Chinese
请宽恕我。我们没有具备自明本智，所以不能迅速地如实地理解征兆和标志。至尊之子，阎摩罗阇，如有任何违背您心意之处，请宽恕我这巨大的身体和粗大的肢体。我们没有具备自明本智，所以不能迅速地如实地理解征兆和标志。吉祥黑天母，如有任何违背您心意之处，请宽恕我愤怒的三界度母之身。尽可能地念诵百字明。接下来是对身相的详细赞颂：唯一的父亲，天神之王，降伏死神之神。唯一的父亲，以怖畏的身相示现。阎魔之身是燃烧的国王，极其威严、凶猛、强大。我赞美您，供养您，请您永远做我的朋友。我恒常供养您，请您将我的敌人焚为灰烬。您的慈悲如瀑布般倾泻，一心一意，永不断绝。请您以神圣的慈悲降临于此。世尊阎曼德迦的身相，极其奇妙，阎魔威猛无比。愤怒之王，以威猛的火焰降伏敌人和障碍。唯一的父亲，天神之王，阎魔之敌，降伏者。阎魔以威猛傲慢之姿降伏母神。阎魔之敌，请您成为永恒的神。文殊阎魔敌具有傲慢的威严。文殊对所有母神行使权力，请您永远作为至高之神做我的朋友。千名食肉罗刹被役使为奴仆。伟大的金刚和金刚女被派遣为使者。龙王夫妇被用作身体的装饰。食肉的凶恶者，示现清净的供品。文殊阎魔敌具有凶猛的吼声。请与愤怒的永恒女神们一同示现身相。文殊菩萨，请以您的慈悲垂念我。世尊阎魔之王，请您行动起来。文殊菩萨，请您行动起来，做我的朋友。从右边生出佛母埃嘎扎热。从左边生出佛母班杂贝达里。两者的身相与中央的主尊相一致。吽。唯一的父亲，文殊菩萨，头饰的庄严是，三个头，深蓝色，充满愤怒的火焰。是过去、现在、未来三世诸佛的智慧
English
Please forgive me. We do not possess the wisdom of self-awareness, so we cannot quickly and accurately understand the signs and symbols. Supreme Son, Yamaraja, if there is anything that goes against your heart, please forgive my great body and coarse limbs. We do not possess the wisdom of self-awareness, so we cannot quickly and accurately understand the signs and symbols. Auspicious Black Goddess, if there is anything that goes against your heart, please forgive my wrathful body of the Savioress of the Three Realms. Recite the Hundred Syllable Mantra as much as possible. Next is the detailed praise of the body's form: The one father, the king of the gods, the god who subdues death. The one father, shows a terrifying form of the body. The body of Yama is the burning king, extremely majestic, fierce, and powerful. I praise you and offer you worship, please be my friend forever. I constantly offer you worship, please reduce my enemies to ashes. Your compassion pours down like a waterfall, single-mindedly, never ceasing. Please come here with sacred compassion. The form of the body of the Blessed Yamantaka is extremely wonderful, Yama is brave and majestic. Wrathful King, with brave and majestic flames, subdues enemies and obstacles. The one father, the king of the gods, the enemy of Yama, the subduer. Yama subdues the mothers with a brave and arrogant demeanor. Enemy of Yama, please be the eternal god. Manjushri Yamari possesses the majesty of arrogance. Manjushri exercises power over all the mothers, please always be my friend as the supreme god. A thousand flesh-eating Rakshasas are enslaved as servants. The great Gings and Ging ladies are sent as messengers. The Naga king and queen are used as ornaments for the body. The flesh-eating and malicious ones, show pure offerings. Manjushri Yamari has a fierce roar. Please show your body together with the wrathful eternal goddesses. Manjushri Bodhisattva, please consider me with your compassion. Blessed King of Yama, please move your body. Manjushri Bodhisattva, please move your body, be my friend. From the right is born the mother Ekajati. From the left is born the mother Vajra Vetali. The bodies of both are in accordance with the central deity. Hum. The one father, Manjushri, the adornment of the headdress is, three heads, dark blue, filled with the flames of anger. Is the wisdom of the Buddhas of the three times
Chinese
以干颅和湿颅大串为头饰，装饰美丽和瑟若卡。怙主文殊头饰的装束是，褐黑头发如火焰般在发髻顶端燃烧。怙主文殊眼睛的装束是，三眼怒视，如劫末之火燃烧。以事业的忿怒皱纹示现，非常炽盛。怙主文殊耳朵的装束是，耳中发出劫末千龙的雷鸣声。怙主文殊鼻子的装束是，散布劫末习气的黑色暴风席卷。怙主文殊面部的装束是，涤荡烦恼习气的血浪翻滚。怙主文殊牙齿的装束是，无余断除烦恼三毒的根源。怙主文殊手持器械的装束是，右边第一只手拿着调伏恶毒的木杖，中间的手拿着斩断和砍杀的敌斧，最后的手拿着解脱烦恼的宝剑。左边第一只手拿着调伏恶毒的忿怒指和绳索，中间的手拿着刺穿嗔恨的短矛，最后的手拿着充满慈悲的颅血。怙主文殊恶毒的六足威严站姿是，双足以巨人的姿势压服食肉罗刹女，双足以压服姿势压服吸血母鬼，双足以伸屈之势与法界结合。怙主文殊身之庄严的装束是，上半身为了压制嗔恨的黑色，披着生牛皮和千张兽皮的披风。下半身为了诛杀恶毒，穿着虎皮裙，以干颅日月为标志的头饰，以湿颅串为瑟若卡装饰。以千条黑蛇为腰带，以四部龙族的冠冕装饰头部。在如劫末之火燃烧的火焰中央，以伸屈之势坐在水牛座上。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）和 啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：断）的声音如千龙雷鸣，以怖畏威猛调伏一切恶毒。向忿怒尊主阎罗敌顶礼赞叹。将嗔恨的仇敌化为灰尘。也要做象征赞颂等。念诵的次第是，献上忏悔后开始念诵，观想自身为阎曼德迦，在明观的自身心间，在如拇指大小的日轮中央，有智慧勇识，身色
English
Adorned with a garland of dry and wet skulls, decorating beauty and seralka. The attire of the crown of the One Father Manjushri is, the brownish-black hair blazes at the crown of the head. The attire of the eyes of the One Father Manjushri is, the three eyes glare, blazing like the fire of the eon's end. Showing the wrathful wrinkles of action, it blazes exceedingly. The attire of the ears of the One Father Manjushri is, from the ears, the sound of a thousand dragons thunders like thunder. The attire of the nose of the One Father Manjushri is, a black wind swirls, scattering the imprints of the eon's end. The attire of the face of the One Father Manjushri is, a blood wave swirls, washing away the imprints of afflictions. The attire of the teeth of the One Father Manjushri is, cutting off the root of all three poisons of afflictions without exception. The attire of the hand implements of the One Father Manjushri is, the first of the right hands holds a wooden staff that subdues the wicked, the middle one holds an enemy axe that cuts and chops, the last one holds a sword that liberates from afflictions. The first of the left hands holds a wrathful finger and a lasso that subdues the wicked, the middle one holds a short spear that pierces hatred, the last one holds a skull cup filled with blood, imbued with compassion. The majestic stance of the six wicked feet of the One Father Manjushri is, two feet in a giant's stance subdue flesh-eating Rakshasa demons, two feet in a subduing stance subdue blood-drinking Matri goddesses, two feet in a stretched and bent posture unite with the Dharmadhatu. The attire of the body ornaments of the One Father Manjushri is, the upper body, black with hatred, is adorned with raw elephant hide and a thousand animal skin cloaks. The lower body, to slay the wicked, wears a tiger skin loincloth, a crown adorned with dry skulls marked with the sun and moon, and a seralka adorned with a garland of wet skulls. A thousand black snakes serve as a belt, and the crests of the four classes of Nagas adorn the head. In the center of the blazing flames like the fire of the eon's end, he sits in a stretched and bent posture on a buffalo seat. The sound of Hūṃ (Tibetan: ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ, Literal Chinese meaning: seed syllable) and Phaṭ (Tibetan: ཕཊ，Sanskrit Devanagari: फट，Sanskrit Romanization: phaṭ, Literal Chinese meaning: cut) is like the thunder of a thousand dragons, subduing all wickedness with terrifying ferocity. Homage and praise to the Wrathful King, the Slayer of Yama. Scatter the hateful enemy into dust. Also, perform symbolic praises and so on. The order of recitation is, after offering confession, begin the recitation, visualizing oneself as Yamantaka, in the heart of the clearly visualized self, in the center of a sun disc the size of a thumb, there is a wisdom being, body color
Chinese
乙、 在其心间，如金刚芥子般的中心，太阳坛城如小豆般大小的中央，有一个如同手写体的吽字，其周围环绕着：嗡 舍日 悉底 维格日达 那那 吽 帕特（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 在我的喉咙处，八瓣莲花的中央，五股金刚杵的中心，莲花上有红色的嗡字，八片花瓣上有嗡 嘎拉 茹巴 阿 吽 帕特环绕。 在我阎魔敌的法螺中，月亮坛城如拇指般大小的中央，如金刚芥子般的中心，月亮中心如小豆般大小的中央，有嗡字的结尾拉，周围环绕着：嗡 阿 卓德 嘎 亚 玛 达 嘎 哈 那 玛 塔 班 扎 吽 帕特（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这十七个字的心咒。 在念诵的时候，首先要清楚地观想身语意的字。中间，这些字从三个轮的金刚杵的三尖中产生，在三个位置旋转并融入。然后，按照想要的方式进行放出和收摄。 然后，向本尊供奉朵玛，并进行赞颂： 业之阎魔四尊和方位守护的阎魔们，对阎魔敌绕行千遍后赞颂： 吽！ 文殊忿怒尊，具德阎魔敌， 法性不变，身色青黑炽燃， 勇猛装扮，身着八种尸林饰物， 以不共威严，示现三面： 投入事业，请作调伏与寂静， 降伏怨敌魔障，手持各种兵器， 降伏天魔罗刹，怒目獠牙外露， 不舍贪欲，与合修明妃相拥， 嗔恨之火炽燃，度母摧毁敌心， 降伏怨敌魔障，眷属化为使者， 摄伏一切，诵持猛咒， 威严阎魔敌，顶礼赞颂。 略作供养。 这些是正行次第。 在后行仪轨中： 陈设力所能及的会供品。 以松巴咒驱逐邪魔，以让 扬 康净化。 加持欲供品： 嗡 阿 吽 巴 临 达 达 杰 瓦 拉 临 达 巴 拉 杰 ഗുഹ്യ സമായാ സ്വാಹಾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），念诵七遍，观想甘露具备五种欲妙。 如此，所有会众都观想为五种欲妙的自性，在此基础上，三个会众更加
English
This is the great treasure of Klas, may the clouds of offerings greatly increase in your supreme palace of the unparalleled Lama! Ala la ho! Thus it is said. Then, dispel the assembly, and contemplate the objects of the assembly as the aggregates of grasping and fixation, and conceptual thought. Recite ཛཿཧཱུཾ་བཾ་ཧོཿ (Tibetan) ཨཾ་ཀུ་ཤ་ཛཿ (Tibetan, Sanskrit Devanagari, aṃ kuśa jaḥ, literal Chinese meaning: hook, summon). By saying this, hook and absorb the grasping and fixation and conceptual thoughts of all sentient beings. Generate the form of Katari Manjushri, sharp, and say this: Hum! The cause of the animate and the cause of the inanimate. This is the cause of the inanimate. O Heruka, who liberates the inanimate, liberate without compassion! Ja pra be sha ya phat! (藏文) By dispelling in this way, dispel the aggregates of conceptual thought and grasping, and thereby attain the wisdom of suchness. Then divide it into three parts. Offer one part to the Sugatas. This is also done in three parts. First, offering to the white on the right: Seductive, brave, and terrifying, Showing wildness, scolding, and ferocity, Compassionate, peaceful, and wondrous, The yogi who transforms the very essence of the body, The great and glorious lord of dance, the great chief, With essence such as the moon, With garlands of sandalwood such as flowers, I offer the nine good things, please accept them! I offer the nine beautiful things, please accept them! I offer the nine drinks, please accept them! Confession to the red on the left: I confess to the broken samaya of body. I confess to the broken samaya of speech. I confess to the broken samaya of mind. I confess to the broken root samaya. I confess to the broken branch samaya. If the samaya is broken, fulfill the commitment with the tsok. If the ritual is deficient or incomplete, fulfill the commitment with the tsok. If the time of the sun has passed or not passed, if it has passed, fulfill the commitment with the tsok. For the final tsok, make a effigy of the enemy and obstructer, place it in front, make the iron hook mudra, hook the consciousness of the enemy and obstructer, and recite ནྲྀ་ཛཿཏྲི་ཛཿ (Tibetan). By this, absorb it into the effigy. From the four gates of east, south, west, and north, Daughter of the demon, great power, Daughter of the tsen, great power, Daughter of the planet, great power, Daughter of the naga, great power, The four gatekeepers of Yama, Please expel those who have broken their vows from their places. Cut with the root mantra and offer it in the torma vessel. Or: