English
Dissolves into the heart of Yamantaka. Then, the offerings: external, internal, secret, and so on, are explained elsewhere. The three: medicine, alcohol, and torma, and the three: union, liberation, and poison, along with flesh and blood offerings, etc., should be increased or decreased according to the situation. Offer them after clearly visualizing them as described in the ritual manual. Then, in the meantime, confess all broken samayas of body, speech, and mind. Next, praise the yidam deity: Clarify the root by the unity of body ornaments. The praise to the five root deities is detailed in the ritual manual. Whatever praise is being performed, focus on the form of Yamantaka, like a rainbow in the sky, inseparable from appearance and emptiness, with hand gestures, ornaments, attire, posture, and so on, without letting the mind wander to other thoughts, contemplate and praise. Then, the recitation: Recite like "Ah-Tro" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) as the sun rises in the sky, and recite like "Samaya" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) as the clouds gather. First, visualizing oneself as Yamantaka, in his heart, on the triple seat of lotus, moon, and sun, clearly visualize the wisdom being, dark blue-black in color, holding a chopper in the right hand and a threatening gesture in the left. In his heart, on the sun and moon seat the size of a mustard seed, visualize a vajra, in the center the size of a barley grain, like the letter Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) written with a brush, surrounded by white Ah-Tro like a pearl necklace. On the upper jaw, visualize one Oṃ (藏文：ཨཱོྂ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) on the sun's disc. On the lower jaw, visualize one Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) on the moon's disc. Visualize the tongue as a three-pointed vajra, marked with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the center. Visualize the upper and lower lips as half vajras. Combining the two, visualize as one vajra. Then, reciting Ah-Tro once, visualize that all obscurations of one's body, speech, and mind are purified. Reciting Ah-Tro again, visualize that the five poisons are transformed into the five wisdoms. Reciting Ah-Tro again, visualize that the entire inside of one's body is filled with wisdom beings, scattered like an opened sesame pod. Reciting the mantra again, visualize that from the crown aperture down to the intestines, filled with small wrathful deities with one face and two arms, all the pores are filled, like armor covering flour. Reciting the mantra again, visualize countless emanations of wrathful deities spreading in space, urging the samaya of all Buddhas and Bodhisattvas.
Chinese
清净六道众生的习气。观想所有善逝的身语意的成就汇集融入自身。又念诵咒语，从我的身语意三门中，散发出无数的忿怒尊化身。观想那些忿怒尊的口中发出阿卓和，哈哈和，呜呜和，切切如雷鸣般震动，将所有视魔、仇敌、障碍为邪恶者都化为灰尘。击中所有显有世间的神灵邪魔，令彼等行使所托之事业，并思维彼等听从我的命令而住。念诵一百遍左右，是为了守护自身，譬如武士身披盔甲一般，对内任何事物都无法侵入，对外则无所阻碍。然后又如此观想：嗡 阿卓 德革 亚曼达嘎 哈纳 玛塔 班扎 吽 啪特。如此念诵，咒语的声音伴随着光芒从心间发出，到达舌尖。从舌尖发出，击中面前的诸佛众。献上令身语意喜悦的供养。观想所有佛众也念诵阿卓德热热。又咒语的光芒向十方放射，向所有上师和如来献上令其喜悦的供养。清净外器世界的相，将其转为宫殿。击中内情众生，清净业障，转为阎魔敌之身。观想所有这些尊众的口中发出咒语的自声，如千雷轰鸣般呜呜和晰晰地念诵。又观想所有佛尊念诵咒语的光芒，如字母阿的形状般融入自身，在我的相续中生起圆满的乐空觉受。心中不散乱地念诵阿卓。这是如太阳升起于空中般念诵。然后停止念诵，进行意念念诵，将心专注于心间的咒语念珠上，并且不散乱地观想其如逆时针方向旋转的火焰般。然后在停止念诵之时，观想拇指月亮脉的中央有一个深蓝色的亚字，中指太阳脉的中央有一个红色玛字，然后摇动铃铛，以顶礼三世诸佛如来和薄伽梵阎魔敌及其眷属的谛实力，愿我的意念仅仅是意念
English
Purify the habitual tendencies of sentient beings in the six realms. Meditate on gathering the accomplishments of body, speech, and mind of all Sugatas and dissolving them into oneself. Again, by reciting the mantra, countless emanations of wrathful deities radiate from my body, speech, and mind. Visualize that the mouths of those wrathful deities emit sounds like Aṭo, Haha, Ūr-ūr, and Cheṃ-cheṃ, like the roar of thunder, pulverizing all who view demons, enemies, and obstacles as evil. Striking all the gods and demons of existence, they perform the entrusted tasks, and I think that they listen to my commands and remain silent. Reciting about a hundred times is to protect oneself, just like a warrior wearing armor, nothing can penetrate inwards, and nothing can hinder outwards. Then, again, meditate in this way: Oṃ Aṭo Tike Yaṃtaka Hana Matha Bhañza Hūṃ Phaṭ. By reciting this, the sound of the mantra, along with light rays, emanates from the heart to the tongue. It emanates from the tongue outwards, striking the deities in front. Offerings are made that please body, speech, and mind. Visualize that all the deities also recite Aṭo Tiri-ri. Again, the light rays of the mantra radiate in the ten directions, offering pleasing offerings to all the gurus and tathagatas. Purify the characteristics of the outer vessel world and transform it into a celestial palace. Strike the sentient beings within, purify obscurations, and transform them into the form of Yamāntaka. Visualize that the natural sound of the mantra emanates from the mouths of all those deities, reciting Ūr-ūr and Śik-śik like the roar of a thousand thunders. Again, visualize that the light rays of the mantra recitation of all the deities, like the form of the letter A, dissolve into oneself, and a complete experience of bliss and emptiness arises in my being. Recite Aṭo without distraction. This is reciting like the sun rising in the sky. Then, stop the recitation and perform mental recitation, focusing the mind on the mantra garland in the heart, and without distraction, meditate on it rotating counterclockwise like a flame as much as possible. Then, at the time of stopping the emanation and absorption, visualize a dark blue Ya in the center of the thumb's moon channel, and a red Ma in the center of the middle finger's sun channel, and then strike the hand drum. By the truth of the Buddhas, Tathagatas of the three times, and the Bhagavan Yamāntaka and his retinue, may my thought be just a thought.
Chinese
愿其成就！愿守护佛陀的教法！愿迅速现证圆满正等觉！成佛后利益众生！如是念诵祈愿之词，并摇动钹，从钹声中放射出光芒，三世一切善逝融入光中，融入自身，思维如所祈愿般成就。据说数量的念诵是七百万。那也是圆满时期的数量，据说在争斗时期需要增加三倍。时间说是六个月，即十二个月。征兆是修行体验和梦境中显现的方式，务必从根本上了解。三昧耶！如空中收聚云朵般念诵，因字数过多，故不在此书写。如是时间、数量、征兆三者的念诵圆满后，寂静等随所欲求的事业之转变，务必于加持之修法中了解。念诵之时，切忌被其他言语中断。空言等间隙，应以猛厉尊和庄严独一者等赞颂供养。若未出现时间数量之征兆，务必知晓消除咒语之过患。此乃念诵次第之简略汇集。广说则于根本等其他处了知。之后接受灌顶。广说则于灌顶仪轨中了知，简略者，从自身心间放射光芒。从色究竟天迎请文殊智慧勇识之本尊坛城眷众，安住于自身顶门日月莲花座上，身语意三恭敬生起不共之信心。皈命！文殊金刚等之七支供，如前一般作祈请。观想从文殊之身一切分降下智慧甘露，充满自身一切。其后，诸尊融入自身，生起文殊之身语意与我无别之定解。此乃接受灌顶之次第。之后，于结束善行之时，外观宫殿化为光融入诸尊，诸尊融入阎魔法王父母，阎魔法王父母融入食肉母。
English
May it be accomplished! May the Buddha's teachings be protected! May enlightenment be swiftly attained! May I benefit sentient beings after becoming a Buddha! By uttering these words of aspiration and striking the cymbals, light radiates from the cymbals, and all the Sugatas of the three times dissolve into light and merge into oneself, thinking that the aspiration will be accomplished as desired. It is said that the number of recitations is seven million. That is the number for the age of perfection, and it is said that it needs to be tripled in the age of strife. The time is said to be six months, that is, twelve months. The signs are the ways in which experiences and dreams appear; be sure to understand them from the root. Samaya! Recitation is like gathering clouds in the sky, but because there are too many letters, it is not written here. Thus, after completing the recitation of time, number, and signs, the transformation of activities such as pacification, according to whatever is desired, should be understood in the blessed methods of accomplishment. When reciting, it is important not to be interrupted by other words. In between empty words, one should praise and make offerings with Fierce One and the Sole Ornament, and so on. If the signs of time and number do not appear, be sure to know how to eliminate the faults of the mantra. This is a brief summary of the order of recitation. The extensive explanation should be understood in the root and other texts. Then, receive the empowerment. The extensive explanation should be understood from the empowerment ritual, and the concise one is that light radiates from one's own heart. From Akanishta, invite the mandala assembly of Manjushri Jnanavajra and retinue to the sky in front of you. Visualize them seated on the sun and moon lotus seat on the crown of your head, and generate uncommon devotion in body, speech, and mind. Homage! The seven branches of Manjushri Vajra, etc., and make requests as before. Visualize that nectar of wisdom descends from all parts of Manjushri's body, filling your entire body. After that, all the deities dissolve into oneself, generating the certainty that Manjushri's body, speech, and mind are inseparable from oneself. This is the order of receiving empowerment. Then, at the time of concluding the virtuous practice, the outer palace dissolves into light and merges into the deities. The deities merge into the Yama Raja parents, and the Yama Raja parents merge into the flesh-eating Vetali.
Chinese
观想身体摇摆。口中念诵阿卓，并进行跑动、跳跃等活动。当入睡时，如前观想自己心间的智慧勇识，充满色彩。也就是观想如光团般的心间有金刚杵。金刚杵的中心有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从吽字发出具有五种颜色的阿卓光芒，观想如彩虹般环绕。并且观想顺时针旋转。之后，观想智慧勇识连同金刚杵一起逐渐融化为光。随着光芒越来越大，观想自身全部变为具有五种颜色的光芒，并保持心不散乱。这样就能在梦中获得光明，其功德不可思议。这是行为瑜伽。此外，在任何时间和情况下，身体观为阎曼德迦，语念阿卓德格，意念心间的智慧勇识连同咒鬘，不要散乱。将一切显现和声音都转化为阎曼德迦的身语意。如此行持的果报是，身语意成为五种智慧的自性，显现为吉祥阎曼德迦，并通过两种色身无勤地利益众生。 现在是关于事业总体的次第：在赞颂和念诵之后，供养会供，供养食子，祈请本尊，护持坚母，进行朵舞等。这些次第属于下事业的次第，应在事业仪轨中了解。此外，成就火供、回遮、朵玛以及其他转变，应在赞颂等完成之后了解。后续的下事业次第，应在事业仪轨等其他地方了解。依靠阿卓本尊的念修，成就自身利益的轮涅。这个诛杀秘密仇敌五毒的口诀，是从国王赤沃巴的著作中，为了便于修持而汇集在一起的。这是秋扎华桑波的修行法，赐予了雅吉扎巴。萨瓦芒嘎拉姆（藏文：སརྦ་མངྒ་ལཾ，梵文天城体：सर्व मङ्गलम्，梵文罗马拟音：sarva maṅgalam，汉语字面意思：一切吉祥！）。 证悟禅修心髓莲花眼。
English
Imagine the body swaying. Recite Ah-Tro with the mouth, and perform activities such as running and jumping. When falling asleep, visualize the wisdom being in your heart, full of color, as before. That is, visualize a vajra in the heart, like a ball of light. In the center of the vajra is Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From the Hūṃ syllable, emanate Ah-Tro light with five colors, imagine it surrounded like a rainbow. And imagine it rotating clockwise. Then, imagine the wisdom being together with the vajra gradually dissolving into light. As the light becomes brighter and brighter, imagine your whole body becoming one with the five-colored light, and keep your mind undistracted. By doing this, you will gain clarity in dreams, and its merits are inconceivable. This is the yoga of conduct. Furthermore, at all times and in all situations, do not be distracted from visualizing the body as Yamāntaka, reciting Ah-Tro De-Ka with the mouth, and keeping the mind focused on the wisdom being in the heart together with the mantra garland. Transform all appearances and sounds into the body, speech, and mind of Yamāntaka. The result of doing so is that the body, speech, and mind become the nature of the five wisdoms, manifesting as glorious Yamāntaka, and effortlessly benefiting beings through the two form bodies. Now, regarding the general order of activities: after praise and recitation, offer the tsok offering, offer the leftover torma, invoke the commitment, protect the Tenma, perform the torma dance, etc. These orders belong to the lower activities and should be understood in the activity manual. In addition, the accomplishment fire offering, repulsion, zor, and other transformations should be understood after the praise, etc., are completed. The subsequent order of lower activities should be understood elsewhere, such as in the activity manual. Relying on the recitation and practice of the Ah-Tro deity, the wheel of accomplishing one's own benefit. This instruction on killing the secret enemy, the five poisons, without arising, is from the writings of King Tri Od Barwa, compiled together in one place for easy practice. This is the practice of Cho Drak Pal Zangpo, given to Yakshi Drakpa. Sarva Mangalam (藏文：སརྦ་མངྒ་ལཾ，梵文天城体：सर्व मङ्गलम्，梵文罗马拟音：sarva maṅgalam，汉语字面意思：All auspiciousness!). Realization, meditation, heart essence, lotus eyes.