Chinese
于前方虚空中降临。嗡 哈RA 布扎 阿 吽。（藏文：དྷུཔྤེ，梵文天城体：धूप，梵文罗马拟音：dhūpe，汉语字面意思：香）。（藏文：པུཥྤེ，梵文天城体：पुष्पे，梵文罗马拟音：puṣpe，汉语字面意思：花）。（藏文：དཱི་པ，梵文天城体：दीप，梵文罗马拟音：dīpa，汉语字面意思：灯）。（藏文：གྷནྡྷེ，梵文天城体：गंधे，梵文罗马拟音：gandhe，汉语字面意思：香水）。（藏文：ནཻ་ཝི་དྱཱ，梵文天城体：नैविद्य，梵文罗马拟音：naividya，汉语字面意思：食物）。（藏文：ཤཔྟ་，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：声音）阿 吽。玛哈班杂 阿姆日达 布扎 阿 吽。玛哈 巴利达 布扎 阿 吽。玛哈 惹达 布扎 阿 吽。祈请五部佛赐予灌顶。五部融入光中。融入五处头顶，五毒得以清净。五蕴显现为五部。作为灌顶标志的五个颅器中，对父尊是五部忿怒尊，对母尊是五部忿怒母，对眷属们则以各自的部主作为顶饰。这些都清晰，说了三遍，以及“吽 班杂 库拉”也清晰。顶轮骨室中，由阿字化为月亮，上面有白色法轮，以嗡字为标志。喉轮由邦字化为红色莲花，以阿字为标志。心轮由玛字化为太阳，上面有蓝色金刚，以吽字为标志。斯帕RA纳 帕特。从三个字中发出光芒。桑哈RA纳 吽。再次汇聚融入光中，融入三处，由此：顶轮为毗卢遮那佛。其骨室中有白色法轮，以嗡字为标志。喉轮为无量光佛。其喉轮中有红色莲花，以阿字为标志。心轮为不动金刚。其心轮中有蓝色金刚，以吽字为标志。以“嗡 阿卓德 嘎”使其清晰。从心轮的吽字中发出光芒。从密严法界宫殿自性任运成就之处，智慧坛城安住于意境法性之中。以圆满报身显现，为了利益众生而降临。以“信仰”等十二个字使其清晰。从心间发出匝 吽 邦 霍，四位手持铁钩、绳索、铁链、铃铛的女神发出。铁钩母催促，绳索母迎请，铁链母摇动，铃铛母生喜。于前方虚空中，如火焰山重叠般降临。从“红黑三角燃烧”开始。以文殊菩萨支分珍爱五句以上使其清晰。扎 贝 萨 亚 帕特。打开宫殿和心间的门。阿 贝 萨 亚 阿。使誓言者和智慧者无二无别。在我心愿未成就之前，稳固安住。以“怙主 慈悲”等十八个字使其清晰。对其无二顶礼赞叹是：吽，以“调伏恶者”等使其清晰。共同的...
English
Arrive in the sky in front. Om Hara Puja Ah Hum. Dhūpe. Puṣpe. Dīpa. Gandhe. Naividya. Śabda Ah Hum. Maha Pancha Amrita Puja Ah Hum. Maha Balida Puja Ah Hum. Maha Rakta Puja Ah Hum. Request the five Victorious Ones to bestow empowerment. The five families dissolve into light. Dissolving into the five places of the head, the five afflictions are purified. The five aggregates are clear as the five families. As a sign of empowerment, in the five skull cups, for the father are the five wrathful ones, for the mother are the five wrathful mothers, and for the retinue, each family has its own head ornament. These are clear, said three times, and "Hum Vajra Kula" is also clear. Inside the skull cup of the crown, from A comes the moon, with a white wheel marked by Om. In the throat, from Pam comes a red lotus, marked by Ah. In the heart, from Ma comes the sun, with a blue vajra marked by Hum. Spharana Phet. Rays of light emanate from the three syllables. Samharana Hum. Again, gathering, dissolve into light, dissolving into the three places, from which: In the crown is Vairochana. In its skull cup is a white wheel marked by Om. In the throat is Amitabha. In its throat is a red lotus marked by Ah. In the heart is Akshobhya. In its heart is a blue vajra marked by Hum. Make it clear with "Om Akroteka." Rays of light emanate from the Hum in the heart. From the Akanishta Dharmadhatu palace, the self-arisen place, the wisdom mandala abides in the nature of intention, the nature of reality. Appearing in the Sambhogakaya, it has come to benefit beings. Make it clear with the twelve words beginning with "Faith." From the heart, Jah Hum Bam Hoh, four goddesses holding iron hooks, ropes, chains, and bells emanate. The hook goddess urges, the rope goddess invites, the chain goddess moves, and the bell goddess creates joy. In the sky in front, they arrive like overlapping mountains of fire. From "burning red and black triangles" onwards. Make it clear with five or more cherished words of Manjushri's limbs. Praveshaya Phet. Open the palace and the door of the heart. Abeshaya A. Make the samaya being and the wisdom being inseparable. Remain steadfast until my intention is fulfilled. Make it clear with the eighteen words beginning with "Protector, Compassion." To pay homage and praise to it as non-dual is: Hum, make it clear with "Subduer of the wicked" and so on. Common...
Chinese
供养朵玛是，依本尊等而明示。甘露药的供养是，以“自生本来”等五句词语来明示并加持。个别向各个本尊供养是，首先向上师传承供养，之后，如“劫如火燃”等如仪轨所说，以及向寂静处护法等各种宾客供养。以自明来忏悔。诸佛的身体、语言、意念中，成就的自性嗡啊吽降临于甘露之中。吉祥金刚等，以及从身到悉地吽，融入于顶门、喉咙、心间，获得身语意的成就。秘密按压是，吽。以“五毒甘露”等四句词语和咒语来供养。吽。以“尸供朵玛”等六句词语和咒语来供养。供养朵玛如外供，观想为五种欲妙天女，融入坛城五部主尊。誓言物血的供养是，依次供养如父尊文殊等。五毒清净的供养是，将敌魔的血肉骨头等融入于血中。吽。以“怙主阎罗”等三十六句词语和咒语来供养。自己的心，如珍宝帐篷般的中央，如八角星般的中心，智慧勇识充满的内心，智慧法轮八辐的中心，竖立着五股金刚杵，其中心明观红色吽字如芥子般大小。法轮八辐被如火焰般的咒语围绕。从中发出光芒。通过舌尖和海螺，光芒四射，使外器世界显现为宫殿，内情众生显现为本尊。又发出光芒，使身显空性，语响空性，意明空性，无别而显现。又光芒外射，献上供养，祈请本尊传承，内收获得悉地。嗡 舍利 修法的咒语数量为七十二万遍。曼殊鸠摩罗 阎摩罗阇 吽 啪。嗡 舍利 近修的咒语数量为一百万遍。曼殊 阎摩罗阇 嘛嘛 诶嘎扎智 札 札。中指相触，以吉祥炽燃自在来赞颂。拇指以阿字观想月轮，中指以嘛字观想日轮。交错摇动铙钹，顶礼。
English
The offering of Torma is clarified by the Yidam deities and others. The offering of nectar medicine is clarified and blessed with the five words "self-arisen from the beginning." Offering to individual deities specifically is done first to the lineage of Lamas, and then, according to the scriptures, such as "Kalpa like a fire," and to various guests such as solitary place protectors. Confess with self-awareness. From the body, speech, and mind of the deities, the nature of accomplishment, OM AH HUM, descends into the nectar. "Glorious Vajra," and so on, and from Kaya to Siddhi HUM, by dissolving into the crown, throat, and heart, one obtains the accomplishment of body, speech, and mind. The secret pressing is: HUM. Offer with the four words "five poisons nectar" and the mantra. HUM. Offer with the six words "corpse Torma" and the mantra. The offering Torma, like the outer offering, is visualized as five goddesses of desire, dissolving into the five lords of the mandala deities. The offering of Damdza Rakta is offered in order, such as to the Father Manjushri. The offering of the five purified poisons is that the flesh, blood, and bones of enemies and obstructors are dissolved into the Rakta. HUM. Offer with the thirty-six words "Protector Yama Raja" and the mantra. My own heart, in the center like a precious tent, in the center like an eight-pointed Ratna, in the heart full of wisdom warriors, in the center of the eight-spoked wisdom wheel, stands a five-pointed vajra. In its center, a red HUM is visualized as small as a mustard seed. The eight spokes of the wheel are surrounded by mantras like fire sparks. From that, light arises. Through the tip of the tongue and the conch shell, the light radiates, causing the outer world to appear as a palace, and the inner sentient beings to appear as deities. Again, light radiates, causing the body to appear empty, speech to sound empty, and mind to appear clear and empty, appearing indivisibly. Again, light radiates outward, offering the offering, requesting the lineage of the heart commitment, and gathering inward, one obtains Siddhi. OM Shri, the mantra for approaching is seven hundred and twenty thousand times. Manjushri Kumara Yama Raja HUM PHAT. OM Shri, the mantra for near approach is one hundred thousand times. Manjushri Yama Raja Mama Eka Dzati Dza Dza. Praise with auspicious blazing power, touching the middle fingers. Visualize the moon mandala with the thumb from A, and the sun mandala with the middle finger from Ma. Cross and shake the cymbals, Namo.
Chinese
融入。它融入月亮。月亮融入明点。它转化为不可思议的法身。嗡（藏文：ཨཱོྂ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），西日（藏文：ཤྲཱི，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：吉祥），曼殊（藏文：མཉྫུ，梵文天城体：मञ्जु，梵文罗马拟音：mañju，汉语字面意思：文殊），阎曼德迦（藏文：ཡ་མཱནྟ་ཀ，梵文天城体：यमन्तक，梵文罗马拟音：yamāntaka，汉语字面意思：阎魔敌），嘛如贼（藏文：མ་རུ་རྩེ，梵文天城体：मारुतसे，梵文罗马拟音：mārutse，汉语字面意思：风勇士），贝达里（藏文：བེ་ཏ་ལི，梵文天城体：वेतालि，梵文罗马拟音：vetāli，汉语字面意思：起尸鬼），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）！从空性中，刹那间显现阎魔敌父母。其顶上有阿字，由月轮和吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）所标示，具有五种颜色。它化为光，成为各种金刚杵。嗡（藏文：ཨཱོྂ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），班扎（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚），嘎哇（藏文：ཀཱ་བཱ，梵文天城体：कावा，梵文罗马拟音：kāvā，汉语字面意思：盔甲），吉扎（藏文：ཙི་རཀྵ，梵文天城体：चिरक्ष，梵文罗马拟音：cirakṣa，汉语字面意思：保护），吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）！从十字杵中生出无数微细金刚杵，化为盔甲的熔化之法。嗡（藏文：ཨྃ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），班（藏文：བྃ，梵文天城体：बं，梵文罗马拟音：baṃ，汉语字面意思：班），度（藏文：ཏུྃ，梵文天城体：तुं，梵文罗马拟音：tuṃ，汉语字面意思：度）！以金刚杵如链条般束缚的五个位置上，前方的上方各有一个十字金刚杵，金刚杵的网眼充满了忿怒尊。念诵祈愿文，说吉祥语。薄伽梵红色文殊阎魔敌，后期变化的证悟，日常修持的次第，口头念诵的方式。由至尊上师拉杰扎西达尔所著的修法仪轨。此乃未偏离班禅达那达拉的主要传统而撰写。这是由比丘金刚持大成就者俄顿弥觉多吉为我等愚钝弟子的利益而作。修法仪轨是应该思考的，而不是口头念诵的。如果不念诵，则不清晰，愚钝者无法理解，因此才念诵。此事业法本显然是由大士莲花生所著。似乎有必要对此进行考察，因为莲花生大师很好地阐述了阎魔敌的方位和颜色。如至尊所愿般清晰明了。第四，关于修法生起次第和现观的总纲要的阐释，有三部典籍： 薄伽梵文殊阎魔敌红色尊的修法仪轨及口头念诵方式。
English
It dissolves. It dissolves into the moon. The moon dissolves into the bindu. It transforms into the inconceivable Dharmakaya. Om Shri Manju Yamantaka Marutse Betali Hum! From emptiness, in an instant, the Yamantaka father and mother appear. On its crown, the syllable Ah, marked by a moon disc and the syllable Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), possessing five colors. It dissolves into light, becoming various vajras. Om Vajra Kava Chira Hum! From the crossed vajra arise countless tiny vajras, transforming into the melting method of armor. Om Bam Tum! At the five places bound by vajras like chains, above each of the fronts is a crossed vajra, the meshes of the vajra net filled with wrathful ones. Recite the prayer of aspiration, speak auspicious words. Bhagavan Red Manjushri Yamantaka, the later transformation's realization, the order of daily practice, the method of oral recitation. A meditation manual composed by the venerable Lama Lhaje Tashi Tar. This is written without deviating from the main tradition of Panchen Dhanada. This was made by the great Vajradhara Ngokton Mikyo Dorje for the benefit of students of inferior intellect like myself. The meditation manual is to be contemplated, not recited orally. If not recited, it is not clear, and the dull-witted cannot understand, therefore it is recited. This activity text appears to have been composed by the great master Padmasambhava. It seems necessary to examine this, as Padmasambhava has well explained the direction and color of Yamantaka. It is clear as desired by the venerable ones. Fourthly, regarding the explanation of the general outline of the generation stage of the sadhana and the Abhisamaya, there are three texts: The meditation manual of Bhagavan Manjushri Yamantaka, the Red One, along with the method of oral recitation.