Chinese
又，对于寂静、寂静与猛厉各半、以及猛厉的加持，都按照共同的方式进行。之后，也进行用芝麻加持，以及用事业瓶之水净化污垢等。在精简的实修中：身语意所住，一切魔众听于我，我乃具德阎罗敌，乃是守护轮之结合，莫违越我之命，若违越我之命，种种炽燃之兵器，将如微尘般毁灭。念诵完这段之后，敲击猛厉的乐器，并撒播白芥子以驱逐邪魔。从坛城主尊的心间，这句通常，将“上师金刚怖畏中所明的”改为“心间”来念诵。第四灌顶时，蒙眼和解开眼罩仅仅是后来的仪轨，但应尽可能地使其舒适。第七，关于坛城收摄的仪轨：不做连续的修供等，在之前的日子里进行供养、赞颂和祈请。请求宽恕。迎请一些供养宾客返回，并对坛城和所依进行坚住，以及进行祈愿和吉祥等。与坛城送返相关的收摄是：放弃对坛城的坚住，必须加上将彩粉引入河流的仪轨。也就是陈设供品，补充旧的供品。如前一样地汇集加持。从阿阇到夏帕，进行外供、内供和简短的赞颂。祈请：祈请至尊金刚怖畏大坛城之诸天众，以及所有佛陀和菩萨眷属垂念我。祈请息灭我们所有由往昔业力所生，以及由当下因缘所生的疾病、邪魔和障碍。祈请寿命、福德、光辉和财富，一切都越来越增长广大。祈请以圆满殊胜的自在，将一切众生如实安置于菩提，并祈请以猛厉的事业调伏那些无法以寂静调伏的嗔恨和恶毒众生。祈请赐予我和一切众生所有殊胜成就。菩提之道的三十七法。
English
Also, for the pacifying, semi-wrathful, and wrathful purifications, they are performed in a common manner. After that, purifications with sesame seeds and cleansing of impurities with water from the action vase are also performed. In a condensed practice: All you hosts of obstacles dwelling in body, speech, and mind, listen to me! I am the glorious Yama's Destroyer, the union of the protective wheel. Do not transgress my command! If you transgress my command, with various blazing weapons, you will be destroyed like dust particles. After reciting this, perform a wrathful instrumental performance and dispel obstacles by scattering white mustard seeds. From the heart of the main deity of the mandala, this phrase is usually, instead of reciting "as it is clear in the Vajrabhairava," recite "heart." In the fourth empowerment, the blindfolding and unbinding of the blindfold are merely later rituals, but it should be done as comfortably as possible. Seventh, regarding the activity of the mandala's reabsorption: Without doing continuous sadhana offerings, etc., on the previous days, make offerings, praises, and supplications. Request forgiveness. Request some of the offering guests to depart, and perform the stabilization of the mandala and supports, as well as making aspirations and auspicious prayers. The reabsorption associated with the departure of the mandala is: Abandon the stabilization of the mandala, and it is necessary to add the rituals of inviting the colored powders into the river. That is, arrange the offerings and replenish the old ones. Gather the blessings as before. From Argham to Shapta, perform the outer offerings, inner offerings, and brief praises. Prayer: I beseech all the deities of the great mandala of the Bhagavan glorious Vajrabhairava, and all the Buddhas and Bodhisattvas with their retinues to consider me. I beseech you to pacify all the diseases, demons, and obstacles of us, which arise from past karma and from immediate circumstances. I beseech you to increase and expand all life, merit, splendor, and wealth from above to above. I beseech you to truly establish all beings in enlightenment with perfect and supreme dominion, and I beseech you to subdue those hateful and malicious beings who cannot be subdued by peaceful means with wrathful actions. I beseech you to grant me and all beings all the supreme accomplishments without exception. The thirty-seven factors of the path to enlightenment.
Chinese
祈请您使（我）生起圆满和六度波罗蜜多的自性清净之道。祈请您使一切众生的魔和烦恼，连同根本和垢染全部消融于法界自性之中。祈请您迅速以易于证悟之方便，以道之安乐，以入之安乐，获得大手印胜成就金刚持大位。乃至未获得彼胜位之间，亦祈请您使（我）获得世间和出世间的一切圆满。如是等等，应再三祈请。念诵百字明以补足所缺。无论未及之处与错谬之处，以及任何我因愚昧所为，或所劝请，祈请怙主宽恕。无论我因愚昧所造何许轻微罪业，因您是众生之怙佑，祈请怙主宽恕一切。未得、未遍知，以及任何无能为力之处，于此处所作诸事，祈请主尊宽恕。嗡，您成办一切有情之义。等等。祈请您成办。（或者）祈请您赐予我殊胜成就，赐予一切三摩地之果，对于一切有情随其所愿，亦赐予无上成就。为了再次返回，返回自处，班杂 穆！（藏文：བཛྲ་མུཿ）如是送走朵玛宾客或智慧尊。念诵阿字咒（藏文：ཨ་ཀཱ་རོ，梵文天城体：आकारो，梵文罗马拟音：ākāro，汉语字面意思：阿），思维法性之义，送走坛城。结尾作祈愿和吉祥语。将彩粉送入水中，取出橛，填补孔等，与通常仪轨相同。此处说：深广诸法，皆为如是性。虽已超越言语戏论之境，然以仪轨之行持，种种表诠方便，显现此自性俱生，甚为稀有奇妙。金刚四相之自性不变，无边众生虽恒常安住其中，然未以二资粮之结合调伏之前，为何不能现前？虽是如此，然佛陀之智慧，本初即是清净，具足一切功德，灌顶
English
Please grant that (I) may generate the completely perfect and pure path of the six perfections. Please grant that all the demons and defilements of all sentient beings, together with their roots and stains, may be dissolved into the nature of the Dharmadhatu. Please grant that I may quickly attain the supreme accomplishment of the Great Seal, the great state of Vajradhara, through the easy path, the easy way, and the easy entry. Until I attain that supreme state, please grant that (I) may attain all the perfections of the world and beyond. Thus, etc., one should pray again and again. Recite the Hundred Syllable Mantra as much as possible to make up for any deficiencies. Whatever is lacking or flawed, and whatever I have done or encouraged through my ignorance, may the Protector forgive. Whatever slight misdeeds I have committed through my ignorance, since you are the protector of beings, may the Protector forgive all of that. Whatever is not found, not fully known, and whatever is beyond my ability, whatever actions are performed here, may the Lord forgive all of that. Om, you accomplish all the purposes of sentient beings. Etc. Please accomplish. (Or) Please grant me supreme accomplishment, grant the fruit of all samadhis, and grant unsurpassed accomplishment to all sentient beings according to their wishes. In order to return again, return to your own place, Vajra Muh! (Tibetan: བཛྲ་མུཿ, Sanskrit Devanagari: वज्रमुः, Sanskrit Romanization: vajramuḥ, Literal Chinese meaning: Vajra Muh!) Thus, send away the Torma guest or the Wisdom Being. Recite the mantra of A (Tibetan: ཨ་ཀཱ་རོ, Sanskrit Devanagari: आकारो, Sanskrit Romanization: ākāro, Literal Chinese meaning: A), contemplate the meaning of Dharmata, and send away the mandala. Conclude with aspirations and auspicious words. The practice of offering colored powder into the water, removing the peg, filling the hole, etc., is the same as the general ritual. Here it is said: The profound and vast Dharmas are all the Suchness of all things. Although it has transcended the realm of verbal elaboration, through the practice of rituals, various symbolic means, this co-emergent nature is revealed, which is extremely rare and wonderful. The nature of the four aspects of Vajra is immutable, and although infinite beings constantly abide within it, why is it not manifested until it is subdued by the combination of the two accumulations? Although it is so, the wisdom of the Buddha is pure from the beginning, possessing all qualities, empowerment.
Chinese
以四续彻底净除垢染，愿事业百光遍照各方！吉祥大威德金刚八尸林仪轨，乃与惹瓦大金刚持诸师之意趣相合者。应诸多求法者之劝请，嘉瓦堪巴达热纳塔于年近三十九时，从纳嘉之静处抄于吉祥觉摩囊。善妙增盛！校一。恰（藏文，ཛཾ，梵文天城体，जं，梵文罗马拟音，jam，汉语字面意思，种子字）+以此建立之善，愿教法于各方增盛！愿持教者足莲永固，施主免除灾厄！愿自他一切众生远离恶趣怖畏！愿速得大威德之果位！于时轮金刚无别上师前，以恭敬祈请，以此积聚之洁白善力，愿转生香巴拉之种姓子，从而对一切教法和众生带来巨大利益！此乃玛德所作。愿以积聚之福德善根，我等众生，于今生来世一切时，仅以如法之正法善度，愿不为任何恶缘所转！此乃玛德所作。吉祥！
English
Having thoroughly purified the defilements with the four tantras, may hundreds of rays of activity radiate in all directions! The ritual of the great glorious Vajrabhairava, the eight charnel grounds, is in accordance with the intentions of the great Ra Lotsawa Vajradharas. At the urging of many seekers of meaning, Gyal Khampa Tāranātha, nearing the age of thirty-nine, composed it from the solitary place of Nakgyal to glorious Jomo Nang. May virtue and excellence increase! One revision. Cha (Tibetan: ཛཾ, Sanskrit Devanagari: जं, Sanskrit Romanization: jam, Literal Chinese meaning: Seed syllable) + By the virtue of this construction, may the Victorious Teachings spread in all directions! May the feet of the upholders of the teachings be firm, and may the patrons be free from harm! May myself and all other beings be free from the fears of the lower realms! May we quickly attain the state of the great Vajrabhairava! To the Kalachakra Lama, inseparable, with reverence, I offer refuge and supplication. By the power of the pure white accumulated here, may I be born as a son of the Kalki in Shambhala, and thereby bring great benefit to all teachings and beings! This was also done by Mati. By the accumulation of merit and virtue, may myself and other beings, in all times of this life and future lives, live well only by the righteous Dharma, and may we not be changed by any adverse conditions! This was also done by Mati. Auspiciousness!
Chinese
和宝剑，左手二者持有法轮和莲花。在白色方位，从ཀྵེ་（藏文，梵文天城体，kṣe，土地）生出愚痴阎魔敌，白色、白黑色、红色等。从མ་（藏文，梵文天城体，ma，母亲）生出悭吝阎魔敌，黄色、黄黑色、白色面容等。从མེ་（藏文，梵文天城体，me，火）生出贪欲阎魔敌红色，红色、黑白色等。从ད་（藏文，梵文天城体，da，给予）生出嫉妒阎魔敌绿色，绿色、黑白色等。所有这些都完全具备忿怒相，三眼咬牙切齿，头发向上竖立，以虎皮、头鬘、骨骼和蛇装饰，左脚伸展的姿势，安住在燃烧的火焰之中。在所有这些的额头上添加唵（藏文，梵文天城体，oṃ，唵）等。只有这些细微的差别。绘制坛城的时候，在主尊的位置，在尸体之上，于莲花和太阳上绘制宝剑。这是确定的。不要追逐无意义的闲谈。在八个方位上，在人头等之上，东方在月亮上绘制法轮，南方在太阳上绘制宝珠，西方在失去光芒的红色太阳上绘制红莲，北方在黑色半月形风轮中心绘制十字金刚杵。四个角落的月亮垫子上依次绘制法轮、金刚杵、莲花、乌 উৎপལ་（藏文，梵文天城体，utpala，青莲花）也可以。或者只绘制弯刀也可以。四个门上在太阳垫子上绘制锤子、杵、红莲和宝剑。外面的四个方位上绘制四个僵尸的形象，或者堆积黑色的颜料也可以。在这些的前面或者第二层四个方位上，在月亮垫子上绘制颅骨。其他方面，神灵的法器等方面没有差别。中央的方形血海基座有两层圆形，外层圆形是干颅骨的连环，内层是骨柱。有人在方位内绘制血海的图案，但这不好。因此，如果基座是黑色的，那么骨柱就是蓝色的，如果基座是蓝色的，那么骨柱就是黑色的。从老仪轨开始，在正行之初，再次想要修持宝瓶。坛城的修法有自前不同和前生修法两种，后来有些人按照黑敌坛城仪轨，吉祥贤所著的意趣，只做自前无别。但是，应该这样做：从前行朵玛开始，十轮。
English
and swords. The two left hands hold the wheel and the lotus. In the white position, from kṣe (藏文, Devanagari, kṣe, earth) arises the ignorance Yama destroyer, white, white-black, red, etc. From ma (藏文, Devanagari, ma, mother) arises the stinginess Yama destroyer, yellow, yellow-black, white face, etc. From me (藏文, Devanagari, me, fire) arises the desire Yama destroyer, red, red-black, white, etc. From da (藏文, Devanagari, da, giving) arises the jealousy Yama destroyer, green, green-black, white, etc. All of them are fully endowed with wrathful appearances, three eyes bared fangs, hair standing on end, adorned with tiger skin, head garlands, bones, and snakes, with the left foot extended, residing in the midst of blazing flames. On the foreheads of all of them, add Om (藏文, Devanagari, oṃ, Om) etc. These are the only slight differences. When drawing the mandala, in the position of the main deity, on top of a corpse, draw a sword on a lotus and sun. This is definite. Do not chase after meaningless chatter. On the eight directions, on top of human heads etc., in the east draw a wheel on the moon, in the south draw a jewel on the sun, in the west draw a red lotus on the red sun devoid of light, in the north draw a crossed vajra in the center of a black crescent-shaped wind mandala. On the moon cushions in the four intermediate directions, draw wheels, vajras, lotuses, and utpalas in order. Or it is also fine to draw only curved knives. On the four doors, draw hammers, clubs, red lotuses, and swords on sun cushions. On the four outer directions, draw the images of four zombies, or it is also fine to pile up black paint. In front of these or on the second layer of four directions, draw skulls on moon cushions. Otherwise, there are no differences in the implements of the deities etc. The central square blood-sea base has two layers of circles, the outer circle is a chain of dry skulls, and the inner one is bone pillars. Some people draw blood-sea patterns inside the directions, but this is not good. Therefore, if the base is black, then the bone pillars should be blue, and if the base is blue, then the bone pillars should be black. Starting from the old ritual, at the beginning of the main practice, one wants to accomplish the vase again. There are two ways to accomplish the mandala: self-front different and front generation practice. Later, some people followed the intention of the Black Enemy Mandala Ritual composed by Palden, and only did self-front non-different. However, it should be done like this: starting from the preliminary torma, the ten wheels.