English
The Sakya school's five peaceful deities reside, and they all wish to bestow empowerment. Later, in some translations of the "Government Charter," the phrase "The mantra practitioner should also meditate on the single one for empowerment" was understood to mean that empowerment should only be given to the main deity. In other Rong translations, the phrase "The mantra practitioner should also do it as one" was understood to mean that the three vajras and the wisdom being should enter twice. However, the intention of the "Government Charter" is "The mantra practitioner should also do it as one." Even so, before that, it has already been said, "Enter, bind, and please." This is the conclusion of entering, so it has the same meaning as the previous words. Or, like the Kalachakra, it has the meaning of the same taste. It does not mean to unite with the wisdom being again. oṃ vajrabhairava maṇḍala devatā saparivāra bhyaḥ (藏文：ཨོཾ་བཛྲ་བྷཻ་ར་ཝ་མཎྜལ་དེ་བ་ཏ་ས་པཱ་རི་ཝཱ་ར་བྷྱཿ，梵文天城体：ओṃ वज्रभैरव मण्डल देवता सपरिवार भ्यः，梵文罗马拟音：oṃ vajrabhairava maṇḍala devatā saparivāra bhyaḥ，汉语字面意思：嗡，金刚怖金刚，坛城，本尊，及其眷属), first add this, and make offerings from argham to shapta pratīccha svāhā. The praise is: Hūṃ! Greatly wrathful, extremely fierce! Even those who are fearful are made to fear. With the steps of the feet, suppress the earth, Before the gods and non-gods, With the mudra of terror, making threats, With nine faces and sixteen feet, Endowed with thirty-four mudras, Many mudras blazing and moving, With the face of a terrifying buffalo, Like a heap of flames at the end of an eon, The supreme faces are all erect, With a rolled tongue and erect fangs, Gods and non-gods, And vicious enemies, Please accept the offering of food. The hair on the head is black and stands upright, The greatly wrathful one stretches out the left, With strength suppressing and raising the banner, With a large belly and moving tongue, Adorned with a garland of fifty human heads, Decorated with six mudras, Wearing a high crown of burning skulls, I prostrate and praise the great terrifying one. Emanated from your body, speech, and mind, The wrathful assembly of terrifying ones, As well as the wrathful mothers and those dwelling in charnel grounds, I also praise the oath-bound protectors. This is the way of practice of the old lineage holders of this tradition. If you want to be detailed, you can do mark praises and so on. This sadhana seems to be a ritual that does not allow Black Enemy, Six-Faced, Red Yamari, etc. to open their mouths, so this praise is very suitable. But in Tibet, according to the various offerings and praises mentioned in the old sadhana.
Chinese
那些地方也没有相违之处。在那之后是忆念清净，为了圣者的意义而完全清净，时间是伟丈夫的形象，八面即是八个时辰，九面即是共同的时辰。手和双角与月亮，以及半月正确结合。十六坐骑是时间和月份的昼夜。面是九曜，眼睛与星宿结合。足是十二变动，以及四时也是如此。兵器等是空性，慈悲等是三十二。象皮是大障碍，猛厉的形象是大痛苦，是消除痛苦的主尊。颜色黑色是大慈悲，顶饰是不可变的。坛城本尊都是，自性生起的时间，三时清净故为三身。本尊们自己的自名是，首先是嗡和吽啪的结尾，在颅器中饮用是清净的。坛城是菩提方面，坐骑是萨日桑塔卡，颜色等同于如来，是了知一切清净的。这样念诵并思维其义。清净忆念这是经部的直接开示，在座间行持的后行中也有，但那只是解说的顺序而已，并非是那时必须修习的意义，因此这要在念诵的开头或结尾的任何一处进行。然后是念诵：嗡 亚玛ra匝 萨多美亚 亚美多汝纳 约达亚 亚达约尼ra亚 恰亚 亚恰亚 匝尼ra玛亚 吽 吽 啪 啪。这是根本咒。嗡 舍利 舍提 毕格里达 纳纳 吽 啪。是事业咒或近心咒。嗡 亚曼达嘎 吽 啪。是心咒。眷属的咒语是：嗡 班匝 希ra 吽 啪。嗡 班匝 哈斯达 吽 啪。嗡 班匝 安扎 吽 啪。嗡 班匝 巴达 吽 啪。按照这种方式，开头是嗡 班匝，结尾加上吽 啪。嘎巴拉，匝夏嘎，西玛夏纳嘎尔巴达，秀拉宾达布汝夏，嘎日达日宾迪巴拉，木夏拉，粗日嘎，嘎纳亚，昂古夏，玛嘿夏，色日嘎拉，古塔日，夏日，嘎达，卡唐嘎，匝嘎日，瓦夏，瓦ra哈，嘎日达巴。又是嗡 班匝 班匝 吽 啪。同样地，达玛茹嘎，帕拉嘎，达努，甘达，瓦达帕达，乌什扎，夏瓦纳，达日匝尼，扎巴达刚，嘎匝匝日玛，木达嘎日，滚达，阿格尼滚达，玛夏，匝姆布
English
Those places are also not contradictory. After that is the remembrance of purity, completely pure for the sake of the holy ones, time is the form of the great hero, eight faces are eight hours, nine faces are the common hours. Hands and two horns with the moon, and the half-moon are correctly combined. Sixteen mounts are the time and day and night of the month. The faces are the nine planets, the eyes are combined with the stars. The feet are the twelve movements, and the four times are also the same. Weapons and so on are emptiness, compassion and so on are thirty-two. Elephant skin is a great obstacle, the fierce form is great suffering, is the main one who eliminates suffering. The color black is great compassion, the skull ornament is immutable. All the deities of the mandala, the time of arising from their own nature, the three times are pure, therefore they are the three bodies. The deities' own names are, first, Om and Hum Phat at the end, drinking from the skull is pure. The mandala is the direction of enlightenment, the mount is Sari Santaka, the color is the same as the Tathagata, is the knower of all purity. Recite and contemplate the meaning like this. Pure remembrance This is the direct teaching of the scripture, and it is also found in the post-practice of the session, but that is only the order of explanation, not the meaning that must be practiced at that time, so this should be done at the beginning or end of the recitation. Then there is the recitation: Om Yama Raja Sado Meya Yame Doruna Yodaya Yada Yoni Raya Kshaya Yakshaya Tsani Ramaya Hum Hum Phat Phat. This is the root mantra. Om Hrih Shti Vikritanana Hum Phat. It is the action mantra or the near heart mantra. Om Yamantaka Hum Phat. It is the heart mantra. The mantras of the retinue are: Om Vajra Shira Hum Phat. Om Vajra Hasta Hum Phat. Om Vajra Andra Hum Phat. Om Vajra Pada Hum Phat. In this way, the beginning is Om Vajra, and Hum Phat is added at the end. Kapala, Tsashaka, Shmashana Karpata, Shula Bhinda Purusha, Kartari Bhindi Pala, Mushala, Tshurika, Kanaya, Angusha, Mahisha, Srigala, Kuthara, Shara, Gada, Khatvanga, Tsakra, Vasha, Varaha, Gardabha. Again Om Vajra Vajra Hum Phat. Similarly, Damaruka, Phalka, Dhanu, Ghanda, Vata Patta, Ushtra, Shvana, Tarjani, Tribataka, Gaja Tsarma, Mudgara, Kunta, Agni Kunda, Masha, Jambhu.
English
Ka. Gṛdhā. Ulūka. Kāka. Hari. Manti. Sena. Śakuni. Oṃ Vajra Sāra Sa Hūṃ Phaṭ. This is the mantra of the retinue. Also, for these: Oṃ Oṃ Vajra Śira Hūṃ Phaṭ. Oṃ Hrīḥ Vajra Hasta Hūṃ Phaṭ. And so on. Oṃ Ya Vajra Kartari Hūṃ Phaṭ. Oṃ Kṣe Vajra Vide Pāla Hūṃ Phaṭ. And so on. Oṃ Ya Vajra Gṛdha Hūṃ Phaṭ. Oṃ Mān Vajra Ulūka Hūṃ Phaṭ. And so on. At the end of all of these: Oṃ Phaṭ Vajra Sāra Sa Hūṃ Phaṭ. In between, reciting combined with seed syllables is taught as the oral instruction of the Zhang tradition. It is in accordance with the Black Zhang tradition, and it is also very good to recite the root mantra for the retinue mantras. In the scriptures, it says, "Offer various kinds of offerings." And, "When eating all the meats." These appear because it is done as an offering to the maṇḍala of the practice. Although it is not only to show the self-generation deity's offering, because the wisdom is the same, at the end of the recitation, also make offerings as before, recite the twenty praises, enjoy amṛta, and so on. Then, from one's own heart, radiate light. From there until the dedication of merit, the words and meanings are the same as in the case of Red Yamāntaka, except that the term "self-awareness mother" is not needed. In general, for the thirteen-deity Vajrabhairava and other systems that have the rite of the retinue assembly entering the womb, it is appropriate and good to always visualize the embracing consort. However, for the forty-nine deities and the eight charnel grounds, and so on, there are times when an embracing consort is needed, such as during the secret offering, when one visualizes for a moment. But from the beginning of the generation stage, it is not appropriate to always visualize the embracing consort, because it contradicts one's own scriptures. If you wish to offer the torma, purify it with the ten-syllable mantra and amṛta (藏文：ཨ་མྲྀ་ཏས་，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露). Empty it with Svabhāva or Ākāra. From within emptiness, in the middle of three human skulls, from Yaṃ arises a blue wind maṇḍala marked with banners. On top of that, from Raṃ arises a red fire maṇḍala marked with a burning triangle. On top of that, from A arises a single skull cup, white on the outside and red on the inside. On top of that, from A arises a lotus and moon seat, in the middle of which is piled human flesh arising from Na and urine arising from Mu. To the east is beef arising from Go. To the south is dog meat arising from Ku. To the west is
Chinese
从ད（da）字生出马肉，北方从ཧ（ha）字生出象肉，东南方从བྷྲུཾ（bhrum，梵文天城体：भ्रुं，梵文罗马转写：bhrūṃ，汉语字面意思： भ्रूṃ）字生出大便，西南方从ཨཾ（am，梵文天城体：अं，梵文罗马转写：aṃ，汉语字面意思：अं）字生出血，西北方从ཛྲིཾ（dzrim，梵文天城体：ज्रिं，梵文罗马转写：jriṃ，汉语字面意思：ज्रिं）字生出菩提心，东北方从ཁཾ（kham，梵文天城体：खं，梵文罗马转写：khaṃ，汉语字面意思：खं）字生出脑髓。风吹火燃，五肉化为甘露沸腾。རཾ（ram，梵文天城体：रं，梵文罗马转写：raṃ，汉语字面意思：रं）字红色之光焚烧清净所有恶色、恶味。ཨ་（a，梵文天城体：अ，梵文罗马转写：a，汉语字面意思：अ）字白色之光化为甘露大海。其上虚空中，嗡（ཨོཾ，梵文天城体：ओ，梵文罗马转写：oṃ，汉语字面意思：ओ）、啊（ཨཱཿ，梵文天城体：आः，梵文罗马转写：āḥ，汉语字面意思：आः）、吽（ཧཱུཾ，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：हुं）。从中放光，身语意金刚之本尊众显现又收摄，迎请智慧甘露融入，降下无量欲妙之雨。嗡（ཨོཾ，梵文天城体：ओ，梵文罗马转写：oṃ，汉语字面意思：ओ）、啊（ཨཱཿ，梵文天城体：आः，梵文罗马转写：āḥ，汉语字面意思：आः）、吽（ཧཱུཾ，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：हुं）。之后若喜好广繁仪轨，则于前方生起坛城，生起主尊及三种仪轨，其余仅生起种子字即可。之后迎请智慧尊，作广大灌顶。以略为广大的供赞先行，献供食子。若喜好简略仪轨，则从自身心间放光，大威德金刚坛城，由诸佛菩萨、勇士空行众围绕，班杂萨玛扎（བཛྲ་ས་མཱ་ཛཿ），以阿甘（ཨརྒྷཾ）至夏贝（ཤཔྟ）供养。以任何赞颂赞叹。舌头化为吽（ཧཱུཾ，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：हुं）字所生的金刚管，引食子享用。嗡（ཨོཾ，梵文天城体：ओ，梵文罗马转写：oṃ，汉语字面意思：ओ）赫利（ཧྲཱིཿ）什提（ཥྚཱིཿ）比克里达纳纳（བི་ཀྲི་ཏཱ་ན་ན་）吽（ཧཱུཾ，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：हुं）啪特（ཕཊ）。吉祥大威德金刚，阿底帕底，伊芒巴林，卡卡，卡嘿卡嘿吽（ཧཱུཾ，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：हुं）啪特（ཕཊ）梭哈（སྭཱཧཱ）。念诵七遍等，供养主尊。于三咒之后，加念伊芒巴林等，供养眷属众。以阿甘等供养，作礼赞叹。拉里达的简略食子供仪是四十九法的组成部分，故此处需加入。从自身心间放光，为了地下、地上、地上方，以及身语意的行者们，为了自在四种事业，向四方游走的誓言者们，以及十方守护者，连同三界的所有生灵，班杂萨玛扎（བཛྲ་ས་མཱ་ཛཿ），以阿甘等供养。于十字明咒之后，念诵萨玛雅 斯德万（ས་མ་ཡ་སྟྭཾ），以誓言禁锢。嗡（ཨོཾ，梵文天城体：ओ，梵文罗马转写：oṃ，汉语字面意思：ओ）布扎拉南，亚巴达拉扎拉亚，曼克扎拉南，达布尔瓦迪嘎南，嘎达克希纳迪嘎亚，吽（ཧཱུཾ，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：हुं）班扎玛迪