English
Descend to the ground. After blessing with Ram Yam Kham (seeds syllables for purification) as before, offer or gather in sequence to Bhagavan Manjushri etc., combining the remaining offerings. Hūṃ. Those who listen to the commands of the Buddhas and perform actions, the twenty-eight powerful ones, please enjoy this samaya substance torma, and accomplish the entrusted tasks. Thirty-two Dakinis, please enjoy this samaya substance torma, and accomplish the entrusted tasks. All the assemblies of Lanka accomplished, please enjoy this samaya substance torma, and accomplish the entrusted tasks. The eight great Burning Mothers, please enjoy this samaya substance torma, and accomplish the entrusted tasks. Seven Mothers, four sisters, and retinue, please enjoy this samaya substance torma, and accomplish the entrusted tasks. Sixty-four messengers, please enjoy this samaya substance torma, and accomplish the entrusted tasks. Glorious command attendants and retinue, please enjoy this samaya substance torma, and accomplish the entrusted tasks. Thus, accompanied by music, the torma is sent outside. Secondly, outside, the torma of the steadfast mothers, sprinkled with nectar, is blessed with three grains. Hūṃ. The assembly of steadfast mothers who vowed to protect the land of Tibet, the four demonesses such as Great Self, the four Yakshas such as Gangkar Shamé, the four medicine women such as Kongtsun Démo, the twelve great protectors of the doctrine and their retinues, just as you vowed in the past, please accept this offering torma and accomplish the entrusted activities. After offering in this way, request them to depart. On the torma plate, perform the dance of the four activities, which is the same as others. Thirdly, the gathering of the mandala: Hūṃ Hūṃ Hūṃ. By reciting this, the protective circle and palace, together with the retinue, dissolve into all the retinues. That dissolves into the main deity, father and mother. That dissolves into the wisdom being. That dissolves into the Hūṃ at the heart. That is gathered upwards to the nada, and by meditating in the realm of emptiness, free from elaboration, the extreme of permanence is eliminated. By reciting the root mantra, in an instant, one transforms into the form of Red Manjushri, and on the crown of the head, the mandala of the moon is marked with the syllable Hūṃ. That melts and transforms into various vajras. Oṃ Vajra Kā Vā Cī Rakṣa Hūṃ. By this, the body is pervaded by the melting method of a subtle vajra armor.
Chinese
頂禮薄伽梵文殊紅色本尊壇城。此處為紅色閻魔敵之修供所需之補充，即地基儀軌與前行準備。首先分為五部分，觀察與共同儀軌相同，起建則以壇城之地基，布置香水之明點、朵瑪及供品等，並先行自生本尊。加持面前之供品朵瑪，念誦如下：霍！地主、龍族、鬼神眾，此地祭食供施請享用，祈請賜予我珍貴之地。如此念誦，並以手拍打地面三次。觀想土地裂開之縫隙中，出現金色髮辮、美貌無雙之地神，其肚臍以上從地底湧現。以嗡 普日提 威 爹 威 阿 讓 (藏文：ཨོཾ་པྲི་ཐི་ཝི་དེ་ཝི་ཨརྒྷཾ་，梵文天城體：，梵文羅馬擬音：oṃ pṛthivī devi arghaṃ，漢語字面意思：嗡，土地，女神，供品)等供養，以阿嘎若供養朵瑪。
English
Homage to the Bhagavan Mañjuśrī, the red deity assembly. Here are the supplementary notes needed for the red Yamāntaka sādhana and offering. The ground ritual and preparations are as follows. First, of the five parts, the examination is the same as the general one. The raising is done by arranging the base of the maṇḍala with bindus of scented water, torma offerings, etc., and preceding it with self-generation. Bless the torma offerings in front and say this: Ho! Lords of the earth, nāgas, and hosts of demons, take this earth ransom, offering, and sacrifice, and grant me this precious land. Say this and clap your hands on the ground three times. Visualize the earth goddess with golden braids, unparalleled in beauty, emerging from the cracks in the earth, with her navel and above rising from beneath the earth. Offer with Oṃ Pṛthivī Devi Arghaṃ (藏文：ཨོཾ་པྲི་ཐི་ཝི་དེ་ཝི་ཨརྒྷཾ་，梵文天城體：，梵文羅馬擬音：oṃ pṛthivī devi arghaṃ，漢語字面意思：Oṃ, Earth, Goddess, Offering), etc. Scatter with Akaros.
Chinese
于顶髻明亮之眼。观想右眼为阿字之月轮，左眼为玛字之日轮。以火风等兵器之众充满一切方隅。观想于脚底为吽字之金刚交杵所标志而绕行。作姿势。观想地基为金刚之自性。其后作撤除之法，以牛粪与五甘露于坛城之地基上涂抹。吽！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）于此不可思议之秘密坛城中，大小便菩提心等，为成办大乐秘密之口诀，于秘密大坛城中作撤除。玛哈RA嘎达匝瓦拉曼达拉吽！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是左旋涂抹。于绘制线条时，智慧之线是以五色丝线汇集而作，并作净化。 于空性中，从种子字与手印融化后所生之五部阎魔敌父母之身。班匝萨玛匝！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）匝匝吽榜霍！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以二水与受用供养。赞颂薄伽梵忿怒明王等。彼等融化之线条，嗡阿尼奥尼阿努嘎德，萨瓦达玛斯帕拉斯巴拉阿努扎比什达，萨瓦达玛阿迪扬达阿努扎比什达，萨瓦达玛嗡阿吽！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是合一，以羯磨金刚匝匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）作交付。吽！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）从上下方隅巴嘎之自性中，为彻底止息贪欲轮回，以及为成办文殊灌顶与口诀之故，作秘密菩提心之大线。班让匝格拉曼达拉伙！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是不错乱仪轨而作。事业线是，吽！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）于此无二菩提心之坛城中，断除轮回相续菩提心之体性，以大悲无变之线作连结，令无量胜者之坛城于虚空显明。如是念诵而作绘制之方式是，八大线等坛城圆满之门，与通常之四马蹄铁相同而作。其后于根本线内之四方，各作一大段，或弯曲或断裂之线。彼等皆是等量，环绕两圈，每一段内各环绕一小段。环绕中心成圆形之内线，以及西方宽度之二线，于一半之中间，执持倾斜之橛，于左右作记号。于二记号之上角下方作截断。
English
The eye that is clear on the crown of the head. Visualize the right eye as the moon mandala from the letter A, and the left eye as the sun mandala from the letter Ma. Fill all directions with a multitude of weapons such as fire and wind. Visualize the soles of the feet marked with a crossed vajra from the letter Hum, and circumambulate. Assume a posture. Visualize the ground as being of vajra nature. Then, the method of removing obstacles: Smear the ground of the mandala with cow dung and the five elixirs. Hum! In this wondrous secret mandala, for accomplishing the great bliss secret instructions, such as feces, urine, bodhicitta, etc., perform the removal in the great secret mandala. Maha Rakta Jwala Mandala Hum! Smear in a counter-clockwise direction. When drawing the lines, the wisdom line is made by gathering five-colored threads, and purify it. From emptiness, the five families of Yamantaka, father and mother, arise from the melting of the seed syllables and hand implements. Vajra Samaja! Ja Hum Bam Hoh! Offer with two waters and offerings. Praise the Bhagavan Wrathful King, etc. The melting line of these, Om Anyonya Anugate, Sarva Dharma Sphara Spara Anupravishta, Sarva Dharma Atyanta Anupravishta, Sarva Dharma Om Ah Hum! Thus, combine them into one and entrust it to the karma vajra with Jah Jah. Hum! From the nature of the bhaga in the upper, lower, and intermediate directions, in order to completely reverse attachment and samsara, and for the purpose of accomplishing Manjushri empowerment and instructions, draw the great line of secret bodhicitta. Bhram Chakra Mandala Hvam! Thus, draw without error in the practice. The karma line is: Hum! In this mandala of non-dual bodhicitta, the nature of bodhicitta that cuts the continuum of samsara, by connecting with the line of unchanging compassion, may the mandala of limitless victors be clear in the sky. Recite thus and the method of drawing is: The eight great lines, etc., the complete mandala doors, draw in accordance with the common four horse-shoe shapes. Then, within the four directions inside the root lines, draw one large section each, either curved or broken lines. All of these are of equal measure, circling twice, and within each one, circle one small section. The inner line circling the center into a circle, and the two lines of western width, at the midpoint of the half, hold the leaning stake, and make marks on the left and right. Cut off the upper corner below the two marks.
Chinese
那二者与东方的梵天线相连。稍微做一点法源线的岔线。从内部依次变为法源月牙和颅鬘四瓣、瓣座等。这些是坛城的仪轨。
English
Those two are connected to the Brahma line in the east. Make a slight fork in the line of the origin of Dharma. From the inside, gradually transform into the Dharma origin crescent moon and the four-petaled skull garland, petal supports, etc. These are the rituals of the mandala.
Chinese
加持说：转变为极其微小的微尘的彩粉燃烧。颜色的获得是：法生处为三角血海，周围是黑色底面的颅骨图案。四方颜色是腋下血海，四边支撑是蓝色，角边是绿色。 中间走廊是血海，门是各方的颜色。五层墙壁是红色氆氇，外墙用田地和颅骨装饰。半边网格是箭和伞。共同的马蹬是支撑物。各方颜色的田地用柱子支撑。柱子的装饰是田地。皮革马蹬是：里面做成蓝绿红黄。田地皮革是胜幢、伞盖等，做成各种猛厉的标志。各种金刚是各方的颜色，莲花、尸林、金刚链，以及五峰火山等等，与其他坛城相同。本尊身像、法器、明点等，按照各自的类别安放。然后是装饰的安放：坛城的中央是尊胜宝瓶，最后从界线守护的花朵开始，陈设二水、五供，前面是药、朵玛、血供，上师前面是事业宝瓶等一切必需品。萨尔瓦芒嘎拉姆（藏文，梵文天城体：सर्बमङ्गलम्，梵文罗马拟音：sarva maṅgalaṃ，汉语字面意思：一切吉祥）。 第二、正行：是至尊上师掘藏法王所造的《事业仪轨·摧毁魔军》。观修的要点是理解自前瓶三者无别。在供养等时候，从主尊心间发出如同一盏灯分成两盏灯的形状，进行供养的次第。护法总的和特别是卓金的朵玛仪轨按照仪轨原文，最后的行为也按照仪轨原文。另外，如果与灌顶等相关，在念诵的最后，做到瓶念诵和光融入之间，然后接受灌顶，给予允许弟子进入等。灌顶按照根本仪轨进行。第三、后行次第：在修法圆满的最后一天，跳马舞之前按照以前的仪轨进行。获得成就的方法是：对于密咒的意义不相信等等，将所有前来观看的鬼神驱逐。用忿怒十尊的咒语结界。祈请寂静本尊及其眷属聆听并垂念。等等进行忏悔。从无量劫之前开始。等等进行立誓。三角红色燃烧的虚空
English
Blessing: Transform into burning colored powder of extremely small particles. The colors obtained are: the origin of Dharma is a triangular blood sea, surrounded by skull patterns on a black background. The four cardinal directions are the color of the armpit blood sea, the four supports are blue, and the corners are green. The middle corridor is a blood sea, and the doors are the colors of the directions. The five-layered walls are red woolen cloth, and the outer walls are decorated with fields and skulls. The half-grids are arrows and umbrellas. The common stirrups are supports. The fields of the directional colors are supported by pillars. The decoration of the pillars is fields. The leather stirrups are: made of blue, green, red, and yellow on the inside. The field leather is victory banners, parasols, etc., and various fierce signs are made. Various vajras are the colors of the directions, lotus beds, charnel grounds, vajra garlands, and five-peaked volcanoes, etc., are the same as other mandalas. Deity images, hand implements, bindus, etc., should be arranged according to their respective categories. Then comes the placement of decorations: in the center of the mandala is the vase of complete victory, and finally, starting from the flowers guarding the boundary, arrange the two waters, the five offerings, in front are medicine, torma, blood offerings, and in front of the master are all the necessary items such as the activity vase. Sarva Mangalam (Tibetan, Sanskrit Devanagari: सर्वमङ्गलम्, Sanskrit Romanization: sarva maṅgalaṃ, Chinese literal meaning: all auspiciousness). Second, the main practice: is the "Activity Ritual: Destroying the Demon Army" composed by the venerable Guru Terton Chokyi Gyalpo. The key point of meditation is to understand that oneself, the front, and the vase are inseparable. During offerings, etc., from the heart of the main deity, emit a form like one lamp dividing into two lamps, and perform the sequence of offerings. The torma ritual for Dharma protectors in general and especially for Droling should be according to the original text of the ritual, and the final actions should also be according to the original text. In addition, if it is related to empowerment, etc., at the end of the recitation, perform the vase recitation and the absorption of light, then receive the empowerment, and grant permission for disciples to enter, etc. The empowerment should be performed according to the root ritual. Third, the subsequent sequence: on the final day when the number of practice days is completed, perform the horse dance as before. The method of obtaining accomplishments is: those who do not believe in the meaning of secret mantras, etc., should expel all the spirits who come to watch. Seal the boundaries with the mantras of the Ten Wrathful Ones. Request the peaceful deity and retinue to listen and remember. Etc., perform confession. Starting from countless eons ago. Etc., make vows. The triangular red burning space.