English
Offer the torma, and also offer sixty-four portions to the directional guardians. Then, with the pride of being the two-armed Vajrabhairava, hold a sword in your right hand and a skull cup filled with alcohol in your left, and go outside the retreat room. Pour the alcohol from the skull cup onto the sixty-four tormas containing flesh and blood, making the tormas abundant. With a fierce and terrifying demeanor, recite "hrīḥ ṣṭiḥ (藏文，梵文天城体，hrīḥ ṣṭiḥ，Glory! Stand firm!), hūṃ hūṃ ha ha ho ho he hai (藏文，梵文天城体，hūṃ hūṃ ha ha ho ho he hai，Hum! Hum! Ha! Ha! Ho! Ho! He! He!)", and circumambulate the mandala. Then, with "vajra udghaṭa ya sa mā ya pra be śa ya hūṃ (藏文，梵文天城体，vajra udghaṭa ya sa mā ya pra be śa ya hūṃ，Vajra, Open, Cause, Samaya, Enter, Hum!)", enter through the door of the mandala, and visualize yourself sitting in front of the main deity, and pray: "Please grant me all the accomplishments without exception." Pray intensely in this way. Afterwards, if sleep or other obstacles arise, exit from the mandala and sleep in the retreat room itself. On the seventh day, before dawn, perform the fire puja, offer the torma, distribute the sixty-four portions outside, circumambulate the mandala, and enter inside to pray for the granting of accomplishments, and contemplate yourself as being inseparable from the main deity while reciting the mantra. Then again, as dawn approaches, emerge in the form of the two-armed deity. If successful, perform the fire puja and distribute the torma, etc. If unsuccessful, arrange new offerings and consecrate them, offer the offerings, enter inside the mandala, and pray intensely and for a long time for the granting of accomplishments. At this time, when the visualized Vajrabhairava in front begins to grant you the substances of accomplishment, you yourself also recite "namaḥ te hūṃ (藏文，梵文天城体，namaḥ te hūṃ，Homage to you Hum!), namaḥ me hūṃ (藏文，梵文天城体，namaḥ me hūṃ，Homage to me Hum!), namo namaḥ hūṃ (藏文，梵文天城体，namo namaḥ hūṃ，Homage Homage Hum!)" and prostrate, and recite hrīḥ ṣṭiḥ (藏文，梵文天城体，hrīḥ ṣṭiḥ，Glory! Stand firm!), and receive the substances of accomplishment granted to you with both hands, and contemplate that they are all the accomplishments of body, speech, and mind, and by eating or drinking these substances, contemplate that you have obtained all the accomplishments. After that, one should perform the dissolution of the mandala. During the near attainment and the practice, the wisdom beings depart, and the samaya beings are absorbed into oneself. But during this great practice, visualize all the deities of the mandala in front reciting oṃ āḥ hūṃ (藏文，梵文天城体，oṃ āḥ hūṃ，Om Ah Hum) and yoga śuddha (yoga śuddha) etc., and they are absorbed into oneself. Therefore, those practitioners who are fortunate enough to achieve accomplishments, such as pills, eye medicine, raising the dead, etc...
Chinese
此地也唯以此法仪轨成办，如今初学者以信解为道之方式成办。其他金刚怖畏金刚瑜伽士以药丸眼药等成就，也需以黑敌所出之仪轨成办。如是说者，是不具足且未证悟如《证悟七事》所说之甚深口诀。彼等已宣说了不共之口头教诫。༈ 此处说：深奥广阔之佛法，其底蕴边际不可见，是遍知遍见之智慧境。随应何者之根器，即为彼等之调伏对象，于劫之次第中开示，此乃胜者之传统。因此，对于心中燃烧着嗔恨之烈火的凶暴者，以调伏彼等之方便而变化。所说之义甚深，所用之语乃金刚之语。《证悟七事》由文殊金刚亲近开示。其无上之意，由具力勇猛之饶罗，口耳相传之口诀，于自诩贤者之辈，连名字也未曾入于耳中，如乌昙婆罗花般，此极为难得之妙道，因上师之恩而善得，恐遗忘故书于文字。孩童之智慧于义理上愚昧，因此错误与错乱之处，于此所有之过失，向诸佛海会众忏悔。以此处之努力所获之善，愿一切有情获得文殊金刚之无上果位。如是者，乃是至尊一切智者衮噶宁波之语传承中所出，释迦比丘耶谢嘉措所记录。善哉！吉祥！之后是内供：观想加持等虽未于《证悟七事》中宣说，然于六面续中真实宣说。于广大颅器之中，观想五肉于中央及四方，为那嘎、咕达、哈夏五者之体性。观想亚、格列、玛、美、达五者为阎魔五部之体性。于四隅及中央五处，菩提心、大便、小便、脑髓、血依次为，标有匝萨玛茹吽之明妃 匝热匝吉格，猪面母， 妙音天女，郭丽四者之体性。从自己心间放光，照射于彼等之上，以此彼等一切寂静且混合于其中
English
Also, this place is accomplished only by this method of ritual. Now, beginners accomplish it by means of faith as a path. Others, Vajrabhairava yogis, also need to accomplish the attainment of pills, eye medicine, etc., by means of the ritual that comes from Black Enemy. To say so is to lack and not realize such profound instructions as explained in the Seven Realizations. They have already explained the uncommon oral instructions. ༈ Here it is said: The depths and limits of the profound and vast Dharma are invisible, the realm of omniscient and all-seeing wisdom. Whatever pleases whom, that is the object of their taming. To show this in the order of kalpas is the tradition of the Victorious Ones. Therefore, for the violent one whose heart is ablaze with hatred, transform by means of methods of taming them. The subject matter is very profound, the expression is the vajra word. The Seven Realizations were closely shown by Manjushri Vajra. Its supreme meaning, the power and strength of the hero Ra Lotsawa, the oral instructions passed down from ear to ear, even the name of those who boast of being wise is not heard in the ear, like the udumbara flower, this very rare good path, well obtained through the kindness of the lama, written in letters for fear of forgetting. The mind of a child is ignorant of the meaning, therefore, whatever mistakes and confusions there are in this, I confess all those faults to the assembly of the victorious ocean. By the merit gained from the effort here, may all beings attain the supreme state of Manjushri Vajra. This is also from the speech lineage of the venerable omniscient Kunga Nyingpo, recorded by Shakya bhikshu Yeshe Gyatso. Good! Auspicious! Then, the inner offering: Although the visualization and blessings are not mentioned in the Seven Realizations, they are explicitly mentioned in the Six-Faced Tantra. In the wide and vast skull vessel, visualize the five meats in the center and four directions as the nature of Naga, Kuda, Hasa. Visualize the five Ya, Kle, Ma, Me, Da as the nature of the five Yamaraja families. In the four corners and the five in the center, bodhicitta, excrement, urine, brain, and blood are respectively marked with Dza Sa Ma Ru Hum, the consorts Tsartsi Ka, Pig Face Mother, Saraswati, and Gauri. Light radiates from one's own heart, striking them, so that all of them are pacified and mixed within.
Chinese
于众多种类金刚之中央，不动明王蓝色，持金刚铃，拥抱金刚界自在母。东方方位之上，毗卢遮那佛白色，持法轮，拥抱佛眼佛母。南方宝生佛黄色，拥抱嘛嘛唧佛母。西方阿弥陀佛红色，拥抱妙音天女。北方方位之上，不空成就佛绿色，持宝剑，拥抱度母。一切本尊右手持各自法器，左手皆持铃。以父尊母尊交合之音声，迎请一切佛菩萨。入于父尊之口，融于菩提心之甘露，降于母尊之莲花。父尊母尊以贪欲之嬉戏享用甘露，融入诸物之中，观想成为甘露之大海。愿一切吉祥圆满！ 嗡 索 谛！ 顶礼吉祥阎魔敌！ 外内因果诸阎魔，摧灭乐空无别之阎魔敌，万物皆以恭敬顶礼，宣说彼之朵玛之差别。欲作六十四朵玛之总摄，陈设完毕后。此之陈设为：于画像等所依物之前，本尊之朵玛，圆形朵玛置于高台上。其前或左侧之低矮台上，置阎魔法王之朵玛，三角形，于稍宽之器皿中，陈设守护方隅总朵玛，圆形之三种堆积物皆可。彼等之前，朵玛食子亦圆形或三角形等，随所作而定。于四器皿中，陈设十六、十六之八器皿，或八、或十六中陈设四、四，或于一大器皿中，分隔各组而陈设亦可。彼等之前，随顺出世间之供品。其前，一切事业阎魔之供品，亦于外侧陈设共同之供品。若稍涉猛厉事业，亦陈设血供。供品加持与朵玛加持一切一同作。前行朵玛与处所器物加持与共同仪轨相同。红黑
English
In the center of various kinds of vajras, the blue Akshobhya, holding vajra and bell, embraces Vajradhatvishvari. On the east petal, white Vairochana holds a wheel, embracing Lochana. In the south, yellow Ratnasambhava, embracing Mamaki. In the west, red Amitabha, embracing Sarasvati. On the north petal, green Amoghasiddhi holds a sword, embracing Tara. All have their own attributes in their right hands, and all hold bells in their left hands. With the sound of the union of father and mother, invite all Buddhas and Bodhisattvas. Enter the mouth of the father, dissolve into the nectar of bodhichitta, descend into the lotus of the mother. The fathers and mothers enjoy the nectar with the play of desire, dissolving into all things, visualizing it as a great ocean of nectar. May all be auspicious and prosperous! OM SVASTI! Homage to glorious Yamantaka! All Yamas, internal, external, causal, and consequential, Yamantaka who destroys the indivisibility of bliss and emptiness, with all things paying homage with reverence, explain the distinctions of his torma. Desiring to offer the condensed torma of sixty-four, after the arrangements are complete. The arrangement here is: in front of the supports such as painted images, the torma of the yidam, a round torma, is placed on a high platform. In front of it or to the left, on a lower platform, place the triangular torma of Yama Dharmaraja, and in a slightly wider vessel, arrange the general torma of the directional guardians, whichever of the three round piles is appropriate. In front of them, the torma cakes are also round or triangular, etc., depending on what is being done. In four vessels, arrange sixteen each in eight vessels, or eight, or sixteen in four each, or in one large vessel, divide each set and arrange them. In front of them, arrange offerings according to the transcendent world. In front of that, all the offerings of the karma Yamas, and also arrange common offerings outside. If there is a slight connection to fierce activities, also arrange rakta argham. Blessings of offerings and blessings of torma are all done together. The preliminary torma and the blessings of the place and implements are done in accordance with the common practice. Red and black
Chinese
将怖畏金刚三种（身、语、意）中的任何一种的自生仪轨，与广略仪轨的传承相结合。稍微念诵。如果前生有危险，就专注于此。如果没有，就观想前方的虚空。以怖畏金刚为例，用雅曼达嘎（梵文：Yamāntaka）来清扫，用斯瓦巴瓦（藏文：སྭ་བྷཱ་ཝ，梵文：Svabhāva，梵文罗马拟音：svabhāva，自性）来净化。从“空性之中，生出三角形的法源”开始。按照各自的仪轨，进行前生仪轨的广略，红色黑色怖畏金刚三种。按照各自的仪轨，迎请、安住、供养、灌顶、加持。对前生仪轨进行各种供养和赞颂的广略。从自己的心间发出光芒，从顶端发出无数手持金刚橛和绳索的忿怒尊。十方护法和三界的一切有情众生都被勾召而来。嗡 舍 帝 比 扎 达 南 吽 啪（藏文：ཨོཾ་ཧྲཱིཿཥྟཱི་བི་ཀྲི་ཏ་ནན་ཧཱུཾ་ཕཊ，梵文天城体：ओṃ ह्रीः ष्टी विक्रितानन हूं फट，梵文罗马拟音：oṃ hrīḥ ṣṭī vikṛtānana hūṃ phaṭ，嗡 舍 帝 毗吉利达 阿难 吽 啪）。因陀罗 雅 萨 帕里瓦拉 纳 阿卡夏 雅 扎（藏文：ཨིནྡྲ་ཡ་ས་པ་རི་ཝ་ར་ཎ་ཨ་ཀརྵ་ཡ་ཛཿ，梵文：इन्द्र यस परिवारण आकर्षय जः，梵文罗马拟音：indra yasa parivāraṇa ākarṣaya jaḥ，因陀罗 雅 萨 眷属 勾招 扎）等，进行金刚橛的安插、灌顶和加持。然后，供养事业食子，可广可略。为了激发意念，尽可能多地念诵。然后，供养随意的护法食子，回向空行母共同食子，地基主食子等，都在此时进行。布置六十四供品的方式是：在每个容器中，首先倒入水和普通的酒。在食子加持之前，倒入一份内供。嗡 阿 吽 哈哈 霍 舍（藏文：ཨོཾ་ཨཿཧཱུཾ་ཧ་ཧོ་ཧྲཱིཿ，梵文天城体：ओṃ आः हूं ह ह हो ह्रीः，梵文罗马拟音：oṃ āḥ hūṃ ha ho hrīḥ，嗡 阿 吽 哈哈 霍 舍）念诵三遍加持。念诵一遍本尊的心咒和护方的咒语。因陀罗等。 ཕྲེཾ་ཕྲེཾ་ཕྲེཾ་ཕཊ་ཕཊ་ཕཊ（藏文：ཕྲེཾ་ཕྲེཾ་ཕྲེཾ་ཕཊ་ཕཊ་ཕཊ，梵文：phreṃ phreṃ phreṃ phaṭ phaṭ phaṭ，梵文罗马拟音：phreṃ phreṃ phreṃ phaṭ phaṭ phaṭ， ཕྲེཾ་ཕྲེཾ་ཕྲེཾ་ 啪 啪 啪）。我和某某的罪障，所有阻碍都寂静 咕噜 梭哈（藏文：བདག་དང་ཆེ་གེ་མོའི་སྡིག་སྒྲིབ་བར་དུ་གཅོད་པ་ཐམས་ཅད་ཤིནྟཾ་ཀུ་རུ་སྭཱཧཱ，梵文：mama sakala sattvānāṃ ca pāpaṃ śāntiṃ kuru svāhā，梵文罗马拟音：mama sakala sattvānāṃ ca pāpaṃ śāntiṃ kuru svāhā，我及一切有情之罪 寂静 咕噜 梭哈）。嗡 夏 迪 洛卡 帕拉 萨 帕里瓦拉 贝（藏文：ཨོཾ་ཤ་དིག་ལཱོ་ཀ་པ་ལ་ས་པ་རི་ཝ་ར་བྷྱཿ，梵文：oṃ śa dig lokapāla saparivārābhyaḥ，梵文罗马拟音：oṃ śa dig lokapāla saparivārābhyaḥ，嗡 夏 迪 洛卡 帕拉 眷属 贝）放在头顶。从阿甘到夏帕进行供养。三字内供。四魔全部摧毁。用这句话来赞颂。祈愿时，以此为首的眷属，愿疾病、邪魔、障碍平息，寿命、福德、财富增长，一切都摄为己用。愿以邪见为首的敌人和魔障，以猛烈的行为事业，在究竟的法界中彻底摧毁，成就大寂静。愿一切安乐吉祥降临，心中所愿皆能实现。以上是寂静法的仪轨，使用圆形的朵玛。增益法使用四方形的朵玛。怀爱法使用半月形的朵玛。