English
Eight are eight demons, eight black iron scorpions. Thirty-two demonesses on the neck, thirty-two reddish-black copper scorpions. Second is to summon consciousness, third is to cause fainting and bewilderment, the name and letters of the northwest direction are explained below. From the northwest direction of Mount Meru, there are two Ava bull heads, two female messengers riding horses. Auspicious due to the work of bewilderment, countless mules and horses with three legs appear. From the right, all heart blood and marrow are cut off, causing fainting and bewilderment. Fourth, the demons of the Lord of Death and their retinue descend, thinking to do the same from the left side. Fifth is the mantra, the mantra seems to be missing. Note: Invoke, cast. On the fourth day, first subdue as a self-killing enemy: the sixty-four channels of the navel become sixty-four demons, transforming into black iron scorpions. The thirty-two petals of the forehead channels become demonesses, clearly manifesting reddish-black copper scorpions. Second is to summon consciousness, third is to kill, it is the name and letters of the northeast direction. From the northeast of Mount Meru, at night, auspicious due to the work of killing, emanate... From the right... Visualize all the ocean of flesh and blood in the navel being stirred and devoured, thereby being killed. Fourth, the demons of the son of gods, Indra and his retinue descend, thinking to do the same from the left side. Fifth is the mantra, the mantra seems to be missing. Note: Now, second is the great action: the obedient ones of the main deity, the eight Lords of Death who harm the practitioners of the four directions, the four demons, the servants are also servants, all the dispatched messengers turn the enemy's body into dust. Visualize the mind being abandoned like a candle extinguished by water. Oṃ Yamāntaka Kāla Rūpa Lhasyinjin Māraya Hūṃ Phaṭ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Strike with a long "Ya". Cast the torma, invoke during the casting intervals, shout and proclaim. Third, after doing so, the signs of accomplishment are light, sound, black people, monks, armies, women, dogs, trembling and burning skulls, actually being caught, footprints, life-force head, heart, hands and feet, internal organs, dreaming of red meat. Seeing these are the signs of accomplishment. The signs are uncertain, many will appear. Thus it is said. Third, if there is no accomplishment, then supplement: To its south, set up a wrathful triangular stove stacked in three layers, with the opening facing upwards, with a mountain of flames. In the middle is a skull, below is a sword. In the center is Raṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Smear with poisonous blood and corpse ashes, making it appear reddish-black.
Chinese
身语意所生。 义乃一切众生义。 业乃一切佛之业。 教乃三宝之教。 于国王及其眷属， 欲托付此猛厉之业。 名为施天之此恶毒， 若活则害一切众生。 恼害三宝。 特意憎恨一切瑜伽士。 为完全诛杀此等故， 迎请国王及其眷属。 以誓言力，祈请降临。
English
Born from body, speech, and mind. The meaning is for the sake of all beings. The action is the action of all Buddhas. The command is the command of the Three Jewels. To the king and his retinue, I wish to entrust this fierce task. This evil one named Lhasbyin, If alive, will harm all beings. He harms the Three Jewels. Specifically, he hates all yogis. For the sake of completely destroying these, I invite the king and his retinue. By the power of the oath, I request you to come. At the end of Hrīḥ ṣṭi, recite: Yama rā tsa sa pa ri wā ra ā ka rṣa ya jaḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Visualize that from your mouth, a ray of light like an iron hook emerges, inviting Yama, riding a buffalo, united with his consort, Yum Dumtsenma, surrounded by many Yamas. Show them the mudras, and at the end of Hrīḥ ṣṭi, recite: Yama rā tsa sa pa ri wā ra sa ma ya stwaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Visualize that one cannot look directly at their lord. Third, request them to reside in the mandala of action: Then, scatter black flowers on the image of Yama, and recite: Hūṃ. King Yama and his retinue, By the power of the oath, remain steadfast here. After partaking of the offerings properly, For the sake of accomplishing the task, Until the task is completed, I request you to remain. Yama rā dza sa ma ya stwaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Visualize that they accomplish the task entrusted to them. Fourth, offering to Yama: Then, scatter black flowers on the image, and recite: Hūṃ. King Yama and his retinue, By the power of the oath, remain steadfast here. After partaking of the offerings properly, For the sake of accomplishing the task, Until the task is completed, I request you to remain. Yama rā dza sa ma ya stwaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The right hand holds the vajra mudra. The left hand holds a skull cup filled with a mixture of blood and alcohol, and offer with Arghaṃ pratīccha, King Yama and his retinue, By the power of the oath, remain steadfast here. After partaking of the offerings properly, For the sake of accomplishing the task, Until the task is completed, I request you to remain. Hrīḥ ṣṭi and Yama rā dza sa pa ri wā ra, Arghaṃ pratīccha ho (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Likewise, offer incense, flowers, lamps, perfume, food offerings, musical sounds, medicinal alcohol, and torma. Fifth, entrusting the task and giving the command: With your left hand holding the skull cup of blood, O Bhagavan, Yama, the tormentor's command, King of Dharma, please consider.
Chinese
此猛厉之事业，适宜由你来做。于天人世间，善恶如法裁决者，唯有你。于阎罗死主之教令轮中，听命守誓者，唯有你。对于业和缘所致之死亡，能主宰生命者，唯有你。因此，此事业交付于你。你的眷属中，对于不驯服者，无辜之平凡众生，未经他人唆使，若有突发侵犯者，则擒拿之。我所开示之诸事业，如妙吉祥童子之教令，誓言手印置于眼，誓言心髓宣于耳，金刚之誓句置于心。献上誓物供养后，交付誓言事业。此事业理应显现成办。你若不成就此事业，则违背三宝之教令，毁坏阎罗死主之誓言，亦欺骗自己之誓句。我等誓言友伴，从内心深处断绝希望。因此，务必成办此事业。于你眷属之坛城中，名为雅玛达谛者，手持铁钩和绳索，对于任何应擒拿者，仅一触碰便可擒拿。交付于你者，乃在名为恰给之地域，名为恰给之人，姓氏为恰给者。此等及其眷属一切，你今日务必擒拿。献上三次血供阿伽。
English
This fierce activity is fitting for you to do. In the world with gods and humans, you are the one who judges good and bad according to the Dharma. In the command cycle of Yama, the Lord of Death, you are the one who obeys and keeps vows. For those who die due to karma and conditions, you are the master who controls life. Therefore, this task is entrusted to you. Among your retinue, for those who are unruly, innocent ordinary beings, without being instigated by others, if there are sudden aggressors, then seize them. All these activities that I have taught, according to the command of Manjushri Kumara, the vow seal is placed on the eyes, the essence of the vow is proclaimed in the ears, and the Vajra words are placed in the heart. After offering the sacrificial substances of the vow, entrust the activity of the vow. This activity should be manifestly accomplished. If you do not accomplish this activity, then you will violate the command of the Three Jewels, break the vow of Yama, the Lord of Death, and also deceive your own words of commitment. We, the companions of the vow, cut off hope from the depths of our hearts. Therefore, be sure to accomplish this task. In the mandala of your retinue, the one named Yama Dhati, holding an iron hook and a rope, for anyone who should be seized, can seize them with just a touch. What is entrusted to you is in the region called Chage, the person named Chage, whose surname is Chage. All these and their retinue, you must seize today. Offer the blood offering Argham three times.
Chinese
似乎被提取出来了。因此，阎魔法轮是从印度翻译过来的，显得很可靠。除此之外，即使命名为法轮，实际上也类似于苯教。是降伏教敌的武器。 四魔关键法轮回的口诀在此。 文殊阎魔敌是慈悲方便之主。 以慈爱和伟大的怜悯，为了轮回的众生。 以愤怒、威慑和力量，降伏凶猛的敌人和障碍。 赐予殊胜方便道的阎摩德迦拉。 以恭敬的姿态，身语以虔诚顶礼。 文殊阎摩等成就者们。 口诀甘露的传承未曾中断。 我将它书写在不忘的文字中。 愿无有障碍，吉祥如意！嗡 斯瓦斯谛！ 因此，所有的阎摩都汇集为四个太阳。正如所说： 阎摩的事业虽然不可思议， 但归纳起来，只有四个太阳。 因此，现在将阎摩口诀的简、中、繁三种合为一体来讲述，有三种意义：基础自性的四个太阳，道路方便的四个太阳，以及果位四身的四个太阳。 首先有四：因无明的太阳，缘业和烦恼的太阳，本体六道众生，以及各自感受痛苦的方式。 因无明有三：本体自性根本无明，俱生同时产生的无明，以及遍计支分无明。 所谓本体根本无明，就是自己的心性本初真实，却不向内观察，自己不认识、不觉悟自己的面目。 正如文殊忿怒续中所说： 不识基础住处，事物如虚空般遍布。 俱生同时产生的无明，比如镜子的污垢，或者身体的影子。与本体自性根本无明同时产生的是能取和所取二相。 正如文殊忿怒续中所说： 自性，能取所取由黑暗而成。 遍计支分无明，比如在拉卡处有人持棍棒，意识分为两端，像辨别棍棒和人一样。以所取为内
English
It seems to have been extracted. Therefore, the Yamari Wheel, translated from India, appears reliable. Apart from this, even if named a wheel, it is actually similar to Bon. It is a weapon for subduing the enemies of the teachings. The essential instructions for the Wheel of the Four Maras are presented here. Manjushri Yamantaka is the lord of compassion and skillful means. With loving-kindness and great compassion, for the sake of sentient beings in samsara. With anger, intimidation, and power, he subdues fierce enemies and obstacles. He bestows the supreme path of skillful means, Yamantaka. With respectful demeanor, I prostrate with body, speech, and faith. Manjushri Yama and other accomplished ones. The lineage of nectar-like instructions has not been interrupted. I write it down in unforgettable letters. May there be no obstacles, may it be auspicious! Om Svasti! Therefore, all Yamas are gathered into four suns. As it is said: The activities of Yama, though inconceivable, When summarized, there are only four suns. Therefore, now, combining the concise, intermediate, and extensive instructions of Yama into one, there are three meanings: the four suns of the basis of intrinsic nature, the four suns of the path of skillful means, and the four suns of the fruition of the four kayas. First, there are four: the sun of the cause of ignorance, the sun of the condition of karma and afflictions, the essence of the six realms of beings, and the ways of experiencing suffering individually. The cause of ignorance has three: the fundamental ignorance of intrinsic nature, the co-emergent simultaneous ignorance, and the imputed branch ignorance. The so-called fundamental ignorance of intrinsic nature is that one's own mind, the original true nature, is not looked at inwardly, and one does not know or realize one's own face. As it is said in the Manjushri Wrathful Tantra: Not recognizing the basic abode, things are like space, all-pervading. The co-emergent simultaneous ignorance is like the tarnish on a mirror or the shadow of a body. What arises simultaneously with the fundamental ignorance of intrinsic nature is the duality of grasper and grasped. As it is said in the Manjushri Wrathful Tantra: Self-nature, grasper and grasped, are formed from darkness itself. The imputed branch ignorance is like someone holding a stick at Lakha, where consciousness is divided into two ends, like distinguishing between the stick and the person. With the grasped as the inner