English
Offerings are made to all the wrathful deities and to Yama, the Lord of Karma, along with his retinue. Then, offerings are made to the goddesses, protectors, and guardian deities who uphold the Dharma. Furthermore, offerings and distributions are also made to the powerful worldly deities and the lords of the earth, among others. Then, in order to fulfill all broken vows, one should perform the confession of the supreme wisdom body or the twenty-eight vows. Then, bless the three special substances, namely the five families blessed with eight grains, the three secrets with three syllables, and the one great secret, Vajrasattva, and the one hundred and four sacred substances, for the sake of the afterlife. This is to be done. First, the blessing of amrita: inside a skull cup with auspicious markings, place the finest wine and add amrita (Tibetan, Sanskrit: amṛta, Romanized Sanskrit: amrita, literal Chinese meaning: immortality). First, meditate on the imperceptibility of amrita. From within that state, from yaṃ (Tibetan, Devanagari: यं, Romanized Sanskrit: yaṃ, literal Chinese meaning: wind) arises a wind mandala. On top of that, from raṃ (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, literal Chinese meaning: fire) arises fire. On top of that, from keṃ (Tibetan, Devanagari: केँ, Romanized Sanskrit: keṃ, literal Chinese meaning: skull vessel) arises a tripod of skulls. On top of that, whatever the vessel may be, visualize a palace of skulls arising from bhrūṃ (Tibetan, Devanagari: भ्रूྃ, Romanized Sanskrit: bhrūṃ, literal Chinese meaning: seed syllable). Inside it, contemplate the five samaya amritas. On top of that, on each solar disk, generate the five families as male and female deities from the five hero syllables. Visualize the male and female deities urged on by gestures, engaging in non-dual union, and from the point of union, the white fluid of bodhicitta, the amrita, drips down, mixing inseparably with the samaya amrita. Recite "oṃ āḥ hūṃ vajra sarva pañca amṛta hūṃ hrīḥ ṭhā" (Tibetan, Sanskrit: oṃ āḥ hūṃ vajra sarva pañca amṛta hūṃ hrīḥ ṭhā, Romanized Sanskrit: oṃ āḥ hūṃ vajra sarva pañca amṛta hūṃ hrīḥ ṭhā, literal Chinese meaning: Om Ah Hum, Vajra, All, Five, Amrita, Hum, Hrih, Thah) one hundred and eight times as the mantra for the medicine, visualizing the wisdom amrita filling the palace of the bhāṇḍa, radiant and bright. Then, the rakta is to be blessed. The substance for rakta should not be pig's blood or donkey's blood, as these two are the substances for cursed blood. So what should be used? Use the samaya substance of the mamos and Yamas, the imperishable vermillion dot of Kama, or the blood of a man struck by a weapon on the battlefield, whose breath has not yet completely ceased, as the basis. Pour various kinds of blood into one container. Then, perform the blessing: First, meditate on emptiness. From within that state, whatever the vessel may be, visualize a palace of skulls arising from bhrūṃ (Tibetan, Devanagari: भ्रूྃ, Romanized Sanskrit: bhrūṃ, literal Chinese meaning: seed syllable). Inside it, visualize a single solar disk arising from ra (Tibetan, Devanagari: र, Romanized Sanskrit: ra, literal Chinese meaning: fire). From that, rays of light radiate in the ten directions, gathering all the flesh and blood of the three realms, dissolving into ra (Tibetan, Devanagari: र, Romanized Sanskrit: ra, literal Chinese meaning: fire), and the ra (Tibetan, Devanagari: र, Romanized Sanskrit: ra, literal Chinese meaning: fire)
Chinese
萨姆。 在那之中，从一个“仲”（藏文：བྷྲཱུྂ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：仲）字出现外面的珍宝宫殿，里面出现宽广浩大的颅骨宫殿。在那里面，在随意的水牛或黄牛皮的座垫上，观想生起死神男女交合的座垫，没有说观想生起文字。在那座垫上，自己的智慧的自性，从之前的深蓝色“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字闪耀出现，光芒四射又收摄融入“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，口中念诵“底叉 班匝”（藏文：ཏིཥྛ་བཛྲ，梵文天城体：，梵文罗马拟音：tiṣṭha vajra，汉语字面意思：安住金刚），化为一件金色的五股金刚杵。从那金刚杵放出光芒，做了利益和惩罚两种事业后又收回来，因此事业的自性变成了光团的样子，闪烁不定地安住着。从那光团中，念诵生起次第的咒语“嗡 阿 卓达 嘎”（藏文：ཨཱོྂ་ཨ་ཀྲོ་ཏེ་ཀ་，梵文天城体：，梵文罗马拟音：oṃ akro te ka，汉语字面意思：嗡 阿 卓达 嘎），即使从我的口中说出来，也像是从空性中自然发出声音一样。观想自己是阎魔敌，身体高大，肢体粗壮等等，身体的颜色、手持的法器、装饰、服饰和坐姿都按照经文里说的那样观想。这些是主要的生起次第。第二，生起眷属，又分为两种：生起佛母和生起殊胜的男女本尊。第一种，有些人说要用三种仪轨来生起，但按照这里的说法，并不需要那样。也就是说，仅仅念诵生起次第的咒语就能生起。心中想着由父尊来交合生起佛母，念诵“嗡 贝达里 吾楚玛 卓达 贝达里 吽”（藏文：ཨཱོྂ་བེ་ཏ་ལི་ཨུ་ཙུཥྨ་ཀྲོ་ཏ་བེ་ཏ་ལི་ཧཱུྃ，梵文天城体：，梵文罗马拟音：oṃ be ta li u cu ṣma kro ta be ta li hūṃ，汉语字面意思：嗡 贝达里 吾楚玛 卓达 贝达里 吽），于是佛母贝达里就生起在父尊的左边。又心中想着由父尊来降伏生起佛母埃嘎扎德，念诵“惹叉 雅叉 匝 匝 埃嘎扎德 门扎”（藏文：རཀྴ་ཡཀྴ་ཛཿཛཿཨེ་ཀ་ཛཱ་ཏི་མུན་དྲ་，梵文天城体：，梵文罗马拟音：rakṣa yakṣa jaḥ jaḥ e ka jā ti mun dra，汉语字面意思：惹叉 雅叉 匝 匝 埃嘎扎德 门扎），于是降伏的佛母埃嘎扎德就像水中的水泡一样，突然从父尊的右边生起。这两位佛母的身体颜色、手持的法器、装饰和服饰，经文中说要和主尊相一致。仪轨的组合或劝请都各自不同，据说和任何一种都不一样。也就是说，一面二臂的佛母，右手是期克印，左手拿着红色的班，观想拥抱身体等等，这显示了生起殊胜的男女本尊。这里首先是加持主尊父尊和佛母的空界和密处，观想佛母的空界是空性，从空性中，从“舍”（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字生起莲花。
English
Sam. In the center of that, from a single "Bhrum" (Tibetan: བྷྲཱུྂ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanized: bhrūṃ, Literal Chinese meaning: Bhrum) syllable, a precious outer palace arises. Inside, a vast and spacious skull palace is generated. Within that, on a seat of one's choice, either a blue water buffalo hide or a yellowish ox hide, contemplate and generate a seat of intertwined male and female death deities. The text does not mention generating letters. On that seat, the essence of one's own consciousness, from the previous radiant dark blue "Hum" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Literal Chinese meaning: Hum) syllable, emanates and gathers, dissolving into the Hum. Verbally recite "Tishta Vajra" (Tibetan: ཏིཥྛ་བཛྲ, Sanskrit Devanagari:, Sanskrit Romanized: tiṣṭha vajra, Literal Chinese meaning: Remain Vajra), from which a single golden five-pronged vajra arises as an emblem. From that, rays of light emanate, performing both benefit and wrathful actions, then gather back. Thus, the essence of the action becomes like a mass of light, flickering and remaining. From that, recite the generation stage mantra "Om Akro Te Ka" (Tibetan: ཨཱོྂ་ཨ་ཀྲོ་ཏེ་ཀ་, Sanskrit Devanagari:, Sanskrit Romanized: oṃ akro te ka, Literal Chinese meaning: Om Akro Te Ka). Even though it comes from my mouth, it is recited as if a natural sound arises from emptiness. Contemplate oneself as Yamantaka, with a large body and coarse limbs, etc. Contemplate the body color, hand implements, ornaments, attire, and posture, all as described in the scriptures. These are the main generation aspects. Secondly, generating the retinue is also twofold: generating the consort and generating the supreme male and female offspring. Firstly, some say to generate with three rituals, but according to this tradition, that is not desired. That is, just by reciting the generation stage mantra, it is generated. With the thought of generating the consort by the union of the father, recite "Om Betali Utsushma Krota Betali Hum" (Tibetan: ཨཱོྂ་བེ་ཏ་ལི་ཨུ་ཙུཥྨ་ཀྲོ་ཏ་བེ་ཏ་ལི་ཧཱུྃ, Sanskrit Devanagari:, Sanskrit Romanized: oṃ be ta li u cu ṣma kro ta be ta li hūṃ, Literal Chinese meaning: Om Betali Utsushma Krota Betali Hum), and thus the consort Betali is generated to the left of the father. Again, with the thought of generating Ekajati, the consort who liberates, by the father, recite "Raksha Yaksha Jah Jah Ekajati Mundra" (Tibetan: རཀྴ་ཡཀྴ་ཛཿཛཿཨེ་ཀ་ཛཱ་ཏི་མུན་དྲ་, Sanskrit Devanagari:, Sanskrit Romanized: rakṣa yakṣa jaḥ jaḥ e ka jā ti mun dra, Literal Chinese meaning: Raksha Yaksha Jah Jah Ekajati Mundra), and thus the liberating consort Ekajati suddenly arises from the right side of the father, like a bubble bursting from water. The body color, hand implements, ornaments, and attire of these two consorts are said to be in accordance with the main deity, as described in the scriptures. The arrangement of the ritual or the exhortation are all separate and said to be unlike any other. That is, the one-faced, two-armed mother, with the threatening mudra in the right hand and a red skull cup in the left. The phrase "contemplate embracing the body" and so on, indicates the generation of the supreme male and female offspring. Here, firstly, the space and secret place of the main father and mother are blessed. Contemplate the space of the mother as emptiness. From the state of emptiness, from the syllable "Hrih" (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanized: hrīḥ, Literal Chinese meaning: Hrih), a lotus arises.
Chinese
观想如张开的红色口。然后观想父亲的虚空为空性。从空性中，观想从吽 (ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 中生出父亲的五股金刚杵，如擦亮的玻璃球。然后，父母双方发出“哈、呵、杭 (ཧ་ཧོ་ཧཾ，梵文天城体：हा हो हम，梵文罗马拟音：hā ho haṃ，汉语字面意思：哈 呵 杭)”的信号，父母双方交合，从交合处发出菩提心的光芒，伴随着淅淅沥沥的声音，向十方放射。由此，所有逝者的心意都汇集到父亲的口中。通过阿瓦杜蒂脉 (ཨ་བ་དྷུ་ཏི，梵文天城体：avadūti，梵文罗马拟音：avadūti，汉语字面意思：阿瓦杜蒂) 的道路，进入母亲的秘密虚空中，化为红色和黑色的明点。从那里，念诵生出殊胜之子的咒语“亚玛ra扎 尼扎 (ཡ་མ་རཱ་ཛ་ནྲྀ་ཛཿ，梵文天城体：यमराज नृ जः，梵文罗马拟音：yamarāja nṛ jaḥ，汉语字面意思：亚玛拉惹 尼 匝)”，从红色的明点中生出殊胜之子亚玛，身体高大，肢体粗壮，身体颜色红黑色，眼睛发红，头发竖立成髻，一面二臂，右手持刀，左手竖起恐吓印，拿着瓦苏塔的绳索。拉扎的身体颜色等，按照经文中所说的那样清晰地观想。然后，想着生出魔女，手持算盘的主母瑞玛迪。念诵：“玛玛 汝汝 汝汝 玛嘿 贝 贝 吽 啪特 (མ་མ་རུ་ལུ་རུ་ལུ་མ་ཧི་བྷྱོ་བྷྱོ་ཧཱུྃ་ཕཊ，梵文天城体：मम रुरु रुरु महि भ्यो भ्यो हुं फट्，梵文罗马拟音：mama ruru ruru mahi bhyo bhyo hūṃ phaṭ，汉语字面意思：玛玛 汝汝 汝汝 玛嘿 贝 贝 吽 啪特)”，从黑色的明点中，在前方生出女儿，手持算盘的主母瑞玛迪，一面二臂，右手拿着魔鬼的算盘木，左手拿着幻化的镜子。据说罗刹女是右手持剑，左手持颅碗。生出。观想事业是摧毁一切敌对和障碍。这些的结尾就像是统一装饰的缓慢生起，也就是说，所谓的五个根本本尊的统一装饰，不像是一个勇士，因为这是没有进入智慧萨埵的誓言萨埵。在这里，念诵誓言萨埵的誓言，或者清晰地确立誓言萨埵，念诵三摩地三相等等。这样展示了生起誓言萨埵，现在第五个意义是将智慧本尊和誓言本尊无二无别地融合在一起，这也是与国王例子的八法相一致而说的。例如，迎请一位有福报的国王，首先要禀告说请光临，然后迎请，顶礼，铺设座位，献上秘密，请求不要疲劳，像这样。
English
Meditate as if on an open red mouth. Then, meditate on the emptiness of the father's space. From within emptiness, visualize the father's five-pronged vajra arising from Hūṃ (ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), like a polished crystal ball. Then, the father and mother both make the sign of "Ha, Ho, Haṃ (ཧ་ཧོ་ཧཾ，梵文天城体：हा हो हम，梵文罗马拟音：hā ho haṃ，汉语字面意思：Ha Ho Haṃ)", and the father and mother unite, and from the juncture of their union, the light of bodhicitta, accompanied by a soft, rustling sound, radiates in all ten directions. By this, all the minds of the Sugatas are gathered back into the father's mouth. Having drawn it into the path of the Avadhūti (ཨ་བ་དྷུ་ཏི，梵文天城体：avadūti，梵文罗马拟音：avadūti，汉语字面意思：Avadhūti) channel, it transforms into two red and black bindus in the mother's secret space. From there, recite the mantra for generating the supreme son, "Yamarāja Nṛ Jaḥ (ཡ་མ་རཱ་ཛ་ནྲྀ་ཛཿ，梵文天城体：यमराज नृ जः，梵文罗马拟音：yamarāja nṛ jaḥ，汉语字面意思：Yamarāja Nṛ Jaḥ)", and from the red bindu, the supreme son Yama arises, with a large body and coarse limbs, a reddish-black body color, red eyes, hair coiled upwards in a matted topknot, one face and two arms, holding a knife in his right hand, raising a threatening mudra in his left, and carrying the noose of Vasuta. Visualize Rājarupa and so on clearly, as described in the texts. Then, with the thought of generating the demoness, the mistress of the reckoning board, Rematī, recite: "Mama Ruru Ruru Mahi Bhyo Bhyo Hūṃ Phaṭ (མ་མ་རུ་ལུ་རུ་ལུ་མ་ཧི་བྷྱོ་བྷྱོ་ཧཱུྃ་ཕཊ，梵文天城体：मम रुरु रुरु महि भ्यो भ्यो हुं फट्，梵文罗马拟音：mama ruru ruru mahi bhyo bhyo hūṃ phaṭ，汉语字面意思：Mama Ruru Ruru Mahi Bhyo Bhyo Hūṃ Phaṭ)", and from the black bindu, in front, generate the daughter, the mistress of the reckoning board, Rematī, with one face and two arms, holding the demon's reckoning board in her right hand, and holding a mirror of illusion in her left. It is said that the rākṣasī holds a sword in her right hand and a skull cup filled with blood in her left. Generate. Meditate on the activity of destroying all enemies and obstacles. The conclusion of these is like the slow arising of unified adornment, that is, the so-called unified adornment of the five root deities is not like a single hero, because it is merely a samaya-sattva without the entry of a jñāna-sattva. Here, the sacred vows of the samaya-sattva are recited, or the samaya-sattva is clearly established, reciting the three aspects of samādhi and so on. Having thus shown the generation of the samaya-sattva, now the fifth meaning is to mix the jñāna deity and the samaya deity inseparably, which is also spoken in accordance with the eight dharmas of the king's example. For example, when inviting a meritorious king, first one makes a request to come, then invites, prostrates, lays out a seat, offers secrets, and asks if he is tired, like that.