Chinese
忿怒阎摩罗王续。 忿怒阎摩罗王续。 忿怒阎摩罗王续安住。此未见于大伏藏师之听闻录。印度语：Śrī Yamarāja Kāya Kroda Kala Tantra。藏语：吉祥阎摩罗王忿怒身续。顶礼薄伽梵文殊阎摩罗敌。如是我闻，一时，于南方阎摩罗世界。在颠倒阎摩罗山之根源处，有阎摩罗之魂湖燃烧着。在沸腾的毒液湖中，有黑色的毒罪。从口中喷出毒气，黑色鬼魅是可怖之形。大力，宽广而可畏的喉咙，心位于海洋深处。作一切生命之主，其语音声震撼世界。作生命与气息之主，身依于须弥山之面。唯一的死主魔之魔，也被称为黑阎摩。具血发之魔女，吞食三有之食物者，处于随业力而转之境。眷属为吐血昏厥者，以杀戮为业之阎摩罗，镇压、焚烧、迷惑、散布。黑色无光之魔主，夺命黑金之主，吐血持械母之主，是嗔怒恶毒暴怒之众。支配五蕴者，三百六十阳阎摩，作杀戮之阎摩罗。支配五大者，七百二十阴阎摩，作勾魂夺命之阎摩罗。七百二十阎摩，旋转日夜之轮。三有之众生，勾引、镇压、杀戮之业，进入怖畏阎摩罗之腹。从口中发出恶毒之声，使三界动摇。文殊忿怒阎摩罗敌，忿怒阎摩罗王，为以化身摄伏世界，从秘密明妃与无二之中，化现智慧忿怒之众，于虚空中遍舞。以忿怒者之巨身投掷之势，从梵天之顶端镇压。黑色鬼魅暴怒之众，极度折磨并夺取性命，是业力阎摩罗之暴怒者。
English
The Tantra of the Wrathful Body of Yamaraja. The Tantra of the Wrathful Body of Yamaraja. The Tantra of the Wrathful Body of Yamaraja abides. This is not found in the Great Treasure Revealer's Hearing Records. In Sanskrit: Śrī Yamarāja Kāya Kroda Kala Tantra. In Tibetan: The Glorious Tantra of the Wrathful Body of Yamaraja, the Slayer of Yama. Homage to the Bhagavan Manjushri, the Slayer of Yama. Thus I have heard at one time, in the southern realm of Yamaraja. At the root of the inverted Yama mountain, there is a burning lake of Yama's essence. In the boiling lake of poison, there is black poisonous sin. From its mouth emanates poisonous vapor, the black demon is a terrifying form. Mighty, with a wide and formidable throat, its heart dwells in the depths of the ocean. It is the lord of all life, its voice shakes the world. It is the lord of life and breath, its body rests on the face of Mount Meru. The sole lord of death, the demon of demons, also known as Black Yama. A demoness with blood-red hair, who devours the food of the three realms, dwells in a realm that accords with karma. Its retinue consists of those who vomit blood and faint, Yama who engages in killing, suppressing, burning, bewildering, and scattering. The black, lusterless lord of demons, the lord of the black Khing who slays life, the lord of the blood-vomiting, weapon-wielding Mamo, is a host of hateful, malicious, and violent beings. Those who control the five aggregates, the three hundred and sixty male Yamas, perform the Yama who slays. Those who control the five elements, the seven hundred and twenty female Yamas, perform the Yama who summons life and soul. The seven hundred and twenty Yamas, turn the wheel of day and night. The beings of the three realms, the actions of enticing, suppressing, and killing, enter into the belly of the terrifying Yama. From its mouth emanates a venomous roar, causing the three realms to tremble. Manjushri, the Wrathful Slayer of Yama, the Wrathful Yamaraja, in order to subdue the world through emanations, from the union of the secret consort and non-duality, emanates a host of wisdom wrathful ones, who dance pervading the sky. With the stride of the wrathful giant, it suppresses from the peak of the realm of Brahma. The black, ghostly, violent host, utterly tormenting and seizing life, is the violence of the Yama of karma.
Chinese
众。（供养）以恭敬的身体顶礼，献上座位。（从）口中发出猛烈的诅咒之语，将命的精华凝聚献上。为了守护大坛城，承诺事业和行为。在五浊恶世之时，无论修持何种阎罗法，迅速成办瑜伽士的诸事业，承诺迅速成办。于是，被授权为业的主尊，以猛烈的诅咒之语，加持毒的武器，赐名为卓金主。之后，金刚藏向怖畏金刚祈请道：文殊忿怒尊威猛之身，炽燃怖畏具暴怒相，如是调伏恶毒后，如何修持阎罗勇士，如何役使死主屠夫，如何圆满事业次第？之后，文殊忿怒尊向眷属郑重宣告：从无生法界中显现的，教法之精华秘密义，身体和肢节如剃刀之刃，事业的秘密方便，口中诅咒如毒之烈焰，为了安住于瑜伽士，在近修、修持、圆满的最后阶段，有顺行、逆行、搅动内脏，近修死主、召唤，分离身命、移动未成就者，以七百二十阎罗的精华凝聚的诅咒，将猛烈的勇士交付于阿哇啦，在镇压的事业方便中，将龙魔黑蛇的内脏混合。在驱使的食子箭中，安立魔女血眼。呀嘛啦渣忿怒尊的秘密口传精华，此秘密意义的口诀，与获得暖相、吉祥相连，以具力手印显现的，诅咒之王事业之最胜，此以方便解脱的大道，为了亲近者而宣说。吉祥呀嘛啦渣忿怒尊续中，开端品第一。༈。之后，金刚藏向怖畏金刚祈请道：文殊忿怒尊威猛的，近修和修持是怎样的？之后，文殊忿怒尊，在近修之时宣说了智慧本尊和作务者众。大尸陀林玛拉雅，屠夫山和黑山堆积，面向南方的，岩石或者土洞
English
Assembly. With respectful body prostrated, offered the seat. From the mouth, a fierce curse was uttered, the essence of life concentrated and offered. To protect the great mandala, the work and actions were promised. In the time of the five degenerations, whatever Yama practice is performed, to swiftly accomplish the actions of the great yogi, it was promised to swiftly accomplish. Then, having been empowered as the lord of actions, with that fierce curse, the poisonous weapons were blessed, and the name 'Drolging Lord' was bestowed. Then, Vajragarbha requested of the terrifying deity, saying: Manjushri Wrathful One, fierce form, blazing, terrifying, with a wrathful countenance, having subdued the wicked in this way, how does one accomplish the Yama hero, how does one employ the Lord of Death butcher, how does one perfect the sequence of actions? Then, Manjushri Wrathful One solemnly declared to the retinue: From the unborn realm, the essence of the teachings, the secret meaning, the body and limbs like the edge of a razor, the secret means of action, the curse from the mouth like the intensity of poison, for the sake of dwelling in the yogi, in the final stage of approach, accomplishment, and perfection, there are direct and reverse actions, churning of the intestines, approaching and summoning the Lord of Death, separating body and life, and moving the unaccomplished. With the curse that concentrates the essence of seven hundred and twenty Yamas, the fierce heroes are entrusted to Awa Ra. In the means of subjugating actions, the intestines of the Naga demon black snake are mixed. In the arrow of the moving zor, the blood-eyed demon sister is placed. The secret oral transmission essence of the wrathful form of Yamaraja, this secret meaning instruction, is connected with obtaining warmth and auspiciousness, manifested in the powerful mudra, the king of curses, the supreme of actions, this great path of liberation through skillful means, is explained for the sake of those who are close. From the Tantra of the Wrathful Form of Glorious Yamaraja, the first chapter, the basis of discussion. ༈. Then, Vajragarbha requested of the terrifying deity, saying: Manjushri, Wrathful One, fierce, what is the approach and accomplishment like? Then, Manjushri Wrathful One, at the time of approach, spoke of the wisdom deities and the hosts of workers. The great charnel ground Malaya, Butcher Mountain and Black Mountain piled up, facing south, a rock or a cave
Chinese
或者，在堆满尸体的地域，或在老虎豹子出没的森林中，在令人愉悦的寂静之处，具备坚定见解和行为的瑜伽士，为了引导光荣暴怒尊的友伴，开始计算修持的日期。首先将地方变得寂静，然后取来堆满尸体的土地，做成台子，用血涂抹。准备好五种供品和三种食子，以及所有需要的物品。首先积累功德资粮，然后圆满智慧大资粮。取来坟场的尸衣，画上像黑色雨魔颜色的父母和子女，将其作为朝向南方的观修所依。自己的觉性即是菩提心，无生心性是真实的本尊，从本性中圆满的暴怒尊之身，不执着轮回，超越涅槃，安住于无造作的瑜伽状态。通过数字、时间和特征，无论是世间还是出世间的种姓，无论需要什么目的，如果进行念诵，就能获得成就。十七个字的念诵咒语，是暴怒尊亲自宣说的。不说话、不移动、不游荡，完成二百五十万遍。那时，身体上会燃起征兆，出现光芒、声音和预言，以及各种梦兆。如果未能成就，重新准备修持物品，增加念诵。如果本尊的念诵次数已满，但没有见到本尊的征兆，就将念诵的文字倒过来念诵，这是将本尊降临的关键，是显现征兆的方法。当本尊的征兆显现时，就进行接受成就的仪式。还要用大量的红供（梵文：Rakta）涂抹广大的坛城（梵文：Mandala）。陈设光荣尊和空行母的食子，以及阎罗男女的誓言物，为了聚集显有世间的空行母，摆设红色的血供（梵文：Argha）。为了接受成就和誓言吉祥物，陈设吉祥圆满之物，以及寿命和擦除罪障等等，各种各样的受用物品。瑜伽士穿戴整洁的服装，坐在吉祥草垫子上，面向南方，从无分别的法界中，生起慈悲的力量，无分别的遍布光明，其中具备因的形态，从光芒的放射和收集中，显现出本来清净的，任运成就的宫殿和坛城。
English
Or, in a place where corpses are piled up, or in a forest frequented by tigers and leopards, in a pleasant and secluded place, a yogi with firm views and conduct, in order to lead the companions of the glorious Wrathful One, begins to count the days of practice. First, make the place peaceful, then take the land where corpses are piled up, make a platform, and smear it with blood. Prepare the five offerings and three balingas, and all the necessary items. First accumulate the accumulation of merit, and then complete the great accumulation of wisdom. Take the corpse cloth from the cemetery, and draw the parents and children who resemble the color of the black rain demon, and arrange them as the object of meditation facing south. One's own awareness is the Bodhicitta, the unborn mind is the true deity, the Wrathful One's body perfected from its own nature, not clinging to samsara, transcending nirvana, abiding in the state of uncreated yoga. Through numbers, times, and characteristics, whether it is a worldly or transmundane lineage, whatever purpose is needed, if you recite it, you will attain accomplishment. The seventeen-syllable mantra of recitation is spoken by the Wrathful One himself. Do not speak, do not move, do not wander, complete two and a half million recitations. At that time, signs will ignite on the body, and light, sound, and prophecies, as well as various dream signs, will appear. If you have not achieved accomplishment, prepare the practice items again and increase the recitation. If the recitation of the main deity is complete, but you have not seen the signs of the deity, recite the words of the recitation backwards, this is the key to bringing down the deity, and it is the method of manifesting signs. When the signs of the deity appear, perform the ritual of receiving accomplishment. Also, smear the vast mandala with a large amount of rakta. Arrange the tormas of the glorious one and the mamos, and the samaya substances of the Yama male and female, in order to gather the mamos of phenomenal existence, arrange the red blood offering (Argha). In order to receive accomplishment and samaya auspiciousness, arrange auspicious and perfect things, as well as life and the removal of obstacles, and various kinds of usable items. The mantra practitioner wears neat clothes, sits on a cushion of kusha grass, faces south, and from the non-conceptual Dharmadhatu, arises the power of compassion, the non-conceptual pervasive light, in which there is the form of the cause, from the radiation and collection of light, appears the spontaneously accomplished palace and mandala that are pure from the beginning.
Chinese
于。于傲慢之座上，身色深蓝黑。吽！金刚光芒中生起忿怒身，以自之誓言所劝请，化为我之形相。忿怒之王，阎魔之诛灭者，深蓝黑，具怖畏之威猛相。三面六臂四足立，发棕黑，九眼燃。张口龇牙，舌卷动，眉间如闪电般发光。雷霆电光交织散布，右手持杖、敌斧、剑，左手持期克印、矛与颅血。以四族为饰，庄严华美，颅鬘蛇饰日月严身。于水牛墨色之座上，以巨人之怖畏姿态威严住。由金刚身之加持力，与无生法界结合之母，头发上竖，腹大。持三叉戟与红幡，以敬礼主尊之姿安住。断除三毒之忿怒母，深蓝黑，持人心与母狼，以极忿怒之姿安住。由怖畏尊之心之加持力，火焰中生起忿怒身。怖畏阎魔敌，与黑女、赤眼、怒容者，观为所遣使者。复有化身之又化身众，于无量围绕中，自性清明。应再三观修。以妙音忿怒尊长吽，于身饰相同之坛城中，赞颂、明观、劝请，为诛灭恶毒之敌魔，宣说猛咒之威慑。于深蓝黑三角燃烧之宫殿中，迎请阎魔敌，亦作供养与赞颂。如恒常之水流般，书写咒语次第。成办大成就，如所欲而取之。于秘密咒语之鬘上，系缚诛杀剃刀之咒，于四日中用于事业，恒常勤于补足食子。如是说。吉祥阎魔敌忿怒身续中，阎魔勇士亲近与修持品第二。༈。此后，大怖畏金刚，将宣说如意宝珠般之，咒语之决定。 嗡 萨玛雅 曼珠什利 穆扎 雅曼达嘎 班杂 爹若 尼 吽 扎。