English
It is. Remiba is with the retinue of the wind god. Lapa Tsargu is with the retinue of the Yaksha. Migma is with the retinue of the king of demons. The way of acting appears. Eighth, residing in the retinue of Yamantaka in the mandala: Residing on the eight-spoked wheel, the east is where the Dharma King resides: Yama, the Dharma King, is surrounded by his retinue, doing the work of confusing and bewildering people, so the Dharma King is the terminator of hell, called the executioner of death. Southeast is Phya Sang, the Yama of the king: Yama Phya Sang is surrounded by his retinue, doing the work of arranging and planting existence, so Phya Sang is the terminator of evil guidance, the executioner of death. South is where Yavad resides, Yama Yavad lays out the seat, doing the work of vomiting blood, so Yavad is the terminator of the hungry ghosts, the executioner of death. Southwest is where Telpa resides: Yama Telpa is appointed as the listener, doing the work of taking the breath of existence, so he is the terminator of Rakshasas, the executioner of death. West is where Ava Langgo resides: Yama Ava Langgo is used as a servant, doing the work of disturbing the mind, so Ava Langgo is the terminator of animals, the executioner of death. Northwest is where Remiba resides: Yama Remiba is sent as a messenger, doing the work of stealing the life of existence, so Remiba is the terminator of oath-breakers, the executioner of death. North is Lapa Tsargu, Yama Lapa Tsargu is used as a messenger, doing the work of killing, so Lapa Tsargu is the terminator of Yakshas, the executioner of death. Northeast is Migma, Yama Migma is sent, doing the work of cutting off the life of existence, so Yama Migma is the terminator of obstacles, the executioner of death. Therefore, the Dharma King Phya Sang and, Yavad and Telpa and, Ava Langgo Remiba and, Lapa Tsargu Migma and, contemplate these eight, meaning: contemplate the eight-spoked wheel, called the eight great terminators, also called the eight actors. Enjoy the offerings. What is meant by "enjoy the offerings"? What offerings should be made? Offerings should be made as desired. Generally, the offerings are: the body is offered with torma, the speech is offered with blood, the mind is offered with nectar, the qualities are offered with the five desires, and the activities are offered with the leftovers of the tsok.
English
Offering the ground. The offering with the body torma is: Meditate on three skull tripods arising from KAṂ. From RAṂ arises a triangular fire mandala with RAṂ. From YAṂ arises a wind mandala with a waving banner and YAṂ. From BHRŪṂ, inside the skull cup, visualize four-petaled lotuses. In the center is human flesh, in the east is beef, in the south is horse meat, in the west is dog meat, and in the north is bird meat. Recite OṂ ĀḤ HŪṂ. With HŪṂ, the wind stirs, igniting the fire, melting the flesh in the skull cup. With ĀḤ, contemplate the essence of the five meats as being like honey, possessing supreme taste. From OṂ, contemplate the arising of the six desirable qualities. Recite OṂ BALIṂTA TE JO BALIṂTA BALA BATE GUHYA SAMAYE SVĀHĀ six times. First, visualize the goddess of form holding a mirror, and so on, the six goddesses are the same as others. Contemplate offering to Yamāntaka and his retinue. The blood offering of speech is also the same as others. The nectar offering of mind is also the same as others, including blessing it as nectar. Offering with the five qualities is: From DHŪ arises a white goddess holding incense filled with great fat. From PU arises a blue goddess holding flowers of the five senses. From Ā arises a red goddess holding a butter lamp filled with great grease. From NAI arises a blue goddess holding a torma heart filled with great meat. From GA arises a green goddess holding perfume filled with impure water to offer. The offering of the feast remnants of activity is: The feast is blessed as the six desirable qualities. The remnants are blessed as nectar. Offering the practice and, when signs appear, taking accomplishment is: Completing the stages of activity, and so on, that is, the activities of the generation stage, the essential points of meditation, and the activities of invocation, and so on, the stages of offering, and so on, are completed. The mind is held firmly within. That is, one's own mind is held firmly on the wisdom being in the heart. Visualize oneself as Yamāntaka, and in the heart, on the moon disc, the wisdom being is blue in color, the right hand holds a sword, the left hand holds a lasso with a threatening gesture. In its heart, on the sun disc, inside the vase at the center of the vajra, is HŪṂ. Contemplate reciting the short mantra around it as a method of reciting inwards, and the long mantra around it in two layers, and as you recite the mantra, the rays of light from the mantra radiate out.
Chinese
以嗡字触及六道众生，净化地狱而成黑烟。净化饿鬼而成红色普瑞塔。净化畜生成为灰色特里。净化人而成绿色尼。净化阿修罗而成黄色苏。净化天而成白色阿。净化色界而成嗡（藏文：ཨཱོྂ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。净化无色界而成阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。净化欲界而成吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从三界，字如雨般降下。瑜伽士融入我身，思维寿命与福德增长。咒语的光芒照耀到须弥山下，观想业力阎罗被迎请，化生之身融入各自。再次，咒语的光芒照耀，从色究竟天迎请智慧阎罗，以及三世诸佛，智慧阎罗融入唐卡，三世诸佛融入宝瓶，菩萨融入钺刀。这是念诵的咒语：嗡，五种智慧，萨玛雅，誓言。曼殊室利是妙吉祥。穆扎是手印。亚曼达嘎是阎魔敌。班杂是五。德若，是命心。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）从心中催动。札（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：札）是召唤。名为“功德近心”。此咒是功德之心髓，是亲近五种智慧本尊。所谓“不散乱，不昏沉，不散逸”，心不散乱于他处，是断除散乱。不昏沉于睡眠，是澄清沉没。不散逸，是不受其他事务支配。总之，是舍弃沉没、掉举和意识的昏昧。由此，禅定变得稳固。所谓“稳固而熟悉，变化是安住于上而成就”。应当念诵一百万遍。所谓“已经非常接近”，上面的咒语是亲近五种智慧本尊，长咒是亲近业力阎罗及其眷属。嗡，萨玛雅，曼殊室利是妙吉祥的咒语。亚曼达嘎是父尊的咒语。亚马拉惹是子尊的咒语。嘛嘛艾嘎扎德吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）札（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：札）札（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：札）是度母的咒语。扎RA恰卡穆扎心卡RA玛布呦瓦
English
By touching the six types of beings with Oṃ, purify hell and transform into black smoke. Purify pretas and transform into red preta. Purify animals and transform into gray Tri. Purify humans and transform into green Nri. Purify asuras and transform into yellow Su. Purify gods and transform into white A. Purify the form realm and transform into Oṃ (Tibetan: ཨཱོྂ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡). Purify the formless realm and transform into Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: 阿). Purify the desire realm and transform into Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽). From the three realms, letters fall like rain. The yogi merges into me, thinking of increasing life and glory. The light of the mantra shines under Mount Meru, visualizing the karmic Yamarajas being invited, and the emanated bodies merging into themselves. Again, the light of the mantra shines, inviting the wisdom Yamarajas from Akanishta, and the Tathagatas of the three times, the wisdom Yamarajas merge into the Thangka, the Buddhas of the three times merge into the vase, and the Bodhisattvas merge into the khatvanga. This is the mantra to be recited: Oṃ, five wisdoms, Samaya, oath. Manjushri is Manjughosha. Mudra is hand seal. Yamantaka is the destroyer of Yama. Pañca is five. Tero is the life essence. Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) is urged from the heart. Jaḥ (Tibetan: ཛཿ, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: 札) is summoning. Called "Essence of Nearness to Qualities." This mantra is the heart of qualities, it is approaching the five wisdom deities. The so-called "not distracted, not dull, not scattered," not being distracted to other things is cutting off distraction. Not being dull in sleep is clarifying sinking. Not being scattered is not being dominated by other activities. In short, it is abandoning sinking, excitement, and the dullness of consciousness. By this, samadhi becomes stable. The so-called "stable and familiar, change is accomplished by abiding above." One should recite one hundred thousand times. The so-called "having become very close," the above mantra is approaching the five wisdom deities, and the long mantra is approaching the karmic Yamaraja and his retinue. Oṃ, Samaya, Manjushri is the mantra of Manjughosha. Yamantaka is the mantra of the father. Yamaraja is the mantra of the son. Mama Eka Jati Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) Jaḥ (Tibetan: ཛཿ, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: 札) Jaḥ (Tibetan: ཛཿ, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: 札) is the mantra of the Tara mother. Trag Raksha Kha Mutra Heart Kha Rag Ma Bhyo Va
English
HYOH. Ragmo Te Kun ZAH ZAH is the mantra of the Blood-Eyed Mother. Khala Mahi Bhyo Bhyo is the mantra of the Wheel Mother. Ya Ya Lon Tsitta Mama Bhyo ZAH is the mantra of Yama. Heart mouth Ragmo life Bhyo Bhyo is the urging. Recite this mantra like clouds gathering in the sky, purify the three realms, increase one's own life and power, and the Yama Wheel Mother and others of karma increase common achievements for oneself, gather the essence of the Buddhas of the three times, and supreme achievements increase for oneself. The offering of empty words is: emerge from emptiness and offer praise. It is said that after reciting this mantra a hundred and ten times, offer one medicinal offering and praise once. The appearance of three signs of accomplishment is: the best is to see the face of the deity and Yama, which is the result of many years of practice. The middle is the body shaking, which is the result of numbers. The lowest is hearing the sound, which is the result of months. Boiling, steaming, and smoking, laughing and smiling, one obtains accomplishment. It is said that when one obtains accomplishment oneself, it is said that on the mouth of the vase, in the skull with auspicious signs, put the three whites and three sweets, mixed with alcohol and nectar. The best sign is boiling, the middle is steaming, and the lowest is smoking, which is the sign of the deity's accomplishment. On the Thangka hanging in front, the body image is best laughing and happy, the middle is smiling, and the lowest is emitting light. For this, the practitioner himself obtains accomplishment by adding this recitation to the final ZAH. It is said that on the ZAH of the Samaya short mantra, add this life recitation and recite it: AYUH JÑANA TSE APA NAYA BHRUM SVAHA. It is said that from sunset in the evening until dawn in the morning, one should recite it. White rays of light emanate from the heart of Yamantaka, summoning the life of the desire realm. From under the Vajra Throne, the lives of the hell beings are all black, the lives of the pretas in the yellow lotus city are PRAY red, and the lives of the animals in the outer sea are TRI gray, gathering together, purifying the ten places of the lower realms. The lives of the mothers dwelling in the four continents are NRI green, the lives of the asuras dwelling in the hollow of Mount Meru are SU yellow, and the lives of the gods dwelling on top of Mount Meru are A white, gathering together, purifying the ten places of the higher realms. Form