Chinese
死神和，僵尸等等鬼怪之众纷纷扬扬地游荡，发出哈哈的声音和，喧嚣嘈杂的巨响，各种被长矛刺穿的，被树木吊起的，被火焚烧的尸体，以及骷髅和，无头尸体跳舞，骨头和，血和，肉和，脑浆四处飞溅，遍布残肢断臂，各种鸟类和野兽争斗和打架并发出吼叫声，鬼怪们以各种行为迷惑人心，勇士和瑜伽母以及修行者和成就的持明者们以誓言行事，无所畏惧地伴随着颅骨鼓的声音跳舞，充满了成就的物品和用具以及，各种供品。无量宫的中央，从ཡཾ་（藏文，यं，yam，风）中生出风轮，其上是བའི་（藏文）字形的颜色。在具有各种莲花千瓣的莲花中央。从རཾ་（藏文，रं，ram，火）中生出日轮。在ཨ་（藏文，अ，a，无）中生出月亮，在དྷཱིཿ（藏文，धीः，dhīḥ，智慧）中生出宝剑，完全由དྷཱིཿ（藏文，धीः，dhīḥ，智慧）所标志。从其中显现出妙吉祥童子，如藏红花般的年轻花朵盛开般红黄。右手以挥舞宝剑的姿势持着，左手在心口拿着一朵盛开的蓝色莲花，莲花上放着经书。寂静而妩媚，以一切装饰品庄严，具足妙相。十六岁的年纪。如蜜蜂般乌黑的头发，发髻以五个髻角装饰而美丽。以金刚跏趺坐姿安坐，在心间，从ཨ་（藏文，अ，a，无）中生出七部之主，安住在ཧཱུཾ་（藏文，हूं，hūṃ，吽）字上，从中发出光芒，迎请十方的一切如来和佛母，菩萨和明妃，忿怒尊等等。妙吉祥和月亮一起融入太阳中。炽热的光芒遍布十万由旬。又以其光芒，迎请并融入ཨཱ་ལི་ཀཱ་ལི་（藏文，梵文天城体未找到，ālikāli，元音子音）和，咒语之鬘。于是，黑色的ཧཱུཾ་（藏文，हूं，hūṃ，吽）字变成了具有五种光芒。以其光芒，迎请如来等等的智慧大心，以法器的形象融入其中。于是，那个ཧཱུཾ་（藏文，हूं，hūṃ，吽）字本身变成了巨大的深蓝色五股金刚杵，发出咆哮的光芒。从中放射出如来等等，以及无量微小的金刚杵。断除嗔恨和恶毒。众生
English
The hosts of Shinje (Lord of Death) and corpses, etc., wander about in a chaotic manner, with sounds of "Haha!" and loud, echoing noises. Various corpses are impaled on spears, hung on trees, burned by fire, along with skeletons and headless corpses dancing. Bones, blood, flesh, and brains are scattered, covered in fragments. Various birds and wild animals fight, quarrel, and roar. The various actions of the spirits bewilder the mind. Heroes, yoginis, practitioners, and accomplished vidyadharas act with vows, fearlessly dancing with the sound of skull drums. It is filled with accomplished substances, implements, and various offerings. In the center of the immeasurable palace, from YAṂ (藏文，यं，yam，Wind) arises a wind mandala, upon which is the color of the letter "BAI". At the center of a lotus with a thousand petals of various kinds, from RAṂ (藏文，रं，ram，Fire) arises a sun mandala. Upon A (藏文，अ，a，Absence) arises the moon, marked by a sword from DHĪḤ (藏文，धीः，dhīḥ，Wisdom), completely transformed. From this appears Manjushri the Youthful, reddish-yellow like a blooming saffron flower. The right hand holds a sword in a brandishing gesture, and the left hand holds a blue utpala lotus in full bloom at the heart, upon which rests a book. Peaceful and graceful, adorned with all ornaments, complete with auspicious marks. Sixteen years of age. The dark hair, like a bumblebee, is beautiful with five tufts. Seated in vajra posture, at the heart, from A (藏文，अ，a，Absence) arises the lord of the seven parts, residing upon HŪṂ (藏文，हूं，hūṃ，Hūṃ), from which light radiates, inviting all the Tathagatas and consorts of the ten directions, bodhisattvas, vidyadharis, wrathful deities, and so forth. Manjushri, together with the moon, dissolves into the sun. The blazing heat radiates to a hundred thousand yojanas. Again, with its rays, ĀLI KĀLI (藏文，梵文天城体未找到，ālikāli，Vowels and Consonants) and mantra garlands are invited and absorbed. Then, the black HŪṂ (藏文，हूं，hūṃ，Hūṃ) becomes endowed with five lights. With its light, the great wisdom minds of the Tathagatas and so forth are invited in the form of emblems and absorbed. Then, that HŪṂ (藏文，हूं，hūṃ，Hūṃ) itself becomes a great, dark blue, five-pronged vajra, roaring with light. From it radiate the Tathagatas and so forth, and countless tiny vajras. Cutting off hatred and malice. Sentient beings.
Chinese
将一切安置于佛位，净治诸佛刹土。迎请彼等及无量之文殊金刚怖畏金刚坛城。彼等一切融为一体后，我即成为薄伽梵金刚怖畏，身色如末劫之云与黑暗般漆黑可怖。九面之根本面为青黑色水牛极忿怒之面容，双角碧蓝且极锐利，金刚火焰熊熊燃烧，压伏一切方所。右侧三面为蓝色、红色、黄色，皆极忿怒。左侧三面为白色、烟色、黑色，龇牙咧嘴。双角中央之上方为红色之顶面，口中滴血，如罗刹般极其恐怖，发出哈哈呸之巨笑声。其上方为文殊童子之金色面容，略带忿怒而微笑，具足五髻，以孩童之妙好饰品庄严，具寂静之三目。一切忿怒面容皆发出猛烈之金刚笑声，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）之声响彻天空，吞噬怨敌之血肉筋骨。种种变化之面容，于紧蹙之眉间，弯曲之眉毛燃烧，三只红色圆眼怒目而视且反转。黄色头发向上燃烧，具有如火星般之眉毛、胡须及毛发。以威吓印恐吓世间与出世间一切天神。可怖之面容皆具四颗锐利之獠牙，卷舌。发出如末劫之风与千龙轰鸣般之恐怖、威慑之巨响，令魔众心裂。正值盛年，身躯高大粗壮，四肢粗短坚实，具有幻化金刚之大腹，极度膨胀之上举阳具。三十四手中，前两手于胸前执持以金刚标帜之弯刀与盛满鲜血之颅器。其余右手中执持：标枪、木棒、水刀、单股金刚杵、斧头、长矛、箭、铁钩、杖、喀章嘎、轮、五股金刚杵、锤、剑、小铃。其余左手中执持：人头、
English
All were placed in the Buddha position, and the Buddha fields were purified. Those and the immeasurable mandala of Manjushri Vajrabhairava were invited. After all of them became one, I myself became the Bhagavan Vajrabhairava, whose body color was as dark and terrifying as the clouds and darkness at the end of time. The main face of the nine faces is the face of a black buffalo, intensely wrathful, bluish-black. The horns are bright blue and extremely sharp, and the vajra flames blaze fiercely, subduing all directions. The three faces on the right side of the horns are blue, red, and yellow, all extremely wrathful. The three faces on the left side of the horns are white, smoky, and black, with bared fangs. In the center above the two horns is a red upper face, with blood dripping from the mouth, extremely terrifying like a Rakshasa, laughing loudly with a "Haha Phet!" Above that is the golden face of Manjushri Kumara, slightly wrathful and smiling, with five tufts of hair, adorned with beautiful ornaments of a child, possessing three peaceful eyes. All the wrathful faces roar with fierce vajra laughter, and the sound of Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: Phat) resounds in the sky, devouring the flesh, blood, and bones of enemies and obstructors. The faces of various transformations, from the contracted brow, the curved eyebrows burn, and the three red, round eyes glare and turn back in hatred. The yellow hair blazes upwards, with eyebrows, a beard, and body hair like sparks of fire. Threatening all the gods of the world and beyond with a threatening mudra. The unbearable faces all have four sharp fangs, a rolled tongue. The terrifying, awe-inspiring roar, like the wind of the end of time and the thunder of a thousand dragons, shatters the hearts of the hordes of demons. Arrived at youth, the body is large and coarse, the limbs are thick, short, sturdy, and firm. The great belly of the illusory vajra, the greatly expanded lingam erects upwards. Of the thirty-four hands, the first two hold a curved knife marked with a vajra and a skull cup filled with blood at the heart. The remaining right hands hold: a javelin, a club, a water knife, a single-pointed vajra, an axe, a long spear, an arrow, an iron hook, a staff, a khatvanga, a wheel, a five-pointed vajra, a hammer, a sword, and small bells. The remaining left hands hold: a head,
Chinese
中央以那字（藏文：ན་，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：那）标示人肉。东方以郭字（藏文：གོ་，梵文天城体：ग，梵文罗马拟音：ga，汉语字面意思：郭）标示牛肉。南方以古字（藏文：ཀུ་，梵文天城体：कु，梵文罗马拟音：ku，汉语字面意思：古）标示狗肉。西方以达字（藏文：ད་，梵文天城体：द，梵文罗马拟音：da，汉语字面意思：达）标示马肉。北方以哈字（藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）标示象肉。中央上方以秀字（藏文：ཤུ་，梵文天城体：शु，梵文罗马拟音：shu，汉语字面意思：秀）标示菩提心吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。东南方以比字（藏文：བི་，梵文天城体：वि，梵文罗马拟音：vi，汉语字面意思：比）标示大便匝字（藏文：ཛ，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：匝）。西南方以木字（藏文：མུ་，梵文天城体：मु，梵文罗马拟音：mu，汉语字面意思：木）标示小便萨字（藏文：ས，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：萨）。西北方以芒字（藏文：མཾ་，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）标示脑髓多字（藏文：དོ，梵文天城体：दो，梵文罗马拟音：do，汉语字面意思：多）。东北方以惹字（藏文：ར་，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：惹）标示血肉汝字（藏文：རུ，梵文天城体：रु，梵文罗马拟音：ru，汉语字面意思：汝）。 从自己的心间放出光芒。风摇动，火燃烧。五肉五甘露与十个字一起融化。各种各样的油脂，以金刚的形状形成，在中心是嗔恨阎罗王。东方是愚痴阎罗王。南方是吝啬阎罗王。西方是贪欲阎罗王。北方是嫉妒阎罗王，各自与自己的明妃在一起。本尊父母平等进入，发出欢喜的声音。迎请所有佛和菩萨。进入本尊的口中。融化于心中的菩提心中。从金刚道进入，降临于明妃的莲花中。十位本尊父母在欲望之火中融化为光。融入物质中。颜色、气味、味道、力量都变得圆满。变成了甘露的大海。 嗡啊吽哈霍舍。（藏文：ཨོཾ་ཨཱཿཧཱུཾ་ཧ་ཧོ་ཧྲཱིཿ） 用左手拇指和食指拿起甘露，放在舌头上，念诵三个字。 然后，按照口诀，清晰地观想，念诵咒语： 从自己的心间放出光芒。三界所有器情，都变成能依和所依的坛城。所有这些都融化为光。融入保护轮中。它融化为光。融入宫殿中。它融化为光。融入自己中。自己的面容和手融入根本的面容和手中。它也融入光明中。再次，自己变成两只手。额头是嗡字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙是啊字（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊），心间是吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），眼睛是克星字（藏文：ཀྵིཾ，梵文天城体：क्षिं，梵文罗马拟音：kṣiṃ，汉语字面意思：克星），耳朵是匝仁字（藏文：ཛྲིཾ，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：匝仁），鼻子是康字（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康），舌头是冈字（藏文：གཾ，梵文天城体：गं，梵文罗马拟音：gaṃ，汉语字面意思：冈），前额是斯康字（藏文：སྐཾ，梵文天城体：स्कं，梵文罗马拟音：skaṃ，汉语字面意思：斯康），肚脐是桑字（藏文：སཾ་，梵文天城体：सं，梵文罗马拟音：saṃ，汉语字面意思：桑），以此来加持。
English
In the center, mark human flesh with the letter Na (Tibetan: ན་, Devanagari: न, Romanized Sanskrit: na, literal meaning: Na). In the east, mark beef with the letter Go (Tibetan: གོ་, Devanagari: ग, Romanized Sanskrit: ga, literal meaning: Go). In the south, mark dog meat with the letter Ku (Tibetan: ཀུ་, Devanagari: कु, Romanized Sanskrit: ku, literal meaning: Ku). In the west, mark horse meat with the letter Da (Tibetan: ད་, Devanagari: द, Romanized Sanskrit: da, literal meaning: Da). In the north, mark elephant meat with the letter Ha (Tibetan: ཧ་, Devanagari: ह, Romanized Sanskrit: ha, literal meaning: Ha). Above the center, mark the Bodhicitta with the letter Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum). In the southeast, mark feces with the letter Dza (Tibetan: ཛ, Devanagari: ज, Romanized Sanskrit: ja, literal meaning: Dza) with the letter Bi (Tibetan: བི་, Devanagari: वि, Romanized Sanskrit: vi, literal meaning: Bi). In the southwest, mark urine with the letter Sa (Tibetan: ས, Devanagari: स, Romanized Sanskrit: sa, literal meaning: Sa) with the letter Mu (Tibetan: མུ་, Devanagari: मु, Romanized Sanskrit: mu, literal meaning: Mu). In the northwest, mark brain with the letter Do (Tibetan: དོ, Devanagari: दो, Romanized Sanskrit: do, literal meaning: Do) with the letter Mam (Tibetan: མཾ་, Devanagari: मं, Romanized Sanskrit: maṃ, literal meaning: Mam). In the northeast, mark blood and bones with the letter Ru (Tibetan: རུ, Devanagari: रु, Romanized Sanskrit: ru, literal meaning: Ru) with the letter Ra (Tibetan: ར་, Devanagari: र, Romanized Sanskrit: ra, literal meaning: Ra). Light radiates from one's heart. The wind moves, the fire burns. The five meats and five amritas, together with the ten letters, melt. Various kinds of fat, formed in the shape of a vajra, in the center is Wrathful Yamaraja. In the east is Ignorant Yamaraja. In the south is Miserly Yamaraja. In the west is Desirous Yamaraja. In the north is Jealous Yamaraja, each with their own consort. The deities, male and female, enter equally, with sounds of joy. Invite all the Buddhas and Bodhisattvas. Enter into the mouths of the male deities. Melt into the Bodhicitta in the heart. From the Vajra path, descend into the lotuses of the female deities. The ten male and female deities melt into light in the fire of desire. They dissolve into the substances. Color, smell, taste, and power become perfect. It becomes a great ocean of nectar. Om Ah Hum Ha Ho Hrih (Tibetan: ཨོཾ་ཨཱཿཧཱུཾ་ཧ་ཧོ་ཧྲཱིཿ) With the thumb and forefinger of the left hand, take the nectar and place it on the tongue, and recite the three syllables. Then, according to the instructions, clarify the visualization of the recitation. Recite the mantra: From one's heart, light radiates. All the outer and inner worlds of the three realms become the mandala of the support and the supported. All of that dissolves into light. It dissolves into the protective wheel. It dissolves into light. It dissolves into the palace. It dissolves into light. It dissolves into oneself. One's face and hands dissolve into the root face and hands. That also dissolves into clear light. Again, one becomes two-handed. On the forehead is Om (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal meaning: Om), on the throat is Ah (Tibetan: ཨཱཿ, Devanagari: आ, Romanized Sanskrit: āḥ, literal meaning: Ah), in the heart is Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum), in the eyes is Kshih (Tibetan: ཀྵིཾ, Devanagari: क्षिं, Romanized Sanskrit: kṣiṃ, literal meaning: Kshih), in the ears is Jrim (Tibetan: ཛྲིཾ, Devanagari: ज्रिं, Romanized Sanskrit: jriṃ, literal meaning: Jrim), on the nose is Kham (Tibetan: ཁཾ, Devanagari: खं, Romanized Sanskrit: khaṃ, literal meaning: Kham), on the tongue is Gam (Tibetan: གཾ, Devanagari: गं, Romanized Sanskrit: gaṃ, literal meaning: Gam), on the forehead is Skam (Tibetan: སྐཾ, Devanagari: स्कं, Romanized Sanskrit: skaṃ, literal meaning: Skam), on the navel is Sam (Tibetan: སཾ་, Devanagari: सं, Romanized Sanskrit: saṃ, literal meaning: Sam), thus sealing it.