Chinese
這是悲傷的口訣，是勇士彙集的直接指示。邊緣有兀鷲等，方向有鷗鳥等，隨意選擇。一切都威猛而憤怒，對於頑劣者，則顯現極度憤怒的姿態。青春煥發，赤裸，乳房豐滿。獠牙如紅銅般閃亮，放聲大笑。三隻紅色圓眼。頭髮紅黃色，蓬鬆散開。右手持彎刀，左手持盛滿紅色大腦袋的頭蓋骨，並在口中吞食。安住在燃燒的火焰之中，摧毀十方的一切惡毒者。文殊金剛怖畏大尊，各自以兩隻手裝飾頭部。對於這些，所有足部的坐姿都相同，要麼是遊戲姿態，要麼是相同地右屈左伸，要麼是相同地右伸，或者相同地騎乘在各自的坐騎上等，隨自己喜歡的來觀修。但不能觀修成混亂的狀態。有些人認為頭飾的種姓主是不動明王，這也尚可。寂靜文殊所作的寂靜法等，總體來說是不錯的，但還是按照通常的解釋最為殊勝。同樣，如果像空行母一樣修持，則以乾顱、濕顱、骨飾等裝飾。如果作為閻魔女來修持，則捨棄裝飾。在外面的八大屍陀林中，有八大閻魔駐守，即：東方為亞瓦底，南方為法王，西方為黑泰爾巴，北方為牛頭者，東南方為赤眼，西南方為帕桑，西北方為煙雲，東北方為九束髮髻，他們都與各自的配偶在一起。此外，還有閻魔、母神、空行母、羅剎、精怪、殭屍和侍從等一切眾會充滿其中。如是說。寂靜智慧的修法直接指示中，雖然沒有明確說明要安立三十二手印，但因為內壇城中說了九個格子，所以從其意旨來看是有的，因此需要安立。在金剛怖畏的修法中，雖然在一些說明四方四門的方形宮殿的印度典籍中，字面上沒有出現手印，但實際上對於金剛怖畏，要觀修廣大的宮殿，並自詡為七覺支的宗派。
English
This is the oral instruction of sorrow, a direct instruction that gathers heroes. At the edges are vultures, etc., and in the directions are gulls, etc., so choose as you like. Everything is majestic and wrathful, and for the wicked, it displays an extremely wrathful appearance. Youthful and vibrant, naked with full breasts. Fangs gleaming like red copper, laughing loudly. Three red and round eyes. Hair red and yellow, loose and disheveled. The right hand holds a curved knife, and the left hand holds a skull filled with red brains, which it consumes in its mouth. Residing in the midst of blazing flames, destroying all the malicious ones of the ten directions. Great Manjushri Vajrabhairava, each with two hands, adorns the head. For these, all the postures of the feet are the same, either in a playful stance, or similarly right bent and left extended, or similarly right extended, or similarly riding on their respective mounts, etc., meditate according to your preference. But it is not permissible to meditate in a confused state. Some consider the family lord of the headdress to be Akshobhya, which is also acceptable. Peaceful practices such as those performed by Peaceful Manjushri are generally good, but the usual explanation is the most excellent. Similarly, if practicing like a Dakini, adorn with dry skulls, wet skulls, bone ornaments, etc. If practicing as a Yamaduti, abandon the ornaments. In the eight great charnel grounds outside, eight great Yamas reside, namely: in the east is Yavatī, in the south is the King of Dharma, in the west is Black Tailpa, in the north is Ox-headed, in the southeast is Red-eyed, in the southwest is Pya Sang, in the northwest is Smoke, and in the northeast is Nine-tufted Hair, all with their respective consorts. Furthermore, it is filled with all the assemblies of Yamas, Matrikas, Dakinis, Rakshasas, Bhutas, Zombies, and attendants. Thus it is said. In the direct instruction of the practice of Peaceful Wisdom, although there is no explicit statement to establish the thirty-two hand symbols, since the inner mandala speaks of nine squares, it is implied, and therefore it is necessary to establish them. In the practice of Vajrabhairava, although in some Indian texts that describe the square palace with four doors in four directions, the hand symbols do not appear literally, in reality, for Vajrabhairava, one should meditate on the vast palace and boast of the seven branches of enlightenment.
Chinese
请您坚定地垂念我！嗡 舍利 诃 婆 玛哈 卓达，阿 嘎擦 嘎擦，阿斯玛达 布扎 札德 格里赫南度 札萨达 美地 玛纳 固汝固汝 梭哈。嗡 班杂 昂古夏 扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等。如果归纳，扎 吽 榜 霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。多次念诵。我与面前的坛城都融入。无二无别共同遍布之身，平等利益一切众生的诸佛之父，成为法界的诸佛之母，智慧勇识诸佛之子，我向文殊师利圆满您顶礼。法身没有慈爱和憎恨，为了调伏三界的一切恶毒，以慈悲方便示现忿怒尊之身，我向怖畏阎罗敌顶礼。三世诸佛的一切智慧，与一切法无自性无差别，我是最胜的修行者，我的心也是如此，为了表示那个意义，示现象征之身，为了从心中散发智慧，我向智慧勇识之身顶礼。一切善逝的功德非常稀有，不可思议不可言说无法衡量，但示现为不可分割的三金刚聚合，我向身语意之神顶礼。一切善逝平等性法身，自性清净没有种姓，为了表示瑜伽修行而加持，我向头饰金刚之名顶礼。智慧光明没有执着的尘垢，为了调伏欲界的众生，以善巧方便幻化为欲望的对境，我向供养天女的众会顶礼。这是寂静智慧的仪轨。按照通常的说法，供养等的替代是，我向边际的忿怒母众顶礼。这样念诵要去除。在法界离戏的法界宫殿中，为了使离能取所取的智慧进入，示现调伏迷惑的魔众之身，我向坛城四门守护者顶礼。世尊法王文殊菩萨亲眼所见，发誓调伏魔众守护教法，业力阎罗母、空行母，作何事的鬼神罗刹，内外守护的誓言者无余，我以希望之心
English
Please firmly consider me! Om Hrih Ha Bho Maha Krodha, A Gaccha Gaccha, Asmata Puja Pratigrihnantu Prasada Medhi Mana Kuru Kuru Svaha. Om Vajra Ankusha JAH (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) etc. If summarized, JAH HUM BAM HOH (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Recite many times. I and the mandala in front of me both dissolve. The indivisible, unique, all-pervading body, the father of all Buddhas who equally benefits all beings, becoming the dharma realm, the mother of all Buddhas, the wisdom hero, the son of all Buddhas, I prostrate to Manjushri, the complete one. The Dharmakaya has no love or hatred, but in order to subdue all the wickedness of the three realms, out of compassion and skillful means, you manifest as the wrathful king, I prostrate to the terrifying Yama's enemy. The wisdom of all Buddhas of the three times, is inseparable in nature from all dharmas, I am the supreme practitioner, my mind is also like that, in order to represent that meaning, you manifest as a symbolic form, in order to radiate the wisdom residing in your heart, I prostrate to the body of the wisdom hero. The qualities of all Sugatas are extremely wonderful, inconceivable, inexpressible, and immeasurable, but you manifest as the union of the indivisible three vajras, I prostrate to the deity of body, speech, and mind. All Sugatas are the Dharmakaya of equality, naturally pure, without lineage, but in order to represent yogic practice, you empower, I prostrate to the name of the crown vajra. Wisdom is without darkness, free from the dust of attachment, in order to subdue the sentient beings of the desire realm, with skillful means you transform into the form of desirable objects, I prostrate to the assembly of offering goddesses. This is according to the tradition of peaceful wisdom. According to the usual saying, instead of offerings etc., I prostrate to the assembly of wrathful mothers at the borders. This recitation should be removed. In the palace of the dharma realm, free from elaboration, in order for the wisdom free from grasping and being grasped to enter, you manifest as the form of subduing the hosts of deluded obstacles, I prostrate to the four gatekeepers of the mandala. The Blessed One, Dharma Lord Manjushri, saw with his own eyes, and vowed to subdue the demons and protect the teachings, the Yama mother of karma, the dakinis, whatever the spirits and zombies do, the oath-bound ones who protect the inner and outer, without exception, I with a hopeful mind
Chinese
现在敬礼。 顶礼诸佛，虽然已经清净，没有污垢的分别念，为了利益众生，以恭敬的态度，用这洗浴的水，为诸位善逝沐浴。 嗡 舍利 悉地 吽 （藏文：ཨོཾ་ཧྲཱིཿཥྚཱིཿཧཱཿ，梵文天城体：，梵文罗马拟音：oṃ hrīḥ ṣṭīḥ hāḥ，汉语字面意思：嗡 舍利 悉地 吽）供养沐浴。 念诵那个偈颂，以及 嗡 吽 吽 啪 （藏文：ཨོཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ hūṃ hūṃ phaṭ，汉语字面意思：嗡 吽 吽 啪）。 烟供朵玛。 诸佛功德无上的身体，散发着戒律清净的芬芳。 嗡 比扎达那那 （藏文：ཨོཾ་བི་ཀྲི་ཏཱ་ན་ན，梵文天城体：，梵文罗马拟音：oṃ bikritānana，汉语字面意思：嗡 比扎达那那）。 杜香 萨埵 达玛嘎 嘎 嘎 嘎 （藏文：དུཥྚཾ་སཏྭ་ད་མ་ཀ་གཿགཿགཿ，梵文天城体：दुष्टं सत्त्व दम क गः गः गः，梵文罗马拟音：duṣṭa sattva dama ka gaḥ gaḥ gaḥ，汉语字面意思：恶性 有情 调伏 者 嘎 嘎 嘎）。 以菩提分庄严的鲜花美丽。 嗡 咕玛啦 茹比尼 匝 匝 匝 （藏文：ཨོཾ་ཀུ་མ་ར་རཱུ་པི་ནི་ཛ་ཛ་ཛ，梵文天城体：，梵文罗马拟音：oṃ kumararūpini ja ja ja，汉语字面意思：嗡 咕玛啦 茹比尼 匝 匝 匝）。 以智慧宫殿名称的鲜花熏香。 嗡 舍利 吽 嘿 啪 （藏文：ཨོཾ་ཧྲཱིཿཧཿཧེ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ hrīḥ haḥ he phaṭ，汉语字面意思：嗡 舍利 吽 嘿 啪）。 因为远离无明的黑暗，智慧明亮。 嗡 迪达 洛匝那 比扎达那那 玛哈 阿扎扎那 迪那 迪达亚 梭哈 （藏文：ཨོཾ་དཱིཔྟ་ལོ་ཙ་ན་བི་ཀྲི་ཏཱ་ན་ན་མཧཱ་ཨཊྚ་ཊྚ་ན་དི་ན་དིཔྟཱ་ཡ་སྭཱཧཱ，梵文天城体：，梵文罗马拟音：oṃ dīpta locana bikritānana mahā aṭṭaṭṭana dina diptāya svāhā，汉语字面意思：嗡 迪达 洛匝那 比扎达那那 玛哈 阿扎扎那 迪那 迪达亚 梭哈）。 七宝功德，如法甘露的食物。 嗡 嘎啦茹巴 萨瓦 杜香 萨埵 达玛嘎 乃威爹 普匝亚 梭哈 （藏文：ཨོཾ་ཀཱ་ལ་རཱུ་པ་སརྦ་དུཥྚ་སཏྭ་ད་མ་ཀ་ནཻ་ཝེ་ཏེ་པཱུ་ཛ་ཡ་སྭཱཧཱ，梵文天城体：，梵文罗马拟音：oṃ kālarūpa sarva duṣṭa sattva damaka naivedye pūjā ya svāhā，汉语字面意思：嗡 嘎啦茹巴 萨瓦 杜香 萨埵 达玛嘎 乃威爹 普匝亚 梭哈）。 在如幻的法中自在地运用智慧，虽然自性清净没有贪欲的尘垢，我们以恭敬的态度，供养香、花、熏香、灯和食物，以此清净庄严的供养，愿福德资粮圆满。 供养。 吽。 文殊菩萨，从空中出现的金色身，文殊菩萨的心中，一切法自性光明，文殊菩萨语自在，妙音天女，文殊菩萨我以希望之心敬礼。 心中至上的文殊菩萨虽然没有动摇，为了以慈悲调伏刚强难化的众生，示现阎罗敌，大威德金刚示现恐怖之身，如同不可思议的末劫之火燃烧。 张开嘴，皱着眉头，眉毛像闪电一样闪烁，睁大眼睛，咬着牙齿，极其炽热，金刚马鸣发出猛烈的哈哈声，发出召集空行的呸声响彻天空。 以愤怒的姿态，双脚踩踏，镇压三界，高举恐吓印指向天空，调伏大天，卷动舌头，张开燃烧的嘴，畅饮鲜血，吞噬包括天神在内的世界。 以大恶魔的湿人皮头盖骨念珠装饰，赤身裸体，大威德自在的形象，大威德水牛愤怒地张开嘴，九张脸燃烧着吞噬三有，以调伏各种众生的手印燃烧，双足一屈一伸，镇压一切魔类，大威德金刚的身体。
English
Now I prostrate. I prostrate to the Buddhas, who are pure and free from defilements. Although they have no concept of impurity, in order to benefit sentient beings, I respectfully offer this bathwater to the Sugatas for bathing their bodies. Oṃ Hrīḥ Ṣṭīḥ Hāḥ (藏文：ཨོཾ་ཧྲཱིཿཥྚཱིཿཧཱཿ，梵文天城体：，梵文罗马拟音：oṃ hrīḥ ṣṭīḥ hāḥ，汉语字面意思：嗡 舍利 悉地 吽) Offering bath. Recite that verse, and Oṃ Hūṃ Hūṃ Phaṭ (藏文：ཨོཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ hūṃ hūṃ phaṭ，汉语字面意思：嗡 吽 吽 啪). Smoke offering Torma. The supreme body of the Buddhas' qualities, emanating the fragrance of pure morality. Oṃ Bikritānana (藏文：ཨོཾ་བི་ཀྲི་ཏཱ་ན་ན，梵文天城体：，梵文罗马拟音：oṃ bikritānana，汉语字面意思：嗡 比扎达那那). Duṣṭa Sattva Damaka Gaḥ Gaḥ Gaḥ (藏文：དུཥྚཾ་སཏྭ་ད་མ་ཀ་གཿགཿགཿ，梵文天城体：दुष्टं सत्त्व दम क गः गः गः，梵文罗马拟音：duṣṭa sattva dama ka gaḥ gaḥ gaḥ，汉语字面意思：恶性 有情 调伏 者 嘎 嘎 嘎). Beautiful flowers adorned with the limbs of enlightenment. Oṃ Kumararūpini Ja Ja Ja (藏文：ཨོཾ་ཀུ་མ་ར་རཱུ་པི་ནི་ཛ་ཛ་ཛ，梵文天城体：，梵文罗马拟音：oṃ kumararūpini ja ja ja，汉语字面意思：嗡 咕玛啦 茹比尼 匝 匝 匝). Incense of flowers with the name of the wisdom palace. Oṃ Hrīḥ Haḥ He Phaṭ (藏文：ཨོཾ་ཧྲཱིཿཧཿཧེ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ hrīḥ haḥ he phaṭ，汉语字面意思：嗡 舍利 吽 嘿 啪). Because it is free from the darkness of ignorance, wisdom is clear. Oṃ Dīpta Locana Bikritānana Mahā Aṭṭaṭṭana Dina Diptāya Svāhā (藏文：ཨོཾ་དཱིཔྟ་ལོ་ཙ་ན་བི་ཀྲི་ཏཱ་ན་ན་མཧཱ་ཨཊྚ་ཊྚ་ན་དི་ན་དིཔྟཱ་ཡ་སྭཱཧཱ，梵文天城体：，梵文罗马拟音：oṃ dīpta locana bikritānana mahā aṭṭaṭṭana dina diptāya svāhā，汉语字面意思：嗡 迪达 洛匝那 比扎达那那 玛哈 阿扎扎那 迪那 迪达亚 梭哈). Food of the nectar of Dharma, with the qualities of the seven treasures. Oṃ Kālarūpa Sarva Duṣṭa Sattva Damaka Naivedye Pūjā Ya Svāhā (藏文：ཨོཾ་ཀཱ་ལ་རཱུ་པ་སརྦ་དུཥྚ་སཏྭ་ད་མ་ཀ་ནཻ་ཝེ་ཏེ་པཱུ་ཛ་ཡ་སྭཱཧཱ，梵文天城体：，梵文罗马拟音：oṃ kālarūpa sarva duṣṭa sattva damaka naivedye pūjā ya svāhā，汉语字面意思：嗡 嘎啦茹巴 萨瓦 杜香 萨埵 达玛嘎 乃威爹 普匝亚 梭哈). Freely wielding wisdom in the illusory Dharma, although it is naturally pure and free from the dust of attachment, we respectfully offer incense, flowers, incense, lamps, and food. With this pure and clean offering, may the accumulation of merit be completely fulfilled. Offering. Hūṃ. Mañjuśrī, with a golden body arising from the sky, from the heart of Mañjuśrī, all dharmas are naturally clear. Mañjuśrī, the lord of speech, the melodious voice, Mañjuśrī, I prostrate with a hopeful heart. Although the supreme mind of Mañjuśrī does not waver, in order to subdue the wicked with compassion, he manifests as Yamāntaka, the great Vajrabhairava, appearing in a terrifying form, burning like the fire of the unbearable end of time. Opening his mouth, frowning, his eyebrows flashing like lightning, his eyes wide open, gnashing his teeth, blazing fiercely, the vajra horse neighs loudly with a haha sound, emitting the sound of phei to gather the ḍākinīs, resounding in the sky. With an angry stance, stamping his feet, suppressing the three realms, raising his threatening finger to the sky, subduing the great gods, rolling his tongue, opening his burning mouth, intoxicated with blood, devouring the world including the gods. Adorned with a garland of wet human skin skullcups of great demons, naked, in the form of the great and terrifying lord, Vajrabhairava, the buffalo, angrily opening his mouth, his nine faces burning, devouring the three realms, with mudras blazing to subdue various beings, his feet in a posture of extending and contracting, suppressing all demons, the body of the great Vajrabhairava.