English
Then, on the left is the consort Ra Mati who engages in union, on the right, left, and behind are the three Mamos. On the spokes are ten wrathful deities, consorts and consorts, who guard the directions. In the four directions are four Bsemo goddesses. Furthermore, there are Tara, the supreme son, the four wrathful deities, and so on, naturally arising like the sun and its rays. Light radiates from the three places (body, speech, and mind) and the three syllables (Oṃ, Āḥ, Hūṃ). The wisdom beings are invited from Akanishta. This much is clarified. From the invitation to the offering, it is completed with just mantras. Pull the protection cord. Visualize a garland of mantras emanating from my heart, coiling around the protection cord, and entering the hearts of all the deities in the vase, recite and praise. Purify the action vase. Inside the action vase, on a lotus and sun seat, Hūṃ (ཧཱུྃ，hūṃ，seed syllable) transforms into the wrathful deity Amrita Kundali, dark green, holding a crossed vajra in the right hand and making the threatening mudra with the left. Adorned with the attire of a wrathful deity, standing with one leg extended and one bent, visualize clearly. Light radiates from the three places (body, speech, and mind) and the three syllables (Oṃ, Āḥ, Hūṃ), and the wisdom beings are invited. Vajra Samājaḥ (བཛྲ་ས་མཱ་ཛཿ，vajra samājaḥ，Vajra Samājaḥ). Jaḥ Hūṃ Vaṃ Hoḥ (ཛཿཧཱཾ་བཾ་ཧོཿ，jaḥ hūṃ vaṃ hoḥ, draw, attract, bind, establish). The empowerment deities bestow empowerment. The family lord Amoghasiddhi adorns the crown. Offer with Argham etc. Praise with those worthy of praise etc. Visualize a stream of vajra nectar descending from the body, filling the vase. Recite: Oṃ Vajra Amrita Kuṇḍali Hana Hana Hūṃ Phaṭ (ཨོཾ་བཛྲ་ཨ་མྲྀ་ཀུནྜ་ལི་ཧ་ན་ཧ་ན་ཧཱུཾ་ཕཊ，oṃ vajra amṛta kuṇḍali hana hana hūṃ phaṭ). Recite about one hundred and eight times. Finally, together with Vijaya, offer the offering with Oṃ Āḥ Hūṃ (ཨོཾ་ཨཱཿཧཱཾ，oṃ āḥ hūṃ). Visualize all the deities dissolving into light with great attachment, becoming one in the nature of bodhicitta. Third, the preceptor and fourth, the preparation of the disciple, are not needed during the empowerment, so it should be understood in the empowerment ritual. Second, the main part has two: establishing the mandala of the support, and accomplishing and offering. The first is: mix five kinds of colored pigments, and visualize that from O Hūṃ Svā Āṃ Hā (ཨོ་ཧཱུཾ་སྭཱ་ཨཱཾ་ཧཱ，o hūṃ svā āṃ hā). Mūṃ Lāṃ Māṃ Pāṃ Tāṃ (མཱུཾ་ལཱཾ་མཱཾ་པཱཾ་ཏཱཾ，mūṃ lāṃ māṃ pāṃ tāṃ) arise the five Tathagatas, ten consorts and consorts. Recite the ten syllables many times and bless them. Visualize them as tiny particles of precious substances arising from melting, and spread the colors according to the seen lineage etc. Among them, in the center is a dark blue triangle surrounded by a black border, three red crescent moons. Behind it is a yellow wheel with eight spokes, surrounded by a border, red spokes. The four corners are green, and the banners are red.
Chinese
门的方向颜色。在那些上面，本尊的标志是：主尊是身像，眷属是符咒或明点等，根据情况可繁可简。马头明王和环境，如坟墓、石墙、火焰山等，都按照通常的方式绘制。然后是安放供物：在修法的时候，有头盖骨上画的像，或者塑像和绘画等的像；语依是经函，如续部修法等；意依是法轮；卡杖嘎、金刚杵等法器；与本尊数量相同的标准主橛；法轮和嘎屋等也说要安放。但身语意和橛、誓物是必须安放的。供物食子，在头盖骨或铜铁器皿中，放置红色食子，三角形的火焰山等，装饰华丽的，左边是母续食子，与眷属本尊数量相同的小食子，三角形或用线圈绕的。有青黑色绸缎伞盖，装饰华丽的供食，八千根本药混合的所有的药，具备三十五种肉血的血器，两种水和供品，寂静和忿怒两种等等。灌顶的时候，所有灌顶物都聚集起来，念诵猛咒，用古古香熏，用芥子驱逐邪魔，唱诵阿卓十七的赞歌，观想供物都变成坛城的本尊，按照坛城的中央和周围等各自的位置依次安放。之前准备好的瓶子放在中央，事业瓶放在东北角。安放食子是： 吽，我即是古雅秘密的明妃，为了圆满三时之主的意愿，为了诛杀违背誓言的怨敌魔障，在月亮形的吉祥秘密处，誓物五甘露和五肉，五身五法自性无别平等，清净大乐五甘露的自性，在此三角形青黑色燃烧的坛城中，祈请您不变欢喜安住。 阿啦啦 吼！ 这样安放供物食子在坛城中央，供食放在前后方便的位置。 药头盖骨是： 吽，在坟墓秘密的颅器坛城中，在班杂，幻化面具的标准中，八根本和千叶混合，用千种精华混合的药。
English
The color of the door direction. On those, the deity's symbols are: the main deity is the body image, and the retinue are mantras or bindus, etc., which can be elaborated or simplified according to the situation. The horse-headed deity and the environment, such as the tomb, stone wall, and fire mountain, etc., are all drawn in the usual way. Then, the placement of supports: during the practice, there are images drawn on the skull, or statues and paintings, etc.; the speech support is the scripture, such as the tantra practice, etc.; the mind support is the Dharma wheel; khatvanga, vajra, and other ritual implements; the standard main stake equal to the number of deities; Dharma wheels and amulets, etc., are also said to be placed. However, the body, speech, and mind supports, as well as the stake and vows, must be placed. The offering torma, in a skull or copper-iron vessel, place the red torma, triangular fire mountain, etc., decorated ornately, on the left is the female lineage torma, small tormas equal to the number of retinue deities, triangular or surrounded by coils. There are dark blue silk umbrellas, ornately decorated offerings, all the medicines mixed from eight thousand roots, a blood vessel with thirty-five kinds of meat and blood, two kinds of water and offerings, both peaceful and wrathful, etc. During the empowerment, all the empowerment substances are gathered, reciting fierce mantras, fumigating with gugul incense, dispelling obstacles with mustard seeds, chanting the seventeen Akro songs, visualizing the supports transforming into the deities of the mandala, and placing them sequentially according to their respective positions in the center and around the mandala. The vase prepared beforehand is placed in the center, and the activity vase is placed in the northeast corner. The placement of the torma is: Hum, I am the Guhya secret consort, in order to fulfill the wishes of the lord of the three times, in order to slay the enemies and obstacles who violate the vows, in the moon-shaped auspicious secret place, the vow substances five amritas and five meats, five bodies and five dharmas, inseparable and equal in nature, the nature of pure great bliss amrita, in this triangular dark blue burning mandala, I pray that you remain unchangeable, joyful, and stable. Alala Ho! Thus, place the offering torma in the center of the mandala, and the offering food in a convenient position in front or behind. The medicine skull is: Hum, in the secret charnel ground skull mandala, in the standard of the Bhanta, the illusory face, eight roots and a thousand leaves are mixed, medicine mixed from a thousand essences.
Chinese
ས་དམ་（誓言）圆满，为了瑜伽自在（自在瑜伽士）偿还借誓，于三角深蓝燃烧之坛城中，祈请您不变欢喜安住。阿啦啦吼。书于右侧。血（Rakta）是： 吽。（Hūṃ）于尸林秘密房之坛城中，诶玛火（Emaho）自性成就之物，具足五智之颅器（Kapala）中，以慈悲贪染之血（Rakta）注满。为了以血（Rakta）圆满母众之意誓，于此三圆深蓝燃烧之坛城中，祈请您不变欢喜安住。阿啦啦吼。书于左侧。其他也如共同仪轨般以装饰品等庄严。为了弥补增减，念诵百字明。演奏音乐并焚香。 降临加持是六种降临，以及： 吽。（Hūṃ）薄伽梵文殊阎魔敌，从长远时起修持之本尊，祈请您赐予我大权，祈请您降临我大加持。萨玛雅曼殊师利吽。（samaya mañjuśrī hūṃ）在心咒之下，加上 班杂 阿贝夏亚 阿阿。（vajra āveśaya ā āḥ）念诵多次，并将先前预备时升至空中的本尊，观想融入坛城。第二是修持与供养： 上师面向坛城而坐，从仪轨之首开始，依次进行，在忏悔之后，立誓。手结金刚独股印。我亦是具誓瑜伽士，阎魔敌之瑜伽士，不违越严厉誓言，本尊之严厉亦不违越彼意誓。如此结合。在医药、朵玛、血（Rakta）各自的加持圆满之后，依次结合这些偈颂于医药上。吽。（Hūṃ）一切皆由五大种所生，远离清净与不净及分别念，甘露之器是母之虚空，甘露之因是菩提心，甘露能摧毁分别念，甘露之义是无生无死，于阎魔敌之坛城中，献上不死甘露之供养。如此说。 朵玛上。吽。（Hūṃ）朵玛皆为日月之嘎乌，以寿命与要害二者和合，以白之明点，红之帐幕覆盖，此奇妙殊胜之物朵玛，献予阎魔敌及眷属。如此说。血（Rakta）上。吽。（Hūṃ）于bhaga（藏文，梵文天城体，bhaga，女阴）甚深之虚空中央，八万四千烦恼
English
To fulfill the earth pledge and to repay the borrowed pledge of the Yoga Lord, in the center of the triangular dark blue burning mandala, I pray that you remain unchangeable, joyful, and steadfast. Ala la ho. Written on the right. Rakta is: Hūṃ. In the mandala of the secret charnel ground chamber, Emaho, a substance that is naturally accomplished, in the Kapala with five wisdoms, filled with Rakta of compassion and attachment. In order to fulfill the heart pledge of the Rakta mother, in this mandala of the three accomplished dark blue burning mandalas, I pray that you remain unchangeable, joyful, and steadfast. Ala la ho. Written on the left. In addition, decorate with ornaments and substances as usual. In order to make up for excesses and deficiencies, recite the Hundred Syllable Mantra. Play music and burn incense. The blessing is the six descents, and: Hūṃ. Bhagavan Manjushri Yamantaka, the deity practiced from a long time ago, I pray that you bestow great power upon me, I pray that you descend great blessings upon me. Samaya Manjushri Hūṃ. And below the heart mantra, add Vajra Aveshaya A Ah, recite it many times, and visualize that the deity raised into the sky during the preliminary preparation dissolves into the mandala. The second is practice and offering: The teacher sits facing the mandala, starting from the beginning of the ritual manual, proceeding in order, and after the confession, takes the vow. With the vajra one-pointed mudra. I am also a yogi with vows, A yogi of Yamantaka, not deviating from the strict vows, may the strict yidam not deviate from that heart vow. Combine it like this. After the blessings of medicine, tor, and Rakta are completed, combine these verses in order on the medicine. Hūṃ. Everything arises from the five elements, free from purity and impurity and conceptualization, the vessel of nectar is the space of the mother, the cause of nectar is bodhicitta, nectar destroys conceptualization, the meaning of nectar is no birth and no death, in the mandala of Yamantaka, offer the offering of immortal nectar. Say it like this. On the Torma. Hūṃ. The tormas are all gau of the sun and moon, combined with life and essentials, covered with white bindu and red tent, this wonderful and supreme substance torma, offered to Yamantaka and retinue. Say it like this. On Rakta. Hūṃ. In the center of the deep bhaga (藏文，梵文天城体，bhaga，女阴) space, eighty-four thousand afflictions.
Chinese
如千海般匯聚。 虛空！ 於清淨的法界宮殿中， 自普賢心意的門扉降下甘霖， 使血供實無，清淨虛空。 獻給常樂於足與血的， 閻羅食肉熾燃眾。 如是。接著從三種等持開始，修持並供養本尊壇城無二無別。念誦之初，於咒語上加持 ཕཊ་ཛཿ （藏文，梵文天城體：फट् जः，梵文羅馬擬音：phaṭ jaḥ，漢語字面意思：呸 匝），開啟念誦室後，進行收放等，觀想於自前二者而念誦。事業次第如其他儀軌，於近修與大修之時，需作共通的護法朵瑪供養，
English
Gathered like a thousand seas. Space! In the pure realm of the Dharmadhatu palace, From the door of Samantabhadra's mind, rain falls, Making the blood offering insubstantial, purifying space. Offered to the assembly of Yama, the flesh-eater, blazing, Who always delights in feet and blood. Thus it is. Then, beginning with the three samadhis, practice and offer the mandala of the deity and oneself as inseparable. At the beginning of the recitation, add ཕཊ་ཛཿ (Tibetan, Devanagari: फट् जः, Romanized Sanskrit: phaṭ jaḥ, Literal Chinese meaning: Phat Dza) to the mantra, open the recitation room, and perform the gathering and dispersing, etc., focusing on both oneself and the deity in front. The order of activities is like other rituals, and during the approach and great accomplishment, general protector deity torma offerings are needed,