta. The death Yama king is: In the heart of Lake Mapam, is the end of the nine black mountains, in the middle of the incense mountain, the lake is equal in mouth and field. Below that, five hundred yojanas below, dwells the death lord Yama king. Is the demon of the body of all beings, like body and shadow, dwells in all beings, is the one who connects the aggregates. Seeing the terrifying form of you, Yama, you emit a smell, at the top is the life demon of all beings, dwells in the direction of the back of the head, I prostrate to the one with vows. Rakshasa woman, mother of Yama, the demon of time and life.
Chinese
嘎莫，安住于七大海洋。向札门地（藏文：ཙ་མུནྚི་）也敬礼。享用此供施食子，等等，致力于事业。拥有圆满等等，说吉祥语。愿一切众生安乐。等等，念诵祈愿文、百字明和忏悔。若有本尊像，则使护法男女二者安住。您的有情众生之利益，等等，食子供品等请回。若无本尊像，则护法本尊之智慧尊也请回，誓言尊融入自身之脐轮。以之前的祈愿文和吉祥语即可完成仪轨，若喜欢，在此处做也不相违。如果喜欢猛厉的事业，或者就是那样的修法和事业，则与其他的相同，只是食子观想为血肉之海，以之前的食子咒供养之后，立即将所要对治的仇敌魔障邪魔等勾招来融入食子中。
English
Ga Mo, dwells in the seven great oceans. I also pay homage to Tsamunti. Please accept this offering of Torma, etc., engage in activities. Possessing abundance, etc., speak auspicious words. May all sentient beings be happy. Etc., recite prayers, the Hundred Syllable Mantra, and perform confession. If there is a representation, then stabilize the Dharma protectors, both male and female. The benefit of your sentient beings, etc., the Torma offerings, etc., please depart. If there is no representation, then the wisdom being of the Dharma protector himself also departs, and the Samaya being dissolves into one's own navel chakra. The ritual can be completed with the previous prayers and auspicious words, but if you like, it is not contradictory to do it here as well. If you enjoy fierce activities, or if it is that kind of practice and activity, then it is the same as the others, except that the Torma is visualized as an ocean of flesh and blood, and immediately after offering with the previous Torma mantra, summon the enemies, obstacles, and evil spirits to be subdued and dissolve them into the Torma.
Chinese
“སྐྱོང་”这个名字也必须理解为那个意思。 佛陀教法的最大施主是怙主。 一切怙主都是田主。 这里也是按照阎魔法王黑怙主的仪轨来修持的。 一般来说，田主不能遍及怙主。 怙主遍及田主，因此修持田主时，塔嘎（Ta ga）一定需要面具。 在大坛城的布置中，坟地的田主就是那样存在的。 在这里，将此作为那样做的修持方法，是上师的口诀。 其他人说，这是为了使本尊护法的面容相符，这真是胡说八道。 将林伽竖立起来，即使其他的修法不需要，这也是将阎魔与堪拉怙主无二无别地修持为一体的方法。 必要的是，如果加上这里面的一点口诀要点，那么通过一种修法就能成就两个本尊，因此容易实践。 在此之上，如果再加入一点口诀，那么在将修持者自己修持为护法的时候，顺便也能进行怀业，这是我们的上师说的。 这一点其他人也不明白。 既然已经认同了赤身裸体，那么持有权势，不隐藏是不允许的，所以必须认同这一点，但是这部论典中也没有说到赤身裸体。 也没有禁止赤身裸体。 如果不显现标志，那么就用虎皮缠绕下身。 在《分别》中说“无饰，具有骨鬘”，有些人说除了骷髅念珠之外没有其他的装饰，也有人认为完全没有装饰等等。 但在这里，无饰的意思是没有珍宝和鲜花等华丽的装饰。 这也是就猛厉事业的角度来说的。 其他寂静的没有装饰，或者有精美的珍宝装饰。 增益的有许多珍宝装饰。 怀有的有鲜花等等。 对于这些，穿戴相应的丝绸衣服也没有相违。 骨鬘的意思是直接说了头鬘和骨饰。 虎皮和蛇等等也没有禁止。 对于佛母，有牛皮和黑衣等等，虽然在口诀的文字中有各种各样的说法，但是在惹琼巴的著作中认为是牛皮。 在《分别》中说大腹
English
The name "skyong" must also be understood to mean that. The greatest benefactor of the Buddha's teachings is the Protector. All Protectors are field lords. Here, too, it is practiced according to the tradition of Yama, the Great Black Protector. In general, field lords do not encompass Protectors. Protectors encompass field lords, so it is certain in Ta ga that a mask is needed for all field lord practices. In the arrangement of the great mandala, the field lord of the charnel ground exists in that way. Here, applying this as a method of practice is the oral instruction of the venerable lama. Others say that it is for the sake of matching the faces of the yidam protectors, which is nonsense. Erecting the lingam, although other methods of practice do not require it, is the method of practicing Yama inseparable from Khenla Gonpo as one entity. The necessity is that if a little key point of oral instruction is added to this, then both deities will be accomplished by one method of practice, so it is easy to practice. On top of that, if a little oral instruction is added, then when the practitioner himself is practicing as a protector, incidentally, empowerment can also be performed, as our lama said. Others do not understand this either. Since it is accepted to be naked, holding power and not hiding it is not allowed, so this must be accepted, but this treatise does not say anything about being naked either. Nor is being naked prohibited. If the signs are not manifested, then the lower body is wrapped with tiger skin. In the "Distinction," it says, "Unadorned, possessing a bone garland," some say that there are no other ornaments besides the skull rosary, and some think that there are no ornaments at all, etc. But here, the meaning of unadorned is that there are no gorgeous ornaments such as jewels and flowers. This is also said from the perspective of wrathful activity. Others, for peaceful activities, have no ornaments or have exquisite jewel ornaments. For increasing activities, there are many jewel ornaments. For subjugating activities, there are flowers, etc. For these, wearing corresponding silk clothes is not contradictory either. The bone garland means that the head garland and bone ornaments are directly mentioned. Tiger skin and snakes, etc., are also not prohibited. For the consort, there are various statements in the texts of oral instructions, such as cowhide and black clothes, but in the writings of Ra Lotsawa, it is considered to be cowhide. In the "Distinction," it says, "large belly."