English
Prayers, prostrations with reverence by body, speech, and mind, service with offerings and respectful presentations, receiving the accomplishments of body, speech, and mind, offering gratitude, praises, and then the practice is: Oṃ（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）, A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）, Kro（藏文：ཀྲོ，梵文天城体：，梵文罗马拟音：kro，汉语字面意思：卓）, Te（藏文：ཏེ，梵文天城体：，梵文罗马拟音：te，汉语字面意思：德）, Ka（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）, Ya（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚）, Mān（藏文：མཱན，梵文天城体：मान，梵文罗马拟音：mān，汉语字面意思：曼）, Ta（藏文：ཏ，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：达）, Ka（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）, Ha（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）, Na（藏文：ན，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：纳）, Ma（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛）, Tha（藏文：ཐ，梵文天城体：थ，梵文罗马拟音：tha，汉语字面意思：塔）, Bhañja（藏文：བྷཉྫ，梵文天城体：भञ्ज，梵文罗马拟音：bhañja，汉语字面意思：班）, Ja（藏文：ཛ，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：匝）, Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Phaṭ（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）. If explained in relation to the number of external deities, Oṃ（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） is the nature of the five wisdoms, the single-syllable essence of Yamāntaka. A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿） is the nature of unborn, the essence of the mother Vetali. Kro（藏文：ཀྲོ，梵文天城体：，梵文罗马拟音：kro，汉语字面意思：卓） is the nature of liberation, the essence of the mother Ekajati. Te（藏文：ཏེ，梵文天城体：，梵文罗马拟音：te，汉语字面意思：德） is the essence of the nine Rapatshas. Ka（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎） is the essence of Arya Maru. Ya（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚） is the essence of intoxicating fire. Mān（藏文：མཱན，梵文天城体：मान，梵文罗马拟音：mān，汉语字面意思：曼） is the essence of Yama Raja. Ta（藏文：ཏ，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：达） is the essence of subduing demons. Ka（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎） is the essence of subduing Kongtse Rock. Ha（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈） is the essence of Ava with the bull's head. Na（藏文：ན，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：纳） is the essence of Yavati. Ma（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛） is the essence of Chyasang. Tha（藏文：ཐ，梵文天城体：थ，梵文罗马拟音：tha，汉语字面意思：塔） is dreams. Bhañja（藏文：བྷཉྫ，梵文天城体：भञ्ज，梵文罗马拟音：bhañja，汉语字面意思：班） is Telpa. Ja（藏文：ཛ，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：匝） is the supreme deity Dudkha. Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） is the essence of the Dharma King. Phaṭ（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪） is the essence of the Red-Eyed One. The seventeen letters are explained in relation to the seventeen deities. Furthermore, in relation to the Secret Tantra, Oṃ（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） is the essence of the five wisdoms, the nature of the body, the essence of the wisdom deity Yamāntaka. Akroteka is the manifestation of the wrathful body. Yamāntaka is the wrathful Yama, the slayer. Hana means to devour. Matha means to strike. Bhañja means to draw up from below with an iron hook. Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） means to subdue enemies and obstacles. Phaṭ（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪） means to burn and incinerate. This is explained in relation to the mandala with a single body ornament. According to the secret, if explained as the union of all Sugatas, Oṃ（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） is the nature of the five: body, speech, mind, qualities, and activity, the essence of the five families, the nature of the five wisdoms, the first of all secret mantras. A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿） is the nature of the unborn Dharmadhatu. Kro（藏文：ཀྲོ，梵文天城体：，梵文罗马拟音：kro，汉语字面意思：卓） is the manifestation of the bodies of all the great wrathful ones. Teka is the subduing of all enemies and obstacles by the seventeen wrathful deities. Yamāntaka is the urging of these wrathful deities; Yama is drawn from "Ya," the Mother is drawn from "Mān," the Tathagata is drawn from "Ta," and activity is drawn from "Ka."
Chinese
诶！如来众化现忿怒身，行降伏邪魔之事业。哈，摄为己用。纳，以纳的方式降伏。玛，融入法界。塔，焚烧。班，令世尊处空无一物。扎，以慈悲摄持。吽，融入智慧自性。啪特，焚烧一切业及烦恼。此乃结合一切佛之事业而说。身之秘密十七。所谓于自生大威德明观之心中，于日轮座上，明观蓝色智慧勇识，右手金刚杵，左手铃。心间日轮上，吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）环绕。喉间莲花上，阿字（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）为阿字环绕。顶上月轮上，嗡字（藏文：ཨཱོྂ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）为念诵所环绕。念诵咒语时，咒语乘风之骏马，以心之专注送达，从心间至喉间。之后，从右鼻孔出去，以光净化众生之业障。获得诸佛之成就，复又融入唐卡之左鼻孔。从喉间降至心间。从心间进入右鼻孔。融入自身之左鼻孔。于顶上激发，降至喉间，融入心间。此乃身语意无尽庄严轮之念诵。由此，身之不可思议秘密，法身及一切身，成就色身。语之不可思议秘密，无生义之语及一切语，成就六十支分梵音。意之不可思议秘密，空性及一切意，成就五种智慧。数量、时间、征相圆满时，所谓数量之近修念诵百千万遍。时间之近修至少六个月。征相之近修，于体验或心中生起，知晓自己即是大威德金刚。于身体上生起，显现忿怒身。咒语于口中生起，念诵阿字亦不觉疲倦。于所见境中生起，见一切众生皆为阎罗死主。习气于梦中生起，梦见绕塔，听闻上师讲法，以及日月于肩上显现。圆满次第之修习：自
English
E! All the Thus-gone ones transform into wrathful bodies, performing the activity of subduing enemies and obstacles. Ha, to gather under control. Na, to subdue with Na. Ma, may it be absorbed into the sphere of reality. Tha, may it be burned. Bhañ, may the Bhagavan's place be emptied. Dza, may it be seized with compassion. Hūṃ, may it be gathered into the nature of wisdom. Phaṭ, may all actions and afflictions be burned. This is explained by combining the activities of all Buddhas. The seventeenth secret of the body. That is, in the heart of oneself visualized as Yamāntaka, on a sun disc, a blue wisdom being, right hand holding a vajra, left hand holding a bell. In the heart, on the sun, the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) is surrounded by A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A). On the lotus at the throat, the syllable Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah) is surrounded by A. On the moon at the crown of the head, the syllable Oṃ (藏文：ཨཱོྂ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) is surrounded by recitation. By reciting the mantra, the mantra rides on the horse of wind, propelled by the focus of the mind, going from the heart to the throat. Then, going out through the right nostril, the light purifies the obscurations of sentient beings. Having taken the accomplishments of the Buddhas, it dissolves back into the left nostril of the Thangka. Descending from the throat to the heart. Entering the right nostril from the heart. Dissolving into one's own left nostril. Arousing at the crown of the head, descending to the throat, and dissolving into the heart. This is the recitation of the inexhaustible wheel of ornaments of body, speech, and mind. By this, the inconceivable secret of the body, the Dharmakāya and all forms of the body, the Rūpakāya is accomplished. The inconceivable secret of speech, the unborn meaning of speech and all forms of speech, the sixty branches of melodious speech are accomplished. The inconceivable secret of mind, emptiness and all forms of mind, the five wisdoms are accomplished. When the number, time, and signs are complete, that is, the number of approaching recitation is repeated a hundred million times. The time of approaching recitation is done for six months or more. The sign of approaching recitation is that one knows oneself to be Yamāntaka through experience or arising in the mind. Arising in the body through gestures, the body appears wrathful. The mantra arises in speech, and there is no weariness even when reciting A. Arising in the field of vision, all beings are seen as Yama, the Lord of Death. Latent impressions arise in dreams, dreaming of circumambulating stupas, listening to Dharma from the teacher, and the sun and moon appearing on the shoulders. The practice of the completion stage: Self
Chinese
“身体命脉之网”是指：自身脉络之网中，维持生命的能量安住于自心阎魔敌的体性中。 “以四淫女为食”是指：从两个鼻孔向下吸入的是黄色地气，即阎罗死主。从两个鼻孔缓慢流动的是水气，即魔鬼迷醉燃烧者。从右鼻孔产生的是火气，红色而闪耀，即罗刹阿雅玛茹。从左鼻孔产生的是风气，黑色而憎恨，即夜叉发髻九束者。淫女风是指风的气、火的气、水的气、地的气。食用这些能量是指控制和净化生命能量。 “恒常享用四魔”是指降伏四魔：地气安住于自身的位置——脐轮，如蕴魔张开嘴巴般存在。水气安住于自身的位置——心间，如死魔与巨人竞争力量般。火气安住于自身的位置——喉咙，如烦恼魔攀登罪恶之山般。风的气安住于自身的位置——头顶，如天子魔蜜蜂吸吮花朵般。 这就是具备四印： 父母身大印是维持生命的能量。 四刽子手是誓言印，不会超越能量。 四魔是事业印，能量区分轮回与涅槃。 认识到这一切都是生命和能量之气，是法印。 彻底断除是指杀死三敌三毒： 嗔恨被四刽子手所杀。 愚痴被主宰者所杀。 贪欲被四魔所杀。 “五二合十是支分脉”是指五蕴的五气，五根的五识之气，颠倒错乱而成十。根本是： 色蕴是愚痴的地气，是死主的刽子手。 嗔恨是识蕴的命气，是死主阎罗王（藏文：གཤིིན་རྗེ་ཡ་མ་རཱ་ཛ，梵文天城体：यमराज，梵文罗马拟音：Yamarāja，汉语字面意思：阎罗王）。 受蕴是傲慢的水气，是独一母（藏文：ཨེ་ཀ་ཛཱ་ཏི，梵文天城体：एकजाति，梵文罗马拟音：Ekajāti，汉语字面意思：独一母）。 想蕴是贪欲的火气，是贝塔丽。 行蕴是嫉妒的风气，是血眼母。 支分是眼睛有火气，因此能看见事物，是阿雅玛茹顶。 耳朵有风气，因此能听见声音，是发髻九束者。 鼻子有地气，因此能闻到气味，是阎罗王（藏文：ཡ་མ་རཱ་ཛ，梵文天城体：यमराज，梵文罗马拟音：Yamarāja，汉语字面意思：阎罗王）。 舌头有水
English
"In the net of body and life," means: within the net of one's own body's channels, the life-sustaining wind abides in the nature of one's own mind, Yamantaka. "Eats the food of the four harlots," means: inhaling downwards from both nostrils is the yellow earth-wind, the executioner Yama Raja. Flowing slowly from both nostrils is the water-wind, the demon intoxicating and blazing. From the right nostril arises the fire-wind, red and shimmering, the Rakshasa Arya Maru. From the left nostril arises the wind-wind, black and hateful, the Yaksha with nine tufts of hair. The harlot winds are the wind of wind, the fire-wind, the water-wind, the earth-wind. Eating the effort of these is to seize and purify the life-force. "Constantly enjoys the four maras," means subduing the four maras: the earth-wind abides in its own place, the navel, like the Mara of the aggregates with its mouth open. The water-wind abides in its own place, the heart, like the Mara of death competing with a giant's strength. The fire-wind abides in its own place, the throat, like the Mara of afflictions climbing a mountain of sin. The wind of wind abides in its own place, the crown of the head, like the Mara of the sons of the gods, a bee sucking a flower. This is endowed with the four mudras: The father and mother's great body mudra is the life-sustaining wind. The four executioners are the samaya mudra, not transgressing the wind. The four maras are the karma mudra, the wind distinguishing samsara and nirvana. Recognizing all of these as the wind of life and effort is the dharma mudra. Completely severing means killing the three enemies and three poisons: Hatred is killed by the four executioners. Ignorance is killed by the lord. Desire is killed by the four maras. "Five and two make ten, the branch channels," means the five winds of the five aggregates, the five consciousness winds of the five senses, reversed and confused into ten. The roots are: The aggregate of form is the earth-wind of ignorance, the executioner of the Lord of Death. Hatred is the life-wind of the aggregate of consciousness, the Lord of Death, Yama Raja (Tibetan: གཤིིན་རྗེ་ཡ་མ་རཱ་ཛ，Sanskrit Devanagari: यमराज，Sanskrit Romanization: Yamarāja, Literal Chinese Meaning: Yama Raja). The aggregate of feeling is the water-wind of pride, Ekajati (Tibetan: ཨེ་ཀ་ཛཱ་ཏི，Sanskrit Devanagari: एकजाति，Sanskrit Romanization: Ekajāti, Literal Chinese Meaning: One Mother). The aggregate of perception is the fire-wind of desire, Vetali. The aggregate of volition is the wind of wind of jealousy, Blood-Eyed Mother. The branches are: In the eye abides the fire-wind, therefore one sees forms, Arya Maru Top. In the ear abides the wind of wind, therefore one hears sounds, Nine-Tufted Hair. In the nose abides the earth-wind, therefore one senses smells, Yama Raja (Tibetan: ཡ་མ་རཱ་ཛ，Sanskrit Devanagari: यमराज，Sanskrit Romanization: Yamarāja, Literal Chinese Meaning: Yama Raja). In the tongue abides the water