English
Du. From Bhrūṃ (Tibetan: བྷྲུཾ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal meaning: seed syllable) arises a wheel marked by Bhrūṃ (Tibetan: བྷྲུཾ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal meaning: seed syllable), from which manifests the nature of Vairocana, a four-sided, four-doored immeasurable mansion. Made of five kinds of precious jewels, inside are successively five layers of walls in black, green, red, yellow, and white. Above it are yellow railings and hanging half-nets, adorned with arrow parapets and stupas. The surroundings are adorned with umbrellas, victory banners, and streamers. The deities inside are white in the east, yellow in the south, red in the west, green in the north, and blue in the center. Inside are eight pillars, with four vajra beams interwoven above in a net-like pattern. In the center is a circular mandala, divided into nine grids, with a circular fence made of dry human skulls with one door in the center. All the ground inside and outside is mixed with blood and fat. Above is covered with bone pillars and beams, adorned with hanging flayed skins and raw intestines, etc., with a raised center topped with a vajra and jewel finial. Outside the walls are offering goddesses with desire-fulfilling silk cloths, and in front of the four doors are horse-headed pillars supported by four pillars each, topped with wheels on lotuses, deer, and umbrellas. The corridors are adorned with all kinds of offerings. Outside of that, it is filled with fierce and various forms. In the center of the immeasurable mansion, on top of a corpse without head, arms, and legs, from Yaṃ (Tibetan: ཡཾ, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal meaning: seed syllable) arises wind, and on top of the sun disc, from Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal meaning: seed syllable) arises a nine-pointed black vajra marked with Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal meaning: seed syllable), from which manifests the Bhagavan glorious Vajrabhairava, his body color like the clouds at the end of time, even to the point of being unbearable to look at. In the eight grids, the east is the head, the south is the arms, the west is the intestines, the north is the legs, the southeast is the skull, the southwest is the skull heap, the northwest is the shroud, and the northeast is a person pierced with a sharp wooden stake. On the eastern deity's silk cloth, on the right are a curved knife, a javelin, and a wooden club, and on the left are a water knife, a single-pointed vajra, and an iron hook. On the southern deity's silk cloth, on the right are a battle axe, an arrow, and a khatvanga, and on the left are a staff, a wheel, and a rope. On the western deity's silk cloth, on the right are a vajra, a small drum,
English
On the left are the bow, bell, and wind banner, etc. On the northern Lha-nam, on the right are the threatening mudra, the three-pointed banner, and the oxhide. On the left are the hammer, spear, and hearth, etc. On the four doors and four corners, on the sun's seat, from the eight fully transformed black Bhaiṁ (藏文，भैं，bhaiṁ，Fearful) syllables, arise black corpses, with the body of Yama, holding a curved knife and skull cup, with three eyes, naked and unadorned, bared fangs, yellow hair standing on end, uttering "Kaha Kaha, Hala Hala," stretching out their tongues and laughing, dwelling in the midst of blazing flames. From one's own heart, rays of light emanate. The mandala of the Wisdom Being, Glorious Vajrabhairava, is surrounded by an immeasurable host of Buddhas and Bodhisattvas. With Vajrasamājaḥ (藏文，वज्रसमाजः，vajrasamājaḥ，Vajra Assembly) and Hrīḥṣṭīḥ, obstacles are expelled. Jaḥ Hūṃ Baṃ Hoḥ (藏文，जः हुं बं होः，jaḥ hūṃ baṃ hoḥ，Born, Hūṃ, Baṃ, Hoḥ) are merged into non-duality. When performing the earth ritual, the deities residing in the sky should also be merged at this time. Then, purify the offerings. From emptiness, from A (藏文，अ，a，A), arise vast and expansive wisdom skull-cups, filled with offerings such as water for drinking, water for washing feet, flowers, incense, lamps, perfume, food, music, etc., transformed from Oṃ Āḥ Hūṃ (藏文，ॐ आः हुं，oṃ āḥ hūṃ，Oṃ Āḥ Hūṃ), becoming equal to the sky. Bless them by reciting Oṃ Vajra Arghaṃ (藏文，ॐ वज्र अर्घं，oṃ vajra arghaṃ，Oṃ Vajra Arghaṃ), etc., up to Śabda (藏文，शब्द，śabda，Sound). If brief, offering with just the mantra is sufficient, but if one prefers a little elaboration, add these words: In the mandala of Wrathful Mañjuśrī, I offer the great, inexhaustible stream of Argha, combining outer, inner, and secret offerings, please grant the desired accomplishments. Oṃ Vajrabhairava Maṇḍala Sapariwāra Arghaṃ Pratīccha Swāhā (藏文，ॐ वज्र भैरव मण्डल सपरिवार अर्घं प्रतीच्छ स्वाहा，oṃ vajra bhairava maṇḍala saparivāra arghaṃ pratīccha svāhā，Oṃ Vajrabhairava Mandala with Entourage, Arghaṃ, Accept, Swāhā). Similarly, add, replacing "the great, inexhaustible stream of Argha" with "the stream of Vajra pure water for bathing." Replace Arghaṃ (藏文，अर्घं，arghaṃ，Arghaṃ) with Pādyaṃ (藏文，पाद्यं，pādyaṃ，Pādyaṃ). Similarly, Vajra flowers are piled up like a palace. Oṃ Vajrabhairava Maṇḍala Sapariwāra Vajrapuṣpe Āḥ Hūṃ (藏文，ॐ वज्र भैरव मण्डल सपरिवार वज्र पुष्पे आः हुं，oṃ vajra bhairava maṇḍala saparivāra vajra puṣpe āḥ hūṃ，Oṃ Vajrabhairava Mandala with Entourage, Vajra Flower, Āḥ Hūṃ). Vajra incense, clouds gather. Dhūpe (藏文，धूपे，dhūpe，Incense). Vajra burning light fills the space. Āloke (藏文，आलोके，āloke，Light). Vajra dispelling suffering, fragrant scents gather. Gandhe (藏文，गन्धे，gandhe，Scent). Vajra food swirls like an ocean. Naivedye (藏文，नैवेद्ये，naivedye，Food). Vajra sounds of a hundred instruments. Śabda (藏文，शब्द，śabda，Sound). Vajraghaṇṭeraṇita (藏文，वज्रघण्टेरणित，vajraghaṇṭeraṇita，Sound of Vajra Bell). Thus, perform grand music. Purify the pair of
Chinese
于此。（藏文）嗡 舍利 扎门迪 吽 啪。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）于时之夜，向扎门迪之面奉献殊胜供品。嗡 阿 吽。（藏文）嗡 因扎耶 梭哈。（藏文）嗡 阿 吽。如是。（藏文）雅玛 雅瓦汝纳雅。（藏文）库贝拉雅。（藏文）伊夏纳雅。（藏文）阿格纳耶。（藏文）内日提亚。（藏文）瓦雅威。（藏文）布拉玛纳雅。（藏文）嗡 瓦苏达日涅 梭哈。（藏文）嗡 阿 吽。八大天神，八大龙神，八大行星，二十七星宿，四大天王之面，嗡 阿 吽。此外，夜叉罗刹，生灵，饿鬼，食肉者，癫狂者，诅咒者，母神，田神，使者，夺命者，成就者之面，嗡 阿 吽。六道众生，五道轮回，四生所摄的一切有情，以无漏之乐满足其心，愿迅速获得成佛之位。（藏文）嗡 萨瓦 达塔嘎达 阿努日阿嘎纳 瓦日拉 梭巴瓦 阿特玛 郭杭。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）然后是赞颂：吽！矮小妖娆如云色，绽放亿万道光芒。竖立特征水牛面，无二结合向您敬礼。不变金刚大界域，幻化金刚大腹者。忿怒极忿大暴动，敬礼怖畏作怖畏者。九支分法示现面，十六空性足下舞。菩提分法三十四，无遮裸体向您敬礼。三界自在水牛面，二谛牛角镇压诸方。忿怒贪恋血流罗刹面，敬礼极寂静之童颜。为视不变童子饰，现证五髻之顶髻。恒时遍视三时面，敬礼舌动金刚语。摧毁三有舞姿戏，寂灭边际镇压中央生。吽 啪 之声怖诸恶，敬礼腹垂暴烈身。颅骨冠冕五智慧，头鬘金刚文字性。具足五部之手印，为净蛇串持于顶。为断无明持弯刀，从毗陀巴断除分别念。扬起捣杵摧毁忆念，以水刀斩断有。消除三门罪业卡纳雅，
English
Here. (Tibetan) Om Hrih Tsa Mundi Hum Phet. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) On this night of time, I offer the sacred offerings to the face of Tsa Mundi. Om Ah Hum. (Tibetan) Om Indraye Svaha. (Tibetan) Om Ah Hum. Likewise. (Tibetan) Yama Yavāruṇāya. (Tibetan) Kuberāya. (Tibetan) Īśānāya. (Tibetan) Agnaye. (Tibetan) Nairṛtya. (Tibetan) Vāyave. (Tibetan) Brahmaṇāya. (Tibetan) Om Vāsudhariṇe Svāhā. (Tibetan) Om Ah Hum. To the faces of the eight great gods, the eight great nagas, the eight great planets, the twenty-seven constellations, and the four great kings, Om Ah Hum. Furthermore, to the faces of yakshas, rakshasas, bhutas, pretas, flesh-eaters, madmen, cursers, matris, field protectors, messengers, robbers, and siddhas, Om Ah Hum. May all sentient beings included in the six realms, the five paths, and the four modes of birth, have their minds satisfied with the bliss of non-contamination, and may they quickly be endowed with the fortune to attain the state of Buddhahood. (Tibetan) Om Sarva Tathāgata Anurāgaṇa Vajra Svabhāva Ātmako'haṃ. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Then the praise: Hum! Short and coquettish, the color of clouds, Raising up, radiating billions of rays. Raising the mark, the face of a buffalo, Non-dual union, I prostrate to you. Immutable, great realm of vajra, Illusory vajra, great belly. Wrathful, extremely wrathful, greatly agitated, I bow to the terrifying one who causes terror. The face that teaches the Dharma of nine branches, The sixteen emptinesses are enjoyed by the feet. Thirty-four aspects of enlightenment, Naked, free from obscurations, I prostrate to you. The face of the buffalo, the lord of the three realms, The two truths, the horns suppress all directions. Wrathful, lustful, blood-dripping rakshasa face, I bow to the youthful face of great peace. For the sake of unchanging sight, adorned with a child's ornaments, The crown of five tufts of manifest enlightenment. The face that always sees the three times, I bow to the vajra speech that moves the tongue. Destroying the three existences, dancing in play, Subduing the limits of peace, blazing in the center. The sound of Hum Phet frightens the unruly, I bow to the fierce body with the hanging belly. The five wisdoms of the skull crown, The garland of heads, the reality of vajra letters. Possessing the mudras of the five families, I bow to the one who holds the snake garland for purity. Holding the hooked knife to cut off ignorance, Cutting off conceptual thoughts from the Vidhapa. Raising the mallet to destroy memory, Cutting off existence with the water knife. Eliminating the sins of the three doors, Kanaya,
Chinese
斩断固执的习气之痕，刺穿邪见的锐利之矛，敬礼摧毁愚昧黑暗的大箭。权力的铁钩炽热燃烧，木杖摧毁业力的障碍，卡杖嘎（藏文，梵文天城体：खट्वाङ्ग，梵文罗马拟音：khaṭvāṅga，汉语字面意思：卡杖嘎）乃菩提心之自性。敬礼断除所知障之轮。品味平等智慧之金刚杵，铁锤将吝啬击成粉末，挥舞赐予八成就之宝剑，敬礼宣扬殊胜妙音之鼗鼓。守护血颅之誓言，斩断一切障碍之出家者头颅，竖起战胜魔军之旗帜，敬礼赐予足之殊胜处。以智慧之索束缚一切事物，以征服三界之弓箭为方便，空性了悟之肠线，敬礼摇动智慧之铃。事业圆满高举手臂，无我尸林抛弃之布，证悟空性之明灯，敬礼燃烧光明之火炉。颅碗以慈悲甘露滋润，厉声恐吓邪魔，竖起指印，三身一体，三尖矛，敬礼飘扬幻化之风幡。大乐莲花盛开之相，身披愚痴大象之湿皮，以伸屈之舞姿，敬礼镇压大神与障碍。双眼乃二十七赤红之眼，卷舌，口中发出哈哈之笑声，具足妙相与好相，敬礼赞叹怖畏之身。赐予八大成就，摧毁一切邪魔与疾病，调伏一切仇敌者，敬礼赞叹八大游尸。从诸字中真实显现，编织各种兵器之网，对于一切有相之神，我以恭敬顶礼赞叹。轮回清净八识，示现安住尸林之身，对于修行者赐予一切成就，敬礼赞叹眷属及彼等。菩提道法无量宫，以教令之轮摧毁四魔，于清净所依之坛城，我以恭敬顶礼。如是赞叹之善根力，愿等同虚空一切有情众，于寂静金刚之果位上，以安乐之道安置之。如是说。将朵玛如修法般加持。首先将朵玛供献于坛城，一切本尊之舌从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中生出，