English
Now, in the next one, for the application of the root mantra, do as with the previous adding words. Outside of that, write the part that enters the belly of Yama from that very wheel. The letter heads in the center should face towards the upper part of the body. There is no need for a lotus seat, sun seat, or buffalo. It is said that just having a corpse is enough. There is also a tradition of not using a seat. The wheel of the consort is also six circles, and the central letter is also the same as the other deities. In the center, one can also write hrīḥ (藏文，梵文天城體：ह्रीः，梵文羅馬擬音：hrīḥ，漢語字面意思：seed syllable) or bhyoḥ (藏文，梵文天城體：भ्योः，梵文羅馬擬音：bhyoḥ，漢語字面意思：exclamation). In the east of the eight inner squares: dhuna che ge mo dhuna. In the southeast: bandha che ge mo bandha. In the south: matha che ge mo matha. In the southwest: prama tha che ge mo prama tha. In the west: che ge mo hūṃ jvala. In the northwest: jvara che ge mo jvareṇa. In the north: che ge mo bhye dhi. In the northeast: che ge mo rogaṇaṃ. In the subsequent order, in the east: che ge mo nyid gdan shivaṃ. In the southeast: che ge mo yaṃ haṃ ri tshus ya. In the south: che ge mo abe shaya. In the southwest: che ge mo ji vaṃ hrī daya. In the west: tshindha che ge mo tshindha. In the northwest: che ge mo bādya pa. In the north: che ge mo shi ghriṃ mārāya. In the northeast: che ge mo nasha ya hūṃ phaṭ. On all three circumferences of this, write only: oṃ hrīḥ cāmuṇḍi dgra bo che ge mo mārāya nāśāya staṃbhāya bhasmi kuru hūṃ phaṭ (藏文，梵文天城體：嗡，ह्रीः，札姆尼，敵人，某某，摧毀，消滅，制止，焚燒，做，吽，帕特，梵文羅馬擬音：oṃ hrīḥ cāmuṇḍi dgra bo che ge mo mārāya nāśāya staṃbhāya bhasmi kuru hūṃ phaṭ，漢語字面意思：Om, Hrih, Chamundi, enemy, so-and-so, destroy, annihilate, stop, burn, do, Hum, Phat). Write that wheel as entering the belly of the goddess Chamundi. That too, as before, just having a corpse seat or abandoning the seat. There is no dispute that the circumference of the father and mother's wheel and the letters of the sixteen squares should have their heads facing inward for fierce activities. Some think that if one performs peaceful, increasing, and powerful activities, the heads should face outward. Although it is the same for the wheel of Yamāntaka, since this is the wheel of Yama for activities, our lama says that for all activities, the letter heads should only face inward. However, if you think that those three activities cannot be accomplished by relying on this wheel, that is not the case, because even in this directly indicated wheel alone, among the peaceful activities, there are actually protection and repulsion. Although it is slightly more difficult to perform increasing and powerful activities directly, it is certain that they will intervene to protect and repel those obstacles. The adding words for the killing activity are the same as before, and for separation, expulsion, ignorance, and rigidity, the adding words for that and that are used instead of "mārāya". At that time.
Chinese
生起与业死主父母自身相同之尊。加持三处。于心间生起种子字ཡ་（藏文，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚）和བྷྱོཿ（藏文，梵文天城体：भ्योः，梵文罗马拟音：bhyoḥ，汉语字面意思：布哟）。由于同时明观这些有困难，因此依次一个个地明观。仪轨画像之二尊，也非从种子字生起，而是以心要七遍生起为法王父母。加持三处。如果愿意，也在眼中书写ཀྵིཾ་（藏文，梵文天城体：क्ष्，梵文罗马拟音：kṣiṃ，汉语字面意思：克兴）等。之后迎请智慧尊法王父母内外二者，以及死主千百万俱胝和母曜千百万俱胝，融入自身等，由于所缘猛烈而具力，故多次修持。以瓶水洒之并灌顶。灌顶之标识唯有五峰黑金刚杵。此时加持誓言物之朵玛并供献。广作供赞与委任事业。祈请诸尊融入自身，口诵“化为字”。仪轨画像之本尊不必转化。苏pratiṣṭhā和耶dhar和近心要之根本咒等，念诵一百零八等尽可能多，并且二轮之咒也念诵二十一遍左右。从十方世界一切世间和出世间之加持，皆迎请为死主父母之根本咒之相，并再三融入轮之咒中。屡屡抛撒黑花。花朵也如先前所绘之像般修持则佳。于此明显之界限，作供赞、稳固仪轨、百字明和吉祥祈愿文。之后书写所作事业之名字等，生起所作事业之本体。如实陈述，并如六十四之勾招遣返大朵玛仪轨般多次行之。于ཧྲཱིཿཥྚིཿ或阎摩罗阇之后，加上死主父母之心咒，并加上“此怨敌”之语，念诵ཨ་ཀརྵ་ཡ་ཛཿཛཿ（藏文，梵文天城体：आकर्षय जः जः，梵文罗马拟音：ākarṣaya jaḥ jaḥ，汉语字面意思：勾引 匝 匝）约六十遍，以及“此怨敌”之语，念诵起始之神和བི་དྷྱེ་ཤཱ་ཡ་ཧཱུཾ་ཕཊ་（藏文，梵文天城体：विध्ये शय हुं फट्，梵文罗马拟音：vidhye śāya hūṃ phaṭ，汉语字面意思：穿透 舍 吽 啪）约六十遍，加上བནྡྷ་བནྡྷ་（藏文，梵文天城体：बन्ध बन्ध，梵文罗马拟音：bandha bandha，汉语字面意思：束缚 束缚）和སྟམ་བྷ་ཡ་（藏文，梵文天城体：स्तम्भय，梵文罗马拟音：stambhaya，汉语字面意思：镇伏）之语也约六十遍，以索套捆绑。观想以金刚交杵镇压，狱卒们围绕。再次供献朵玛和供品后，暂时放置，或者立即进行折叠计算也可以。其方式将在下文阐述。死主男女或屠夫男女之轮之书写次第，即第三。
English
Generate a deity identical to the Yama and Yamī (Lord and Lady of Death). Bless the three places. Generate the seed syllables ya (藏文，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚) and bhyoḥ (藏文，梵文天城体：भ्योः，梵文罗马拟音：bhyoḥ，汉语字面意思：布哟) at the heart center. Since it is difficult to visualize them all at once, visualize them one by one in sequence. The two images of the drawing base are also not generated from the seed syllables, but generate them as Dharma King and Queen with seven repetitions of the essence. Bless the three places. If you wish, also write kṣiṃ (藏文，梵文天城体：क्ष्，梵文罗马拟音：kṣiṃ，汉语字面意思：克兴) etc. in the eyes. Then, invite the wisdom deities, the Dharma King and Queen, both outer and inner, as well as billions and billions of Yamas and billions and billions of mamos, and dissolve them. Since the focus is strong and powerful, meditate on it many times. Sprinkle with vase water and empower. The sign of empowerment is only a five-pointed black vajra. At this time, bless the torma of samaya substances and offer it. Make extensive offerings, praises, and entrust activities. Request the deities to dissolve, saying, "Transform into syllables." It is not necessary to transform the deities of the drawing base. Recite the root mantras of Supratiṣṭhā, Yedhar, and the near-essence as much as possible, such as one hundred and eight times, and also recite the mantras of the two wheels about twenty-one times. From all the worlds of the ten directions, invite all the blessings of the mundane and supramundane realms in the form of the root mantras of Yama and Yamī, and repeatedly dissolve them into the mantras of the wheel. Scatter black flowers again and again. It is good to perform the flowers as the previously drawn image. At this clearly defined point, perform offerings, praises, stabilization rituals, the Hundred Syllable Mantra, and auspicious prayers. Then, write the names of the objects to be accomplished and generate the actual objects to be accomplished. State the truth and perform it many times like the great torma ritual of the sixty-four attracting and repelling methods. After hrīḥ ṣṭiḥ or Yamarāja, add the heart mantra of Yama and Yamī, and add the words "this enemy," reciting ākarṣaya jaḥ jaḥ (藏文，梵文天城体：आकर्षय जः जः，梵文罗马拟音：ākarṣaya jaḥ jaḥ，汉语字面意思：勾引 匝 匝) about sixty times. Also, add the words "this enemy," reciting the initial deity and vidhye śāya hūṃ phaṭ (藏文，梵文天城体：विध्ये शय हुं फट्，梵文罗马拟音：vidhye śāya hūṃ phaṭ，汉语字面意思：穿透 舍 吽 啪) about sixty times. Add the words bandha bandha (藏文，梵文天城体：बन्ध बन्ध，梵文罗马拟音：bandha bandha，汉语字面意思：束缚 束缚) and stambhaya (藏文，梵文天城体：स्तम्भय，梵文罗马拟音：stambhaya，汉语字面意思：镇伏) also about sixty times, binding with a lasso. Visualize being suppressed by a crossed vajra and surrounded by prison guards. After offering tormas and offerings again, leave it for a while, or you can immediately perform the folding calculation. The method will be explained below. The third of the sequence of writing the wheel of the male and female Yama or the male and female butchers.
Chinese
现在将要讲述修持、成就、事业三者的次第。其中，首先，如果从修持来划分，有根本修持和近修持两种。第一种，修持本身、仅仅是修持、小修持、单独修持、根本修持和基础修持，这些都是意义相同名称不同的说法。也就是说，如果以前有誓言画像，那是最好的。但不是必须的。不仅如此，如果能够陈设简易的绘画或浮雕像作为所依，那是最好的。没有也可以，在寂静的地方陈设供品和食子。食子作为执持食子。从前行食子开始，到最后仪轨结束，就像食子仪轨中所说的那样。即使没有其他所依，执持食子本身就是所依，因此在修持未完成之前，不要请面前生起的父尊母尊返回。眷属和宾客都返回。之后的座次，也是将之前的本尊融入光明后，再次生起，因此不需要改变念诵内容。无论如何，近心咒七字要念诵一百万遍。修圆满的真实心咒要念诵三百万遍。如果将近修持的咒语或根本咒语作为计数修持，要念诵一百万遍。在小修持的时候，即使根本咒和念珠咒不进行计数修持也可以，所以在座次的结尾稍微念诵一些就可以遍及。本尊的咒语一般需要念诵无数次，特别地，念诵一千万到五千万遍之间，是清净障碍、积累资粮、获得成就和一切事业的基础。所有这些超世间的护法神，一般也与此类似，但由于示现方式的不同，不需要念诵那么多。不需要因为很多冲突而无休止地念诵。在修持的时候，如果之前的数量没有征兆，就念诵两倍、三倍或四倍，也会出现征兆。本尊的咒语是需要时时刻刻尽力念诵的，所以这两者稍微有些不同。如果没有事先进行本尊的修持，就不能进行这个修持。本尊无论是依靠有权势的阎罗王还是阎魔敌，都是最好的。一般来说，依靠其他的忿怒尊之王是不行的。
English
Now, I will explain the order of the three: practice, accomplishment, and activity. Among these, firstly, if we divide practice, there are two types: root practice and near practice. The first type, practice itself, merely practice, small practice, solitary practice, root practice, and base practice, these are all synonymous terms with the same meaning. That is to say, if there is a previously existing image of the commitment being, that is best. But it is not necessary. Moreover, if one can arrange a simple painting or relief image as a support, that is best. It is also acceptable to not have one. In a secluded place, arrange offerings and tormas. The torma should be used as a holding torma. Starting from the preliminary torma and ending with the final ritual, it is just as it is said in the torma ritual. Even if there is no other support, the holding torma itself is the support, so before the practice is completed, do not request the father and mother deities generated in front to depart. The retinue and guests all depart. For the subsequent sessions, the previous deity is dissolved into light and then generated again, so there is no need to change the recitation. In any case, the near-essence seven-syllable mantra should be recited one million times. The actual essence mantra for completing the practice should be recited three million times. If the near practice mantra or the root mantra is used as a counted practice, it should be recited one million times. During the small practice, even if the root mantra and the mala mantra are not counted, it is acceptable, so reciting a little at the end of the session will suffice. The mantra of the yidam in general needs to be recited countless times, and in particular, it is said that reciting between one hundred million and five hundred million times is the cause of purifying obscurations, accumulating merit, attaining accomplishments, and all activities. All these supramundane Dharma protectors are generally similar to this, but due to the difference in the way they manifest, it is not necessary to recite so much. It is not necessary to recite endlessly due to many conflicts. During the practice, if there is no sign of the previous amount, then recite two, three, or four times as much, and signs will also occur. The mantra of the yidam needs to be recited as much as possible at all times, so these two are slightly different. If the practice of the yidam has not been done beforehand, then this practice cannot be done. The yidam, whether relying on the powerful Yama or Yamantaka, is the best. In general, relying on other wrathful kings is not acceptable.