Chinese
如果还需要认识，因为没有那样的事物。}关于详细的解释已经出现。之后取决于你们的现量所见。总而言之，对于任何灌顶仪式都不了解的情况下，却说有比其他更加殊胜的体系，还装作知道，并且夸夸其谈，广泛宣说，这仅仅是欺骗学生的方法，只是让智者们从内心感到羞愧的原因。那些人中的一些，在撰写此派的修法时，只在坛城中央做主尊，这仅仅是想在第四品的总义方面露脸而已。一些人让僵尸手持刀和颅骨。有些人观想九尊神，却不在坛城上安放手印，在前生起中安放，在本生起中不安放等等，这是连总义和续部的注解都没有理解，郭让·索森巴等一些人依靠吉祥持的体系，观想五智灌顶有九面五种姓等等，这完全是自创的，那样做也与吉祥持的体系相违背。与此派的自身体系的坛城仪轨不符。在难解释和注解等中也没有说明。是其他派系任何合格的坛城仪轨中都没有的假法，现在即使是在大喇嘛的难解释中，在事业法的场合，说了改变根本面颜色的怖畏金刚五种姓，仅仅是看到那些，就想如果把这个和五智灌顶结合起来，会很奇妙，而产生的想法。在本生起中不生起眷属，以及在本尊和前尊的坛城上不安放手印，这与大喇嘛的难解释相违背，因为其中这样说道：如第四分别的修法一样，从空性到誓言萨埵之间生起，迎请智慧尊。这样在前生起坛城实际修法的时候说道，前生起的坛城和，本生起的坛城在广略方面没有差别地显示。那个坛城也是第一分别的坛城的时候。从中安放手印和僵尸等被说到的缘故。一些藏人分别做安放手印和安放僵尸，那样做总的来说也与续部的词义相
English
If recognition is still needed, it is because there is no such thing. } A detailed explanation has appeared. Afterwards, it depends on your direct perception. In short, without understanding any empowerment rituals, they claim that there is a system that is more superior than others, pretending to know, and talking boastfully, widely proclaiming, this is merely a method of deceiving students, only causing wise people to feel ashamed from the bottom of their hearts. Some of those people, when writing the sadhana of this school, only make the main deity in the center of the mandala, this is merely wanting to show off in the general meaning of the fourth chapter. Some people have zombies holding knives and skulls. Some people visualize nine deities, but do not place hand symbols on the mandala, placing them in the front generation but not in the self-generation, etc., this is not even understanding the general meaning and the commentary of the tantras, Goram Sosengba and others rely on the system of Shri Dhara, visualizing the five wisdom empowerments with nine faces and five families, etc., this is completely self-created, and doing so is also contrary to the system of Shri Dhara. It does not match the mandala ritual of this school's own system. It is not explained in the difficult explanations and commentaries, etc. It is a false dharma that is not found in any qualified mandala ritual of other schools, and even now in the difficult explanations of the great lama, in the context of karma rituals, it is said that the five families of Vajrakila with changed root face colors, merely seeing those, they think that if this is combined with the five wisdom empowerments, it would be wonderful, and that is the idea that arises. Not generating retinues in the self-generation, and not placing hand symbols on the mandala of the self and front generation, this contradicts the difficult explanations of the great lama, because it says in it: Like the sadhana of the fourth conceptualization, generate from emptiness to the samaya sattva, invite the wisdom being. Thus, it is said at the time of the actual sadhana of the front generation mandala, the front generation mandala and the self-generation mandala are shown to be no different in terms of elaboration and abbreviation. That mandala is also at the time of the first conceptualization mandala. From it, the placement of hand symbols and zombies is mentioned. Some Tibetans separately do the placement of hand symbols and the placement of zombies, doing so in general is also contrary to the meaning of the words of the tantras.
Chinese
祈请转法轮。祈请直至轮回未空之间，不入涅槃。我当安住于吉祥金刚怖畏的金刚念诵与禅修二者之中。愿我与一切有情获得吉祥金刚怖畏之果位。如是，忏悔、皈依、誓言、随喜四者，发愿心、劝请、祈祷、入心四者，加上入后回向，是为九支。其后获得随许是，如是修持是安住于善道，如是宣说。此间仅以意作顶礼与供养，不以语宣说。嗡 班匝 穆（藏文：ཨོཾ་བཛྲ་མུཿ，梵文天城体：，梵文罗马拟音：oṃ vajra muḥ，汉语字面意思：嗡，金刚，穆），迎请本尊返回。四无量心的语诵方式与通常相同，所缘为：从心间的种子字放出各色光芒，向四方散布，思维安立于安乐等。虽说这些不应宣说，出自《难解释》的注疏，但说也可。因为其与玛尔巴传承的鲁伊巴相同。之后，观想通常的心，以及所取与能取皆清净，念诵 स्वाभाव（藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）， वज्रशुद्ध（藏文：བཛྲཱ་ཤུདྡྷ，梵文天城体：वज्रशुद्ध，梵文罗马拟音：vajraśuddha，汉语字面意思：金刚清净）， योगशुद्ध（藏文：ཡོ་ག་ཤུདྡྷོ，梵文天城体：योगशुद्ध，梵文罗马拟音：yogaśuddho，汉语字面意思：瑜伽清净）的咒语。后来一些自诩为萨迦派的人，不作中间的咒语，只是因为没有见到《难解释》的字条而已。从空性中，于虚空中央，从यं（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）生出风轮，于具哇字颜色之上，从अ（藏文：ཨཿ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）生出月亮。从那里开始，以金刚座而安住。其前方，从अ（藏文：ཨཿ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）生出日轮。此处，虽然有观想太阳在前和心间的随宜选择，但观想在前为主，因为是通常所说。从那里放出光芒，从十方的如来，遍布于百千俱胝。太阳自身化为黑色的吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，具有五种光芒。此处《难解释》中说：思维太阳自身化为黑色的吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，具有五种光芒。其意思是，太阳自身再次化为吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的意思，太阳和吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之间没有说放出光芒等，因此，自认为是玛尔巴传承的俄尔巴的现观和讲解中，太阳放出如火星般的光芒，断除嗔恨。
English
I beseech you to turn the wheel of Dharma. I beseech you not to pass into Nirvana until Samsara is empty. I shall abide in both the recitation and meditation of glorious Vajrabhairava. May I and all sentient beings attain the state of glorious Vajrabhairava. Thus, Confession, Refuge, Vow, Rejoicing are four limbs. Generating aspiration, urging, supplication, and entering the mind are four limbs. Plus the dedication after entering, these are the nine limbs. After that, receiving the permission is said to be abiding in the good path if practiced in this way. In the meantime, only prostrations and offerings are made with the mind, not expressed verbally. Om Vajra Muh (Tibetan: ཨོཾ་བཛྲ་མུཿ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ vajra muḥ, Literal Chinese meaning: Om, Vajra, Muh), invite the assembly to depart. The way to recite the four immeasurables is the same as usual, but the object of focus is: from the seed syllable in the heart, rays of light of various colors emanate, spreading in the four directions, and thinking of establishing them in bliss, etc. Although it is said that these should not be spoken, according to the commentary of the "Difficult Explanation," it is also permissible to speak them. This is because it is the same as Lui-pa of the Marpa tradition. After that, imagining that the ordinary mind, and the grasped and the grasper, are completely pure, recite the mantras of Svabhava (Tibetan: སྭ་བྷཱ་ཝ, Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Literal Chinese meaning: Self-nature), Vajrashuddha (Tibetan: བཛྲཱ་ཤུདྡྷ, Sanskrit Devanagari: वज्रशुद्ध, Sanskrit Romanization: vajraśuddha, Literal Chinese meaning: Vajra purity), and Yogashuddho (Tibetan: ཡོ་ག་ཤུདྡྷོ, Sanskrit Devanagari: योगशुद्ध, Sanskrit Romanization: yogaśuddho, Literal Chinese meaning: Yoga purity). Some later Sakyapas who claim to be Sakyapas do not perform the intermediate mantra, simply because they have not seen the note in the "Difficult Explanation." From emptiness, in the center of the sky, from Yaṃ (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Literal Chinese meaning: Yam) arises the wind mandala, on top of the color of the letter wa, from A (Tibetan: ཨཿ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) arises the moon. From there, abiding on the vajra seat. In front of it, from A (Tibetan: ཨཿ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) arises the sun mandala. Here, although there is a choice of visualizing the sun in front and in the heart as appropriate, visualizing it in front is the main thing, because it is usually said. From there, rays of light emanate, from the Tathagatas of the ten directions, spreading to hundreds of thousands of millions. The sun itself transforms into a black Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) syllable, possessing five rays of light. Here, in the "Difficult Explanation," it says: Think that the sun itself transforms into a black Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) syllable, possessing five rays of light. The meaning of this is that the sun itself transforms again into the Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) syllable, and since there is no mention of emitting rays of light, etc., between the sun and the Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) syllable, in the visualization and explanations of the Ngorpas who consider themselves to be Marpa, the sun emits rays of light like sparks of fire, cutting off hatred.
English
Furthermore, in the Abhisamaya Praise composed by Donyö Dorje, it says: On the right are Indra and Brahma, and on the left are Vishnu and the powerful one being suppressed. It is said that the first of the left hands holds Brahma's head. This is well known among all the practitioners of Vajrabhairava in Tibet. In the eight eye chambers, from "In the east is Brahma's head" to "The hearths all abide here," it is as described above. At the eight doorframes are eight great corpses, with black bodies, cutting off their own heads and holding them in their left hands, adorned with intestines and dancing, abiding on lotus and sun cushions, becoming a tangled garland of flames. In one's own heart, from hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) arises a red lotus, and from āḥ (藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) arises a sun disc, upon which is the seed syllable hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), from which rays of light emanate. From the palace of intrinsic nature, invite the wisdom mandala of the Bhagavan Glorious Great Vajrabhairava, the essence of all Buddhas and Bodhisattvas combined. oṃ vajra samā jaḥ (藏文，梵文天城体：ओं वज्र समा जः，梵文罗马拟音：oṃ vajra samā jaḥ，汉语字面意思：嗡，金刚，萨玛，匝). Offer to the four maras, etc., as in the Tsok Khorlo ritual. Recite jaḥ hūṃ baṃ hoḥ (藏文，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：匝，吽，榜，霍) many times. On one's own forehead, on the moon is white oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡), the essence of the body vajra of all Buddhas. At the throat, on the lotus is red āḥ (藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), the essence of the speech vajra of all Buddhas. At the heart, on the sun is black hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the essence of the mind vajra of all Buddhas. Here, the Ngor tradition calls generating the samaya being the approach, the blessing of body, speech, and mind the near-accomplishment, and invoking the wisdom being the accomplishment. However, in this practice of Yamantaka, the Sakya forefathers do not hold this view. This is likely a confusion with some explanations of Hevajra. They have not seen the "Kaka Thoma" in the commentary of the "Seven Difficult Points Explained." As it says there: "Then, bless body, speech, and mind, invite and seat the wisdom being." Although it appears in the text, "Kaka Tho" has reversed these two, and before "wisdom being," a note has been added: "with the light of the seed syllable." If the blessing of the three places has already preceded, then it is sufficient for light to emanate from its hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), so there is no need to mention "seed syllable." Therefore, the blessing of the three places is to stabilize the union of the samaya and wisdom beings. Again, from the seed syllable at the heart, light emanates, inviting the five families of empowerment deities along with their retinues.